Galatians 1:5Meaning & Commentary from the Church Fathers

He did this not only for that reason, but also from excessive wonder before the greatness of the gift and the abundance of grace.

He considered what we were, and what God made us beyond our expectation and in the shortest time.

Being unable to express this in words, he concluded his speech with doxology, sending up praise to God on behalf of the whole world.

It was not praise worthy of Him, but such as was possible for him.

This is why, after this, he continues his speech with still greater force, inflamed as if by a mighty flame from the contemplation of God's benefactions.

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."

May eternal glory be to Him for so great a benefaction. For the words "unto the ages of ages" mean the same as "Holy of Holies," "Song of Songs," and "heavens of heavens."

"Ages of ages" means endless eternity, as blessed Jerome says.

"Amen." The Savior said, "Amen, amen," that is, "truly, truly." Here also "amen" may mean, "truly so."

Or it expresses only the desire that it be so. May glory be to Him from all who know His most glorious name.

This recalls the Savior's commandment: "Let your light so shine before men, that they may see your good works and glorify your Father Who is in heaven" (cf. Mt 5:16).

Let no one darken by his life and deeds the glory of the God Whom he confesses.

St. Chrysostom writes on this passage: "This also is new and hitherto unused. For we find the words 'amen' nowhere at the beginning and preface of the epistles.

"They are placed only after many and lengthy discussions. Here, wishing to show that what had already been said was enough to reprove the Galatians, and that his word needed no expansion, he placed 'amen' at the beginning of his epistle.

"For manifest transgressions do not require lengthy preparations for their reproof.

"Therefore, after mentioning the cross and resurrection, the cleansing of sins and security from them henceforth, the will of the Father and the agreement of the Son, grace and peace, and all the riches of God's gifts, he concluded his speech with doxology.

"He concluded in this way not only for this reason, but also from his exceeding amazement at the greatness of the gift and the abundance of grace.

"He considered what we were, and what God made us, beyond our expectation and in so short a time.

"Unable to express all this in words, he ended his speech with doxology, sending up praise to God on behalf of the whole world.

"It was not praise corresponding to the greatness of God's benefactions, but such as was possible for him.

"Therefore, after this he continues his speech with still greater force, having been set aflame, as by a mighty flame, by the contemplation of God's benefactions."