Commentary on Galatians
by John Chrysostom
Gal. 1:1-3
“Paul, an Apostle, (not from men, neither through man, but through Jesus Christ and God the Father, who raised Him from the dead;) and all the brethren which are with me, unto the Churches of Galatia: Grace to you and peace from God the Father, and our Lord Jesus Christ.”
The exordium is full of a vehement and lofty spirit, and not the exordium only, but also, so to speak, the whole Epistle. For always to address one’s disciples with mildness, even when they need severity is not the part of a teacher but it would be the part of a corrupter and enemy. Wherefore our Lord too, though He generally spoke gently to His disciples, here and there uses sterner language, and at one time pronounces a blessing, at another a rebuke. Thus, having said to Peter, “Blessed art thou, Simon Barjona,” (Matt. xvi. 17.) and having promised to lay the foundation of the Church upon his confession, shortly afterwards He says, “Get thee behind Me, Satan: thou art a stumbling block unto Me.” (Matt. xvi. 23.) Again, on another occasion, “Are ye also even yet without understanding?” (Matt. xv. 16.) And what awe He inspired them with appears from John’s saying, that, when they beheld Him conversing with the Samaritan woman, though they reminded Him to take food, no one ventured to say, “What seekest Thou, or why speakest thou with her?” (John iv. 27.) Thus taught, and walking in the steps of his Master, Paul hath varied his discourse according to the need of his disciples, at one time using knife and cautery, at another, applying mild remedies. To the Corinthians he says, “What will ye? shall I come unto you with a rod, or in love, and in a spirit of meekness?” (1 Cor. vi. 21.) but to the Galatians, “O foolish Galatians.” (Gal. iii. 1.) And not once only, but a second time, also he has employed this reproof, and towards the conclusion he says with a reproachful allusion to them, “Let no man trouble me;” (Gal. vi. 17.) but he soothes them again with the words, “My little children, of whom I am again in travail:” (Gal. iv. 19.) and so in many other instances.
“Paul, an Apostle, (not from men, neither through man, but through Jesus Christ and God the Father, who raised Him from the dead;) and all the brethren which are with me, unto the Churches of Galatia: Grace to you and peace from God the Father, and our Lord Jesus Christ.”
The exordium is full of a vehement and lofty spirit, and not the exordium only, but also, so to speak, the whole Epistle. For always to address one’s disciples with mildness, even when they need severity is not the part of a teacher but it would be the part of a corrupter and enemy. Wherefore our Lord too, though He generally spoke gently to His disciples, here and there uses sterner language, and at one time pronounces a blessing, at another a rebuke. Thus, having said to Peter, “Blessed art thou, Simon Barjona,” (Matt. xvi. 17.) and having promised to lay the foundation of the Church upon his confession, shortly afterwards He says, “Get thee behind Me, Satan: thou art a stumbling block unto Me.” (Matt. xvi. 23.) Again, on another occasion, “Are ye also even yet without understanding?” (Matt. xv. 16.) And what awe He inspired them with appears from John’s saying, that, when they beheld Him conversing with the Samaritan woman, though they reminded Him to take food, no one ventured to say, “What seekest Thou, or why speakest thou with her?” (John iv. 27.) Thus taught, and walking in the steps of his Master, Paul hath varied his discourse according to the need of his disciples, at one time using knife and cautery, at another, applying mild remedies. To the Corinthians he says, “What will ye? shall I come unto you with a rod, or in love, and in a spirit of meekness?” (1 Cor. vi. 21.) but to the Galatians, “O foolish Galatians.” (Gal. iii. 1.) And not once only, but a second time, also he has employed this reproof, and towards the conclusion he says with a reproachful allusion to them, “Let no man trouble me;” (Gal. vi. 17.) but he soothes them again with the words, “My little children, of whom I am again in travail:” (Gal. iv. 19.) and so in many other instances.
BUY NOW
Kindle Edition, 118 pages
Published June 5th 2015
品牌集团
© 2025 Bibleportal.com 版权所有.
John Chrysostom (349 - 407)
Read freely text sermons and articles by the speaker John Chrysostom in text and pdf format Archbishop of Constantinople, was an important Early Church Father. He is known for his preaching and public speaking, his denunciation of abuse of authority by both ecclesiastical and political leaders, the Divine Liturgy of St. John Chrysostom, and his ascetic sensibilities. The epithet Χρυσόστομος (Chrysostomos, anglicized as Chrysostom) means "golden-mouthed" in Greek and given for his celebrated eloquence.The Eastern Orthodox and Byzantine Catholic churches honor him as a saint and count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. He is recognized by the Eastern Orthodox Church and the Catholic Church as a saint and as a Doctor of the Church. Churches of the Western tradition, including the Roman Catholic Church, some Anglican provinces, and some Lutheran churches, commemorate him on 13 September. Some other Lutheran churches and Anglican provinces commemorate him on the traditional Eastern feast day of 27 January. Chrysostom's extant homiletical works are vast, including many hundreds of exegetical homilies on both the New Testament (especially the works of Saint Paul) and the Old Testament (particularly on Genesis). Among his extant exegetical works are sixty-seven homilies on Genesis, fifty-nine on the Psalms, ninety on the Gospel of Matthew, eighty-eight on the Gospel of John, and fifty-five on the Acts of the Apostles.
John Chrysostom, Archbishop of Constantinople, was an important Early Church Father. He is known for his eloquence in preaching and public speaking, and his denunciation of abuse of authority by both ecclesiastical and political leaders.
Chrysostom is known in Christianity chiefly as a preacher, theologian and liturgist, particularly in the Eastern Orthodox Church.
During a time when city clergy were subject to criticism for their high lifestyle, John was determined to reform his clergy in Constantinople. These efforts were met with resistance and limited success. He was an excellent preacher. As a theologian, he has been and continues to be very important in Eastern Christianity, and is generally considered the most prominent doctor of the Greek Church, but has been less important to Western Christianity.
His writings have survived to the present day more so than any of the other Greek Fathers. He rejected the contemporary trend for allegory, instead speaking plainly and applying Bible passages and lessons to everyday life.
... Show more