After the foundation laid in the salutation, 6 he exclaimeth against the Galatians, and their false apostles, 11 considering that the Gospel which he preached to them, he had it immediately of Christ himself. 13 Which to show he beginneth to tell the story of his conversion and preaching since then, that as he learned nothing of the other Apostles, so yet he had their approbation.After the foundation laide in the salutation, 6 he exclaimeth against the Galatians, and their false apostles, 11 considering that the Gospel which he preached to them, he had it immediatly of Christ him self. 13 Which to shew he beginneth to tel the storie of his conuersion and preaching since then, that as he learned nothing of the other Apostles, so yet he had their approbation.✦
Paul an Apostle not of men, neither by man, but by JESUS Christ, and God the Father that raised him from the dead,PAVL an Apostle not of men, neither by man, but by IESVS Christ, and God the Father that raised him from the dead,¶✦Paulus, Apostolus non ab hominibus, neque per hominem, sed per Jesum Christum, et Deum Patrem, qui suscitavit eum a mortuis :
2and all the brethren that are with me: to the churches of Galatia.and al the brethren that are with me: to the churches of Galatia.et qui mecum sunt omnes fratres, ecclesiis Galatiæ.
3Grace to you and peace from God the Father and our Lord JESUS Christ,Grace to you and peace from God the Father and our Lord IESVS Christ,Gratia vobis, et pax a Deo Patre, et Domino nostro Jesu Christo,
4who gave himself for our sins, that he might deliver us from this present wicked world, according to the will of our God and father:who gaue him self for our sinnes, that he might deliuer vs from this present wicked world, according to the wil of our God and father:✦qui dedit semetipsum pro peccatis nostris, ut eriperet nos de præsenti sæculo nequam, secundum voluntatem Dei et Patris nostri,
5to whom is glory for ever and ever. Amen.to whom is glorie for euer and euer. Amen.cui est gloria in sæcula sæculorum. Amen.
6I marvel that thus so soon you are transferred from him that called you into the grace of Christ, unto another Gospel:I maruel that thus so soone you are transferred from him that called you into the grace of Christ, vnto an other Gospel:✦Miror quod sic tam cito transferimini ab eo qui vos vocavit in gratiam Christi in aliud Evangelium :
7which is not another, unless there be some that trouble you, and will convertere: turn upside down; pervert, overthrow, alter the Gospel of Christ.which is not an other, vnles there be some that trouble you, and wil inuert the Gospel of Christ.✦quod non est aliud, nisi sunt aliqui qui vos conturbant, et volunt convertere Evangelium Christi.
8But although we, or an Angel from heaven, evangelize to you beside that which we have evangelized to you, be he anathema.But although we, or an Angel from heauen, euangelize to you beside that which we haue euangelized to you, be he anáthema.¶✦Sed licet nos aut angelus de cælo evangelizet vobis præterquam quod evangelizavimus vobis, anathema sit.
9As we have said before, so now I say again, If any evangelize to you, beside that which you have received, be he anathema.As we haue said before, so now I say againe, If any euangelize to you, beside that which you haue receiued, be he anáthema.Sicut prædiximus, et nunc iterum dico : si quis vobis evangelizaverit præter id quod accepistis, anathema sit.
10For do I now use persuasion to men, or to God? Or do I seek to please men? If I yet did please men, I should not be the servant of Christ.For do I now vse persuasion to men, or to God? Or do I seeke to please men? If I yet did please men, I should not be the seruant of Christ.✦Modo enim hominibus suadeo, an Deo ? an quæro hominibus placere ? si adhuc hominibus placerem, Christi servus non essem.
11For I do you to notum facio: make you to know, certify you, brethren, the Gospel that was evangelized of me, that it is not according to man.For I doe you to vnderstand, brethren, the Gospel that was euangelized of me, that it is not according to man.✦Notum enim vobis facio, fratres, Evangelium, quod evangelizatum est a me, quia non est secundum hominem :
12For neither did I receive it of man, nor learn it: but by the revelation of JESUS Christ.For neither did I receiue it of man, nor learne it: but by the reuelation of IESVS Christ.✦neque enim ego ab homine accepi illud, neque didici, sed per revelationem Jesu Christi.
13For you have heard my conversationem: talk, speech; manner of life, conduct sometime in Judaism, that above measure I persecuted the Church of God, and expugnabam: assaulted, stormed, sought to destroy it,For you haue heard my conuersation sometime in Iudaisme, that aboue measure I persecuted the Church of God, and expugned it,✦Audistis enim conversationem meam aliquando in Judaismo : quoniam supra modum persequebar Ecclesiam Dei, et expugnabam illam,
14and profited in Judaism above many of mine equals in my nation, being more abundantly an æmulator: imitator, rival; zealous upholder, zealot of the traditions of my fathers.and profited in Iudaisme aboue many of mine equales in my nation, being more aboundantly an emulator of the traditions of my fathers.✦et proficiebam in Judaismo supra multos coætaneos meos in genere meo, abundantius æmulator existens paternarum mearum traditionum.
15But when it pleased him that separated me from my mother's womb, and called me by his grace, to reveal his son in me,But when it pleased him that separated me from my mothers wombe, and called me by his grace, to reueale his sonne in me,✦Cum autem placuit ei, qui me segregavit ex utero matris meæ, et vocavit per gratiam suam,
16that I should evangelize him among the Gentiles, continuo: immediately, forthwith (not the modern 'lacking self-restraint') I condescended not to flesh and blood,that I should euangelize him among the Gentils, incontinent I condescended not to flesh and bloud,✦ut revelaret Filium suum in me, ut evangelizarem illum in gentibus : continuo non acquievi carni et sanguini,
17neither came I to Jerusalem to the Apostles my antecessores: predecessors, those before me in office: but I went into Arabia, and again I returned to Damascus.neither came I to Hierusalem to the Apostles my antecessors: but I went into Arabia, and againe I returned to Damascus.✦neque veni Jerosolymam ad antecessores meos Apostolos : sed abii in Arabiam, et iterum reversus sum Damascum :
18Then, after three years I came to Jerusalem to see Peter: and tarried with him fifteen days.Then, after three yeres I came to Hierusalem to see Peter: and taried with him fiftene daies.¶✦deinde post annos tres veni Jerosolymam videre Petrum, et mansi apud eum diebus quindecim :
19But other of the Apostles saw I none: saving James the brother of our Lord.But other of the Apostles saw I none: sauing Iames the brother of our Lord.✦alium autem Apostolorum vidi neminem, nisi Jacobum fratrem Domini.
20And the things that I write to you: behold before God, that I lie not.And the things that I write to you: behold before God, that I lie not.✦Quæ autem scribo vobis, ecce coram Deo, quia non mentior.
21After that, I came into the parts of Syria and Cilicia.After that, I came into the partes of Syria and Cilicia.Deinde veni in partes Syriæ, et Ciliciæ.
22And I was unknown by sight to the churches of Jewry, that were in Christ:And I was vnknowen by sight to the churches of Iewrie, that were in Christ:✦Eram autem ignotus facie ecclesiis Judææ, quæ erant in Christo :
23but they had heard only, That he which persecuted us sometime, doth now evangelize the faith which sometime he expugned:but they had heard only, That he which persecuted vs sometime, doth now euangelize the faith which sometime he expugned:tantum autem auditum habebant quoniam qui persequebatur nos aliquando, nunc evangelizat fidem, quam aliquando expugnabat :
24and in me they glorified God.and in me they glorified God.et in me clarificabant Deum.
Annotationsfrom the original 1582 Rheims New Testament
1Neither by man. Though he were not first by man's election, nomination, or assignment, but by God's own special appointment, chosen to be an Apostle: yet by the like express ordinance of God he took orders or imposition of hands of men, as is plain Act. 13. Let us beware then of such false Apostles, as now a days intrude themselves to the office of Ministry and preaching, neither called of God, nor rightly ordered of men.Neither by man. Though he were not first by man's election, nomination, or assignment, but by God's own special appointment, chosen to be an Apostle: yet by the like express ordinance of God he took orders or imposition of hands of men, as is plain Act. 13. Let us beware then of such false Apostles, as now a days intrude themselves to the office of Ministry and preaching, neither called of God, nor rightly ordered of men.
8Or an Angel. Many worthy observations are made in the fathers' writings, of the earnest admonition of the Apostle, and much may we gather of the text itself, first, that the credit of any man or Angel for what learning, eloquence, show of grace or virtue soever, though he wrought miracles, should not move a Christian man from that truth which he hath once received in the Catholic Church: of which point Vincentius Lirinensis excellently treateth. ti. cont. profan. hæres. Whereby we may see that it is great pity and shame, that so many follow Luther and Calvin and such other lewd fellows, into a new Gospel, which are so far from Apostles and Angels, that they are not any whit comparable with the old Heretics in gifts of learning or eloquence, much less in good life. Secondly St. Augustine noteth upon the word, Beside, that not all other teaching, or more preaching than the first, is forbidden, but such as is contrary and disagreeing to the rule of faith. The Apostle did not say, saith he, If any man evangelize to you more than you have received, but, beside that you received. for if he should say that, he should be prejudicial to himself, who coveted to come to the Thessalonians, that he might supply that which was wanting to their faith. Now he that supplieth, addeth that which was lacking, taketh not away that which was, &c. By which we see how frivolously and calumniously the Heretics charge the Church with addition to the Scriptures. Thirdly, as well by the word euangelizamus (we evangelize) as the word accepistis (you have received) we may note that the first truth, against which no second Gospelling or doctrine may be admitted, is not that only which he wrote to the Galatians, or which is contained either in his or any other of the Apostles or Evangelists' writings, but that which was by word of mouth also preached, taught, or delivered them first, before he wrote to them. Therefore the Adversaries of the Church that measure the word of God or Gospel by the Scriptures only, thinking themselves not to incur St. Paul's curse, except they teach directly against the written word, are foully beguiled. As therein also they shamefully err, when they charge the Catholics with adding to the Gospel, when they teach any thing that is not in express words written by the Apostles or Evangelists. not marking that the Apostle in this Chapter, and elsewhere, commonly calleth his and his fellows' whole preaching, the Gospel, be it written or unwritten. Fourthly, by the same words we see condemned all after-preachings, later doctrines, new sects and authors of the same: that only being true, which was first by the Apostles and Apostolic men as the lawful husbandmen of Christ's field, sowed and planted in the Church: and that false, which was later and as it were oversowed by the enemy. By which rule not only Tertullian (de præscript. nu. 6 & 9.) but all other ancient Doctors, and specially St. Irenæus (li. 3. c. 2. 3. 4.) tried truth from falsehood, and condemned old Heretics, proving Marcion, Valentine, Cerdon, Menander, and such like, false Apostles, because they came in with their novelties long after the Church was settled in former truth. Sixthly, This curse or execration pronounced by the Apostle, toucheth not only the Galatians, or those of the Apostles' time, that preached otherwise than they did, but it pertaineth to all times, preachers, and teachers, unto the world's end, and it concerneth them (as Vincentius Lirinensis saith) that preach a new faith, or change that old faith which they received in the unity of the Catholic Church. To preach any thing to Christian Catholic men (saith he) besides that which they have received, never was it lawful, never is it, nor never shall it be lawful. to say anathema to such it hath been, and is, and shall be always behooful. So St. Augustine by this place holdeth all accursed, that draw a Christian man from the society of the whole Church, to make the several part of any one sect: that call to the hidden conventicles of Heretics, from the open and known Church of Christ: that allure to the private, from the common: finally all that draw with chatting curiosity the children of the Catholic Church, by teaching any thing besides that they found in the church. mentioning also that a Donatist feigned an Angel to have admonished him to call his friend out of the Communion of the Catholic Church into his sect. and he saith, that if it had been an Angel indeed, yet should he not have heard him. Lastly St. Jerome useth this place, wherein the Apostle giveth the curse or anathema to all false teachers not once but twice, to prove that the zeal of Catholic men ought to be so great toward all Heretics and their doctrines, that they should give them the anathema, though they were never so dear unto them. In which case, saith this holy Doctor, I would not spare mine own parents. Ad Pammach. c. 3. cont.Or an Angel. Many worthy observations are made in the fathers' writings, of the earnest admonition of the Apostle, and much may we gather of the text itself, first, that the credit of any man or Angel for what learning, eloquence, show of grace or virtue soever, though he wrought miracles, should not move a Christian man from that truth which he hath once received in the Catholic Church: of which point Vincentius Lirinensis excellently treateth. ti. cont. profan. hæres. Whereby we may see that it is great pity and shame, that so many follow Luther and Calvin and such other lewd fellows, into a new Gospel, which are so far from Apostles and Angels, that they are not any whit comparable with the old Heretics in gifts of learning or eloquence, much less in good life. Secondly St. Augustine noteth upon the word, Beside, that not all other teaching, or more preaching than the first, is forbidden, but such as is contrary and disagreeing to the rule of faith. The Apostle did not say, saith he, If any man evangelize to you more than you have received, but, beside that you received. for if he should say that, he should be prejudicial to himself, who coveted to come to the Thessalonians, that he might supply that which was wanting to their faith. Now he that supplieth, addeth that which was lacking, taketh not away that which was, &c. By which we see how frivolously and calumniously the Heretics charge the Church with addition to the Scriptures. Thirdly, as well by the word euangelizamus (we evangelize) as the word accepistis (you have received) we may note that the first truth, against which no second Gospelling or doctrine may be admitted, is not that only which he wrote to the Galatians, or which is contained either in his or any other of the Apostles or Evangelists' writings, but that which was by word of mouth also preached, taught, or delivered them first, before he wrote to them. Therefore the Adversaries of the Church that measure the word of God or Gospel by the Scriptures only, thinking themselves not to incur St. Paul's curse, except they teach directly against the written word, are foully beguiled. As therein also they shamefully err, when they charge the Catholics with adding to the Gospel, when they teach any thing that is not in express words written by the Apostles or Evangelists. not marking that the Apostle in this Chapter, and elsewhere, commonly calleth his and his fellows' whole preaching, the Gospel, be it written or unwritten. Fourthly, by the same words we see condemned all after-preachings, later doctrines, new sects and authors of the same: that only being true, which was first by the Apostles and Apostolic men as the lawful husbandmen of Christ's field, sowed and planted in the Church: and that false, which was later and as it were oversowed by the enemy. By which rule not only Tertullian (de præscript. nu. 6 & 9.) but all other ancient Doctors, and specially St. Irenæus (li. 3. c. 2. 3. 4.) tried truth from falsehood, and condemned old Heretics, proving Marcion, Valentine, Cerdon, Menander, and such like, false Apostles, because they came in with their novelties long after the Church was settled in former truth. Sixthly, This curse or execration pronounced by the Apostle, toucheth not only the Galatians, or those of the Apostles' time, that preached otherwise than they did, but it pertaineth to all times, preachers, and teachers, unto the world's end, and it concerneth them (as Vincentius Lirinensis saith) that preach a new faith, or change that old faith which they received in the unity of the Catholic Church. To preach any thing to Christian Catholic men (saith he) besides that which they have received, never was it lawful, never is it, nor never shall it be lawful. to say anathema to such it hath been, and is, and shall be always behooful. So St. Augustine by this place holdeth all accursed, that draw a Christian man from the society of the whole Church, to make the several part of any one sect: that call to the hidden conventicles of Heretics, from the open and known Church of Christ: that allure to the private, from the common: finally all that draw with chatting curiosity the children of the Catholic Church, by teaching any thing besides that they found in the church. mentioning also that a Donatist feigned an Angel to have admonished him to call his friend out of the Communion of the Catholic Church into his sect. and he saith, that if it had been an Angel indeed, yet should he not have heard him. Lastly St. Jerome useth this place, wherein the Apostle giveth the curse or anathema to all false teachers not once but twice, to prove that the zeal of Catholic men ought to be so great toward all Heretics and their doctrines, that they should give them the anathema, though they were never so dear unto them. In which case, saith this holy Doctor, I would not spare mine own parents. Ad Pammach. c. 3. cont.
18To see Peter. In what estimation St. Peter was with this Apostle, it appeareth: for in what respect and honour of his person, and of duty as Tertullian de præscript. saith (notwithstanding his great affairs Ecclesiastical) he went so far to see him. not in vulgar manner, but (as St. Chrysostom noteth the Greek word to import, ἱστορῆσαι) to behold him as men behold a thing or person of name, excellency, and majesty. for which cause, and to fill himself with the perfect view of his behaviour, he abode with him fifteen days. See St. Jerome ep. 103 ad Paulinum. to. 3. who maketh also a mystery of the number of days that he tarried with St. Peter. See St. Ambrose in Comment. huius loci, and St. Chrysostom upon this place, and ho. 87 in Ioan.To see Peter. In what estimation St. Peter was with this Apostle, it appeareth: for in what respect and honour of his person, and of duty as Tertullian de præscript. saith (notwithstanding his great affairs Ecclesiastical) he went so far to see him. not in vulgar manner, but (as St. Chrysostom noteth the Greek word to import, ἱστορῆσαι) to behold him as men behold a thing or person of name, excellency, and majesty. for which cause, and to fill himself with the perfect view of his behaviour, he abode with him fifteen days. See St. Jerome ep. 103 ad Paulinum. to. 3. who maketh also a mystery of the number of days that he tarried with St. Peter. See St. Ambrose in Comment. huius loci, and St. Chrysostom upon this place, and ho. 87 in Ioan.
The reading text follows the 1582 first edition. Facsimile available in two scans.