Gaius Marius Victorinus — Commentary on Scripture

Galatians 2:9

And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

“Not to me alone,” [he says], “did they give the right hand of fellowship, but also to Barnabas who was my companion.” He made the addition so that it should not appear that he alone had received the trust.

Galatians 2:10

Only they would that we should remember the poor; the same which I also was forward to do.

When Paul and Barnabas were having these discussions with John and Peter and James, the gospel was accepted and established in the way that Paul describes. The only thing that they did not hear willingly in this dispute was that works were not part of salvation. Their sole injunction, however, was that they should be mindful of the poor. Thus they agree on this point also, that the hope of salvation does not reside in the activity of doing works for the poor, but they simply enjoin—what?—that we be mindful of the poor. Not that we should spend all our efforts on it but that we should share with those who have not what we are able to have. We are instructed simply that we should be mindful of the poor, not that we should place our care and thought upon our own capacity to hold on to our salvation by this means. Thus he is almost corrected and admonished in this matter, but this is not all Paul says. “That we should be mindful,” he says, not “that we should do this” but “that we should keep them in mind,” which is less than putting our work into this and fulfilling this alone. He adds…

When Paul and Barnabas were having these discussions with John and Peter and James, the gospel was accepted and established in the way that Paul describes. The only thing that they did not hear willingly in this dispute was that works were not part of salvation. Their sole injunction, however, was that they should be mindful of the poor. Thus they agree on this point also, that the hope of salvation does not reside in the activity of doing works for the poor, but they simply enjoin—what?—that we be mindful of the poor. Not that we should spend all our efforts on it but that we should share with those who have not what we are able to have. We are instructed simply that we should be mindful of the poor, not that we should place our care and thought upon our own capacity to hold on to our salvation by this means. Thus he is almost corrected and admonished in this matter, but this is not all Paul says. “That we should be mindful,” he says, not “that we should do this” but “that we should keep them in mind,” which is less than putting our work into this and fulfilling this alone. He adds that he took thought even for this matter outside the gospel that he preached, which consisted in being mindful of the poor and bestowing whatever he could upon them. In truth, indeed, no one is poor if, simply keeping faith and trusting in God, he awaits the riches of his salvation.

Galatians 2:12 · 2 passages

For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

Perhaps indeed he would at this point have kept silent about the sin that he says he reproved in Peter, for it was enough that Peter had been corrected by popular reproof and Paul’s open accusation. But it is profitable and extremely requisite for this letter. He has two reasons for relating the incident. First, his own gospel was not reproved, and he himself, when he reproved Peter, heard no reproof from Peter. Next, this too, as I said, was extremely pertinent: it is because the Galatians thought that they needed to add to the principles of the gospel to obtain life … that this letter is being written to them. Hence it is very good to tell the story, because it is this very fault that was reproved by Paul in Peter and by the people also. In this way it follows that the Galatians too are sinning.

But in what way was Peter sinning? He had not adopted this ruse to bring in the Jews, meeting them on their own terms (which Paul himself had done and glories in having done, meeting the Jews on their own terms but for their profit). Rather, the sin of Peter lay in the fact that he withdrew, through fear of those who were of the circumcision.

Galatians 2:13

And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

What then should we understand by “their insincerity”? Even Peter and Barnabas and the other Jews had not truly gone to the length of living their lives according to Jewish practice. They even pretended to do so as an ad hoc measure, because of the fears of those around them. And therefore, he says, even Barnabas acquiesced in their insincerity.

Galatians 2:17

But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.

Suppose that we, after receiving faith in Christ, do in Christ what the Jews do. Suppose we have received faith in Christ and wish to be justified in it. Suppose we have understood that a man is not justified by the works of the law. Would we not then, by observing the works of the law, be made sinners? Then it would be the case that Christ, whom we received in order not to sin, would himself become a minister of sin. Now, when after receiving him we return to sin—that is, to the old covenant—is Christ made a minister of sin? Let this possibility, Paul says, be far from us. One ought not to think in this way and act so as to make Christ a minister of sin, when he suffered in order that sin might perish.

Galatians 2:19

For I through the law am dead to the law, that I might live unto God.

Now it is possible to see Paul as speaking of two laws—one of Moses, the other of Christ—so that he is saying he is dead to that law, which was given to the Jews, through the law that was given through Christ … that is, “I am dead through the law of Christ to the law formerly given to the Jews.” But Paul may also be seen as doing what both he and the Savior himself often do, so that he speaks of two laws because it is itself, as it were, twofold: one thing when it is understood carnally another when understood spiritually.… Thus the sense will be “For I through the law,” which is now spiritually understood, “am dead to the law”—that law obviously which is understood carnally. And since this is so, “I am dead to the carnal law” because I understand the law spiritually, “so that I live to God.” For what it means for someone to live to God is that he understands those precepts contained in the law not carnally but spiritually, that is, what it is to be truly circumcised and what the true sabbath is.

Galatians 3:4 · 2 passages

Have ye suffered so many things in vain? if it be yet in vain.

Lest he should seem to despair needlessly, he has corrected his own reprimand by saying “if indeed it is in vain.” For they could be corrected. If so, what they have suffered will not be without meaning. The meaning they will have will be perseverance in faith, the prize and the confirmation of promises derived from faith in Christ.

Such a subtle comment requires patience to understand. It both negatively reprimands and positively admonishes. He reprimands them by saying “You have suffered so much in vain.” At the same time he admonishes them by saying “you have suffered so much,” aware that they withstood many things with fortitude when they received faith.

Galatians 3:5

He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

After confirming that they have suffered and consequently that the Spirit has been given to them, he rightly goes on to ask whether God worked virtues in them from the works of the law or from the hearing of faith. “Obviously not from works,” [he says], “for it was not from yourselves that any works proceeded, but you heard in faith and were attentive to faith. And for this reason God worked virtues in you; and if he worked, he gave you the Spirit.”

Galatians 3:7

Know ye therefore that they which are of faith, the same are the children of Abraham.

Every mystery which is enacted by our Lord Jesus Christ asks only for faith. The mystery was enacted at that time for our sake and aimed at our resurrection and liberation, should we have faith in the mystery of Christ and in Christ. For the patriarchs prefigured and foretold that man would be justified from faith. Therefore, just as it was reckoned as righteousness to Abraham that he had faith, so we too, if we have faith in Christ and every mystery of his, will be sons of Abraham. Our whole life will be accounted as righteous.

Galatians 3:10

For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

From his saying “works of the law” we are to understand that there are also good works in the Christian life, especially those that the apostle frequently commends, such as that we should be mindful of the poor and the other precepts for living that are contained in this very letter. The fulfillment of all these works is the calling of every Christian. The cursed works of the law referred to here are therefore other things: obviously observations [of days,] sacrifices of lambs and other such works that they perform concerning circumcision and the choice of foods. But now the paschal feast has been consummated through Christ.

Galatians 3:21 · 2 passages

Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

Since God gave the law, it is not plausible that that same law should be seen as having been given against the promises. It is certainly against the promises if it embroils us in other things, namely, that we should fulfill the works required by the law and not expect from faith what is promised, that we should obtain through faith an inheritance in God. But let us see what is his answer to this. He first denies it unequivocally: “Certainly not!” That is, it is not right that God should make the giving of the law contrary to the promises.… And next he adds the reason.

We have said that the law given by Moses teaches nothing but sins, admonishing us what sins are and how they are to be avoided. And Scripture draws no other conclusion but lays down all its precepts in the light of and with reference to sin.… It is not given so that life may be sought from it but is given so that by its written form it may both include all sins in its teaching and show that they should be avoided. Therefore righteousness is not from the law; that is, justification and salvation come not from the law but from faith, as is promised.

Galatians 3:23

But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

The law was not empty or against the promises. How does he say it was necessary? Because it looked forward to the faith that was to be, and the promise came through faith. “First,” he says, “before the law came we were under a tutor; that is, under the law as a sort of custodian and guardian we lived a life that was pure through the avoidance of and repentance for sins, so that when Christ came we, being as it were confined for the purpose of that faith which was to come, should expect his coming; and being prepared through the law, should have faith in him; and, as we avoided sin and did the works of the law, should easily be able to have what was promised from his advent, namely, faith in Christ.”

Galatians 3:25

But after that faith is come, we are no longer under a schoolmaster.

“That faith has come” means that Christ himself has come—for then faith arose. There began to be a time for faith to fully come and for us to believe in him in whom is all salvation, in contrast to the Jews, who did not believe [in him].

Galatians 3:26

For ye are all the children of God by faith in Christ Jesus.

The metaphor of inheritance refers to receiving eternal life. But how does this come about? By faith in Jesus Christ, when we believe in him, that he is the Son of God and that he himself saves us and that he has accomplished every mystery on our behalf. All these things are reported in the gospel. But what should be noticed here is that, while Paul is stating this fact, he addresses it to their persons, offering incentives to persuade them more readily. “You all,” he says, “are sons of God.” Before, he had said, “We are under a custodian.” Now as it were he names them anew, saying “You are sons of God”—but sons from faith in Christ Jesus.

Galatians 4:3

Even so we, when we were children, were in bondage under the elements of the world:

The elements of the world were thought to have in themselves at the same time their own motions and, as it were, certain necessary consequences of the motion of other beings, such as stars, by whose revolution human life was brought under necessity. And so humans served the elements as the stars ordained and the course of the world required.

Galatians 4:4 · 2 passages

But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

Because he is brought forth from a woman he can be said to be made, but made for this temporary purpose: to be subject to the law.… The Galatians were to understand from this that they had fallen into error, for the Savior himself, in whom they believed, was made subject to the law though he remained the Lord of the law.

As there is a fullness in things, so there is in times. For each thing has its fullness in a full and copious perfection that abounds in everything. Christ is the fullness of things. The fullness of times is the consummation of freedom. So that his fullness may be whole and perfect Christ collects his members who are scattered, and in this way his fullness is achieved. So in the same way the fullness of times was achieved when all had become ripe for faith and sins had increased to the utmost, so that a remedy was necessarily sought in the judgment of all things. Hence Christ came when the fullness of time was completed.