Prior to the middle of the fourth century, the exegesis of St. Paul had been monopolized by Greek and Syriac commentators. Then, in the space of half a century (c. 360–409), there appeared no less than 52 commentaries by six different Latin authors. This sudden flurry of literary activity has been dubbed the western “Renaissance of Paul.” Jerome’s commentaries on four Pauline epistles (Galatians, Ephesians, Titus, Philemon), which he composed in 386 shortly after establishing himself in Bethlehem, occupy a central place in this relatively short but prolific segment of the history of Pauline exegesis in Latin.
Jerome was the greatest biblical scholar of the ancient Latin church, and his Commentary on Galatians is one of the crowning achievements of his illustrious career. It far outclasses the five other contemporary Latin commentaries on Galatians in its breadth of classical and patristic erudition, Hebrew and Greek textual criticism of the Bible, and expository thoroughness. It is unique also because it is the only one of the Latin commentaries to make the Greek exegetical tradition its main point of reference. Jerome’s Commentary in fact preserves, in one form or another, a treasure-trove of otherwise lost Greek exegesis, particularly Origen’s Commentary on Galatians, from which he worked very closely when composing his own work.
Jerome’s Commentary on Galatians is presented here in English translation in its entirety. The introduction and notes situate the Commentary in its historical, exegetical, and theological contexts and also provide extensive coverage of ancient and modern scholarly debates about the interpretation of Paul’s epistle.
For The Fathers of the Church series in its entirety, see Fathers of the Church Series (127 vols.).
“God’s foreknowledge allows him to love whom he knows will be righteous even before they emerge from the womb, and to hate whom he knows will be sinners even before they ever commit a sin. God is not unjust in terms of whom he loves or hates. He simply cannot be otherwise disposed towards those whom he knows will be either righteous or sinful. We humans can pass judgment only about matters in the here and now, but God, before whom the future has already unfolded, determines his verdict on the basis of how things end up, not on how they began. This explanation, which offers a concise and comprehensible solution to the problem at hand, should be enough to ease whatever concerns the reader may have.” (Pages 83–84)
“‘He was the true light that gives light to every man coming into the world.’139 It is clear from this that the knowledge of God is innate in all humans and that no one is born without Christ and that none lacks within himself the seeds of wisdom, righteousness, and the rest of the virtues. This is why many unbelievers act prudently and uprightly in some respects, such as when they obey their parents, extend a helping hand to someone in need, and do not bully their neighbors or steal others’ property.” (Pages 84–85)
“We should note that he did not say that just any man lives by faith, lest he provide an excuse for the devaluation of virtuous deeds. Rather, he said that the righteous man lives by faith. This means that before having faith and the intention to live by it, one must already be righteous and must by the purity of his life have climbed certain steps that lead to faith.” (Page 137)