Early Church Fathers Scripture Index : Texts
Galatians 1:18
There are 12 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 254, footnote 5 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Prescription Against Heretics. (HTML)
The Apostles Not Ignorant. The Heretical Pretence of St. Peter's Imperfection Because He Was Rebuked by St. Paul. St. Peter Not Rebuked for Error in Teaching. (HTML)
CCEL Footnote 2096 (In-Text, Margin)
... should show, from the circumstance which they allege of Peter’s being rebuked by Paul, that Paul added yet another form of the gospel besides that which Peter and the rest had previously set forth. But the fact is, having been converted from a persecutor to a preacher, he is introduced as one of the brethren to brethren, by brethren—to them, indeed, by men who had put on faith from the apostles’ hands. Afterwards, as he himself narrates, he “went up to Jerusalem for the purpose of seeing Peter,”[Galatians 1:18] because of his office, no doubt, and by right of a common belief and preaching. Now they certainly would not have been surprised at his having become a preacher instead of a persecutor, if his preaching were of something contrary; nor, moreover, ...
Ante-Nicene Fathers, Volume 3, page 432, footnote 19 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book V. Wherein Tertullian proves, with respect to St. Paul's epistles, what he had proved in the preceding book with respect to St. Luke's gospel. Far from being at variance, they were in perfect unison with the writings of the Old Testament, and therefore testified that the Creator was the only God, and that the Lord Jesus was his Christ. As in the preceding books, Tertullian supports his argument with profound reasoning, and many happy illustrations of Holy Scripture. (HTML)
On the Epistle to the Galatians. The Abolition of the Ordinances of the Mosaic Law No Proof of Another God. The Divine Lawgiver, the Creator Himself, Was the Abrogator. The Apostle's Doctrine in the First Chapter Shown to Accord with the Teaching of the Old Testament. The Acts of the Apostles Shown to Be Genuine Against Marcion. This Book Agrees with the Pauline Epistles. (HTML)
... Creator. He then cursorily touches on his own conversion from a persecutor to an apostle—confirming thereby the Acts of the Apostles, in which book may be found the very subject of this epistle, how that certain persons interposed, and said that men ought to be circumcised, and that the law of Moses was to be observed; and how the apostles, when consulted, determined, by the authority of the Holy Ghost, that “a yoke should not be put upon men’s necks which their fathers even had not been able to bear.”[Galatians 1:11-24] Now, since the Acts of the Apostles thus agree with Paul, it becomes apparent why you reject them. It is because they declare no other God than the Creator, and prove Christ to belong to no other God than the Creator; whilst the promise of the Holy ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 391, footnote 8 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xxi. 19, where Jesus dried up the fig-tree; and on the words, Luke xxiv. 28, where He made a pretence as though He would go further. (HTML)
CCEL Footnote 2981 (In-Text, Margin)
6. Ye have heard an instance of a literal expression, as “that we shall rise again;” of a literal action, as that, according as it is said, “Paul went up to Jerusalem to see Peter.”[Galatians 1:18] “The stone which the builders refused,” is a figurative expression; “the anointed stone” which was at Jacob’s head, is a figurative action. There is now due to your expectation an example made out of both together, something which is at once a literal fact, and which also signifies something else figured by it. “We know that Abraham had two sons, the one by a bondmaid, the other by a free-woman;” this was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 132, footnote 1 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily XX on Acts ix. 10, 12. (HTML)
CCEL Footnote 484 (In-Text, Margin)
“And after that many days were fulfilled, the Jews took counsel to kill him.”[Galatians 1:18] (v. 23.) The Jews again resort to that valid argument (ἰσχυρὸν συλλογισμόν) of theirs, not now seeking false-accusers and false-witnesses; they cannot wait for these now: but what do they? They set about it by themselves. For as they see the affair on the increase, they do not even use the form of a trial. “But their laying await was known of Saul. And they watched the gates day and night to kill him.” (v. 24.) For this ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 134, footnote 4 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily XXI on Acts ix. 26, 27. (HTML)
CCEL Footnote 494 (In-Text, Margin)
... went I to Jerusalem to those who were Apostles before me:” or else, that the laying await for him in Damascus was after his return from Arabia; or else, again, that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the Apostles, but “assayed to join himself unto the disciples”—as being a teacher, not a disciple—“I went not,” he says, “for this purpose, that I should go to those who were Apostles before me: certainly, I learnt nothing from them.” Or,[Galatians 1:17-21] he does not speak of this visit, but passes it by, so that the order is, “I went into Arabia, then I came to Damascus, then to Jerusalem, then to Syria:” or else, again, that he went up to Jerusalem, then was sent to Damascus, then to Arabia, then ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 135, footnote 2 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily XXI on Acts ix. 26, 27. (HTML)
CCEL Footnote 496 (In-Text, Margin)
... and condenses the times. Observe how unambitious the writer is, and how he does not even relate (related in ch. xxii. 17–21) that vision, but passes it by. “He assayed,” it says, “to join himself to the disciples. And they were afraid of him.” By this again is shown the ardor of Paul’s character: not (only) from the mouth of Ananias, and of those who wondered at him there, but also of those in Jerusalem: “they believed not that he was a disciple:” for truly that was beyond all human expectation.[Galatians 1:18] He was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit. “But Barnabas”—“Son of Consolation” is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 135, footnote 2 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
A Commentary on the Acts of the Apostles (HTML)
Homily XXI on Acts ix. 26, 27. (HTML)
CCEL Footnote 496 (In-Text, Margin)
... and condenses the times. Observe how unambitious the writer is, and how he does not even relate (related in ch. xxii. 17–21) that vision, but passes it by. “He assayed,” it says, “to join himself to the disciples. And they were afraid of him.” By this again is shown the ardor of Paul’s character: not (only) from the mouth of Ananias, and of those who wondered at him there, but also of those in Jerusalem: “they believed not that he was a disciple:” for truly that was beyond all human expectation.[Galatians 1:18] He was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit. “But Barnabas”—“Son of Consolation” is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 561, footnote 6 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XXXII on Rom. xvi. 17, 18. (HTML)
CCEL Footnote 1704 (In-Text, Margin)
... intercession (συνηγορίας), that it may not be that we hear Paul’s voice here only, but that hereafter, when we are departed, we may be counted worthy to see the wrestler of Christ. Or rather, if we hear him here, we shall certainly see him hereafter, if not as standing near him, yet see him we certainly shall, glistening near the Throne of the king. Where the Cherubim sing the glory, where the Seraphim are flying, there shall we see Paul, with Peter, and as a chief[Galatians 1:18] and leader of the choir of the Saints, and shall enjoy his generous love. For if when here he loved men so, that when he had the choice of departing and being with Christ, he chose to be here, much more will he there display a warmer affection. I ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 14, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Commentary on Galatians. (HTML)
Galatians 2:1,2 (HTML)
CCEL Footnote 41 (In-Text, Margin)
“Then after the space of fourteen years,[Galatians 1:18] I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.”
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 14, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Commentary and Homilies of St. John Chrysostom on Galatians and Ephesians. (HTML)
Commentary on Galatians. (HTML)
Galatians 2:1,2 (HTML)
CCEL Footnote 41 (In-Text, Margin)
“Then after the space of fourteen years,[Galatians 1:18] I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up by revelation.”
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 97, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Paulinus. (HTML)
CCEL Footnote 1409 (In-Text, Margin)
2. But why should I confine my allusions to the men of this world, when the Apostle Paul, the chosen vessel the doctor of the Gentiles, who could boldly say: “Do ye seek a proof of Christ speaking in me?” knowing that he really had within him that greatest of guests—when even he after visiting Damascus and Arabia “went up to Jerusalem to see Peter and abode with him fifteen days.”[Galatians 1:17-18] For he who was to be a preacher to the Gentiles had to be instructed in the mystical numbers seven and eight. And again fourteen years after he took Barnabas and Titus and communicated his gospel to the apostles lest by any means he should have run or had run in vain. Spoken words possess an indefinable ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 341, footnote 2 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
The Perpetual Virginity of Blessed Mary. (HTML)
CCEL Footnote 4218 (In-Text, Margin)
... must be the son of Alphæus and a believer in Jesus, “For neither did his brethren believe in him.” If he is not an apostle, but a third James (who he can be I cannot tell), how can he be regarded as the Lord’s brother, and how, being a third, can he be called less to distinguish him from greater, when greater and less are used to denote the relations existing, not between three, but between two? Notice, moreover, that the Lord’s brother is an apostle, since Paul says,[Galatians 1:18-19] “Then after three years I went up to Jerusalem to visit Cephas, and tarried with him fifteen days. But other of the Apostles saw I none, save James the Lord’s brother.” And in the same Epistle, “And when they perceived the grace that was given unto ...