Early Church Fathers Scripture Index : Texts

Galatians 3:18

There are 6 footnotes for this reference.

Ante-Nicene Fathers, Volume 1, page 496, footnote 2 (Image)

Apostolic Fathers, Justin Martyr, Irenaeus

Irenæus (HTML)

Against Heresies: Book IV (HTML)

Chapter XXV.—Both covenants were prefigured in Abraham, and in the labour of Tamar; there was, however, but one and the same God to each covenant. (HTML)

CCEL Footnote 4143 (In-Text, Margin)

... Abraham those who, from either covenant, are eligible for God’s building. But this faith which is in uncircumcision, as connecting the end with the beginning, has been made [both] the first and the last. For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period.[Galatians 3:14-20]

Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 587, footnote 3 (Image)

Augustine: The City of God, Christian Doctrine

Examples of the Various Styles Drawn from Scripture. (HTML)

CCEL Footnote 1976 (In-Text, Margin)

... it be confirmed, no man disannulleth, or addeth thereto. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.”[Galatians 3:15-18] And because it might possibly occur to the hearer to ask, If there is no inheritance by the law, why then was the law given? he himself anticipates this objection and asks, “Wherefore then serveth the law?” And the answer is given: “It was added ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 405, footnote 2 (Image)

Augustine: Anti-Pelagian Writings

A Treatise Against Two Letters of the Pelagians. (HTML)

Book III. (HTML)

The New Testament is More Ancient Than the Old; But It Was Subsequently Revealed. (HTML)

CCEL Footnote 2710 (In-Text, Margin)

... which genders from Mount Sinai to bondage? For there was made the law four hundred and thirty years after, by which law he asserts that this testament of the promise of Abraham could not be weakened; and he will have this which was made by Abraham to pertain rather to us, whom he will have to be children of the freewoman, not of the bondwoman, heirs by the promise, not by the law, when he says, “For if the inheritance be by the law, it is no more of promise: but God gave it to Abraham by promise.”[Galatians 3:18] So that, because the law was made four hundred and thirty years after, it might enter that the offence might abound; since by sin the pride of man presuming on his own righteousness is convinced of transgression, and where sin abounded grace much ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 405, footnote 5 (Image)

Augustine: Anti-Pelagian Writings

A Treatise Against Two Letters of the Pelagians. (HTML)

Book III. (HTML)

The New Testament is More Ancient Than the Old; But It Was Subsequently Revealed. (HTML)

CCEL Footnote 2713 (In-Text, Margin)

... Abraham by promise.” So that, because the law was made four hundred and thirty years after, it might enter that the offence might abound; since by sin the pride of man presuming on his own righteousness is convinced of transgression, and where sin abounded grace much more abounded by the faith of the now humble man failing in the law and taking refuge in God’s mercy. Therefore, when he had said, “For if the inheritance be of the law, it is no longer of promise: but God gave it to Abraham by promise,”[Galatians 3:18] as if it might be said to him, “Why then was the law made afterwards? “he added and said, “What then is the law?” To which interrogation he immediately replied, “It was added because of transgression, until the seed should come to which the promise ...

Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 421, footnote 2 (Image)

Augustine: Anti-Pelagian Writings

A Treatise Against Two Letters of the Pelagians. (HTML)

Book IV (HTML)

Of the Praise of the Law. (HTML)

CCEL Footnote 2794 (In-Text, Margin)

... maketh alive, to which grace of God the law, as it were a schoolmaster, leads by deterring from transgression, that so that might be conferred upon man which it could not itself confer. For to those words of theirs in which they say “that the law was able to confer eternal life on the prophets and patriarchs, and all saints who kept its commandments,” the apostle replies, “If righteousness be by the law, then has Christ died in vain.” “If the inheritance be by the law, then is it no more of promise.”[Galatians 3:18] “If they which are of the law be heirs, faith is made void, and the promise is made of none effect.” “But that no man is justified by the law in the sight of God, is evident: for, The just by faith liveth.” “But the law is not of faith: but The man ...

Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 386, footnote 1 (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 VIII on Rom. iv. 1, 2. (HTML)

CCEL Footnote 1294 (In-Text, Margin)

... was nothing unlikely. But for a person richly adorned with good deeds, not to be made just from hence, but from faith, this is the thing to cause wonder, and to set the power of faith in a strong light. And this is why he passes by all the others, and leads his discourse back to this man. And he calls him “father, as pertaining to the flesh,” to throw them out of the genuine relationship (συγγενείας γνησίας) to him, and to pave the Gentiles’ way to kinsmanship[Galatians 3:18] with him. And then he says, “For if Abraham were justified by works, he hath whereof to glory: but not before God.” After saying that God “justified the circumcision by faith and the uncircumcision through faith,” and making the same sufficiently ...