{Commentarii in Epistolam D. Pauli ad Ephesios, facili et perspicua methodo conscripti. A D. Benedicto Aretio bernensi theologo. Cum indice rerum memorabilium quae in hisce continentur. Posterior haec}

Therefore, Christ was man because he died, and he was likewise God because he is separated here from men in the vocation of the Apostle.

5. Fifthly, the resurrection of Christ is what confirms our salvation. For he mentions it here in order to show that there is no need at all for circumcision, the observance of times, and other legal matters, but that we are made righteous through the merit of Christ. Thus, in Romans 4, he says that he was raised for our justification. Therefore, there was no reason why the Galatians should be circumcised.

6. Sixthly, it is attributed here to the Father that he raised the Son, yet that in no way detracts from the divinity of the Son. Christ, in John 10, rightly says that he has the power to lay down and take up his soul; therefore, the Son raised himself, and the Father raised him. For it does not follow that because the Father did this, the Son did not do it, because the works of divinity, as they say, are undivided from without.

That Paul was not led by a desire for power.

There follows the other group of persons, And the brothers who are with me all. He calls believers brothers according to the common custom of Scripture, and fellow participants of the same religion, as in Matthew 28 and 5, and elsewhere. But the reason he adds the brothers to himself is to maintain his customary modesty. For since he had equaled himself to the Apostles in vocation, this could easily have been taken as a suspicion of arrogance; therefore, he now humbles himself by admitting brothers into the fellowship of the epistle, so that the Galatians might see that this is not written out of any desire for power, but by the common consent of the brothers. Furthermore, this consent of many had great force against calumniators and false teachers. Therefore, he says emphatically, "the brothers who are with me," as if to say: I hold to consent with my own in the doctrine of the Gospel, which the false teachers cannot affirm regarding their own doctrine. Let us learn to hold to consent in doctrine. And although he was certain of his vocation, he nevertheless cites the authority of the brothers here; so let us also take care in our own vocation to obtain the testimonies of those who judge correctly regarding the cause of religion. So far, the subscription has been expounded, which we call hypographē subscription.