Category: Galatians - Wittenberg Door Campus Ministry

Galatians 4:4-7 - Lectionary for Mary, Mother of Our Lord

8/11/2021

8/11/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Shortly after creating the heavens and the earth, God made ways to track time. It matters to him, or perhaps I should say that our ability to know time matters to God.

He does his work, then, in time, not outside of time. Again, this is for us. The eternal God in himself has no need of time. Yet we recognize that when he does things, they are timely. The birth of Jesus was at the right time. And it was the time for his people to be redeemed from sin.

While we can't know exactly why God would choose the time he did, we can trust that he knows all about that timing. Likewise, the time we were born, our time and location, and the many details of our lives which reflect time are purposeful. God doesn't waste time. He uses it.

The time of our adoption into Christ's kingdom is purposeful. The time we spend waiting on God is just right. And at the right time we receive an inheritance, calling on God as our loving Father.

May we have grace to perceive the times rightly. Thanks be to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Galatians 1:11-24 - Lectionary for the Conversion of St. Paul

1/29/2021

1/29/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Galatians 1:11-24 Paul tells us clearly that the Gospel he preaches is not man's idea, but it is something from God. Recently a friend of mine pointed out his concern that the Church has allowed some sort of secular ideas to creep into its theology, secular ideas based on how our human wisdom would deal with suffering and injustice in the world.

As we discussed it further, he clarified that the human wisdom he sees is normally based on a hope for civic justice. This justice is always sought by means of obedience to some sort of moral or ethical demands. The problem in the public square is that the demands are always changing and that they can never be met adequately, at least not by those we may disagree with.

This runs counter to a biblical view of God's redemption. In Christ, we believe that we have forgiveness of our sins. There's a moral and ethical standard, no doubt. But we are all bound to fail it. The ultimate goal is to turn us to sorrow for our failings and leave us to plead for forgiveness from a gracious God. This forgiveness is granted, not based on our holiness, but on God's loving desire to make us holy by his own work. Jesus serves as the substitute in holiness, and at the same time serves as our substitute, receiving the penalty and condemnation that we deserved.

The moral and ethical standard is there, but we strive for it now in thanksgiving for God's mercy which we have received. We try to live a holy life because Jesus has given his life on account of our failure. Yet when we fail, we realize he has already done all that is necessary to forgive.

Our world's systems don't know about such forgiveness. They know only about demands. Alternatively, they demand that we have no standards, though then when they realize the implications of such a stand, they impose standards.

Paul did not teach man's gospel, but God's. It's the one that really forgives.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Galatians 3:23-29 - Lectionary for the Circumcision and Naming of Jesus

1/9/2021

1/9/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Galatians 3:23 speaks of our life as captives until we are freed by the Gospel. This idea of enslavement and freedom is a common motif in the Bible. It's also one of the easiest to misunderstand.

Are we in jail under the law? Is that the idea Paul is getting at? And if we are in jail, why is that? People can be imprisoned for all sorts of reasons. They may be paying a penalty for crimes. They may be incustody so they don't harm anyone. They may be there so they don't hurt themselves. They may be in protective custody so nobody kills them. We really can't predict it based on the location.

Paul says we were captive under the law. Maybe we were more like a child is a captive. The toddler might still use a crib to prevent midnight toddles. The child with a tricycle or training wheels is not ready for the motorcycle. The young teen with a small bank account is learning about finance in a safe environment.

We, in captivity under the law, could learn about God's principles and values. We could see how the world works. We could see what Jesus cares about and what he saves us from. We had Jesus as our guardian.

What happens as we grow up in faith? We become like adult children of Jesus, children who are pleasing to him. We have taken on his values, his concerns, his character, so we can walk in his truth even if we don't think he is watching.

The Christian, then, learns to be a child of God by faith. This is itself a gift of God. It is for the good, both in us and our neighbors. It brings glory to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Galatians 5:25-6:10 - Lectionary for Trinity 15

9/16/2020

9/16/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.
We remember as a matter of history that the chapter and verse divisions found in the Bible are not original to the text. They are generally helpful and normally come in appropriate locations. Yet reading the context of a passage does sometimes (often!) require crossing a chapter line. This happens in our Epistle passage for this week, Galatians 5:25-6:10. And this is a really good move.

The apostle warns us to walk in the Spirit and to avoid conceit, provoking and envying one another. This is immediately followed at the start of chapter 6 by an application. If we see someone caught in sin, those who are spiritual are to rescue him. The text is clear. Christians, very genuine Christians, become trapped in sin. It entangles us, like a net used in combat. The one trapped in the net may be a very fine fighter, but becomes entirely helpless when wrapped up. Likewise, the Christian who is entangled in sin can’t find a way out, at least not alone.

What does this idea of chapter 6 have to do with the last verse of chapter 5? There’s a connection in Paul’s mind. Very simply, when we become conceited, when we envy one another, when we decide to provoke others to anger and sin, we ourselves become entangled in sin. The very trap we try to set for someone else traps us.

There are two fairly obvious pieces of counsel to be had here. First, walk in the Spirit. This takes away our desire to sin against our neighbors. If we wonder whether we are walking in the Spirit, we need only to examine our hearts. A heart walking by the Spirit is a repentant one. Are we sorry for sin, and dependent on Jesus’ forgiveness? Then we are far less likely to exercise our old sinful man by conceit, provocation, and envy.

Second, when we find someone entrapped in sin, we don’t consider it a cause for rejoicing. It’s a reason for sorrow. We mobilize the rescue party and try to release our brother or sister who has become entangled. And we do it right away. The person wrapped up in the net may face death as a result.

The Christian lives a life of repentance and mercy. Thanks be to God that we have been shown mercy. Thanks be to God that we can also show mercy to others.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Galatians 5:16-24 - Lectionary for Trinity 14

9/9/2020

9/9/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

My Lunch and Learn Bible study today had to do with using God’s name and authority rightly. The concept of God’s people rejoicing in the Name of the Lord, trusting that they can receive what they pray for, was central. Really? We can pray for what we want and God will do it?

Yes, absolutely, provided we are praying within God’s will. As we pray in the Lord’s Prayer, we ask that God’s will should be done. God is most certainly able to accomplish His will.

This brings us to Galatians 5:16. As we walk in the Spirit we will not gratify the desires of the flesh. When we are set apart for God’s purpose and our desires and affections are wrapped up in what He has said, rather than what we may desire, we’ll end up doing God’s will. We will be transformed into instruments of God’s will rather t han remaining instruments of our will, working out our fallen nature.

Wait a minute! As I’m writing this post, I’m sitting on a metal bench at a table outside on campus. There’s no back support. My shoulders are starting to scream at me. There’s a chilly, damp wind blowing and my fingers are getting pretty numb. I’m not complaining, but I’m looking forward to seeking out some comfort. When I leave this location, I’ll also probably get something to eat and drink. Is that a plan to gratify the desires of the flesh? Am I threatening to stop walking in the Spirit?

I sure hope not. The Lord gives us comforts, food, drink, rest, and shelter. Those are good things. They are gifts of God. Yet, even as we enjoy them, we need to be aware that they are gifts. We give thanks to the Lord who provided those things. And we enjoy them. They are good. We rightly want them. However, we are not to sin in order to get them, nor to sin when we don’t get them. This goes for all sorts of pleasures. Our desires are to be subordinate to God’s will. He is the Lord who provides our needs. We don’t take things into our own hands. We also don’t scoff at the good our Lord has provided. Rather, we delight in the Lord and return thanks to Him.

Walk in the Spirit! It’s the place to be.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Galatians 3:15-22 - Lectionary for Trinity 13

9/2/2020

9/2/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The apostle Paul observes that even in our paltry human covenants, we don’t make alterations to the agreement once it has been instituted. The covenant is a covenant, period. Treaties are binding. Contracts matter. How much more the covenant that God has made with his people?

God’s promises to Abraham, and through Abraham to us, are true and certain promises. And they are addressed, as Paul says, to the end of what Jesus, God the Son, would accomplish. We recognize, further, that God bound himself by the promise to Abraham. He doesn’t have an out clause.

Does God intend to keep his promises? He most certainly does. He lays his hand of blessing, peace, reconciliation, forgiveness, and redemption upon all humanity, to be received by faith in him. Do we wonder whether God’s promises are for us? He has laid them out for any who believe. They are promises to you and to me.

This should give us great confidence. God is for us. Nobody can be against us.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

God's Grace, Our Unchanging Message

5/7/2020

Thursdays are for the New Testament
5/7/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Galatians 6:11 is an affirmation that Paul the apostle is responsible for the content of the Epistle. Jerome emphasizes that this was a way of confirming that the apostolic doctrine was present and that Paul’s message did not change (Jerome, Galatians, 434). Letters had been sent in Paul’s name to various places, deceiving some, most notably to the Thessalonians (2 Thess. 2:1). Therefore it was Paul’s habit to add a sample of his writing to each of his genuine letters. Jerome notes that Paul was not commenting on the size of his writing, which would use the word πηλίκοις, but simply that his kind of writing was used.

Verse 12 brings us again to the issue of circumcision. Here Paul describes it as an attempt to please people and avoid persecution. For a Gentile to pursue circumcision, to Jerome, is just like a Jew pursuing uncircumcision. It puts on a show of religion which does not match the person’s nature (Jerome, Galatians, 435). In contrast, Paul says it is not for him to rejoice except in Christ’s cross (v. 14). Jerome speaks of our need to find the glory of God in Christ so as to pursue it according to God’s will (Jerome, Galatians, 436). The result is the ability to receive God’s grace as His children.

Jerome recognizes that we all have a tendency to live according to the flesh. We are reticent about receiving the truth of God (Jerome, Galatians, 438). But Paul reminds his readers that he has the marks of the Lord in his body. He has suffered for Christ yet lives for the good of Christ’s kingdom. For this reason, he can close the letter saying that the grace of the Lord would be with the others in Galatia. God’s grace is the true element which holds the entire world together.

Living Spiritually versus Doing Good Works

4/30/2020

Thursdays are for the New Testament
4/30/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Galatians 6:6 speaks to the need to pass on good teaching, from those who have been taught to others. Jerome observes that Marcion ignores the statement of Paul that the teaching is “in all good things.” The implication here is that Marcion, and presumably others, simply approve teaching even if it is not accurate. This, Jerome observes, results in a harvest of false teaching (Jerome, Galatians, 429). As we would all prefer to receive a good harvest from our actions and teachings, we do well to pursue good teaching. Paul goes on to remind us, in verse seven, that we reap what we sow (Jerome, Galatians, 430). God does know the teaching and priorities of his people and will never be deceived. For this reason, it is important (v. 8) to “sow” in the Spirit rather than the flesh.

While some of the ascetics of Jerome’s time would take Galatians 6:8 to urge shunning of the pleasures of the flesh, including marriage, Jerome observes that Paul speaks of receiving the harvest in one’s own flesh. Jerome understands this idea to defeat the ascetic view (Jerome, Galatians, 431). Rather, we can carry on all the normal activities of life without being unspiritual. The conclusion given by Paul in verses 9-10 is that we should busy ourselves in doing good. This imitates God, and certainly is done in faith. Jerome sees no conflict between living a spiritual life and doing good works (Jerome, Galatians, 433).

Bearing One Another's Burdens

4/23/2020

Thursdays are for the New Testament
4/23/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438. Galatians 6:1-5.

At the outset of Galatians 6, the apostle instructs those who are spiritual to help those who are entrapped in sin. Jerome ties this idea to the character of God, wanting none to die but all to come to repentance (Jerome, Galatians, 425). The help given in such situations is to be gentle in nature, bringing the testimony of Christ, not a harsh rebuke. Jerome makes this encouragement because the person who is struggling with sin already knows the burden of the struggle. Likewise the person bringing aid knows how hard it is to live a life of purity (Jerome, Galatians, 426). The burden of sin is a tremendous weight, as Jerome describes it. For this reason, in verse two, Paul tells the Galatians to bear one another’s burdens (Jerome, Galatians, 427). As Jesus has borne our sins, then, we bear the sins of others. Jerome points out that this work fulfills the law of Christ, which is to love our neighbor.

What of the person who is unwilling to love his neighbor by bearing his burden? Verse three describes that person as thinking too much of himself. Jerome comments that he loves himself rather than loving God (Jerome, Galatians, 428). His mind deceives himself, defeating logic. He takes glory to himself (v. 4). Jerome compares this individual to an athlete who rejoices at beating a feeble opponent instead of a strong one. On the contrary, the Christian rejoices in the cross of Jesus (Jerome, Galatians, 429).

Works of the Flesh or Fruit of the Spirit?

4/16/2020

Thursdays are for the New Testament
4/16/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

In Galatians 5:19, the apostle Paul speaks of “works of the flesh,” listing a number of activities which are incompatible with a Christian life. Jerome notes that serious teacing about Christ makes the difference between works of the flesh and the life of the Spirit (Jerome, Galatians, 414). He finds also that the life of the Christian is starkly different from the life of a pagan. Those who were not Christians would consider it good, for instance, to have fulfillment from whatever pleasures they might desire. The entire concept of what is good differs between the Christian and the non-Christian (Jerome, Galatians, 415). Jerome speaks to a number of the significant differences. He further observes that God speaks in numerous places about opposing those who act in opposition to His commands, including those following these works of the flesh (Jerome, Galatians, 416). Angry disputes and heresies likewise are contrary to God’s principles. Jerome observes that therse are often a result of envy, also spoken of negatively throughout Scripture (Jerome, Galatians, 417). Drunkenness and gluttony, both listed among the works of the flesh, are condemned elsewhere in Scripture, while eating and drinking are seen as good. Jerome speaks to the fact that the Sacrament involves eating and drinking but not gluttony or drunkenness. He ties drunkenness and gluttony to luxury and greed (Jerome, Galatians, 418).

Verse 22 continues with the fruit of the Spirit. Jerome observes that it is love, the first listed, which is the chief element “without which the other virtues are not considered to be virtues, and from which are born all things which are good” (Jerome, Galatians, 418, personal translation). He goes on to describe the various fruit springing from love. It is interesting that Jerome distingishes between different aspects of “joy,” preferring gaudium rather than laetitia, since laetitia requires moderation and can come from luxury or titillation (Jerome, Galatians, 419). Jerome observes that true peace, in the Scripture, comes from knowing God in Christ.

Jerome particularly observes that among the fruit of the Spirit, faith “possesses the seventh and very holy place” (Jerome, Galatians, 420, personal translation), and that faith is often classified with hope and love, in a triad. He further refers to Hebrews 11:1 where faith is what is hoped for.

At the end of the list of the fruit of the Spirit is self-control. Jerome describes how self control is to characterize the visible portions of Christians’ lives (Jerome, Galatians, 421).

Verse 24 draws a conclusion. Those who belong to Christ have crucified the flesh. They live out the fruit of the Spirit, not the works of the flesh. Jerome observes that this concept differs from that of Hebrews 6:6, where people “re-crucify” Jesus. First, there is a tremendous difference between Christ giving himself to be crucified and our deliberate act of crucifying our fleshly desires (Jerome, Galatians, 422). Further, the effect of Christ’s death is universal, while my denial of my desires will have a relatively small influence on others.

Jerome takes verse 25, an exhortation to walk according to the Spirit, as a counter to those who think there is no clearly definitive siritual guidance in the Scriptures (Jerome, Galatians, 422). The apostle Paul certainly thought people would understand how to walk in the Spirit. At its root, that shows an expectation of a definitive and concrete understanding of Christianity.

In verse 26, Paul cautions against pursuit of things which are empty, or vain. Jerome takes this to be a caution against pursuit of our own desires which arise from envy. Rather, we pursue God’s glory which is not empty in any way (Jerome, Galatians, 423). Jerome describes numerous people in Scripture who sought divine rather than human glory. He then urges pursuit of the character qualities described in Scripture as positive (Jerome, Galatians, 424).

Freedom from the Law Frees Us to Do Good

4/9/2020

Thursdays are for the New Testament
4/9/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

In Galatians 5:14 Paul sums up all the law in Christ’s ocmmand to love your neighbor. Jerome sees this as a way the Christian exercises freedom - by loving his neighbor and voluntarily being a servant to all (Jerome, Galatians, 408). He ties this concept to Paul’s description of Jesus’ humbling himself, seen in Philippians 2. Jerome then continues by speaking of the many civic good deeds which Christians do, as well as bad deeds they avoid, which serve to love the neighbor (Jerome, Galatians, 409). The life of good for the neighbor is noteworthy. Jerome sees it as a striking difference from the non-Christian society, and a way of bearing witness to the love of Christ (Jerome, Galatians, 410). This lifestyle, however, is not always natural to us. Paul warns against conflict with neighbors in verse 15. Jerome points out that the love of Christ goes beyond the provisions of the Law. He specifically cites Deuteronomy 19:21, saying that even though there is a rightful type of retribution, there is certainly no prohibition against not seeking retribution (Jerome, Galatians, 410).

Verse 16 changes the focus slightly, as Paul tells the Galatians to walk by the Spriit. The flesh, says Jerome, “titillates,” but the Spirit “reigns in” (Jerome, Galatians, 410). He goes on to draw numerous distinctions between the positive desires of the Spirit and the desires of the flesh, considering the spiritual walk more positive and fulfilling. In verse 17, it is further clarified that the spirit and flesh are at war with each other. Jerome plainly says, “The flesh delights in the present and brief things, the spirit in future and eternal things” (Jerome, Galatians, 411, personal translation). He continues to illustrate the difference between the temporal and eternal pleasures, showing them often in conflict with one another. Because of this battle, Jerome says it is important to persist in developing a desire for the things of the Spirit, particularly pursuit of good works, even when we don’t want to do them (Jerome, Galatians, 413). In sum, as verse 18 says, if you are led by the Spriit, you are not under the Law. Jerome points out that all the good gifts we can think of are from the Spirit. The challenge is that these gifts of the Spirit which we receive, free from the Law, play themselves out in obedience to the good commands of the Law. Jerome even points out that Crhist was born “under the Law, so that he could redeem those under the Law” (Jerome, Galatians, 414). The result is that we, rescued from the Law, are not subject to its demands but we voluntarily do what it commands.

. . . be cut off . . .

4/2/2020

Thursdays are for the New Testament
4/2/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

In Galatians 4:11, Paul reflects on the fact that he endures persecution for the sake of the cross. It could stop if he preached circumcision. Jerome recalls how Paul, as described in Acts, regularly endured persecution specifically because he didn’t require circumcision for Gentiles (Jerome, Galatians, 404). The persecution is in Jerome’s opinion because the cross is a stumbling block to those who hope in the Law. If it fulfilled the Law, there is not more need for circumcision. The persecution is a sign that the people are still scandalized by the cross of Christ (Jerome, Galatians, 405). In verse 12 Paul even suggests that it would be a good idea for the troublers of the Galatians to “be cut off.” Jerome recognizes the double meaning of emasculation and of being cast out of God’s covenant. He remarks that it is a forceful statement coming from the one who said, in Romans 12, to bless those who curse you (Jerome, Galatians, 405). Jerome takes this to be said not from hatred of the opponents but as a way of defending and nurturing the Galatians, whom he loves. The concern is that the opponents could cause the Galatians to stumble in their faith, and thus condemn themselves (Matthew 18). Jerome observes this is precisely why Marcion and Valentinus were condemned as heretics, because their doctrine could harm the Church and thus condemn them themselves (Jerome, Galatians, 406).

Verse 13 returns more directly to the difference between Christian liberty and depending on the Law. Jerome observes that the flow of Paul’s thought here is difficult to follow, so some editors and commentators think the verse belongs elsewhere. Yet he doesn’t speculate much about that. He does quote Origen extensively, saying that those who are free should follow the truth of their freedom in Christ (Jerome, Galatians, 406). At issue is the Galatians’ use of their liberty to pursue “the flesh” rather than to serve their neighbors. This is what Jerome understands as “walking by the Spirit” (Jerome, Galatians, 407). The great concern is that, as with the ancient Israelites, those who trust in the flesh could turn away to the works of the flesh and be just like those who followed idols. Jerome lists numerous examples of Old Testament people who fell into sin while trusting their own works. This is a way of falling from grace into the law, exactly what Paul cautioned against (Jerome, Galatians, 408).

Early Text Analysis and Leaven

3/26/2020

Thursdays are for the New Testament
3/26/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Jerome, speaking of Galatians 4:7, pulls the reader from the Latin back to Greek. Where the Latin says, “not to obey the truth” the Greek says something much more like “not to believe the truth” (Jerome, Galatians, 401). He goes on to explain that if we believe that Jesus both gave and did grace and truth, it is our obligation to believe him and act upon that belief. To do otherwise and to think that came from God is foolish.

Jerome notes a scribal error in Latin manuscripts. some of which say, “...is not from God who called…” but which should read, “...is not from him who called…” (Jerome, Galatians, 402). He does recognize that the “him” in the sentence is God nonetheless. It is certainly the work of God to call and of a man “either to believe, or not to believe” (Jerome, Galatians, 402, personal translation).

Verse nine makes a comparison to leavening, which works through the whole loaf. Jerome quickly points out that language about infusing or working through the lump is more faithful to the Greek than is language about “corruption” used in some translations (Jerome, Galatians, 402). In some contexts corruption is the right idea, but Jerome does not think it fits here. Though the metaphor in both cases is the same, that the leavening spreads through the whole mass, here it may be that Paul is speaking to the spread of good doctrine. Here, in verse nine, Paul continues to say he trusts in the Galatians that they are in the Lord. They should expect good doctrine to grow (Jerome, Galatians, 403).

Counter to the Galatians, in verse 10, Paul says the one who troubles them is bringing on his own judgment. Jerome recognizes that Paul is not acting as the judge, but he is entrusting that judgment to God (Jerome, Galatians, 403). Jerome compares this burden of judgment to the burdens which the Pharisees would bind on others. They are burdens which no human can carry. Only Jesus, who overcame the world, can do so (Jerome, Galatians, 404).

Eloquence Doesn't Trump Truth

3/19/2020

Thursdays are for the New Testament
3/19/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

As he introduces the third part of his commentary on Galatians, Jerome recalls to his readers the lack of careful training and background they are likely to have. Many are led astray by false teachers who appeal to their audiences using beautiful sounding words. Jerome cites Ezekiel 33:32 to demonstrate that the challenge is not new, but that it remains necessary to speak out in every generation (Jerome, Galatians, 399). He is aware that it is important to shed light on the comments of others, not based on eloquence, but on truth. For this idea, Jerome adduces Paul’s words in 1 Corinthians 1:26-28, where he emphasizes the power of God to overcome falsehood through simple teaching (Jerome, Galatians, 400). The same apostle determined not to pursue worldly eloquence but the Christ who was crucified for sinners. Jerome is convinced that this is in no manner an easy way out, but a show of God’s power (Jerome, Galatians, 401). Therefore, he intends to speak very clearly.

Galatians 4:21-31 - Lectionary for Lent 4

3/18/2020

3/18/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

The images in Galatians are vivid, to say the least. In this week’s reading from Galatians 4:21-31 the apostle Paul draws a night and day distinction. The children of Hagar, the slave woman, are altogether different from the children of Sarah, the free woman. The children of the flesh are different from the children of promise. The children of the Law are different from the children of the Gospel.

The apostle describes those who would wish to keep the law as children of slavery and bondage. Rather than depending on God’s promise, they strive to reach redemption by their own efforts. The efforts to earn salvation are going to be utterly fruitless. We are only able to achieve the level of our sinful, fallen nature.

This idea explains the possibly cryptic remark of verse 27. The one who is barren is Sarah. She is unable to give birth except for God’s promise. Her nature is to have no offspring. It is God who gives the increase. Although it didn’t appear that Sarah would have children, God’s promise was fulfilled. Her offspring cannot be counted. In this offspring all nations of the earth are blessed. God brings his promise to all the world.

So with Paul we ask whether you want to be children of the flesh or children of the promise. The promise of eternal life in Christ is free for all. That’s the kind of promise we need.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

The Nature of Enslavement

3/12/2020

Thursdays are for the New Testament
3/12/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

In Galatians 5:1, the apostle warns the Galatians not to be enslaved again. Jerome says this should be reasonably plain. The Christian, even if enslaved, stands free in Christ (Jerome, Galatians, 393). There is a declaration of freedom which surpasses any political or physical bondage. Jerome is clear that the freedom is from the bondage to the Jewish law (Jerome, Galatians, 394). In verse two, the bondage to the law is seen in pursuing circumcision. Rather than pursuing Christ, living in us, those who pursue their own holiness will find Christ useless. Although Jerome is aware that Paul would affirm circumcision as the sign of God’s covenant, it was not his habit to even suggest Gentiles should be circumcised (Jerome, Galatians, 395). The locus of salvation is Jesus, not our actions. Paul goes on in verse three to say that the person who pursues cirumcision becomes a debtor to the whole law. Jerome explains this by observing that the same God who gave circuncision also gave the rest of the law. Those who do not keep God’s sacrificial law, even though they are circumcised, the circumcision is ineffectual (Jerome, Galatians, 396). The one who depends on circumcision has been cut off from grace, he has nothing to do with Christ (v. 4). Jerome explains that this is because nobody is able to serve two masters. The one who thinks he is justified by keeping the law is lacking faith in Christ. Jerome leaves no doubt that he thinks the departure from grace in this way condemns us (Jerome, Galatians, 397).

On the contrary, in verse five, “we who are by the spirit from faith expect the hope of justice” (Jerome, Galatians, 397). The justice we receive is the justification of God in Christ. Jerome is clear that we look to Christ as the one in whom we have the hope of justification. Galatians 5:6 summarizes that it is the faith in Christ which operates God’s grace. It is not a matter of circumcision or uncircumcision. Jerome does point out that Christians need to flee from sin and pursue virture, but that circumcision is a matter of indifference. We do good works because of Jesus, not because of adherence to the law (Jerome, Galatians, 398). For this reason, the Old Testament tells people to circumcise their hearts, minds, ears, etc. Jerome concludes that we do this through the two precepts, love God and serve our neighbor (Jerome, Galatians, 398). He finally observes that this is the message of James chapter three, in saying faith without works is dead. The Christian does good works, which are good for society, done from charity, fulfilled in Christ (Jerome, Galatians, 399).

Following a Star Leaves You in the Dark

3/5/2020

Thursdays are for the New Testament
3/5/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

In Galatians 4:21, Paul asks the Galatians if hey were not hearing the law. Jerome notes that this is common language. It is not that they do not audibly hear the law, but that they are bad at paying attention to it implications (Jerome, Galatians, 387). Paul’s subsequent statements about the difference between Iaac, the child of promise, and Ishmael, the child of the flesh, are a challenge. Jerome observes that, although he is not the child of promise, God does make some promises to Ishmael. He then compares the two children to the stars and the sun. God’s promises to Ishmael shine like the stars, but Jerome observes that even the bright stars are not visible in daylight (Jerome, Galatians, 388). The promise and blessing on Ishmael is not o the same nature as that about Isaac. Jerome then extends his application of the promise to Isaac beyond the bounds of his physical descendants to say that all “who do the works of Abraham, are born of Abraham” (Jerome, Galatians, 389, personal translation). Jerome does then tie the “children of Abraham” to those who are the freeborn children through Christ. This connection sees the children of Abraham as an allegory of the world’s population, some free through Christ, and some in bondage to sin. Verse 24 affirms that the discussion is purposely allegorical. Jerome takes this opportunity to observe that Paul makes numerous references to secular literature, not only making quotations but also using classic figures of speech and rhetoric. Jerome’s conclusion is that Paul is well versed in secular literature (Jerome, Galatians, 390).

Paul’s argument intensifies as, in verses 25-26, he ties the two testaments directly to the two mothers in the passage. Hagar refers to the law and Sarah to the gospel. Jerome particularly relates the gospel to Jesus, specifically in his being born of the virgin, someone who, like Sarah, could not give birth (Jerome, Galatians, 390). Jerome continues to expand on the differences between law and gospel, Sina and Jerusalem, Moses and Jesus, the Old and New Testaments (Jerome, Galatians, 391).

Jerome speaks forcefully against Marcion and the Manichaeans, who take Paul’s statement of allegorical interpretation to refer to all of Scripture, which he alleges they never read (Jerome, Galatians, 391). At its heart, Jerome is concerned that the allegory must remain interpreted as Paul gave it in the passage. It is not a matter of individual choice.

Verse 27 reflects on the fact that the Holy Spirit gives us reason for rejoicing in Christ, not in ourselves. Jerome then emphasizes that the Church was barren without Jesus. God’s promises were for Isaac, the child of promise, with the promise fulfilled in the death of Christ (Jerome, Galatians, 391). The bottom line, in verse 28, is that we Christians are the children of Isaac. The promise is central (Jerome, Galatians, 392). Those who are consumed by the flesh are children of the slave woman.

Verses 29-31 conclude Paul’s present argument. The slave woman and her child are to be cast out. Jerome repeats this claim, emphasizing it is the correct conclusion even though Ishmael was born first, that he and Isaac would have played together, and that Paul, writing this, was a notably faithful Pharisee (Jerome, Galatians, 392). Jerome does point out the fact that trust in the promises of God is what matters. However, in Jerome’s time, as in Paul’s and ours, Christians typically look up to those who are dedicated to keeping the Law, rather than trusting in God’s promises (Jerome, Galatians, 393).

Ministry: Free But with a Price

2/27/2020

Thursdays are for the New Testament
2/27/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Galatians 4:13 begs the Galatians to remember that Paul’s work to bring the Gospel to them was done at a cost to him (Jerome, Galatians, 379-380). Following Christ always has a price, as Jerome notes, but it is a worthy price. The message of the Gospel is true, no matter what temptations to ignore it might arise (v. 14). Jerome expands on the idea of resisting temptations, suggesting several particular ways people might suggest the Galatians should depart from the faith. None of the temptations should be heeded (Jerome, Galatians, 380). Not even the illness or death of an apostle should persuade the Galatians that the Gospel is false (Jerome, Galatians, 381).

Paul goes on in verses 15-16 to remind the Galatians of the dedication they had shown to him, then to ask them if he has suddenly become their enemy. Jerome compares the work of Paul and the Galatians’ attitude toward him as ideally that of the vinedresser and the vines or the shepherd and the sheep (Jerome, Galatians, 381). The Galatians should be able to tell Paul is on their side, but they do not seem to know that. Jerome observes that this was not an unheard of idea among the Roman poets and philosophers (Jerome, Galatians, 382).

As a corrective to the Galatians’ failures, Paul says they are not engaged in the kind of imitation which is good (vv. 17-18). Jerome suggests several ideas that they should, in fact, imitate, drawing from Scripture. Though he uses some of the ideas of the Moseaic Law, he is clear that it is not a matter of being bound to the law, but of imitating what is good (Jerome, Galatians, 383). It is important to realize the many good examples we have, particularly of faith, throughout the Scripture. Jerome reminds us of many. The goal, however, is always as in verse 19, that Christ should be formed in the one who imitates good. Jerome recognizes that all this life is a trial, but that the work of forming Christ in others is part of the painful process of giving birth and raising children, whether earthly or spiritual (Jerome, Galatians, 385).

In verse 20, Paul says he would like to be with the Galatians and change his voice, i.e., to speak more gently. Jerome notes that the work of instruction is frequently forceful (Jerome, Galatians, 386). The Galatians may perceive Paul as overly harsh, but it is necessary for him to speak directly to the danger, just as a doctor would apply a cure (Jerome, Galatians, 387). In person, Paul could be more sensitive and discerning. However, absent, he must speak firmly.

Don't We All Need Teachers?

2/20/2020

Thursdays are for the New Testament
2/20/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

In Galatians 4:8-9, Paul continues with the idea of the Galatians’ need for a teacher. They had recently transferred their loyalty from false gods to the true God. Even the weak things of God, those which should be simple to grasp, were novel and difficult to the Galatians (Jerome, Galatians, 375). Jerome is clear that the whole purpose of the Law of Moses, in the case of the Galatians, is to help them see the difference between God’s will and the Galatians’ will, and to prevent them from departing from the true God so as to return to the false gods which they sought by nature. Jerome emphasizes that the elements of the fallen world are foolish and powerless before God and that the Law of Moses shows this clearly. In contrast, the power and love of God is seen in Christ (Jerome, Galatians, 376). Further, Jerome finds it very significant that Paul speaks of the Galatians as “known by God,” more importantly than the fact that they know God (Jerome, Galatians, 377).

Verses 10-11 present a problem in the Galatians’ practice. They make a point of observing days, months, time, and years. This suggests to Paul that they may be trusting their observances rather than trusting Christ. Jerome makes it clear that the Jews did consider observation of particular days to be very important (Jerome, Galatians, 377). He lists several of the customary festivals, then observes that Paul, in Colossians 2, says that Christians should not be judged for such things. The fact is, as Jerome points out, the resurrection of the Lord is more important than any ohter commemoration.

In verse 12, Paul tells the Galatians to be like him because he is like them. Jerome takes this as a matter of Paul confessing that they are all weak in one way or another but that as they look to the Savior and imitate Him, all will grow to be more like God (Jerome, Galatians, 379).

Calling out to God

2/13/2020

Thursdays are for the New Testament
2/13/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Galatians 4:6 speaks of God sending the Spirit of His Son to make us call out to the Father. Jerome notes that Paul speaks in Romans 8:14 of the Spirit of the Son, in 1 Cor. 6:19 or fhe Holy Spirit, and elsewhere of the Spirit of the Father (Jerome, Galatians, 373). The apostle is decidedly Trinitarian. Jerome further refers to Psalm 51, observing that the Lord is called on to create a new heart and spirit in David. God’s will is to make his people call out to him.

It is particularly important to Jerome, as to Paul, that Jesus has provided adoption for his people, which is the only thing that makes us able to call out to Him. Without the adoption, we are not the sons of God (Jerome, Galatians, 374).

Because of the adoption in Christ, in verse seven we learn that we are not slaves but sons, therefore heirs of Christ. Jerome notes that this means we are heirs of both the Father and the Son. We are then placed on par with God the Son, Jesus (Jerome, Galatians, 374). This is the great hope and confidence of the Christian.

Free in Christ

2/6/2020

Thursdays are for the New Testament
2/6/20

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Jerome comments on Galatians 4:1 that the young heir Paul references, who in practice is no different from a slave, is a depiction of all the descendants of Adam up to the time of Christ (Jerome, Galatians, 370). In Christ, though, Jerome observes that we are built up as the mature heirs, referring to Ephesians 2. The problem Jerome identifies in humans is that we do not realize the freedom God gave us in Christ. When we recognize that we are in Christ, the second Adam, we no longer need the tutors and guardians.

Lest anyone should feel inferior to the apostles, in verse three Paul comments that “we” were subject to the elements of this world. Jerome points out that all creation and the natural understanding of life and philosophy rule us, but that Jesus is the one who delivers us from all of that (Jerome, Galatians, 371). It is therefore not entirely our maturity which makes us like the adult heir, but it is Jesus’ work which accomplishes our salvation.

In verse four, then, we see that Jesus himself was born under the law, so we could receive the adoption as sons (Jerome, Galatians, 372). Jerome draws a distinction between Jesus being born “ex” a woman, as opposed to the Marcionites who consider him born “per” a woman. Jerome does not explain the distinction very thoroughly. Yet he goes on to say that the salvation we desire cannot possibly come through obedience to the law, but by the justification given by grace. Christ redeemed his people from the law. He adopted them. It is by this means that they receive the position as the mature heirs of God.

Baptized into Christ

12/12/2019

Thursdays are for the New Testament
12/12/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

In Galatians 3:21ff, the apostle Paul asks if God’s Law is opposed to his promises. He says that is not the case, but that the Law cannot bring life through justice. That can only come through faith in the promise of God in Christ. Jerome’s observation, made very briefly, is that the promise gives life but that the Law shows a stark contrast, as it is not able to create life. Jerome makes it clear that the hope in God’s promise looks to the future coming of Christ, “who will deliver an end to promises” (Jerome, Galatians, 367). Further, he makes it clear that we should not think the Scripture creates sin, but that it shows sin, just as a judge assesses crime and decrees a penalty.

Verses 24-26 describe the Law as a “paedogogus,” directing us to Christ (Jerome, Galatians, 368). Jerome is clear that the paedogogus is not the teacher or the father, but another person who enforces control of the child and helps him grow to maturity. In exactly the same way, the Mosaic law prepares people to trust Christ. The Christian is related to God by faith. Jerome sees the law as the “mother of faith” (Jerome, Galatians, 368).

Verses 27-28 describe the similarity of all the baptized, who have “put on” Christ. Jerome here notes the command of Romans 13:14 to put on Christ and relates it directly to being baptized, the way we are dressed in Jesus (Jerome, Galatians, 369). Jerome considers it a mark of heresy and hypocrisy when people question whether those baptized have been dressed in Christ. He is clear that being baptized into Christ, not circumcision or uncircumcision, makes one equal in Jesus, not Jew or Greek, slave or free, male or female (Jerome, Galatians, 369).

Galatians 3:29 concludes the ideas of the chapter - those who are Christ’s are the children of Abraham, heirs of the promise. Jerome again emphasizes that Jesus is both the seed and the promise, the one in whom we believe. He delivers the promise to all Christians.

God's Law Is Not Arbitrary

12/5/2019

Thursdays are for the New Testament
12/5/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

Jerome observbes that Paul had many credentials which would allow him to exercise authority over the thinking of the Galatians, but that in Galatians 3:15 he speaks ‘as a human” - in simple terms (Jerome, Galatians, 364). Jerome notes this was also Paul’s attitude as expressed in his letters to the Corinthians. The heart of Paul’s statement here is that God will bless the singular seed of Abraham. Jerome sees this as different from God’s Word, which is scattered to many. Here the promise is regarding one seed of Abraham, whom Jerome recognizes as Jesus (Jerome, Galatians, 365). Jerome continues with a brief history of God delivering His promise to just one of multiple offspring, but concludes that in the end the singular chosen offspring was a blessing to all nations. This blessing is by grace, not by the law, which was passed to all.

In verses 19-20, Paul points out that the Law was put into force because of transgressions, while the promise was purely a matter of promise from the one God. Jerome points out numerous events in the history of Israel where transgression could be seen (Jerome, Galatians, 366). He further observes that Christ was present with the Father as the “Word God” from the beginning and that his presence in word has been shown many times. Jerome points out that Scripture is very clear that Christ speaks as the almighty God and that he is the one who spoke all God’s Law into force (Jerome, Galatians, 367).

The Just Live by Faith in Christ Who Became Accursed

11/28/2019

Thursdays are for the New Testament
11/28/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

The idea of the just living by faith is so very central to Paul’s argument in Galatians that Jerome provides us with many biblical references to the real importance of being justified by grace through faith in Jesus (Jerome, Galatians, 359). Jerome goes on to show that all we do is to be done by faith. Throughout, Jerome uses both Old Testament and New Testament passages.

Galatians 3:13-14 speaks to the manner in which Christ has made it possible to be justified by faith: he has become a curse for us. The concept of redemption is very important to Jerome at this point. He points out that Christ did not purchase us, but that he owned all creation originally. However, creation was taken from Christ, through the Law, forcing Christ to redeem us from the Law (Jerome, Galatians, 360). Jerome quotes Isaiah 50:1 and Romans 7:14 to show that humans have sold themselves into captivity to the Law. Because Pal argues that all who live under the Law are cursed, Jerome asks whether “those who are under the Gospel of Christ and who do not do his commands are accursed or not?” (Jerome, Galatians, 360, personal translation). Jerome’s issue seems to be whether there are actual commands and obligations in the Gospel.

Jerome notes that the Septuagint of Deuteronomy 21:22-23 does not entirely agree with Paul’s quotation (Jerome, Galatians, 361). He spends considerable effort quoting various commentators, tracing the reasons they give for someone to be hanged on a tree (Jerome, Galatians, 361). Jerome’s conclusion is that such a hanging would be reserved for those who committed blasphemy or otherwise attacked Christianity in an overt manner (Jerome, Galatians, 362). Jerome goes on to identify numerous passages in which the Scripture refers to people as “cursed” (Jerome, Galatians, 362). He then draws many examples of Christ being condemned on behalf of His people, so they could receive the blessing which belonged to Christ.

Galatians and Nationalist Identities

11/21/2019

Thursdays are for the New Testament
11/21/19

Jerome, Commentary on Galatians, [J.P. Migne, Editor]. Patrologiae Tomus XXVI. Paris: D’Ambroise, Pres La Barriere D’Enfer, ou Petit-Montrouge, 1845. pp. 307-438.

As Jerome opens the second book of his commentary on Galatians he considers the heritage of the Galatians. Referring to Varro and Vergil, Jerome identifies the Galatians as an immigrant people from Gaul (Jerome, Galatians, 353). However, he does retain the possibility that there were some Greek and “oriental” elements in the people (Jerome, Galatians, 354). Jerome observes at length that people from various places have a multi-ethnic heritage, so they may well be better identified with their current location rather than their ancestry. He observes that this is especially important within Christianity, as Christians are idenfied by their allegialce to Christ, not by their place of residence or origin (Jerome, Galatians, 355). Jerome continues by laying out some of the principles which unify Christians, such as care for one another, sharing in goods, and giving dignity to others. What impresses Jerome is that the Galatians, from these Christian ideals, have become those Paul would call “fools” (Jerome, Galatians, 356). Then again, Jerome is aware of and lists numerous schisms and heresies which have arisen in Galatia, so perhaps it isn’t as inconceivable as he suggested.

At issue for Jerome, as for Paul, is human inability to be justified by the Law (Jerome, Galatians, 357). Salvation is not from human works, but by Christ’s work of redeeming a people from the Law. Jerome draws from numerous passages of Scripture to confirm that salvation is only found in Christ’s death on behalf of the believer (Jerome, Galatians, 358).