Category: Jerome - Wittenberg Door Campus Ministry

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.

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).

Why do we do good works?

11/14/2019

Thursdays are for the New Testament
11/14/19

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.

After his forceful condemnation of the Galatians in the first few verses of chapter three, Jerome notes that Paul becomes a little more conciliatory. He observes that the desire is not to discourage good works, but to show that good works are to be the result of being justified by faith (Jerome, Galatians, 351). Nevertheless, he does provide Scriptural warrant to distinguish beetween those who are in Christ and those who have followed false teachers. As in verse six Abraham’s trust in God was counted as righteousness, so be it. Yet Jerome specifically shows Marcion departed from the faith by rejecting Abraham (Jerome, Galatians, 352). Paul’s argument, continued in verse seven, is that all “who are from faith, these are sons of Abraham” (Jerome, Galatians, 352, personal translation). Jerome argues that Paul, in Romans, shows that Abraham received God’s promise apart from circumcision, thus demonstrating that the works of the law could not have saved him. For this reason Jerome finds verses 8-9 as a natural conclusion of Paul’s argument (Jerome, Galatians, 353). God justifies the Gentiles, apart from the law, but by faith, just as He did with Abraham.

At this point Jerome ends his first book of commentary on Galatians. We will continue into the second book next time.

Falling into Sin by Trusting Oneself

11/7/2019

Thursdays are for the New Testament
11/7/19

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.

Galatians 3:1, in which Paul asks the Galatians who “bewitched” them, is a striking statement by any measure. Jerome identifies a double meaning in the text. While some Galatians may be considered “senseless” some may be this way because of their desire to continue in the faith by carnam means, Jerome finds that the people may be “senseless” because of the tremendous diversity of backgrounds making for an indistinct identity (Jerome, Galatians, 347). He goes on to quote several Latin authors’ statements about Galatians, in no way favorable. For this reason, Jerome takes the negative statement of Paul as unsurprising. The word normally translated “bewitched” is reported by Jerome as fascinavit. The idea of grabbing attention is quite the same in English. Jerome’s conclusion is that this fascination results in harm to those subjected to it, in a way similar to ingesting poison (Jerome, Galatians, 348). He further compares it to the sight of mythic monsters which could strike fear into the viewer. From this concept he points out the other thing theGalatians have seen, Christ condemned and crucified for them.

In verse two, Paul asks the pointed question - whether they received the Spirit by works or by faith. Jerome notes that there was no reasonable way the Galatians could deny they received the Spirit by faith (Jerome, Galatians, 348). The attitude of earning or keeping salvation by the works of the Law is ridiculous to Paul. To illustrate this, Jerome makes reference to Romans 3 (Jerome, Galatians, 349). The substantive difference which Jerome sees is that the Christian engages in good works willingly, as an act of gratitude for the saving work of Christ. The good works from faith are inspired by having God’s word, which creates faith in the hearer.

Paul’s confrontatin of the Galatians continues in verse three, when he asks them if they are truly as foolish as their dependence on the flesh would indicate. Jerome continues the question before answering from Scripture, demonstrating the futility of trusting in the flesh (Jerome, Galatians, 350). The tone perhaps moderates somewhat in verse four, as Paul essentially laments the futility of the fleshly hopes. Jerome agrees that it is a sad state of affairs, since the Galatians were working very hard to justify themselves when it was actually impossible to do so. He points out that they did once know Christ was crucified for them and that they could trust him. Yet they fell back into sins, those of trusting themselves (Jerome, Galatians, 351).

Eating and Justification by Grace

10/24/2019

Thursdays are for the New Testament
10/24/19

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 takes Paul’s confrontation of Peter in the matter of eating with gentiles to be a move to educate those of the circumcision group (Jerome, Galatians, 342). He notes that Peter had withdrawn so as not to offend the Jews, but that Paul’s attitude was that the Jews needed to be confronted with the truth. They further needed to be aware that Peter knew that circumcision was not required for the Gentiles. Otherwise, the Judaizers could think Peter would agree with them.

Jerome says that Paul’s statement in verse 15 about Jews not being from the naturally sinful gentiles has been interpreted “ineptly” to mean that Paul didn’t think Jews ever sinned. He compares the reason of this argument to that which says a good olive branch cannot be broken - utter nonsense (Jerome, Galatians, 342). Rather, erome takes Paul’s argument to be that the Jews were the historic recipients of God’s promises, which gave them the benefit of God’s Law and examples of grace, not available to others (Jerome, Galatians, 343). The true advantage is in the salvation by faith in Christ. However, this has been made very clear to the Jews through the Law and Prophets. This is explicated in verse 16, where Paul affirms that nobody is justified except by faith in Christ. Jerome sees this as a very strong caution to the Galatians, realized by Abraham and Moses. Isaiah also made persuasive arguments for salvation by faith (Jerome, Galatians, 344). The entirety of Scripture makes the concept clear. God’s Law makes many demands, but salvation is by grace, not the law.

Galatians 2:17-18 is Paul’s classic statement that Christ, as our forgiver, is not, in fact, a minister of sin. He is rather the one who does away with sin. Jerome does little beyond restating Paul’s words. He goes on, though, in verse 19, to explain the significance of death to sin and life to God. The Law, which makes demands, still presents itself as what we would live by. We are unable to do so, and we are bound to the law. Yet the fruit of the law in us is bad. For this reason, Christ, who was able to keep the law, died in our place. In that Jesus was raised from the dead, he lives to God, and so do we (Jerome, Galatians, 345). Verse 20 emphasizes the idea that true life is found in Christ’s life. Jerome finds the crux of this life to be in the fact that Jesus gave himself for Paul, trading places, as it were (Jerome, Galatians, 346). It is significant to Jerome that when humans “traded” Jesus they betrayed him to death but when Jesus is the one “trading” it leads to life. This, in verse 21, is a sign of the grace of God, which we dare not despise. Jerome refers to numerous other passages where God’s grace is commanded.

Free from the Law But Bringing No Offense

10/17/2019

Thursdays are for the New Testament
10/17/19

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.

Commenting on Galatians 2:11-13, Jerome notes that Peter’s eating with Gentiles showed that he had not ignored God’s command “to call no man common and unclean” (Jerome, Galatians, 338, personal translation). He knew that none of the apostles was requring converts to hold to the Mosaic Law. He was compelled to his separation from the Gentiles by forceful Judaic teachers. Jerome takes this to be motivated by Peter’s desire that the Jews should believe (Jerome, Galatians, 339).

Paul’s confrontation of Peter could seem difficult to understand. Jerome reminds his readers that Paul made offerings in Jerusalem and even had Timothy circumcised, explaining his actions “sine offendiculo estote Judaeis et Ecclesiae Dei” (Jerome, Galatians, 339). The principle was that Christians would attempt to be personally inoffensive both to Jews and other Christians. Jerome takes Peter’s action of separating himself from the Gentiles as an act of hypocrisy which would be offensive to his fellow Christians with whom he had previously dined. It was the change of behavior, not the actual dining, which Paul confronted. Jerome gives several examples from Israel’s history, illustrating the bad outcomes of similar deceptive behavior. His conclusion is that Christians need to present the same persona in most matters regardless of the company (Jerome, Galatians, 340). Jerome continues with a more detailed reference to the reports of Peter’s defense of his ministry to the household of Cornelius in Acts 11. Peter had already concluded that the Gospel was received in the same way by Jews and Gentiles (Jerome, Galatians, 341). Jerome observes that some commentators have suggested this “Cephas” is not the apostle Peter, but he rejects their theory, saying the event and person was clearly known by Paul but omitted in Luke’s account.

The Circumcision Controversy

10/10/2019

Thursdays are for the New Testament
10/10/19

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’s comments on Galatians 2:1-2 make it clear that he thinks Paul’s history of trips to Jerusalem is important. The first time Paul went he stayed briefly and consulted with only Peter and James. It was an exploratory visit. Now, in chapter two, some fourteen years later, Paul goes again and consults with many people. At this time he wants to learn if he has understood Christ correctly or if he was in error. Jerome particularly notes that Paul is there to “confer” rather than to “learn.” Conferring happens between equals. This persuades Jerome that Paul is considering himself an apostle like all the others (Jerome, Galatians, 332). The outcome of the visit was confirmation. Paul had been teaching and preaching rightly (Jerome, Galatians, 333). Jerome notes that Paul would be unlikely to have continued in false teaching for 17 years (the three in Arabia plus the 14 before his trip to Jerusalem (Jerome, Galatians, 333). However, it was a valuable confirmation.

Jerome considers it important that, in Galatians 2:3-5, Titus was not compelled to be circumcised even when he came to Jerusalem (Jerome, Galatians, 333). Titus was accompanying Paul, who was a Pharisee, but Paul did not require Titus’ circumcision. The natural conclusion was that Gentile converts to Christ did not need to be subject to the Jewish Law (Jerome, Galatians, 334). The demands for circumcision came from “false brothers” who wished to compel the Christians into servitude. Paul saw this as antithetical to the Gospel.

Paul’s opinion of the “false brothers” is not high, as shown in verse six. Jerome points out that God does not follow our human ideas of popularity. He lists Moses, David, Peter, and Cornelius as examples. God didn’t honor their actions or heritage, but their faith in Him (Jerome, Galatians, 335).

In Galatians 2:7-8 Paul does recognize a difference in the calling which he and Peter have. Peter is called to care for “the circumcision” (i.e., Jews), while Paul is called to the Gentiles. Jerome is clear that the callings, though different, are within God’s will. The apostles recognized the variety of roles and the dignity of each (Jerome, Galatians, 336). The people to whom each is called need God’s redemption. In this they are no different. Jerome takes this to be a matter of God’s providence, in that he calls different people into different settings. He further observes that the boundaries are not fair. Peter brought the gospel to the gentile Cornelius and Paul regularly preached in synagogues (Jerome, Galatians, 337). The unifying factor Paul mentions is a concern for the poor (Gal. 2:10). Jerome points out that the “poor” may not be poor in every way. Some are blessed people such as the poor in Spirit or those who humble thiemselves (Jerome, Galatians, 338).

What Makes an Apostle?

10/3/2019

Thursdays are for the New Testament
10/3/19

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 1:18 Paul says he went to Jerusalem to see Peter. Jerome thinks it obvious that Paul would not have gone so as to see what he looked like, but to learn from and about this apostle (Jerome, Galatians, 329). This was an action intended to give honor to an existing apostle. The visit of fifteen days is taken by Jerome to bear symbolic importance. He lists several places in Judaism and Christianity where the number 15 is of prophetic significance. However, Jerome does not identify a particular meaning except to affirm his identity as an apostle (Jerome, Galatians, 330).

Jerome discusses Paul’s interactions from Galatians 1:19 in some detail. He didn’t see any of the apostles except Peter and James. Jerome notes that when he was in Jerusalem himself he was so occupied with the research work he did that he visited very few people. Paul was intent on his purpose, which was apparently not to build a relationship with all the apostles (Jerome, Galatians, 330). Rather, he was learning from Peter, as well as probably speaking to James “the brother of the Lord.” Jerome suggests this is where he obtained the various details not found elsewhere in Scripture, such as his account of post-resurrection appearances of Christ, found in 1 Corinthians 15 (Jerome, Galatians, 330).

Jerome further builds a case for people other than the original 12 apostles to be called apostles. In Galatians 1:19 he refers to James as an apostle, but it is the brother of Jesus, ot the brother of John. He also counts Silas and Jude as apostles (Jerome, Galatians, 331). Later, Stephen is counted as an apostle, as is James the Just of Jerusalem.

Galatians 1:20 seems almost like an interruption in the overall message. Jerome observes that Paul’s assertion of his truthfulness is artless enough, as is his account of meeting people, that it could not be falsehood. It lacks all the creativity someone would use to mislead anyone (Jerome, Galatians, 331).

Galatians 1:21-24 concludes Paul’s account of his trip to Jerusalem, describing his departure to Syria and Cilicia. For this reason the Christians around Judea didn’t know Paul, though they had heard about his conversion (Jerome, Galatians, 331). Jerome also points out that Paul would later use the brief nature of the isit to assert that he was, like the other apostles, trained by Jesus himself (Jerome, Galatians, 332).

Glory: God's as opposed to Man's

9/26/2019

Thursdays are for the New Testament
9/26/19

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 1:13, Paul speaks of the outstanding character of his work in Judaism, which makes his conversion to Christ all the more dramatic. Jerome points out the contrast between Paul and the Galatians, particularly seen in the fact that Paul was willing to be despised by all while the Galatians were not (Jerome, Galatians, 324). Jerome makes much of what Paul does not say in verse 14. For instance, Paul speaks of his “conduct, not grace: once, not now: in Judaism, not in the law of God” (Jerome, Galatians, 324, my translation).

Galatians 1:15 makes for a sharp contrast. Jerome notes that the calling of God to Paul is that he is set apart for the Gospel, not only to the Galatians but also the Romans (Jerome, Galatians, 325). He compares this to various Old Testament passages which speak of a divine call even from before the time of birth. Jerome here observes that heretics have used these passages to say that God chooses some to be saved and others to perish. He answers that it is a matter of divine foreknowledge, not that there is any iniquity with God, but that He knows who will be just and who will be sinners (Jerome, Galatians, 325). Jerome does note that our righteousness consists of faith, but that it is played out in good works, some of which he lists (Jerome, Galatians, 326).

In response to the divine call, Paul did not consult first with people, such as Peter, James, and John (Jerome, Galatians, 326). Rather, he went into Arabia. Jerome suggests this was an opportunity to consider and teach the Gospel so as to work through the implications, seeing if it really was from God (Jerome, Galatians, 327).

Galatians 1:17 shows Paul specifically avoiding a trip to Jerusalem, but going to Arabia. Jerome here refers to the narrative in Acts 9, when Paul was rejected in Damascus and eventually did go to Jerusalem (Jerome, Galatians, 327). It is significant that Paul made several trips to Jerusalem, not being widely known to the apostles, until after his time in Arabia (Jerome, Galatians, 328). The description in Acts, as opposed to that of Galatians, can suggest to Jerome that Paul’s time in Arabia was intended to allow a wave of persecution to die down, rather than serving as a chance for Paul’s consideration of the Gospel. Jerome notes that the idea of Arabia as the place of bondage appears later in Galatians 4, in contrast with jerusalem, “the place of vision and of peace” (Jerome, Galatians, 329, my translation).