{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-5513","native_reference":{"book_number":550,"chapter_from":5,"chapter_to":5,"system":"MyBible module coordinates (mapping unverified)","verse_from":10,"verse_to":10},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Ambrosiaster</b>: He says he trusts in this hope concerning them, because they had entered the path of error not willingly, but being deceived. Therefore, having shown them the true way, he believes that they can easily return. But whoever troubles you will bear judgment, whoever he may be. Just as the one who turns a wandering person back is to be rewarded, as James the Apostle says in his letter: Whoever turns a sinner back will save his soul from death and cover a multitude of sins (James 5:20); so too the one who forces the one walking in the right path to turn aside onto a way of error will obtain condemnation, whoever he may be. For this reason, he subjects these; so that they would not defend themselves based on their merit, because they were descendants of Abraham according to the flesh. Finally, exalting themselves, they say to Jesus: We are children of Abraham (John 8:33).<br/><i>— Commentary on Galatians</i></p><p><b>Jerome</b>: Some say that Paul is tacitly attacking Peter, whom he says he \"opposed to his face\" … but Paul would not speak with such offensive aggression of the head of the church, nor did Peter deserve to be held to blame for disturbing the church. Therefore it must be supposed that he is speaking of someone else who had either been with the apostles, or was from Judea, or was one of the believing Pharisees, or at any rate was reckoned important among the Galatians.<br/><i>— EPISTLE TO THE Galatians 3.5.10</i></p><p><b>Jerome</b>: (Verse 10) But whoever disturbs you will bear judgment, whoever he may be. Secretly, they say, he attacks Peter, to whom he himself writes that he resisted him to his face, because he did not walk uprightly according to the truth of the Gospel. But neither did Paul speak with such insolent cursing against the leader of the Church (Galatians 2), nor did Peter deserve to be accused as the disturber of the Church. Therefore, it must be concluded that someone else is being referred to, who either was with the Apostles, or came from Judea, or believed of the Pharisees, or is certainly highly esteemed among the Galatians, so that he bears judgment upon the disturbed Church, whoever he may be. But he was referring to judgment, that is, what he said in other words: Each person will bear their own burden. And I think in the Scriptures, burden can be understood in both a good and a bad sense, that is, both for those oppressed by grave sins, and for those who sustain the light burdens of virtues. Concerning sins, the penitent speaks in the psalm: My iniquities have risen above my head, like a heavy burden they weigh me down (Psalms 38:5). Concerning virtues and the doctrine of virtues, the Savior says: For my yoke is easy, and my burden is light (Matthew XI, 30). And that doctrine is also understood as a burden, is clear in the Gospel. For the Pharisees impose heavy burdens, which cannot be carried, and they place them on the shoulders of others, but they themselves are unwilling to touch them with one finger (Ibid., XXIII). How grave it is to disturb someone's tranquility and to agitate calm hearts with certain disturbances, the words of the Savior to the apostles testify, saying: Let not your hearts be troubled, neither let them be afraid (John XIV). For it is expedient that he who disturbs and scandalizes someone in the Church should have a millstone hung around his neck and be thrown into the sea, rather than he should scandalize one of these little ones who are shown by the Savior (Luke 17). Therefore, the Galatians were troubled between the spirit and the letter, circumcision and incision, hidden and manifest Judaism, not knowing what to do. However, it can be understood more briefly as follows: Whoever is the one who leads you back to the doctrine of the Pharisees and desires to be circumcised in the flesh, though he may be eloquent and boast in the knowledge of the Law, I say nothing more except this (which you cannot deny) that he will be judged for this work and will receive reward for his labor.<br/><i>— Commentary on Galatians</i></p><p><b>John Chrysostom</b>: He does not say, \"ye are not minded,\" but, \"ye will not be minded;\" that is, you will be set right. And how does he know this? he says not \"I know,\" but \"I trust in God, and invoking His aid in order to your correction, I am in hopes;\" and he says, not merely, \"I have confidence in the Lord,\" but, \"I have confidence towards you in the Lord.\" Every where he connects complaint with his praises; here it is as if he had said, I know my disciples, I know your readiness to be set right. I have good hopes, partly because of the Lord who suffers nothing, however trivial, to perish, partly because of you who are quickly to recover yourselves. At the same time he exhorts them to use diligence on their own parts, it not being possible to obtain aid from God, if our own efforts are not contributed.</p><p>Not only by words of encouragement, but by uttering a curse or a prophecy against their teachers, he applies to them an incentive. And observe that he never mentions the name of these plotters, that they might not become more shameless. His meaning is as follows. Not because \"ye will be none otherwise minded,\" are the authors of your seduction relieved from punishment. They shall be punished; for it is not proper that the good conduct of the one should become an encouragement to the evil disposition of the other. This is said that they might not make a second attempt upon others. And he says not merely, \"he that troubleth,\" but, \"whosoever he be,\" in the way of aggravation.<br/><i>— Homily on Galatians 5</i></p><p><b>Oecumenius</b>: \"I have confidence in you in the Lord.\" \"Be of good courage,\" he says, \"be of good courage in the Lord, for you will be corrected, and you will take no thought contrary to my teaching.\" This is by way of encouragement.</p><p>\"But the one who is troubling you.\" You may be disturbed, yet nevertheless those who brought you into this will not thereby be freed from punishment, but will bear and undergo this condemnation.<br/><i>— Commentary on Galatians</i></p><p><b>Tertullian</b>: \"But he that troubleth you shall have to bear judgment.\" From what God? From (Marcion's) most excellent god? But he does not execute judgment.<br/><i>— Against Marcion Book V</i></p>","source_html_sha256":"1b7b64949db08d78b7c216bdb1d8a2e18326cfe89133306c9639b4c4b2dfdb17","source_module":"ECF","source_row_id":5513,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"395d57fda606fc911d02b8f8a0a2a0da0bf4723be5902fbba0f5f4e289b1d8bb","translator":null,"work":null}