{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-5480","native_reference":{"book_number":550,"chapter_from":4,"chapter_to":4,"system":"MyBible module coordinates (mapping unverified)","verse_from":8,"verse_to":8},"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>Augustine of Hippo</b>: When, however, he says, \"you were in servitude to those who are by nature no gods,\" he sufficiently proves that one true God is God by nature, by whose name the triune God is received in the most faithful and catholic bosom of the heart. \"Those who are by nature no gods\" are described by him as governors and overseers. There is no creature, whether it abides in truth by giving glory to God or fails to abide in truth by seeking its own glory—there is, I say, no creature that does not willy-nilly serve divine providence.… But, just as the magistrate under the imperial law does nothing but what is permitted to him, so the governors and overseers of this world do nothing but whatever God allows.<br/><i>— EPISTLE TO THE Galatians 32 [1B.4.7-8]</i></p><p><b>Gaius Marius Victorinus</b>: Not to know God is not to know Christ, for God is known through Christ. But now, since Christ has appeared, who has taught me and has revealed God through himself—both himself as God and the Father through himself—it is no longer permitted not to know God.<br/><i>— EPISTLE TO THE Galatians 2.4.8</i></p><p><b>Irenaeus</b>: These [heretics now referred to], being the disciples of those mentioned, render such as assent to them worse than the heathen. For the former \"serve the creature rather than the Creator,\" and \"those which are not gods,\" notwithstanding that they ascribe the first place in Deity to that God who was the Maker of this universe. But the latter maintain that He, [i.e., the Creator of this world,] is the fruit of a defect, and describe Him as being of an animal nature, and as not knowing that Power which is above Him, while He also exclaims, \"I am God, and besides Me there is no other God.\" Affirming that He lies, they are themselves liars, attributing all sorts of wickedness to Him; and conceiving of one who is not above this Being as really having an existence, they are thus convicted by their own views of blasphemy against that God who really exists, while they conjure into existence a god who has no existence, to their own condemnation. And thus those who declare themselves \"perfect,\" and as being possessed of the knowledge of all things, are found to be worse than the heathen, and to entertain more blasphemous opinions even against their own Creator.<br/><i>— Against Heresies Book II</i></p><p><b>Irenaeus</b>: And the Apostle Paul also, saying, \"For though ye have served them which are no gods; ye now know God, or rather, are known of God,\" has made a separation between those that were not [gods] and Him who is God. And again, speaking of Antichrist, he says, \"who opposeth and exalteth himself above all that is called God, or that is worshipped.\" He points out here those who are called gods, by such as know not God, that is, idols. For the Father of all is called God, and is so; and Antichrist shall be lifted up, not above Him, but above those which are indeed called gods, but are not. And Paul himself says that this is true: \"We know that an idol is nothing, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth; yet to us there is but one God, the Father, of whom are all things, and we through Him; and one Lord Jesus Christ, by whom are all things, and we by Him.\" For he has made a distinction, and separated those which are indeed called gods, but which are none, from the one God the Father, from whom are all things, and, he has confessed in the most decided manner in his own person, one Lord Jesus Christ.<br/><i>— Against Heresies Book III</i></p><p><b>Jerome</b>: (Verse 8, 9) But at that time, not knowing God, you served those who by nature are not gods. But now, knowing God, or rather being known by God, how are you turning again to the weak and impoverished elemental forces, to which you desire to be enslaved again? He reproves the Galatians for having turned from the worship of idols to the true faith of God, and asks how they, after abandoning the idols which are not gods by nature, and knowing God, or rather being known by Him, and even receiving the Spirit of adoption, can return as it were to their earlier state of infancy, desiring to be under tutors and guardians, and enslaved again to weak and impoverished elemental forces, which were given to the weak and impoverished people in the desert because they could not bear greater things. However, the same elements that he now called weak and needy, he placed only above the elements of the world. And where the elements of the world are mentioned, there it is not added, weak and needy. Hence again, where they are called weak, world, as we said above, is a silent name. Therefore, I think as long as someone is little and has not fulfilled the appointed time by the father, so that he may be called a son and heir, he is under the elements of the world, namely the Law of Moses. But when he returned to the Law, which he owed to his son after his freedom, desiring to be circumcised and to follow the whole letter of Jewish superstition, then those things which had previously been the elements of the world for him are also called weak and needy beginnings. For they are so useless to their worshippers that they are not even able to provide them with what they had previously bestowed, Jerusalem, with the temple and altar destroyed. Let someone respond and say: If the laws and commandments written in the Law are weak and needy elements, and those who have come to know God, or rather, have been known by Him, should not observe the Law (so that they do not begin to worship not so much the God by whom they have been known, but rather those who are not gods by nature), then did Moses and the prophets observe the Law, and yet did not come to know God, nor were they known by Him? Or if they did come to know God, they certainly did not fulfill the commands of the Law. To say that both are dangerous: either they did not do what the Law commands, and thus they have come to know God, or they do not know God while they keep the weak and poor elements of the Law. And this can be resolved by saying that they, like Paul, became a Jew to the Jews in order to win Jews over (1 Corinthians 9), and according to a vow he had taken, he shaved his head in Cenchrea (Acts 18), and in Jerusalem he practiced barefoot and baldness in the temple to appease the jealousy of those who had been taught about him, because he was accused of acting against the Law of Moses and God's prophets. In this way, holy men also did the things that the Law required, but they followed the spirit of the Law more than the letter. Those who, like Abraham, desired to see the day of Christ and rejoiced when the veil was lifted, were made weak to make the weak people strong, so that they could separate them from the idols to which they had become accustomed in Egypt, as if they themselves were under the Law. For it is absurd to think that Moses and the other speakers of God were in such a condition that we should not believe them, and that the appointed time came from the Father, and that they were redeemed from legal bondage, and obtained the adoption of sons, and inherited with Christ. For whatever wisdom God bestowed on the entire human race like a beloved Son, He has also generously bestowed the same wisdom to each of the saints in their own order and dispensation. Heretics find an opportunity to criticize the Creator by calling the Law of Moses weak and inadequate, because He created the world and established the Law. To them, we will respond with what we have already said, that those who return to those weak and inadequate elements after the grace of the Gospel are truly weak and inadequate themselves. But before the appointed time came from the Father, the elements were called not so much weak and needy as the world. Finally, before the Gospel of Christ spread throughout the whole world, they had their own brightness with the commands of the Law. But after the greater light of the grace of the Gospel shone forth, and the sun of justice revealed itself to the whole world, the light of the stars was hidden and their rays grew dim, so that the Apostle says elsewhere: For that which was glorified had no glory in this part, by reason of the excellent glory (2 Corinthians 3). What he is now saying in other words, in order to say that the Law of Moses, which was rich, wealthy, and glorious before the Gospel, became weak, poor, diminished, and destroyed after the advent of Christ, who was greater than Solomon, the temple, and Jonah. For what is written, 'He must increase, but I must decrease' (John 3:30): I believe this is said not so much by John as by the representative of the Law, because the lesser always yield to the greater, and the perfect is always preferred to the beginnings. But indeed, we will confirm the weak and meager elements, the traditions of the Jews, and the letter of low intelligence, which are not good justifications and not good precepts. For truly, the strong and rich understanding of the Law is spiritual, so that it should not be called a mere element, or rather, it should be compared to the future age and the life in Christ Jesus, in which the angels and heavenly powers now live. But in comparison to the Jewish mind, it is called not so much the beginning as the fulfillment. And when he says, 'Now that you know God, or rather are known by Him,' he shows that after the worship of idols, the Galatians understood God, or rather were considered worthy of knowing Him. Not because God, the Creator of all things, is ignorant of anything; but because it is said that they alone know who have changed error for piety. The Lord knows those who are His (II Tim. II, 19). And the Savior in the Gospel: I am the good shepherd, and I know mine, and mine know me (John X, 14). On the other hand, to the wicked: I do not know you, depart from me, workers of iniquity (Luke XIII, 27). And to the foolish virgins: I do not know you, (Matth. XXV, 12).<br/><i>— Commentary on Galatians</i></p><p><b>John Chrysostom</b>: Here turning to the Gentile believers he says that it is an idolatry, this rigid observance of days, and now incurs a severe punishment. To enforce this, and inspire them with a deeper anxiety, he calls the elements \"not by nature Gods.\" And his meaning is,-Then indeed, as being benighted and bewildered, ye lay grovelling upon the earth, but now that ye have known God or rather are known of Him, how great and bitter will be the chastisement ye draw upon you, if, after such a treatment, ye relapse into the same disease. It was not by your own pains that ye found out God, but while ye continued in error, He drew you to Himself. He says \"weak and beggarly rudiments,\" in that they avail nothing towards the good things held out to us.<br/><i>— Homily on Galatians 4</i></p><p><b>Tertullian</b>: For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: \"Remember the day of the sabbaths, to sanctify it: every servile work ye shall not do therein, except what pertaineth unto life.\" Whence we (Christians) understand that we still more ought to observe a sabbath from all \"servile work\" always, and not only every seventh day, but through all time.<br/><i>— An Answer to the Jews</i></p><p><b>Tertullian</b>: He did not therefore seek, by any depreciation of the mundane elements, to turn them away from their god, although, when he said just before, \"Howbeit, then, ye serve them which by nature are no gods,\" he censured the error of that physical or natural superstition which holds the elements to be god; but at the God of those elements he aimed not in this censure.<br/><i>— Against Marcion Book V</i></p>","source_html_sha256":"ec90d140271889d28f5e465f083d38659ca94f1ba47a53afe4708d32d363747f","source_module":"ECF","source_row_id":5480,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"85ee475b9b54a634c1268bc99c28dcc676584ad971164f4df242184c120242f2","translator":null,"work":null}