Galatians 4:10

Now, from whom comes this grace, but from Him who proclaimed the promise thereof? Who is (our) Father, but He who is also our Maker? Therefore, after such affluence (of grace), they should not have returned “to weak and beggarly elements.” By the Romans, however, the rudiments of learning are wont to be called elements . 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. …

Let us see what Celsus further says of God, and how he urges us to the use of those things which are properly called idol offerings, or, still better, offerings to demons, although, in his ignorance of what true sanctity is, and what sacrifices are well-pleasing to God, he call them “holy sacrifices.” His words are, “God is the God of all alike; He is good, He stands in need of nothing, and He is without jealousy. What, then, is there to hinder those who are most devoted to His service from taking part in public feasts. I cannot see the connection which he fancies between God’s being good, and independent, and free from jealousy, and His devoted servants taking part in public feasts. …

44. Again, in writing to the Galatians, although the whole epistle is written in the subdued style, except at the end, where it rises into a temperate eloquence, yet he interposes one passage of so much feeling that, notwithstanding the absence of any ornaments such as appear in the passages just quoted, it cannot be called anything but powerful: “Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain. Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. Ye know how, through infirmity of the flesh, I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. …

Again, there are some sins which would be considered very trifling, if the Scriptures did not show that they are really very serious. For who would suppose that the man who says to his brother, “Thou fool,” is in danger of hell-fire, did not He who is the Truth say so? To the wound, however, He immediately applies the cure, giving a rule for reconciliation with one’s offended brother: “Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift.” Again, who would suppose that it was so great a sin to observe days, and months, and times, and years, as those do who are anxious or unwilling to begin anything on certain days, or in certain months or years, because the vain doctrines of men lead them to think such times …

1. Among all the Songs entitled the Song of degrees, this Psalm hath a further addition in the title, that it is “Solomon’s.” For thus it is entitled, “A Song of degrees of Solomon.” It hath therefore aroused our attention, and caused us to enquire the reason of this addition, “of Solomon.” For it is needless to repeat explanations of the other words, Song of degrees.…Solomon was in his time David’s son, a great man, through whom many holy precepts and healthful admonitions and divine mysteries have been wrought by the Holy Spirit in the Scriptures. Solomon himself was a lover of women, and was rejected by God: and this lust was so great a snare unto him, that he was induced by women even to sacrifice to idols, as Scripture witnesseth concerning him. …

Ver. 10 . “Ye observe days, and months, and seasons, and years.” Hence is plain that their teachers were preaching to them not only circumcision, but also the feast-days and new-moons.

For ( ver. 10 ) “we have an altar whereof they have no right to eat which serve the Tabernacle.” Not as the Jewish [ordinances], are those among us, as it is not lawful even for the High Priest to partake of them. So that since he had said, “Do not observe,” and this seemed to be [the language] of one who is throwing down his own building, he again turns it round. What, have not we then observances as well (he says)? [Yea we have], and we observe them very earnestly too, not sharing them even with the priests themselves.

As we have touched the subject I deem it not unreasonable to say a few words concerning Easter. It appears to me that neither the ancients nor moderns who have affected to follow the Jews, have had any rational foundation for contending so obstinately about it. For they have not taken into consideration the fact that when Judaism was changed into Christianity, the obligation to observe the Mosaic law and the ceremonial types ceased. And the proof of the matter is plain; for no law of Christ permits Christians to imitate the Jews. On the contrary the apostle expressly forbids it; not only rejecting circumcision, but also deprecating contention about festival days. …

Again , my beloved brethren, the day of the feast draws near to us, which, above all others, should be devoted to prayer, which the law commands to be observed, and which it would be an unholy thing for us to pass over in silence. For although we have been held under restraint by those who afflict us, that, because of them, we should not announce to you this season; yet thanks be to ‘God, who comforteth the afflicted,’ that we have not been overcome by the wickedness of our accusers and silenced; but obeying the voice of truth, we together with you cry aloud in the day of the feast. …

Now again, my beloved, has God brought us to the season of the feast, and through His loving-kindness we have reached the period of assembly for it. For that God who brought Israel out of Egypt, even He at this time calls us to the feast, saying by Moses, ‘Observe the month of new fruits, and keep the Passover to the Lord thy God:’ and by the prophet, ‘Keep thy feasts, O Judah; pay to the Lord thy vows.’ If then God Himself loves the feast, and calls us to it, it is not right, my brethren, that it should be delayed, or observed carelessly; but with alacrity and zeal we should come to it, so that having begun joyfully here, we may also receive an earnest of that heavenly feast. For if we diligently celebrate the feast here, we shall doubtless receive the perfect joy which is in heaven, as the Lord says; ‘With desire I have desired to eat this Passover with you before I suffer. …

But as the renewal of our soul grows by means of this study, Scripture also will begin to put on a new face, and the beauty of the holier meanings will somehow grow with our growth. For their form is adapted to the capacity of man’s understanding, and will appear earthly to carnal people, and divine to spiritual ones, so that those to whom it formerly appeared to be involved in thick clouds, cannot apprehend its subtleties nor endure its light. But to make this which we are aiming at somewhat clearer by an instance, it will be enough to produce a single passage of the law, by which we can prove that all the heavenly commands as well are applied to men in accordance with the measure of our state. For it is written in the law: “Thou shalt not commit adultery.” This is rightly observed according to the simple meaning of the letter, by a man who is still in bondage to foul passions. …