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VERSE 1--3.
"But I say, that so long as the heir is a child, he differeth
nothing from a bond-servant, though he is lord of all; but is under
guardians and stewards, until the term appointed of the father. So we
also when we were children, were held in bondage under the rudiments of
the world.".
The word "child" in this place denotes not age but understanding;
meaning that God had from the beginning designed for us these gifts,
but, as we yet continued childish, He let us be under the elements of
the world, that is, new moons and sabbaths, for these days are
regulated by the course of sun and moon. If then also now they bring
you under law they do nothing else but lead you backward now in the time
of your perfect age and maturity. And see what is the consequence of
observing days; the Lord, the Master of the house, the Sovereign
Ruler, is thereby reduced to the rank of a servant.
Ver. 4, 5. "But when the fulness of the time came God sent
forth His Son, born of a woman, under the Law that he might redeem
them which were under the Law, that we might receive the adoption of
sons."
Here he states two objects and effects of the Incarnation,
deliverance from evil and supply of good, things which none could
compass but Christ. They are these; deliverance from the curse of
the Law, and promotion to sonship. Fitly does he say, that we might
"receive," " [be paid,]" implying that it was due; for the
promise was of old time made for these objects to Abraham, as the
Apostle has himself shown at great length. And how does it appear
that we have become sons? he has told us one mode, in that we have put
on Christ who is the Son; and now he mentions another, in that we
have received the Spirit of adoption.
Ver. 6, 7. "And because ye are sons, God sent forth the
Spirit of His Son into your hearts, crying, Abba, Father. So
that thou art no longer a bond-servant, but a son; and if a son,
then an heir through God."
Had not we been first made sons, we could not have called Him
Father. If then grace hath made us freemen instead of slaves, men
instead of children, heirs and sons instead of aliens, is it not utter
absurdity and stupidity to desert this grace, and to turn away
backwards?
Ver. 8, 9. "Howbeit at that time not knowing God, ye were
bondage to them which buy nature are no gods. But now, that ye have
come to know God, or rather to be known of God, how turn ye back
again to the weak and beggarly rudiments whereunto ye desire to be in
bondage over again."
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.
Ver. 10. "Ye observe days, and months, and seasons, and
years." Hence is plain that their teachers were preaching to them not
only circumscision, but also the feast-days and new-moons.
Ver. 11. "I am afraid of you, lest by any means I have bestowed
labor upon you in vain."
Observe the tender compassion of the Apostle; they were shaken and he
trembles and fears. And hence he has put it so as thoroughly to shame
them, "I have bestowed labor upon you," saying, as it were, make
not vain the labors which have cost me sweat and pain. By saying "I
fear," and subjoining the word "lest," he both inspires alarm, and
encourages good hope. He says not "I have labored in vain," but
"lest," which is as much as to say, the wreck has not happened, but
I see the storm big with it; so I am in fear, yet not in despair;
ye have the power to set all right, and to return into your former
calm. Then, as it were stretching out a hand to them thus
tempest-tost, he brings himself into the midst, saying, Ver.
12. "I beseech you, brethren, be as I am; for I am as you
are."
This is addressed to his Jewish disciples, and he brings his own
example forward, to induce them thereby to abandon their old customs.
Though you had none other for a pattern, he says, to look at me only
would have sufficed for such a change, and for your taking courage.
Therefore gaze on me; I too was once in your state of mind,
especially so; I had a burning zeal for the Law; yet afterwards I
feared not to abandon the Law, to withdraw from that rule of life.
And this ye know full well how obstinately I clung hold of Judiaism,
and how with yet greater force I let it go. He does well to place
this last in order: for most men, though they are given a thousand
reasons, and those just ones, are more readily influenced by that
which is like their own case, and more firmly hold to that which they
see done by others.
Ver. 12. "Ye did me no wrong."
Observe how he again addresses them by a title of honor, which was a
reminder moreover of the doctrine of grace. Having chid them
seriously, and brought things together from all quarters, and shown
their violations of the Law, and hit them on many sides, he gives in
and conciliates them speaking more tenderly. For as to do nothing but
conciliate causes negligence, so to be constantly talked at with
sharpness sours a man; so that it is proper to observe due proportion
everywhere. See then how he excuses to them what he has said, and
shows that it proceeded not simply because he did not like them, but
from anxiety. After giving them a deep cut, he pours in this
encouragement like oil; and, showing that his words were not words of
hate or enmity, he reminds them of the love which they had evinced
toward him, mixing his self-vindication with praises.Therefore he
says, "ye did me no wrong."
Ver. 13, 14. "But ye know that because of an infirmity of the
flesh I preached the Gospel unto you the first time. And that which
was a temptation in my flesh ye despised not, nor rejected."
Not to have injured one is indeed no great thing, for no man whatever
would choose to hurt wantonly and without object to annoy another who
had never injured him. But for you, not only have ye not injured me,
but ye have shown me great and inexpressible kindness, and it is
impossible that one who has been treated with such attention should
speak thus from any malevolent motive. My language then cannot be
caused by ill-will; it follows, that it proceeds from affection and
solicitude. "Ye did me no wrong; ye know that because of an
infirmity of the flesh I preached the Gospel unto you." What can be
gentler than this holy soul, what sweeter, or more affectionate! And
the words he had already used, arose not from an unreasoning anger,
nor from a passionate emotion, but from much solicitude. And why do
I say, ye have not injured me?
Rather have ye evinced a great and sincere regard for me. For "ye
know," he says, "that because of an infirmity of the flesh I
preached the Gospel unto you; and that which was a temptation to you
in my flesh ye despised not, nor rejected." What does he mean?
While I preached to you, I was driven about, I was scourged, I
suffered a thousand deaths, yet ye thought no scorn of me; for this is
meant by that which was a temptation to you in my flesh ye despised
not, nor rejected." Observe his spiritual skill; in the midst of
his self-vindication, he again appeals to their feelings by showing
what he had suffered for their sakes. This however, says he, did not
at all offend you, nor did ye reject me on account of my sufferings and
persecutions; or, as he now calls them, his infirmity and
temptation.
Ver. 14. "But ye received me as an Angel of God."
Was it not then absurd in them to receive him as an Angel of God,
when he was persecuted and driven about, and then not to receive him
when pressing on them what was fitting?
Ver. 15, 16. "Where then is that gratulation of yourselves?
for I bear you witness, that, if possible, ye would have plucked out
your eyes, and given them to me. So then am I become your enemy,
because I tell you the truth?"
Here he shows perplexity and amazement, and desires to learn of
themselves the reason of their change. Who, says he, hath deceived
you, and caused a difference in your disposition towards me? Are ye
not the same who attended and ministered to me, counting me more
precious than your own eyes? what then has happened? whence this
dislike? whence this suspicion? Is it because I have told you the
truth? You ought on this very account to pay me increased honor and
attention; instead of which "I am become your enemy, because I tell
you the truth,"--for I can find no other reason but this. Observe
too what humbleness of mind appears in his defence of himself; he
proves not by his conduct to them, but by theirs to him that his
language could not possibly have proceeded from unkind feeling. For he
says not; How is it supposable that one, who has been scourged and
driven about, and ill-treated a thousand things for your sakes,
should now have schemes against you? But he argues from what they had
reason to boast of, saying, How can one who has been honored by you,
and received as an Angel, repay you by conduct the very opposite?
Ver. 17. "They zealously seek you in no good way; nay, they
desire to shut you out that ye may seek them."
It is a wholesome emulation which leads to an imitation of virtue, but
an evil one, which seduces from virtue him who is in the right path.
And this is the object of those persons, who would deprive you of
perfect knowledge, and impart to you that which is mutilated and
spurious, and this for no other purpose than that they may occupy the
rank of teachers, and degrade you, who now stand higher than
themselves, to the position of disciples. For this is the meaning of
the words "that ye may seek them." But I, says he, desire the
reverse, that ye may become a model for them, and a pattern of a
higher perfection: a thing which actually happened when I was present
with you. Wherefore he adds, Ver. 18. "But it is good to be
zealously sought in a good matter at all times, and not only when I am
present with you."
Here he hints that his absence had been the cause of this, and that
the true blessing was for disciples to hold right opinions not only in
the presence but also in the absence of their master. But as they had
not arrived at this point of perfection, he makes every effort to place
them there.
Ver. 19. "My little children, of whom I am again in travail
until Christ be formed in you. "
Observe his perplexity and perturbation, "Brethren, I beseech
you:" "My little children, of whom I am again in travail:" He
resembles a mother trembling for her children. "Until Christ be
formed in you." Behold his paternal tenderness, behold this
despondency worthy of an Apostle. Observe what a wail he utters, far
more piercing than of a woman in travail;--Ye have defaced the
likeness, ye have destroyed the kinship, ye have changed the form, ye
need another regeneration and refashioning; nevertheless I call you
children, abortions and monsters though ye be. However, he does not
express himself in this way, but spares them, unwilling to strike,
and to inflict wound upon wound. Wise physicians do not cure those who
have fallen into a long sickness all at once, but little by little,
lest they should faint and die. And so is it with this blessed man;
for these pangs were more severe in proportion as the force of his
affection was stronger. And the offense was of no trivial kind. And
as I have ever said and ever will say, even a slight fault mars the
appearance and distorts the figure of the whole.
"Ver. 20. "Yea, I could wish to be present with you now, and
to change my voice."
Observe his warmth, his inability to refrain himself, and to conceal
these his feelings; such is the nature of love; nor is he satisfied
with words, but desires to be present with them, and so, as he says,
to change his voice, that is, to change to lamentation, to shed
tears, to turn every thing into mourning. For he could not by letter
show his tears or cries of grief, and therefore he ardently desires to
be present with them.
Ver. 20. "For I am perplexed about you." I know not, says
he, what to say, or what to think. How is it, that ye who by
dangers, which ye endured for the faith's sake, and by miracles,
which ye performed through faith, had ascended to the highest heaven,
should suddenly be brought to such a depth of degradation as to be drawn
aside to circumcision or sabbaths, and should rely wholly upon
Judaizers? Hence in the beginning he says, "I marvel that ye are
so quickly removing," and here, "I am perplexed about you," as if
he said, What am I to speak? What am I to utter? What am I to
think? I am bitterly perplexed. And so he must needs weep, as the
prophets do when in perplexity; for not only admonition but mourning
also is a form in which solicitous attention is often manifested. And
what he said in his speech to those at Miletus, "By the space of
three years I ceased not to warn every one . . . with tears," he
says here also, "and to change my voice. " (Acts xx: 31. )
When we find ourselves overcome by perplexity and helplessness which
come contrary to expectation, we are driven to tears; and so Paul
admonished them sharply, and endeavored to shame them, then in turn
soothed them, and lastly he wept. And this weeping is not only a
reproof but a blandishment; it does not exasperate like reproof, nor
relax like indulgent treatment, but is a mixed remedy, and of great
efficacy in the way of exhortation. Having thus softened and
powerfully engaged their hearts by his tears, he again advances to the
contest, and lays down a larger propostion, proving that the Law
itself was opposed to its being kept. Before, he produced the example
of Abraham, but now (what is more cogent) he brings forward the Law
itself enjoining them not to keep itself, but to leave off. So that,
says he, you must abandon the Law, if you would obey it, for this is
its own wish: this however he does not say expressly, but enforces it
in another mode, mixing up with it an account of facts.
Ver. 21. "Tell me," he says, "ye that desire to be under the
Law, do ye not hear the Law?"
He says rightly, "ye that desire," for the matter was not one of a
proper and orderly succession of things but of their own unseasonable
contentiousness. It is the Book of Creation which he here calls the
Law, which name he often gives to the whole Old Testament.
Ver. 22. "For it is written, (Gen. xv: 16.) that
Abraham had two sons, one by the hand-maid and the other by the
freewoman."
He returns again to Abraham, not in the way of repetition, but,
inasmuch as the Patriarch's fame was great among the Jews, to show
that the types had their origin from thence, and that present events
were pictured aforetime in him. Having previously shown that the
Galatians were sons of Abraham, now, in that the Patriarch's sons
were not of equal dignity, one being by a bondwoman, the other by a
free-woman, he shows that they were not only his sons, but sons in
the same sense as he that was freeborn and noble. Such is the power of
Faith.
Ver. 23. "Howbeit the son by the handmaid is born after the
flesh; but the son by the freewoman is born through promise."
What is the meaning of "after the flesh?" Having said that Faith
united us to Abraham, and it having seemed incredible to his hearers,
that those who were not begotten by Abraham should be called his sons,
he proves that this paradox had actually happened long ago; for that
Isaac, born not according to the order of nature, nor the law of
marriage, nor the power of the flesh, was yet truly his own son. He
was the issue of bodies that were dead, and of a womb that was dead;
his conception was not by the flesh, nor his birth by the seed, for
the womb was dead both through age and barren hess, but the Word of
God fashioned Him. Not so in the case of the bondman; He came by
virtue of the laws of nature, and after the manner of marriage.
Nevertheless, he that was not according to the flesh was more
honorable than he that was born after the flesh. Therefore let it not
disturb you that ye are not born after the flesh; for from the very
reason that ye are not so born, are ye most of all Abraham's
kindred. The being born after the flesh renders one not more
honorable, but less so, for a birth not after the flesh is more
marvellous and more spiritual. And this is plain from the case of
those who were born of old time; Ishmael, for instance, who was born
according to the flesh, was not only a bondman, but was cast out of
his father's house; but Isaac, who was born according to the
promise, being a true son and free, was lord of all.
Ver. 24. "Which things contain an allegory."
Contrary to usage, he calls a type an allegory; his meaning is as
follows; this history not only declares that which appears on the face
of it, but announces somewhat farther, whence it is called an
allegory. And what hath it announced? no less than all the things now
present.
Ver. 24. "For these women" he says, "are two covenants; one
from mount Sinai, bearing children unto bondage, which is Hagar."
"These: "who? the mothers of those children, Sarah and Hagar;
and what are they? Two covenants, two laws. As the names of the
women were given in the history, he abides by this designation of the
two races, showing how much follows from the very names. How from the
names?
Ver. 25. "Now this Hagar is Mount Sinai in Arabia:"
The bond-woman was called Hagar, and "Hagar" is the word for
Mount Sinai in the language of that country." So that it is
necessary that all who are born of the Old Covenant should be
bondmen, for that mountain where the Old Covenant was delivered hath
a name in common with the bondwoman. And it includes Jerusalem, for
this is the meaning of, Ver. 25. "And answereth to Jerusalem
that now is."
That is, it borders on, and is contiguous to it.
Ver. 25. "For she is in bondage with her children."
What follows from hence? Not only that she was in bondage and brought
forth bondmen, but that this Covenant is so too, whereof the
bondwoman was a type. For Jerusalem is adjacent to the mountain of
the same name with the bondwoman, and in this mountain the Covenant
was delivered. Now where is the type of Sarah?
Ver. 26. "But Jerusalem that is above is free."
Those therefore, who are born of her are not bondmen. Thus the type
of the Jerusalem below was Hagar, as is plain from the mountain being
so called; but of that which is above is the Church. Nevertheless he
is not content with these types, but adds the testimony of Isaiah to
what he has spoken. Having said that Jerusalem which is above "is
our Mother," and having given that name to the Church, he cites the
suffrage of the Prophet in his favor, Ver. 27. "Rejoice, thou
barren that bearest not, break forth and cry, thou that travailest
not, for more are the children of the desolate than of her which hath
the husband." (Isa. liv: I. )
Who is this who before was "barren," and "desolate?" Clearly it
is the Church of the Gentiles, that was before deprived of the
knowledge of God? Who, "she which hath the husband?" plainly the
Synagogue. Yet the barren woman surpassed her in the number of her
children, for the other embraces one nation, but the children of the
Church have filled the country of the Greeks and of the Barbarians,
the earth and sea, the whole habitable world. Observe how Sarah by
acts, and the Prophet by words, have described the events about to
befal us. Observe too, that he whom Isaiah called barren, Paul
hath proved to have many children, which also happened typically in the
case of Sarah. For she too, although barren, became the mother of a
numerous progeny. This however does not suffice Paul, but he
carefully follows out the mode whereby the barren woman became a
mother, that in this particular likewise the type might harmonize with
the truth. Wherefore he adds
Ver. 28. "Now we, brethren, as Isaac was, are children of
promise."
It is not merely that the Church was barren like Sarah, or became a
mother of many children like her, but she bore them in the way Sarah
did. As it was not nature but the promise of God which rendered
Sarah a mother, [for the word of God which said, "At the time
appointed I will return unto thee, and Sarah shall have a son,"
(Gen. xviii: 14.) this entered into the womb and formed the
babe;] so also in our regeneration it is not nature, but the Words
of God spoken by the Priest, (the faithful know them,) which in
the Bath of water as in a sort of womb, form and regenerate him who is
baptized.
Wherefore if we are sons of the barren woman, then are we free. But
what kind of freedom, it might be objected, is this, when the Jews
seize and scourge the believers, and those who have this pretence of
liberty are persecuted? for these things then occurred, in the
persecution of the faithful. Neither let this disturb you, he
replies, this also is anticipated in the type, for Isaac, who was
free, was persecuted by Ishmael the bondman. Wherefore he adds,
Ver. 29, 30. "But as then he that was born after the flesh
persecuted him that was born after the Spirit, even so it is now.
Howbeit what saith the Scripture? (Gen. xxi: 10.) Cast out
the handmaid and her son: for the son of the handmaid shall not inherit
with the son of the freewoman."
What! does all this consolation consist in showing that freemen are
persecuted by bond-men? By no means, he says, I do not stop here,
listen to what follows, and then, if you be not pusillanimous under
persecution, you will be sufficiently comforted. And what is it that
follows? "Cast out the son of the handmaid, for he shall not inherit
with the son of the freewoman." Behold the reward of tyranny for a
season, and of reckleness out of season! the son is cast out of his
father's house, and becomes, together with his mother, an exile and
a wanderer. And consider too the wisdom of the remark; for he says
not that he was cast forth merely because he persecuted, but that he
should not be heir. For this punishment was not exacted from him on
account of his temporary persecution, (for that would have been of
little moment, and nothing to the point,) but he was not suffered to
participate in the inheritance provided for the son. And this proves
that, putting the persecution aside, this very thing had been typified
from the beginning, and did not originate in the persecution, but in
the purpose of God. Nor does he say, "the son of Abraham shall not
be heir," but, "the son of the handmaid," distinguishing him by
his inferior descent. Now Sarah was barren, and so is the Gentile
Church; observe how the type is preserved in every particular, as the
former, through all the by-gone years, conceived not, and in extreme
old age became a mother, so the latter, when the fulness of time is
come, brings forth. And this the prophets have proclaimed, saying,
"Rejoice, thou barren that bearest not; break forth and cry, thou
that travailest not; for more are the children of the desolate than of
her which hath the husband." And hereby they intend the Church; for
she knew not God, but as soon as she knew Him, she surpassed the
fruitful synagogue.
Ver. 31. "Wherefore, brethren, we are not children of a
handmaid but of the freewoman."
He turns and discusses this on all sides, desiring to prove that what
had taken place was no novelty, but had been before typified many ages
ago. How then can it be otherwise than absurd for those who had been
set apart so long and who had obtained freedom, willingly to subject
themselves to the yoke of bondage?
Next he states another inducement to them to abide in his doctrine.
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