EPISTLE TO THE GALATIANS.
PART SECOND.
BIBLE TEACHING AS TO FAITH.
3:1-4:31.
I.
JUSTIFICATION BY FAITH IN CHRIST
BIBLICALLY VINDICATED.
3:1-29.
1 O foolish Galatians,
who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified? [The Galatians were of well-known intellectual
capacity, and their foolishness in not detecting the fallacious reasoning of the
Judaizers was hard to understand. Their conduct was so inexplicable that
it seemed as if some bewitching fascination like our modern animal magnetism had
been made use of, and even this explanation was hardly sufficient, for Christ
had been so clearly and forcibly preached unto them, that he had been, as it
were, crucified in their very presence, and before their very eyes; so that they
had only to look to him to find an antidote to the Satanic poison which was
destroying them--Num. 21:9.] 2 This only would I learn from you, Received ye the Spirit
by the works of the law, or by the hearing of faith? [Rom.
1:5; 16:26. I need ask you but one test question to utterly condemn your
conduct. I will refer you to your own experience. When I came and labored among
you, God approved and seconded my labor by imparting to you the miraculous
powers (v. 5; Mark 16:17; Heb. 2:4) and spiritual graces (v. 14; 4:5, 6; Eph.
1:13) of the Spirit. Now, did ye receive the Spirit by these works of the law
which these gospel perverters would have you perform,
or did ye receive him by hearing and believing the gospel [264] which I preach? The Galatians could give but one answer to this
question, and that answer decided the point between Paul and his opponents, and
showed that God was with the apostle, and not with his enemies.]
3 Are ye so foolish? having
begun in the Spirit, are ye now perfected in the flesh? 4
Did ye suffer so many things in vain? If it be indeed vain.
[Paul here reproves them in that they have begun their life in the manhood of
the Spirit, with the attendant spiritual powers, liberties and graces, and were
now seeking to advance or perfect that life by turning back to the childhood of
the law with its fleshly forms, rites and ordinances. They were advancing
backward! (See 4:1-6.) He next reminds them of their sufferings, which were
vain, since they might have escaped them altogether, had they begun by embracing
Judaism, for the Jews were not being persecuted, but were the very parties who
had stirred up the hostility of the Gentiles against all Christians. "If it be
indeed vain," as translated in the text, expresses a hope that they may repent
of their apostasy, and so not lose the reward of their sufferings (Matt. 5:11,
12). But the phrase may be rendered "if indeed it is only in vain," which
expresses a desire that the loss may be confined to the reward of their
sufferings, and may not be extended to something further, as the loss of their
salvation. Cook, Meyer, etc., prefer this latter meaning, but, though less
commonplace and more forceful, it is also more strained.]
5 He therefore that supplieth
to you the Spirit, and worketh miracles among you,
doeth he it by the works of the law, or by the hearing of faith?
[According to the unvarying rule of Paul's writings, the pronoun "he" in this
verse refers to God rather than to God's minister, though the latter reference
might make the smoother reading. The idea is this: Does God, who works miracles
among you (or perhaps in you--2:8; Matt. 14:2; Eph. 2:2; Phil. 2:13), do it as a
result of your obedience to the law, or because you have heard the gospel and
believed it? Verily, by your belief; and so your case is like
Abraham's.] 6 Even as Abraham believed God, and it
was reckoned unto him for righteousness. [265] [Gen.
15:6; Rom.
4:3, 9, 21, 22.] 7 Know therefore that they that are of
faith, the same are sons of Abraham. [For by faith Abraham came into such
relations with God that he attained righteousness and justification; and I want
you to know that those who follow his spiritual example are his real or
spiritual children, to the exclusion even of his fleshly children, made such by
birth, or adopted, as ye seek to be, by circumcision. 8
And the scripture, foreseeing that God would justify the Gentiles by faith,
preached the gospel beforehand unto Abraham, saying, In thee shall all
the nations be blessed. [Gen. 12:3.] 9 So then they
that are of faith are blessed with the faithful Abraham. [The word for
"Gentiles" and "nations" is the same; so Paul says that the Scripture,
foreseeing that the Gentiles would be justified by faith, just as Abraham was,
foretold to him this gospel of justification by saying, "In thee shall all the
Gentiles be blessed." That is, the blessing of justification which is imparted
to you, the father, shall attach to all the spiritual children which are
potentially in you, and are hereafter to be, as it were, born out of you; even
the Gentiles. Those, therefore, that are of faith, and not
those who are children of Abraham after the flesh (for the Gentiles can never be
such), are blessed with Abraham.] 10 For as many as are of the works of the law are under a
curse: for it is written, Cursed is every one who continueth
not in all things that are written in the book of the law, to do them.
[Deut. 27:26. But if the Scripture declares positively that the blessing of
justification comes by faith, it likewise declares negatively that it does not
come by the law, for all failed to keep the law, and it says that all who thus
fail rest under a curse, instead of a blessing.] 11 Now
that no man is justified by the law before God, is evident: for, The righteous shall live by faith [Hab.
2:4; Rom. 1:17]; 12 and the law is not of faith;
but, He that doeth them shall live in them. [Lev. 18:5. Moreover, later
prophecy bears out the earlier declaration made to Abraham, for it says that the
righteous obtain life, or salvation, by faith, and this has no [266] reference whatever to the law, for the law is not a system of
faith, but an antithetical system of works, for the Scripture so defines it by a
counter statement to the one I have quoted, which says that whoever keeps the
precepts of the law shall live by them. Compare Rom. 11:6.]
13 Christ redeemed us from the curse of the law, having become a curse for us;
for it is written, Cursed is every one that hangeth on
a tree: 14 that upon the Gentiles might come the blessing
of Abraham in Christ Jesus; that we might receive the promise of the Spirit
through faith. [Deut. 21:23. Compare Matt. 20:28; 1 Tim. 2:6; 1 Cor. 6:20; 7:23; Tit. 2:14, etc. That the Galatians may
realize the full meaning of their foolishness, Paul shows them that the
condemnation to which they were returning, was the very thing from which the
death of Christ redeemed them; for the law brought a curse upon men, but Jesus
had delivered from the curse by taking it unto himself, as the Scripture proves;
for it called all cursed who were crucified. And Jesus removed this obstructing
law and curse, that in himself he might bring Abraham's blessing of
justification upon the Gentiles, that all might receive the fulfillment of God's
promise, that promise which agreed to give the Spirit to all who rendered the
obedience of faith--Acts 2:38, 39.] 15 Brethren, I speak
after the manner of men: Though it be but a man's
covenant, yet when it hath been confirmed, no one maketh
it void, or addeth thereto. 16
Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of
many; but as of one, And to thy seed, which is Christ. [Gen. 13:15; 17:8.] 17 Now this I say: A covenant confirmed beforehand by God,
the law, which came four hundred and thirty years after, doth not disannul, so
as to make the promise of none effect.
18
For if the inheritance is of the law, it is no more of
promise: but God hath granted it to Abraham by promise. [Brethren, I wish to
use an illustration taken from our daily business life, viz.: that of our usage
concerning contracts or agreements. Now if, when a human contract has [267]
once been confirmed, it becomes so sacred that no man will presume to annul or
change it without the consent of both parties, much more is a covenant of God's
too sacred to be modified or tampered with. But God made such a ratified or
confirmed contract or covenant with Abraham, for he spoke promises to Abraham,
and to his seed. Not in fact meaning to Abraham and all his posterity, but to
Abraham and his spiritual posterity (for he used a word which may be so
interpreted), for he did not use the plural "seeds," but the singular "seed,"
thereby referring especially to Christ as the head of the spiritual posterity.
Now, I say therefore, that this covenant, having been confirmed before the law
came, still holds good, and can not be annulled by the coming of the law, for
the law, as you know, did not come until four hundred and thirty years after the
covenant was confirmed. Now, to sum up what I have said, the promise, being
given to the seed of Abraham, becomes to them an inheritance, and inheritances
do not come from two parties, but from one; so, if the inheritance had been
derived from the law, it could not have been derived from the promise also; but
it was derived from the promise, since God thus gave it to Abraham. We lack
space for the grammatical and chronological difficulties of this passage.
Suffice it to say, "seed," being a collective noun, is capable of being applied
to many; but it is also, as Paul says, capable of being applied to one, and none
of his auditors would object at all to his thus applying it solely to Christ.
Again, if the term of four hundred and thirty years is inaccurate, it is the
number given in the Septuagint, which was then universally used. And, for
argumentative purposes, was sufficiently correct as a round number.] 19 What then is the law? It was added because of
transgressions, till the seed should come to whom the promise hath been made;
and it was ordained through angels by the hand of a mediator.
20 Now a mediator is not a mediator of one; but God is one. [This
verse has been interpreted in more than three hundred different ways.] 21 Is the law then against the promises of God? God forbid:
for if there had been [268] a law given which could
make alive, verily righteousness would have been of the law. 22 But the scripture shut up all
things under sin, that the promise by faith in Jesus Christ might be given to
them that believe. [The apostle now undertakes to show the inferiority of
the law to the gospel. For what purpose then, you ask, was the law? It was added
by God for the purpose of revealing and manifesting to man his sinfulness, and
was to exist only during the interim between the giving of the promise and the
fulfillment of the promise by the coming of Christ (2:18; Rom. 5:13-20; 7:7). It
was not given directly by divine lips, as was the gospel, but through the
intervention of angels (Deut. 33:2; Heb. 2:2); and it was not given personally,
but through Moses, a mediator (Deut. 5:5). Now, this mediatorship of Moses also argues the temporal nature of the
law; for a mediator is no part of the personality of the one whom he represents:
he is a different personality; but God is one personality, and can not,
therefore, be properly represented by any other than himself.
Such a mediatorship, therefore, must, in the very
nature of the case, be but temporary. The men who represent God are mortal and
pass away, but God is immutable and ever-abiding. His promises, therefore, stand
on a different plane from anything which rests on human mediation. But some one
will ask, if the law brings a curse, is it not
antagonistic to the promises which bring a blessing? God forbid that we should
think that the Almighty acts in so contrary a manner. There are two ways in
which the law might antagonize the gospel. 1. If righteousness could have been
obtained by it, it might have proved a rival way of life. But it is no such
rival. 2. If it had destroyed life despite the gospel, it would have been
contradictory to the gospel. But it merely shut men up as prisoners, doomed for
their sins, that justification by faith in Jesus Christ
might be given to all them that believe. Thus, instead of being antagonistic to
the gospel, the law emphasized and revealed the blessedness of the gospel.]
23
But
before faith came, we were kept in ward under the law shut up unto the faith
which should [269] afterwards be revealed. 24 So that the law is become our tutor to bring us
unto Christ, that we might be justified by faith. [In the first of these two
verses, Paul enlarges the thought of verse 22, fully describing those subjects
of the law as prisoners incarcerated in a fortress, and awaiting the coming of a
deliverer. The next image is distinct from that of a fortress, yet very similar
to it; for the pedagogue or tutor was usually a slave, whose duty it was to take
charge of a boy from his childhood to his majority, shield him from physical and
moral evil, accompany him in all his amusement, and, as it were, keep him as a
prisoner at large, lest he should in any way injure himself. Now, the law was
such a tutor to bring those under his care to a state of development fit for the
society and fellowship of Christ, the spiritual father.]
25 But now that faith is come, we are no longer under a
tutor. 26 For ye are all sons of God, through faith, in Christ Jesus.
[Faith, announcing justification from sin, is like a messenger of the father's
announcing maturity and liberty to the son so long under the care of a tutor.
From the time of this announcement the son ceases to be a minor, shut off from
the father, and becomes the companion of the father. Paul plainly declares the
literal meaning of his figurative language in v. 26. Fausset
draws attention to the analogy between the illustration here and that formed by
the history of Moses and Joshua. Moses, as a representative of the law, brought
the people to the border of the land of liberty; but it was the privilege of
Joshua, as a type of faith, to lead the people into the full enjoyment of that
liberty.] 27 For as many of you as were baptized into
Christ did put on Christ. 28 There can be neither Jew nor
Greek, there can be neither bond nor free, there can be no male and female; for
ye are all one man in Christ Jesus. [Having declared that faith, that
is to say, the gospel, brings us into sonship to God,
Paul describes the particular step by which this is accomplished. That step is
baptism, for by baptism we become part of the mystical body of Christ. We put on
the personality of Christ in the sight of God, and so become, in an [270]
individual sense, sons of God, but the individual sense is almost wholly lost in
the collective, so that all those racial distinctions and all the fictitious
distinctions of caste, and even the distinction of gender, which made a man look
upon a woman with contempt, are lost sight of. Not only are all men and women
new creatures in Christ Jesus, so that old things are passed away, but they are
all part of one new organism, which in glory and importance obscures all former
differences.] 29 And if ye are Christ's, then are ye
Abraham's seed, heirs according to promise.
[The promise was given to Christ, the seed of Abraham, and if ye are Christ's,
then are ye in him heirs of that promise. Thus Paul demonstrates that the gospel
privileges are not obtained by the law, but by the gospel system of
justification through faith, which gospel system was promised equally to all
nations, and may be enjoyed by them all without any racial or less
distinctions.]
|
II.
CHILDHOOD AND MANHOOD. SARAH AND
HAGAR.
4:1-31.
1 But I say that so
long as the heir is a child, he differeth nothing from
a bondservant though he is lord of all; 2 but is under
guardians and stewards until the day appointed of the father.
3 So we also, when we were children, were held in bondage under the rudiments of
the world: 4 but when the fulness
of the time came, God sent forth his Son, born of a woman, born under the law, 5 that he might redeem them that were under the law, that we
might receive the adoption of sons. [In this paragraph Paul resumes the
metaphor begun at 3:24; but from a slightly different point of view. There, law,
or the tutor, was prominent; here, the son, or pupil, is the chief object of
consideration. The point now illustrated is the reason why the bondage of the
law preceded the liberty of the [271] gospel. It was for
purposes of development, similar to those by which youth is trained to manhood.
The child in this instance is regarded as wholly subject to the terms of a will
(though that of a living father, as appears later). Though the will provides
that the son shall eventually be heir of all things, yet for the present he is
so hampered, governed and restricted by the inflexible terms of the will that
his condition differs, so far as comfort and freedom are concerned, in no
respect from that of a bondservant, or slave. His person is under the care of
guardians, and his estate is under the direction of stewards, and he can in no
way expect to have his affairs bettered until the time has elapsed which is
fixed by the will as the period of his subserviency,
or minority. Thus, says the apostle, both Jews and Gentiles, as one common,
congregate body, or heirs in God's sight, were held in bondage either to the law of Moses or some other form of law, which laws are
collectively described as the rudiments of the world. But when the time arrived
which was stipulated in the will for the termination of this period of tutelage,
then God took the steps for the liberation of the ward (which steps were also
outlined beforehand in the promise to Abraham, and referred to in the types of
the will as recorded by Moses), and sent forth his Son to effect the liberation
of the ward. At 3:13 the apostle has already suggested that this liberation was
to be effected by the son taking the place of the ward, etc. He shows,
therefore, the steps by which the Son took upon him this
wardship. He took upon him the nature of the ward by becoming flesh,
being born of a woman (John 1:14), and he assumed the state of the ward, for he
was born under the law and thus came under the wardship.
And his gracious purpose in all this was to redeem all those under ward and
bring them to the estate of sons (2 Cor. 8:9)--adopted
sons.] 6 And because ye are sons, God sent forth the Spirit of his
Son into our hearts, crying, Abba, Father. 7 So that thou
art no longer a bondservant, but a son; and if a son, then an heir through God.
[And being made sons by the Son through the operation of faith (John 1:12), the
Spirit of Christ [272] is bestowed upon us to bring us to
blissful realization of our sonship, so that we may
speak to God, calling him Abba, Father. Abba is the Syriac
for father. The Syriac and Greek names are both used
by Paul, probably that all the tender associations which, to either Jews or
Greeks, clustered around the paternal name, might be, at the sound of the sacred
word, transferred to God. Thus, by the blessed ministration of Christ, all who
believed on him in Galatia
passed from servitude and wardship to the estate of
sons and heirs--Rom. 8:17.] 8 Howbeit at that time, not
knowing God, ye were in bondage to them that by nature are no gods: 9 but now that ye have come to know God, or rather to be known
by God, how turn ye back again to the weak and beggarly rudiments, whereunto ye
desire to be in bondage over again? 10 Ye observe days, and
months, and seasons, and years. 11 I am afraid of you, lest
by any means I have bestowed labor upon you in vain. [This paragraph is
addressed especially to the Gentile Christians. He reminds them that at the time
of their wardship their condition differed from that
of the Jews; for, having no true copy of the will or law, they were in the more
severe bondage of idolatry. Having come from this low, degraded,
poverty-stricken bondage into the joyous estate of sonship,
where they knew and were known of God the Father, they should have been more
impressed by the contrast even than were the Jews, and so should have been more
reluctant to return to bondage again. They, therefore, had less excuse than the
Jews, who had not been so far removed from God. The bondage is forcefully
described, and the points of description are thus aptly defined by Johnson:
"Weak, because they have no spiritual power to strengthen us; beggarly, because
they have no rich promise like the gospel; rudiments, because they belong to a
rudimentary condition, to an undeveloped state, to the childhood of the race."
In proof of the unquestioned relapse of the Galatians, Paul cites their
observance of days, etc., set apart by the terms of the bondage, or law. It is
not stated whether these were Sabbaths and festivals of Judaism, or the ritual
days of paganism, [273] but as they were observed at the
instance and through the urgency of the Judaizers,
there can be little doubt that they were the former; and the Jewish calendar
corresponds to Paul's list, for they had Sabbath days, and new moon festivals
each month, the great feasts in their seasons, and Sabbatical years. This
passage, and that in Colossians (Col. 2:16), if taken together, show very
clearly that the Christians are not required to keep the Jewish Sabbath, and
Paul's closing words, expressing fear as to the results of his labors, is a
forcible warning, indicating that salvation itself may be forfeited by a return
to legalism.] 12 I beseech you, brethren, become as I
am,
for I also am become as ye are. Ye did me no wrong: 13 but ye know that because of an infirmity of the flesh I
preached the gospel unto you the first time: 14 and that
which was a temptation to you in my flesh ye despised not, nor rejected; but ye
received me as an angel of God, even as Christ Jesus.
15 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. 16 So then
am I become your enemy, by telling you the truth? [I beseech you, brethren,
become as I am, and be not Jews; for I forsook Judaism and became simply a
Christian, which made me, in the eyes of my brethren, a Gentile like you. Though
I have spoken severely to you, it is for no personal reasons. Ye have done me no
wrong. On the contrary, your actions have been very gracious, for you will
remember (and here the apostle refers to facts that are nowhere recorded, but
which we presume to run thus:) that my journeying was providentially delayed as
I was passing through your land, by my sickness; and so it came about that I
preached the gospel unto you; and though my sickness was of so revolting a
nature that ye might well have yielded to the temptation to ridicule or despise
me, and reject me because of it, ye did not; for, conversely, ye received me as
if I had been an angel of light, or the Lord himself. What, then, has become of
your self-gratulation that you felt at having a real
apostle among [274] you? for I bear you witness that you so honored me that you would
have plucked out your very eyes for my sake. Am I then showing myself to be your
enemy by telling you truly how foolishly you are conducting yourselves? This
plucking out of the eyes for another was a proverbial expression, indicating
extreme attachment, and we have so rendered it in the paraphrase. Many take this
as an indication that Paul's thorn in the flesh was ophthalmia; see 2 Cor. 12:7 and
note; and this is not improbable, for, though the expression is proverbial, Paul
does not here state it in proverbial form. The words "given them to me" suggest
that he needed eyes, and these words are not essential to the proverb.]
17 They zealously seek you in no good way; nay, they
desire to shut you out, that ye may seek them. 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. [The Jews showed great zeal
in proselyting (1:14; Matt. 23:15; Rom. 2:10), and the
apostle states that in this case their zeal exhibited itself in courting the
Galatians in an unworthy manner, and, what was more serious, for an unrighteous
purpose. They were zealous to exclude the Galatians from the church and
kingdom
of God, by showing them to
be not rightly converted; that, feeling themselves
forlorn and lost, the Galatians might seek the Judaizers
for counsel and advice, and might thus come to look upon them as great shepherds
and deliverers. As the apostle sees in imagination the Galatians seeking
earnestly for the instruction of the Judaizers, he
remembers how they had once sought him, whom they had now forsaken, so he adds:
I find no fault with you for zealously courting them, but with the evil cause
for which they have you seek them; for it is at all times good to be zealously
sought as a teacher in a good cause, and so, for my cause's sake, you should
thus seek me, not only when present, but when absent.]
19 My little children [1 Tim. 1:18; 2 Tim. 2:1; 1 John 2:1], of
whom I am again in travail until Christ be formed in you--
20 but I could wish to be present with you now, and to change my tone; for I am
perplexed about you. [275] [My little children, for whom
I endured spiritual travail to give you birth at the time of your conversion,
and for whom I a second time endure travail, that the Christ life may be formed
in you, so that you may live, and think, and glory in nothing but Christ.--Here
the apostle breaks suddenly off and at once explains why he did so. If the
Galatians had come to look upon him as an enemy, how ridiculous such
affectionate language would sound to them! He did not, as he viewed them at a
distance, and as they were pictured to him by report, feel free to use such
tender speech; but still, trusting that matters were better than reported, he
wished that he might be present, and, finding them indeed loyal, lay aside the
perplexity which was now hampering him, and change his tone from rebuke and
reserve to the accents of loving persuasion. No language could be devised that
would more fully reveal the apostle's heart in all its contending emotions.] 21 Tell me, ye that desire to be under the law, do ye not
hear the law? 22 For it is written [Gen. 16:15; 21:2],
that Abraham had two sons, one by the handmaid, and one by the free woman. 23 Howbeit the son by the handmaid is born after the
flesh; but the son by the freewoman is born through promise.
[Gen. 18:10, 14; 21:1, 2; Heb. 11:11; Rom. 4:13; 9:7-9.]
24 Which things contain an allegory: for these women are two covenants;
one from mount Sinai, bearing children unto bondage,
which is Hagar. 25 Now this Hagar is
mount
Sinai in Arabia and answereth to the Jerusalem that now is: for she is in bondage
with her children. 26 But the Jerusalem that is above [Phil. 3:20; Heb.
12:22; Rev. 3:12; 21:2] is free, which is our mother. 27
For it is written [Isa. 54:1; 51:2], 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 that hath the husband. 28 Now we,
brethren, as Isaac was, are children of promise. 29 But as then he that was born after the flesh persecuted him
that was born after the Spirit, so also is it now. [276] 30 Howbeit what saith the
scripture? [Gen. 21:10.] Cast out the handmaid and her son: for the son
of the handmaid shall not inherit with the son of the freewoman. 31 Wherefore, brethren, we are not children of the handmaid,
but of the free woman. [Tell me, ye who are so eager to return to the law, do ye not note what the law itself says? Of itself it
warns you not to do this thing, in that it tells you the story of Abraham's two
sons, one of whom, Ishmael, was the son of the bondwoman, Hagar; and the other
of whom, Isaac, was the son of the freewoman, Sarah.
These sons, it tells you, were born differently. Ishmael, the slave-born, came
into the world according to the usual course of nature; but Isaac, the freeborn,
came through the promise of God, which held good
even contrary to the laws of nature. Now, this history, though literally true,
is, nevertheless, so designed as to contain an allegory; for these two women
represent the two covenants which we have been discussing. Hagar represents the
law, which came from Mt.
Sinai, and which, like
Hagar, bears slave-born children. Hagar, then, in earlier history, represents
Mt. Sinai in Arabia with its covenant, and in later history she stands for
Jerusalem, the successor to Mt. Sinai, for she, like Hagar, is in bondage; and
all her children are, as to sin and the law, slave-born (John 8:32-34). Leaving
out the preliminary steps, Paul rushes at once to the comparison of the two
cities, for the emissaries of Jerusalem were constantly disparaging him as not
the equal of those who were the heads of the church there (2:6, 7). Filling in
all the steps, according to the analogy of the apostle's reasoning, the full
allegory would run thus: Sarah, the freewoman, represents the gospel covenant,
which, like Sarah, bears freeborn children according to God's promise, and she
is now represented by the celestial
Jerusalem, which, with her free children, is our mother.
And the Scripture itself recognizes the order of these two covenants, showing
how the law should be populous for a time, and then be excelled by the fecundity
of the gospel covenant, which seemed so long barren; for Isaiah foretells it in
the words, "Rejoice, etc." As for a time Hagar [277] seemed
to be the real wife, and as such to own the husband, so for centuries those of
the old covenant seemed to be the real Bride and to own the Lord. Resuming the
allegorical history and directly identifying the Christian with Isaac, Paul
shows how the history continued to run parallel, for, as Ishmael persecuted
Isaac, so the progeny of the law persecuted the children of the gospel. Then,
prophetically conscious of God's design to continue the parallel to the end, he
gives the final prophecy of the rejection of God's once chosen people, and
closes with the incontrovertible conclusion that the Galatians are not children
of the bondwoman, or law, but of the freewoman, or gospel. Thus Paul, knowing
the passion of the Judaizers for allegorizing, meets
them with their own weapon, and casts into this appropriate mold matter which he
presents argumentatively and logically at Rom. 9:6-9, and prophetically at Rom.
11:15. The fact that Isaac and the gospel were both matters of
promise, forestalled the Judaizers in any attempt to
adjust the allegory so as to turn it against Paul. Moreover, the Jews
themselves universally recognized the law as a practical bondage (Acts 15:10;
Matt. 23:4), and the complaint against Paul was that he allowed too much
liberty.] [278]
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