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1 He asketh what moved them to leave the faith, and hang upon the law ! The" that #elieve a$e %ustified, & and #lessed with A#$aham. 1' And this he sheweth #" man" $easons.

CHAPTER III. ?oua" Rheims Ve$sion ;;;;not #" the law, #ut #" faith.
The +pi$it, and the #lessing p$omised to A#$aham cometh

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)((*I+H ,alatians, who hath #ewitched "ou, that "e should not o#e" the t$uth, #efo$e whose e"es -esus Ch$ist hath #een evidentl" set fo$th, c$ucified among "ou . This onl" would I lea$n of "ou, Received "e the +pi$it #" the wo$ks of the law, o$ #" the hea$ing of faith / A$e "e so foolish having #egun in the +pi$it, a$e "e now made pe$fect #" the flesh 0 Have "e suffe$ed so man" things in vain if it #e "et in vain. 1 He the$efo$e that ministe$eth to "ou the +pi$it, and wo$keth mi$acles among "ou, doeth he it #" the wo$ks of the law, o$ #" the hea$ing of faith ! Even as A#$aham #elieved ,od, and it was accounted to him fo$ $ighteousness. 2 3now "e the$efo$e that the" which a$e of faith, the same a$e the child$en of, A#$aham. 4 And the sc$iptu$e, fo$eseeing that ,od would %ustif" the heathen th$ough faith, p$eached #efo$e the gospel unto A#$aham, sa"ing, In thee shall all nations #e #lessed. & +o then the" which #e of faith a$e #lessed with faithful A#$aham. 1' )o$ as man" as a$e of the wo$ks of the law a$e unde$ the cu$se5 fo$ it is w$itten, Cu$sed is eve$" one that continueth not in all things which a$e w$itten in the #ook of the law to do them. 11 6ut that no man is %ustified #" the law in the sight of ,od, it is evident5 fo$, The %ust shall live #" faith. 1. And the law is not of faith5 #ut, The man that doeth them shall live in them. 1/ Ch$ist hath $edeemed us f$om the cu$se of the law, #eing made a cu$se fo$ us5 fo$ it is w$itten, Cu$sed is eve$" one that hangeth on a t$ee5 10 That the #lessing of A#$aham might come on the ,entiles th$ough -esus Ch$ist 7 that we might $eceive the p$omise of the +pi$it th$ough faith. 11 6$eth$en, I speak afte$ the manne$ of men7 Though it #e #ut a man8s covenant, "et if it #e confi$med, no man disannulleth, o$ addeth the$eto. 1! 9ow to A#$aham and his seed we$e the p$omises made. He saith not, And to seeds, as of man"7 #ut as of one, And to th" seed, which is Ch$ist. 12 And this I sa", that the covenant, that was confi$med #efo$e of ,od in Ch$ist, the law, which was fou$ hund$ed and thi$t" "ea$s afte$, cannot disannul, that it should make the p$omise of none effect. 14 )o$ if the inhe$itance #e of the law, it is no mo$e of p$omise5 #ut ,od gave it to A#$aham #" p$omise. 1& :he$efo$e then se$veth the law It was added #ecause of

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+E9+E*E++ ,alatians, who hath #ewitched "ou that "ou should not o#e" the t$uth5 #efo$e whose e"es -esus Ch$ist hath #een set fo$th, c$ucified among "ou .. This onl" would I lea$n of "ou5 ?id "ou $eceive the +pi$it #" the wo$ks of the law o$ #" the hea$ing of faith /. A$e "ou so foolish that, whe$eas "ou #egan in the +pi$it, "ou would now #e made pe$fect #" the flesh 0. Have "ou suffe$ed so g$eat things in vain If it #e "et in vain. 1. He the$efo$e who giveth to "ou the +pi$it and wo$keth mi$acles among "ou5 doth he do it #" the wo$ks of the law o$ #" the hea$ing of the faith !. As it is w$itten5 A#$aham #elieved ,od5 and it was $eputed to him unto %ustice. 2. 3now "e, the$efo$e, that the" who a$e of faith, the same a$e the child$en of A#$aham. 4. And the sc$iptu$e, fo$eseeing that ,od %ustifieth the ,entiles #" faith, told unto A#$aham #efo$e5 In thee shall all nations #e #lessed. &. The$efo$e, the" that a$e of faith shall #e #lessed with faithful A#$aham. 1'. )o$ as man" as a$e of the wo$ks of the law a$e unde$ a cu$se. )o$ it is w$itten5 Cu$sed is eve$" one that a#ideth, not in all things which a$e w$itten in the #ook of the law to do them. 11. 6ut that in the law no man is %ustified with ,od, it is manifest5 #ecause the %ust man liveth #" faith. 1.. 6ut the law is not of faith5 #ut he that doth those things shall live in them. 1/. Ch$ist hath $edeemed us f$om the cu$se of the law, #eing made a cu$se fo$ us @fo$ it is w$itten5 Cu$sed is eve$" one that hangeth on a t$eeA. 10. That the #lessing of A#$aham might come on the ,entiles th$ough Ch$ist -esus5 that we ma" $eceive the p$omise of the +pi$it #" faith. 11. 6$eth$en @I speak afte$ the manne$ of manA, "et a manBs testament, if it #e confi$med, no man despiseth no$ addeth to it. 1!. To A#$aham we$e the p$omises made and to his seed. He saith not5 And to his seeds as of man". 6ut as of one5 And to th" seed, which is Ch$ist. 12. 9ow this I sa"5 that the testament which was confi$med #" ,od, the law which was made afte$ fou$ hund$ed and thi$t" "ea$s doth not disannul, to make the p$omise of no effect. 14. )o$ if the inhe$itance #e of the law, it is no mo$e of

t$ansg$essions till the seed should come to whom the p$omise was made7 and it was o$dained #" angels in the hand of a mediato$. .' 9ow a mediato$ is not a mediato$ of one, #ut ,od is one. .1 Is the law then against the p$omises of ,od ,od fo$#id5 fo$ if the$e had #een a law given which could have given life, ve$il" $ighteousness should have #een #" the law. .. 6ut the sc$iptu$e hath concluded all unde$ sin, that the p$omise #" faith of -esus Ch$ist might #e given to them that #elieve. ./ 6ut #efo$e faith came, we we$e kept unde$ the law, shut up unto the faith which should afte$wa$ds #e $evealed. .0 :he$efo$e the law was ou$ schoolmaste$ to #$ing us unto Ch$ist, that we might #e %ustified #" faith. .1 6ut afte$ that faith is come, we a$e no longe$ unde$ a schoolmaste$. .! )o$ "e a$e all the child$en of ,od #" faith in Ch$ist -esus. .2 )o$ as man" of "ou as have #een #aptiCed into Ch$ist have put on Ch$ist. .4 The$e is neithe$ -ew no$ ,$eek, the$e is neithe$ #ond no$ f$ee, the$e is neithe$ male no$ female5 fo$ "e a$e all one in Ch$ist -esus. .& And if "e #e Ch$ist8s, then a$e "e A#$aham8s seed, and hei$s acco$ding to the p$omise.

p$omise. 6ut ,od gave it to A#$aham #" p$omise. 1&. :h" then was the law It was set #ecause of t$ansg$essions, until the seed should come to whom he made the p$omise, #eing o$dained #" angels in the hand of a mediato$. .'. 9ow a mediato$ is not of one5 #ut ,od is one. .1. :as the law then against the p$omises of ,od5 ,od fo$#idD )o$ if the$e had #een a law given which could give life, ve$il" %ustice should have #een #" the law. ... 6ut the sc$iptu$e hath concluded all unde$ sin, that the p$omise, #" the faith of -esus Ch$ist, might #e given to them that #elieve. ./. 6ut #efo$e the faith came, we we$e kept unde$ the law shut up, unto that faith which was to #e $evealed. .0. :he$efo$e the law was ou$ pedagogue in Ch$ist5 that we might #e %ustified #" faith. .1. 6ut afte$ the faith is come, we a$e no longe$ unde$ a pedagogue. .!. )o$ "ou a$e all the child$en of ,od, #" faith in Ch$ist -esus. .2. )o$ as man" of "ou as have #een #aptiCed in Ch$ist have put on Ch$ist. .4. The$e is neithe$ -ew no$ ,$eek5 the$e is neithe$ #ond no$ f$ee5 the$e is neithe$ male no$ female. )o$ "ou a$e all one in Ch$ist -esus. .&. And if "ou #e Ch$istBs, then a$e "ou the seed of A#$aham, hei$s acco$ding to the p$omise.

+E9(P+I+ () THE CHAPTER +. Paul p$oceeds to p$ove #" five $easons that we a$e %ustified not #" the law, o$ the wo$ks of the law, #ut #" Ch$ist. i. The fi$st p$oof is d$awn @ve$. .A f$om eFpe$ience. The ,alatians had $eceived the Hol" +pi$it and His gifts, not in ci$cumcision, #ut in #aptism. ii. The second @ve$. !A f$om the eFample of A#$aham, who was %ustified #ecause he #elieved ,od, i.e., #" faith. iii. The thi$d $elies on the fact @ve$. 1'A that these unde$ the law a$e unde$ the cu$se th$eatened to all who t$ansg$ess it. 6ut Ch$ist, #eing made a cu$se fo$ us, has set us f$ee f$om the cu$se of the law. iv. The fou$th is d$awn @ve$. 11A f$om Ha#akkuk ii. 05 GThe %ust liveth #" faith.H v. The fifth insists @ve$. 1!A that it was to A#$aham and his seed that the #lessing of $ighteousness was p$omised. The$efo$e, it is #" the p$omise, app$ehended #" faith, that we a$e %ustified, and not #" the law. )o$ the law, as is said in ve$. .0, was given onl" as a schoolImiste$ to lead us to Ch$ist, that #" Him we might #e %ustified, that we might put on Him and #ecome all one with Him.

Ve$. 1.J( foolish ,alatians. GEach p$ovince,H sa"s +. -e$ome, Ghas its cha$acte$istic. Epimenides notes that the C$etans a$e lia$s. The *atin histo$ian cha$ges the Koo$s with f$ivolit", Ke ?almatians with fe$ocit". All the poets condemn the cowa$dice of the Ph$"gians. Cice$o @Lp$o )lacco8A asse$ts that the ,$eeks a$e f$ivolous #" natu$e and empt" #" education. In the same wa" the Apostle, it seems to me, cha$ges the ,alatians with thei$ $acial defect in desc$i#ing them as untea$a#le, stu##o$n, and slow to wisdom.H ;+. -e$ome again sa"s that Hila$", an impa$tial witness, calls the ,auls int$acta#le7 and again he insists that the stupidit" of the ,alatians is evident f$om thei$ inclination to all so$ts of foolish he$esies. G:hoeve$ has seen, as I have done, Anc"$a, the met$opolis of ,alatia, will #ea$ out m" statement that it is to$n with schisms. To sa"

nothing of the Cataph$"gians, the 'phites, the 6o$#o$ites, and the KanichMans, whoeve$ in the whole Roman wo$ld #esides knows mo$e than the names of the Passalo$inctM, the Ascod$o#i, the A$toti$M, and othe$ monst$ous sects The t$aces of ancient foll" $emain to this da"H @in Ep. ,alat., P$eface, li#. ii.A. (#se$ve that this $ep$oach of the Apostle8s sp$ings, not f$om indignation, #ut f$om cha$it"7 it is a mate$ial and not a fo$mal $e#uke. Cf. ,$ego$", Past. iii. 4. Pa$ents who use a thong to punish thei$ sons ma" still mo$e use thei$ tongue, and #u$n out thei$ vices #" sha$p wo$ds. Ch$ist called the sc$i#es h"poc$ites @+. Katt. FFii. 14A, and +. Paul called El"mas a child of the devil @Acts Fiii. 1'A. The keenness, howeve$, of the $e#uke is toned down he$e #" the following wo$dsJG:ho hath #ewitched "ou HJwhich att$i#ute thei$ foll" to the influence of the -ews. :ho hath #ewitched "ou The ,$eek wo$d he$e signifies @1.A to, env". G:hat -ew has envied "ou "ou$ ,ospel li#e$t" H @Theoph"lact and AnselmA. It denotes @..A to fascinate, cha$m, #ind the e"es, so as to make them to see what is not, o$ not to see what is. This second sense #ette$ suits the conteFtJ#efo$e whose e"es Ch$ist hath #een evidentl" set fo$th. It was th$ough the fiFed look of the pe$son casting the spell that the cha$m was commonl" made to wo$k. Vi$gil $efe$s to this in the line, G+ome e"e is casting its spell on m" tende$ lam#s.H ;+. Paul8s Nuestion then means5 G:hat evil e"e has seduced "ou, ' ,alatians, "et "oung in the faith, to the delusion of -udaism H GThe evil e"e,H sa"s -e$ome, Gis peculia$l" hu$tful to infants, and those of tende$ "ea$s, and who cannot "et $un alone.H Evidentl" set fo$th. The Vulgate is p$Msc$iptus, which is $ende$ed #" Anselm, disinhe$ited7 #" Am#$ose, spoiled, in the sense5 Eou have dep$ived Ch$ist of His lawful inhe$itance, the Chu$ch. +. Augustine, acco$ding to E$asmus, unde$stands the wo$d to allude to legal p$esc$iption, #" which, afte$ a ce$tain time @th$ee "ea$s in the case of mova#les, ten "ea$s in the case of immova#lesA, possession gave a title to owne$ship. Ch$ist, #" the p$esc$iption of the (ld *aw, which fo$ so man" hund$eds of "ea$s en%o"ed the name of the )$ee *aw, was shut out f$om His possession, the Chu$ch. 6ut E$asmus has mis$ead +. Augustine, as is evident f$om the #est K++. The latte$ $eads p$osc$iptus, and comments on it thus5 GThe -ews took awa" His inhe$itance, and d$ove Him out,H which is an act of p$osc$iption, not of p$esc$iption. +. -e$ome inte$p$ets p$Msc$iptus to mean that the death of Ch$ist was p$edicted #" the p$ophets and in the sac$aments of the (ld *aw. 6ut the$e is a thi$d and #ette$ meaning. Ch$ist was put #" w$iting, o$ #" a pictu$e, #efo$e "ou$ ve$" e"es, c$ucified. The ,alatians had not #een spectato$s of the actual C$ucifiFion, #ut Ch$ist had #" p$eaching and faith #een $ep$esented to them as c$ucified. This inte$p$etation makes it necessa$" to suppl" as though #efo$e c$ucified. The sense, then, is5 Though c$ucified at -e$usalem in fact, "et Ch$ist has #een $ep$esented as though c$ucified #efo$e "ou, ' ,alatians, #" m" p$eaching and "ou$ faith. 6" the e"es of faith "ou have seen Ch$ist hanging on the C$oss mo$e clea$l" than did the -ews who stood at its foot. :ho, then, has cast a spell upon those e"es which have so clea$l" seen Ch$ist c$ucified It is possi#le, howeve$, that the wo$ds a$e to #e taken lite$all". In "ou$ own age, in the p$esence pe$haps of some of "ou, and in a count$" not fa$ $emoved, Ch$ist was ma$ked out #" the inst$uments of His Passion, and depicted as "ou$ +aviou$. :hile the colou$s then a$e so f$esh on the canvas, how can "ou #e so #ewitched as to fo$get so g$eat and so $ecent a #enefit In this sense Ch$ist Himself c$ucified is, as it we$e, a pictu$e o$ a #ook in which He is desc$i#ed in

#loodI$ed lette$s. ?o "ou wish to know who Ch$ist is and what He is like (pen this #ook, look at the C$oss, see the title, -esus of 9aCa$ethJi.e., Consec$ato$, who has consec$ated us to ,odJ3ing of the -ews. Eou will find it w$itten. GCh$ist was made sin fo$ us, that we might #e made the $ighteousness of ,od in Him.H He alone #o$e and eFpiated ou$ sin, fo$ what is sin #ut Ch$isticide o$ ?eicide Eou will $ead too in this #ook, in the wounds and #lood of Ch$ist, that it was love of "ou which fo$med and colou$ed Him so. In His whole #od" "ou will see love w$itten, na", eng$aved. This #ook, in sho$t, will show to one who $eads and looks well all the wisdom of Ch$ist, and the ve$" depths of Ch$istian philosoph". Ve$. ..JReceived "e the +pi$it #" the wo$ks of the law, o$ #" the heating of faith The +pi$it he$e is the Hol" +pi$it, with His visi#le gifts of tongues and p$ophec", which He used to give in #aptism, as outwa$d tokens of the invisi#le g$aces He the$e infused. +. Paul asks the ,alatians whethe$ it is not clea$ that the" $eceived the +pi$it and His gifts, not f$om ci$cumcision, #ut in #aptism. The heating of faith. Hea$ing can #e taken he$e eithe$ activel", in $efe$ence to the p$eaching the" hea$d, o$ passivel", in $efe$ence to thei$ hea$kening to and o#e"ing the faith p$eached. Cf. Isaiah Iiii. 1. Ve$. /.JHaving #egun in the +pi$it. :ith the spi$itual doct$ine of Ch$ist, and the spi$itual gifts $eceived f$om Him, ena#ling "ou to live the spi$itual life. A$e "e now made pe$fect #" the flesh The flesh is put fo$ ci$cumcision and othe$ ca$nal ce$emonies of the law. The inte$p$etation which sees he$e a $efe$ence to the ca$nal lusts of the flesh is disp$oved #" the conteFt. Kade pe$fect is in the Vulgate consumemini. +. 6e$na$d @+e$m. // in Cant.A applies this teFt to those who eFhaust thei$ st$ength #" un$est$ained devotion, th$ough eFcessive p$a"e$s and penances. Afte$wa$ds, he sa"s, the" #ecome laC", and a$e consumed #" the flesh, while seeking fo$ health, and so #ecome sensual and ca$nal. Cf. notes to 1 Co$. iii. .. Theoph"lact o#se$ves that +. Paul uses the passive, not the activeJGA$e "ou made pe$fect H not, G?o "ou make pe$fect H i.e., he hints that the" we$e like #$ute #easts, in suffe$ing themselves to #e ci$cumcised #" othe$s. He also notes that he does not sa" me$el" OPQPSTUVP, #ut PXOSYPZPSTUVP5 Afte$ #eing pe$fected in Ch$ist, will "ou seek a pe$fection #e"ond in the (ld *aw ?o "ou want to add a fifth wheel to the coach Ve$. 0.JHave "e suffe$ed so man" things in vain :h" should un#elieve$s pe$secute "ou in vain, i.e., without cause, if "ou a$e $etu$ning to Koses If it #e "et in vain. :hich it will #e, unless "ou $etu$n to "ou$ fo$me$ mind, and stand fi$m in the faith of Ch$ist. Ve$. 1.JHe the$efo$e that ministe$eth. I.e., ,od o$ Ch$ist, who infuses His g$ace, and wo$ks in "ou #" His ?ivine powe$. Cf. i. Co$. Fii. !. Ve$. !.JEven as A#$aham #elieved ,od. This int$oduces the second a$gument, to p$ove that we a$e %ustified, not #" the wo$ks of the law, #ut #" faith7 not #" Koses, #ut #" Ch$ist. A#$aham $eceived the +pi$it when unci$cumcised and #efo$e the law, and was %ustified #" faith in Ch$ist, not #" the law, which at that time was not in eFistence. +o, a$gues +. Paul, a$e "ou %ustified #" faith. And it was accounted to him fo$ $ighteousness. 6" his faith he was %ustified. Cf. notes to Rom. iv. /. Ve$. 2.JThe" which a$e of faith. A ,$Mcism fo$ the" who a$e faithful, who imitate A#$aham8s

faith. The same a$e the child$en of A#$aham. 9ot #" #lood, #ut #" imitation7 to them, the$efo$e, #elongs the #lessing p$onounced on A#$aham. Ve$. 4.JP$eached #efo$e the gospel unto A#$aham. ,ave him this most %o"ful news of the #lessing to #e confe$$ed #" Ch$ist on His descendants, i.e., on the faithful. In othe$ wo$ds, the ,ospel a#out Ch$ist and His $ighteousness is not new, #ut is as old as the da"s of A#$aham. In thee shall all nations #e #lessed. Ca%etan o#se$ves, in his notes o$ ,enesis Fii., that when ,od called A#$aham f$om his home in Chaldea, and f$om his kind$ed, to go to a land to #e shown him, He p$omised him a sevenfold #lessing. +even is the num#e$ of completeness. @1.A He p$omised him that he should #e the head o$ fathe$ of a g$eat nation, in the wo$ds, GI will make of thee a g$eat nation7H @..A a#undant $iches, in the wo$ds, GI will #less thee7H @/.A fame and wide $enown, in the wo$ds, GAnd make th" name g$eat7H @0.A the sum of all #lessings and honou$s, in the wo$ds, GThou shalt #e a #lessing.H The eFact fo$ce of the He#$ew he$e is that thou shalt #e so filled with #lessings as to seem to #e a #lessing itself, so that when men ma" wish to #less an" one, the" shall put "ou fo$wa$d as an eFample, sa"ing, GKa" ,od #less thee as He #lessed A#$aham.H In a simila$ wa" the Romans saluted thei$ CMsa$5 GKa" "ou #e mo$e fo$tunate than Augustus, mo$e vi$tuous than T$a%an.H @1.A GThe *o$d p$omised His #lessing, not to A#$aham onl", #ut to his f$iends, in the wo$ds, GI will #less them that #less thee.H @!.A He p$omised that He would avenge him on his adve$sa$ies, in the wo$ds, GI will cu$se him that cu$seth thee.H @2.A The p$eceding siF a$e tempo$al onl", #ut the seventh and the chief is spi$itual and ete$nal, GIn thee shall all families of the ea$th #e #lessed.H 1. (#se$ve that in thee, i.e., in th" seed, as is eFplained in ,en. FFii. 12, is to he unde$stood as in Ch$ist, who was #o$n of A#$aham, acco$ding to the Apostle8s inte$p$etation in ,al. iii. 1!. Th$ough th" seed, Ch$ist, and th$ough faith in Him, all nations shall #e #lessed, i.e., #e %ustified and made sons and f$iends of ,od, and conseNuentl" hei$s of ,od8s kingdom, and entitled to hea$ the #lissful wo$ds, GCome, "e #lessed of K" )athe$, $eceive the kingdom p$epa$ed fo$ "ou f$om the foundation of the wo$ld.H A#$aham8s #lessing, the$efo$e, was that he should #e the fathe$ of the %ustified. .. 6ut in thee can #e also $ende$ed like thee. As thou a$t %ustified #" faith, so #" faith shall all nations #e %ustified, and not #" the wo$ks of the law. +o sa" Ch$"sostom, Augustine, Theoph"lact, [cumenius, and +. Thomas. 9otice, too, that with ,od to speak is as efficacious as to do, fo$, GEe spake the wo$d and the" we$e made.H +imila$l", to p$onounce a #lessing with Him is the same as to confe$ a #lessing @#enedice$e \ #eneface$eA. The g$eate$ the #lessing p$omised, the g$eate$ the #lessing given. 6ut the g$eatest good we can $eceive is that g$ace #" which we #ecome sha$e$s of the ?ivine natu$e, and the wo$d #lessing, the$efo$e, denotes this g$eat gift. Hence the )athe$s $ightl" inte$p$et, the" shall #e #lessed, as the" shall #e %ustified5 the" shall $eceive the #lessing of %ustification, than which no g$eate$ gift can #e given to man #" ,od. )$om this is evident the e$$o$ of Paginus, in $ende$ing the ph$ase #efo$e us, In thee shall all nations #less themselves. The He#$ew voice of the ve$# is the 9iphal, which is pu$el" passive, not $efleFive7 mo$eove$, +. Paul8s use of the passage is against him. Ve$. &.J+o then the" which #e of faith a$e #lessed with faithful A#$aham. This is the conclusion f$om the p$emisses of the th$ee p$eceding ve$ses. ,od p$omised to A#$aham that in him, i.e., in

his seed, i.e., in Ch$ist, all nations should #e #lessed, i.e., %ustified. 6ut the p$omise of ,od cannot fail7 the$efo$e the conseNuence contained in this ve$se follows. If the second sense of in thee, given a#ove, is p$efe$$ed, the a$gument is the same. In thee, i.e., like thee, all nations shall #e #lessed. 6ut thou, ' A#$aham, wast %ustified #" faith7 the$efo$e, the ,entiles too shall #e %ustified in the same wa". And f$om this it follows that the" who a$e of faith shall #e #lessed, i.e., %ustified with faithful A#$aham. This last ph$ase $athe$ favou$s the second $ende$ing of in thee, and hints that the ,entiles shall #e %ustified #" faith like faithful A#$aham. (#se$ve again the ,$Mcism, the" who a$e of faiih, i.e., who a$e faithful. +imila$l", he speaks of those who a$e of the ci$cumcision, i.e., the -ews, followe$s of the law. Elsewhe$e he calls them those who a$e of the wo$ks of the law, i.e., those who $el" on it and hope fo$ %ustification f$om it. Ve$. 1'.J)o$ as man" as a$e of the wo$ks of the law a$e unde$ a cu$se. He inNui$ed in ve$se 1 whethe$ $ighteousness comes f$om the law o$ f$om faith. He $eplied, G)$om faith,H and then p$oved his answe$ #" the eFample of A#$aham. He now p$oceeds to a thi$d p$oof, #" dest$o"ing the alte$native, viC., that it is not of the law. +o fa$ f$om the law #estowing a #lessing, those who a$e unde$ it a$e unde$ a cu$seJeFposed to ete$nal damnation. This he a$gues thus5 :hoeve$ does not keep the whole law is cu$sed #" the law. 6ut no one keeps the whole law without the g$ace of Ch$ist, as I suppose "ou know f$om "ou$ own eFpe$ience7 fo$ "ou know that the law teaches, th$eatens, and punishes onl", #ut does not confe$ g$ace7 the$efo$e, without faith no one is f$ee f$om the cu$se of the law p$onounced #" it against those who t$ansg$ess it. The law cu$ses, faith alone #lesses. If an" one wishes the a$gument put mo$e in s"llogistic fo$m, it ma" #e th$own into the mood #a$#a$a thus. :hoeve$ #$eaks an" law is cu$sed #" it. 6ut all who a$e unde$ the law, and a$e shut off f$om the g$ace of Ch$ist, #$eak the law7 the$efo$e, all who a$e unde$ the law a$e cu$sed #" it. The ma%o$ is p$oved #" ?eut. FFvii. .!7 the mino$ is supposed to #e known #" eFpe$ience, and hence the conclusion follows. (f cou$se the mino$ must #e g$anted, else the -udaise$s might sa" to the ,alatians5 :e a$e as much unde$ a #lessing as a cu$se, fo$ if the law cu$ses those who #$eak it, it also #lesses those who keep it, as is said in ?eut. FFviii. .. )o$ it is w$itten, Cu$sed is eve$" one that continueth not in all things which a$e w$itten in the #ook of the law to do them. Though ANuila, +"mmachus, Theodotion, the *]]., $ende$ the wo$d we t$anslate continueth somewhat diffe$entl", "et the sense is the same th$oughout. :hoeve$ does not #" his deeds esta#lish, st$engthen, settle the law, is accu$sed #" it. This is the ma%o$ of the s"llogism %ust stated. 1. (#se$ve that he passes ove$ the mino$, #ecause it was admitted. Calvin, howeve$, makes it to #e this5 6ut no one can fulfil the law7 the$efo$e, the law imposes what is impossi#le, and conseNuentl" all a$e unde$ its cu$se. 6ut this is an impious p$oposition. If modified thus5 9o one keeps the law without the faith of Ch$ist, the$efo$e all without that faith a$e unde$ the cu$se of the law, then it #ecomes o$thodoF. ,od does not command impossi#ilities. Although #" natu$al st$ength a man cannot keep the whole law, "et he can #" supe$natu$al, and this latte$ ,od gives to all that ask Him, whethe$ -ews o$ ,entiles. .. (#se$ve, in the second place, that not all we$e accu$sed who #$oke an" law. )o$ some laws, though of ?ivine o$igin, o#liged unde$ venial sin onl", #ecause of the natu$e of thei$ su#%ectI matte$, as, e.g., the law fo$#idding the mothe$ to #e taken in the nest with he$ "oung @?eut. FFii. !.A, and the law fo$#idding a vine"a$d to #e sown with dive$s seeds @ve$. &A, and the law fo$#idding a ga$ment to #e woven of flaF and wool @ve$. 11A. It is evident, the$efo$e, that ?eut.

FFvii., Nuoted #" +. Paul, $efe$s to the ?ecalogue, which contains commandments of g$eat impo$tance. It is #ecause the" o#lige unde$ mo$tal sin that he is cu$sed who #$eaks one of them. A $efe$ence to ?eut. FFvii. will show this to #e the case. The Apostle assumes that no one can keep the whole ?ecalogue without the g$ace of Ch$ist, and he thence concludes that all who a$e unde$ the law a$e cu$sed #" it. Ve$. 11.J6ut that no man is %ustified. This is a fou$th p$oof. ;+. Paul would fain convince the ,alatians #" an accumulation of p$oofs. Afte$ that #ased on the eFample of A#$aham, and that on the condition of those unde$ the law, he p$oceeds to anothe$ d$awn f$om Ha#ukkuk ii. 0, a teFt al$ead" eFplained in the notes on Rom. i. 12. Ve$. 1..JAnd the law is not of faith. The law neithe$ teaches no$ gives the g$ace #" which we fulfil the law and live $ighteousl". 6ut, as is said in ECek. FF. 11, the man that doeth what the law commands shall live, i.e., shall not #e punished with the death th$eatened #" the law fo$ t$ansg$esso$s, #ut he shall en%o" life and an a#undance of tempo$al goods, as the law p$omises to those who keep it. The same was said in Rom. F. 1, which $eminds us of the close $elationship #etween that Epistle and this, the latte$ #eing a compendium of the fo$me$. (#se$ve the antithesis #etween GfaithH and Glaw.H (f the fo$me$, it is said that the %ust, #ecause he is %ust, shall live #" it, i.e.,shall en%o" a life of g$ace and glo$", which is the pe$fect and #lissful life. 6ut as to the latte$, it is not said a#solutel" that he who keeps the law shall live #" it, #ut onl" in it, i.e., he shall live the life, and en%o" the goods p$omised #" the law, viC., a#undance of co$n, wine, and oil. Ve$. 1/.JCh$ist was made a cu$se fo$ us. Ch$ist, though #lessed in Himself, was made a cu$se, so fa$ as He took on Him the pe$son of sinne$s, to eFpiate the cu$se due #ecause of thei$ sins. -ust as if a man make himself $esponsi#le fo$ anothe$8s de#t, he #ecomes and is called a de#to$, so Ch$ist was made a cu$se fo$ us. The te$m, howeve$, cannot #e p$ope$l" applied to Him, fo$ though a de#t ma" #e t$ansfe$$ed, sin cannot. It is onl" applied to Him imp$ope$l", in the sense that He took upon Him the punishment of sin. In . Co$. v. .1, Ch$ist is said to have #een made sin fo$ us, i.e., a victim fo$ sin, acco$ding to the -ewish $ite #" which, th$ough the imposition of hands, the whole #od" of sin was t$ansfe$$ed to the victim. +o he$e He is called a cu$se, #ecause ,od t$ansfe$$ed to Him the cu$ses due to the whole human $ace, so that He #o$e fo$ us the shameful C$oss, to show the hideousness of sin as well as to give an eFample of eve$" vi$tue. He hung on the C$oss, sa"s +. Augustine, Gin o$de$ that Ch$istian f$eedom, unlike -ewish slave$", might fea$ not onl" no death, #ut no kind of deathH @cont$a Adimant. c. .1A. +o too Te$tullian5 GThe *o$d Himself was cu$sed in the law, and "et He alone was #lessed. The$efo$e let us, His se$vants, follow ou$ *o$d, and patientl" endu$e cu$sing, that we ma" #e #lessed.H @de Patienci_, c. 4A. )o$ it is w$itten, Cu$sed is eve$" one that hangeth on a t$ee. This is f$om ?eut. FFi. ./. ANuila and Theodotion $ende$ the clause, The cu$se of ,od is hanged7 +"mmachus, He was hanged fo$ #lasphem" against ,od7 E#ion, the halfI-ewish, halfICh$istian he$esia$ch, as -e$ome calls him, $ende$ed it, He who hangs is an out$age on ,od7 anothe$, The insult against ,od is hanged. -e$ome adds that his He#$ew teache$ @6a$haninaA told him that the He#$ew might #e t$anslated, ,od was ignominiousl" hanged. Hence ;+. -e$ome infe$s, that as +. Paul does not mention the name of ,od, that name was not in the o$iginal, #ut afte$wa$ds inse$ted #" some -ew, in de$ision of the Ch$istians. 6ut this is imp$o#a#le, fo$ all the He#$ew, *atin, and ,$eek teFts, as well as the *]]. ve$sion, have the name of ,od in this teFt of ?eute$onom". It was, the$efo$e, out of Ceal fo$

,od that Paul omitted His name, and #ecause of the -ews and the ,alatians, al$ead" halfIdisposed to fo$sake Ch$ist. He fea$ed lest he might alienate them still fu$the$ if he said that Ch$ist had #een cu$sed #" ,od. 1. )$om this and othe$ passages, such as 9um. FFv. .0, -osh. viii. .&, . +am. FFi. &, it appea$s that the -ews, cont$a$" to the opinion eFp$essed #" some, punished c$iminals with c$ucifiFion, as well as stoning o$ #u$ning. .. The" adopted c$ucifiFion fo$ the most heinous c$imes, such as #lasphem", idolat$", opp$ession, and acco$dingl" the" c$ucified Ch$ist fo$ aiming at a kingship ove$ -udMa. Hence c$iminals so punished we$e held in g$eate$ eFec$ation than othe$s, accu$sed #" ,od and man. It was not among the Romans alone that the punishment of c$ucifiFion was $ega$ded as infamous a#ove all othe$s. /. Although Tostatus eFtends #" analog" the p$ovisions of ?eut. FFi. ./ to othe$ modes of punishment #esides c$ucifiFion, "et the$e is little wa$$ant fo$ doing so. The law imposes this penalt" p$ecisel" on hanged c$iminals alone, on the g$ound that the" we$e speciall" eFec$a#le. It ma" #e asked wh" ,od commanded the #odies of such c$iminals to #e #u$ied #efo$e the evening. The answe$ is to #e found in -osh. viii. .4, and the comments of And$eas Kasius on it. GIt is,H he sa"s, G#ecause such a co$ps is $ega$ded as contaminating the ea$th7 fo$ as long as human #odies a$e left neglected and un#u$ied, like the #odies of #$ute #easts, men who dwell on the ea$th a$e apt to conceive an impious and pe$nicious opinion of the soul8s mo$talit".H This eFplanation is mo$e ingenious than t$ue. It p$oves too much, and applies to all c$iminals, howeve$ killed7 #ut the law $ega$ds those onl" who we$e hanged on a t$ee. The opinion, the$efo$e, of Ca%etan and othe$s is p$efe$a#le, viC., that ,od wishes to #lot out the $emem#$ance of such men enti$el" f$om the ea$th, as a dete$$ent to othe$s. +o too poisoning, a$son, f$aud, and sodom" we$e punished with death #" fi$e, the fi$e annihilating the #odies of those guilt" of such at$ocities. :e should note the +c$iptu$e ph$aseolog" he$e. The ea$th is said to #e polluted #" c$imes, to g$oan, to c$" aloud, to #e ang$", to call fo$ vengeance, na", to cast out its inha#ite$s, as, e.g., in *ev. Fviii. .4. The figu$e is a p$osopop`ia, #" which life and feeling a$e att$i#uted to inanimate things, so that the ea$th and the elements, as i$$ational c$eatu$es se$ving thei$ C$eato$ and %ealous fo$ His honou$, detest what He detests. The" do this #" a so$t of natu$al instinct, which keeps them t$ue to thei$ place and the unive$sal good, and eage$ to fulfil the will of ,od. This natu$al instinct makes them do what the" would do in o#edience to $eason if the" we$e $ational c$eatu$es. It was in acco$dance with this law of ?eute$onom" that Ch$ist, as a suspended malefacto$, was taken f$om the C$oss and #u$ied, #efo$e the evening of the da" on which He suffe$ed, the neFt da" #eing a +a##ath, although st$ictl" speaking He was eFempted f$om this law #" His innocence. Hence the He#$ew of +. -e$ome, #efo$e Nuoted, held that the law could #e p$opheticall" $ende$ed5 GHis #od",H i.e., Ch$ist8s, Gshall not $emain on the t$ee #ecause ,od was ignominiousl" hanged.H The -ews, howeve$, did not $el" on this law fo$ thei$ action in taking him down f$om the C$oss, #ut on the dishonou$ that would othe$wise #e done to the g$eat +a##ath that was close at hand, as is clea$ f$om +. -ohn FiF. /1. This law of ?eute$onom" was a %udicial law, and, the$efo$e, a#$ogated with the whole %udicial and ce$emonial law, #" the death of Ch$ist. ConseNuentl" c$ucified c$iminals a$e not now $eckoned as cu$sed a#ove othe$s, no$ a$e the" #u$ied on the same da", #ut a$e sometimes

allowed to hang fo$ da"s and weeks fo$ a te$$o$ to othe$ evilIdoe$s. +. -e$ome $ema$ks on this passage. GThe *o$d8s shame is ou$ glo$". He died that we might live. Ee descended into hell that we ascend to heaven. He was made foolishness that we might #ecome wise. He emptied Himself of His fulness, and put off the fo$m of ,od, and put on the fo$m of a se$vant, that the fulness of the ,odIhead might dwell in us, and that we might #e changed f$om slaves into maste$s. He hung on the C$oss, that the t$ee of shame might dest$o" the sin which we had committed th$ough the t$ee of knowledge. His C$oss made the #itte$ wate$s sweet, and made the lost aFe swim in -o$dan. )inall", He was made a cu$seJmade, not #o$nJthat the #lessings which had #een p$omised to A#$aham, with Him as autho$ and he$ald, might #e t$ansfe$$ed to the ,entiles, and the p$omise of His spi$it might #" faith #e fuelled in us.H +ee too the notes of Ch$"sostom and Anselm. Ve$. 10.JThat the #lessing of A#$aham might come on the ,entiles. This evidentl" is a co$olla$" f$om the p$eceding ve$se. Ch$ist $edeemed us f$om the cu$se of the law, #eing made a cu$se fo$ us, in o$de$ that the #lessing of A#$aham might #e ou$s in place of the cu$se. The p$omise of the +pi$it. To the child$en of A#$aham, i.e., to those who #elieve on Ch$ist, the descendant of A#$aham, was p$omised the Hol" +pi$it to %ustif" and sanctif" us. )o$ when ,od said to A#$aham, GIn thee,H it was to his seed, which is Ch$ist, that the #lessing was appointed. Cf. notes to ve$se 4 a#ove. Ve$. 11.JI speak afte$ the manne$ of men. Cf. -o# FFFi. //, and Hos. vi. 2. +. Paul8s meaning is that in dealing with spi$itual things he uses mate$ial illust$ations, as, e.g., that of a testato$ and his testament, to p$ove that we inhe$it A#$aham8s #lessing, not th$ough the law, #ut th$ough faith in Ch$ist, acco$ding to the covenant made with A#$aham, and that, the$efo$e, the ,alatians should feel shame fo$ att$i#uting less to ,od than to the testaments and covenants of men. This is his fifth p$oof, that we a$e %ustified #" faith and not #" the law. Though it #e #ut a man8s covenant. 9o one adds to o$ su#t$acts f$om a man8s testament when once it is dul" d$awn up. Ve$. 1!.JTo A#$aham and his seed we$e the p$omises made. This$efe$s to ,en. FFii. 1!. )$om this we conclude that #" his $eadiness to o#e" ,od in sac$ificing his son he me$ited that f$om his own seed should Ch$ist #e #o$n as a #lessing to the ,entiles, and to fulfil the p$omises. The Apostle, the$efo$e, $ightl" la"s it down that these p$omises we$e made to A#$aham and his seed, i.e., to Ch$ist, who should sp$ing f$om his loins7 although the wo$d of ,enesis speaks of these p$omises #eing made to A#$aham in his seed onl", and not to his seed. Eet the ve$" fact that the" we$e to #e fulfilled in his seed shows that the" we$e made $athe$ to his seed than to A#$aham. -ust as if a king should p$omise one of his no#les to eFalt his famil" in his son, #" making him a duke o$ a p$ince, and the$e#" makes a p$omise to the son $athe$ than to the fathe$, so did ,od to A#$aham. It was in Ch$ist, as the seed of A#$aham, that the p$omise, GIn th" seed shall all the nations of the ea$th #e #lessed,H has #een fulfilled, and %ustification assu$ed to all who #elieve in Ch$ist. To th" seed which is Ch$ist. This ma" #e said to meet a possi#le o#%ection that seed is eNuivalent to poste$it" o$ descendants, and is the$efo$e a noun of multitude, and that +. Paul he$e denies this inte$p$etation. 6ut seed is sometimes used as a collective te$m, as fo$ eFample, in the p$omise, GTh" seed shall #e as the sta$s of heaven,H and sometimes as a pa$ticula$ te$m7 e.g., in ,en. FFi. 1/5 G(f the son of the #ondwoman will I make a nation, #ecause he is th" seed.H ;+. Paul, in inte$p$eting the wo$d he$e in the latte$ sense, might have appealed to the p$actice of the

Ra##inical eFposito$s, who all unde$stood it of Ch$ist. Ko$eove$, if it we$e to #e taken in the fo$me$ sense, the p$ophec" would have failed of fulfilment, fo$ all the nations of the ea$th have not #een #lessed in A#$aham8s poste$it", if #" them we a$e to unde$stand the -ewish people7 on the cont$a$", the -ews a$e fo$ a $ep$oach, and a cu$se among the ,entiles. Ve$. 12.JThe covenant that was #efo$e of ,od in Ch$ist. If, as was said in ve$se 11, no one annuls the testament of a man, still less can the law, which came 0/' "ea$s afte$wa$ds, annul the p$omise of ,od confi$med to A#$aham in Ch$ist. 9ote that the He#$ew #e$ith, the ,$eek diathaka, and the *atin testamentum, have all the same meaning of covenant, and that the diathaka, of the *]]. is identical with sunthaka,acco$ding to -e$ome, Ch$"sostom, Theoph"lact, and [cumenius. 6udMus p$oves the same f$om ?emosthenes and A$istophanes. Cf. notes to 1 Co$. Fi. .1. 6ut +. Augustine unde$stands the te$m of a will. G6ecause,H he sa"s, Gthe death of the testato$ has the effect of confi$ming his will, so the unchangea#leness of ,od has the effect of confi$ming His p$omise.H An impo$tant Nuestion is he$e $aised as to the date f$om which these 0/' "ea$s should #e $eckoned, fo$ the te$minus ad Nuem alone is clea$l" defined in this passage, viC., the "ea$ when the law was given on Kount +inai. ;+. Paul8s computation seems in conflict with EFod. Fii. 0', which speaks of the so%ou$ning of the child$en of Is$ael in Eg"pt as lasting 0/' "ea$s, o$, in othe$ wo$ds, which $ep$esents the time #etween the going down of -aco# into Eg"pt and the EFodus as 0/' "ea$s7 #ut the Apostle seems to count the inte$val #etween A#$aham and the EFodus as 0/' "ea$s. 6ut f$om A#$aham to -aco#8s descent was .'' "ea$s, and the$efo$e if EFod. Fii. 0' is to #e followed, the Apostle should have said !/' "ea$s. I $epl" #$iefl" with +. Augustine @Nu. 02 in EFod.A7 with Athanasius, o$ $athe$ Anastasius, in his G+"nopsis of Hol" +c$iptu$eH @in locoA with Euse#ius, in his Ch$onicon7 with Rupe$t, Tostatus, Ca%etan @in EFod.A, that the computation of +. Paul is identical with that of Koses in EFod. Fii. 0', and that #oth #egin to $eckon, not f$om the descent of -aco# into Eg"pt, #ut f$om the sevent"I fifth "ea$ of A#$aham8s life, when he was called f$om his count$" to go into Canaan. It was in that "ea$ that he $eceived the #lessings +. Paul is $efe$$ing to, as is evident f$om the #eginning of ,en. Fii. 1. This appea$s f$om the o#vious fact that the He#$ews did not dwell in Eg"pt 0/' "ea$s7 fo$ 3ohath went down with his g$andfathe$, -aco# @EFod. vi. 14A. 6ut 3ohath lived 1// "ea$s, and his, son Am$am 1/2 "ea$s. :hen Koses, Am$am8s son, went out of Eg"pt with the He#$ews, he was in his eight"Ifi$st "ea$7 and if all these th$ee a$e added togethe$, we get /11 onl". 6ut we must deduct f$om this total the "ea$s that 3ohath lived afte$ #egetting Am$am, and that Am$am lived afte$ #egetting Koses. )$om this it follows that the num#e$ of 0/' must #e $eckoned f$om a date long ante$io$ to the descent into Eg"pt, viC., f$om the mig$ation of A#$aham f$om Ha$an, and this the *]]. eFp$essl" sa" in thei$ $ende$ing of EFod. Fii. 0'5 G6ut the so%ou$ning of the child$en of Is$ael, which the" and thei$ fathe$s made in the land of Eg"pt and Canaan, was 0/' "ea$s.H .. Ko$eove$, the Apostle sa"s he$e that the law was given 0/' "ea$s afte$, not the descent of -aco#, #ut the p$omise to A#$aham7 #ut the law was given in the same "ea$ that the He#$ews left Eg"pt, in the thi$d month afte$ thei$ depa$tu$e. Cf. EFod. FiF. 1, and the notes to EFod. Fii. 0'. Ve$. 14.JIf the inhe$itance #e of the law. If ou$ he$itage of $ighteousness #e of the law of Koses, then it is not of the p$omise. 6ut this is false, fo$ ,od p$omised this $ighteousness to A#$aham and to his seed, which is Ch$ist. If it is of the p$omise of Ch$ist, then it is th$ough faith in Ch$ist, and not th$ough the law of Koses, that all nations a$e to #e #lessed.

Ve$. 1&.J:he$efo$e then se$veth the law :h" was the law int$oduced afte$ the p$omise Is it that ,od does not fulfil His p$omise The answe$ is that the law was given #" ,od to $est$ain and punish t$ansg$essions. This was its di$ect pu$pose, #ut indi$ectl" it se$ved as a means whe$e#" t$ansg$essions might #e made manifest. A selfIwilled people would, on hea$ing the law, $ecognise thei$ sins as such, and feel the need of Ch$ist8s g$ace if the" we$e to keep it. In this wa" the law sent men to Ch$ist. Till the seed should come. Till the #i$th of Ch$ist, to whom ,od had p$omised that #" Him all nations should #e #lessed, i.e., %ustified, and so #e a#le to live up$ightl" and to keep the law. The law was given as a pedagogue till Ch$ist should come7 the$efo$e when Ch$ist has come it has done its wo$k, and the -ews a$e foolish in wishing to p$olong its powe$. 6ecause of t$ansg$essions. The ,$eek wo$d $ende$ed added denotes put in its place, as a soldie$ is assigned his post #" his gene$al. +o the law was assigned its $ank, place, time, and method of p$omulgation. 1. It was given its $ank #etween the law of natu$e and the ,ospel, #eing mo$e pe$fect than the one #ut infe$io$ to the othe$. It was a $oad f$om one to the othe$. .. It was given its fitting time, in #eing p$omulgated to a people still uncouth, when it was a#out to fo$m itself into a nation and a Chu$ch, to p$event it f$om failing into idolat$" and heathen license. /. It had its due place, fo$ #eing given at +inai #efo$e the ent$ance into Canaan, it fo$med a so$t of condition to the covenant. ,od p$omised that He would lead the He#$ews into Canaan, and put them in possession of it, if the" would follow the law as thei$ guide, and o#se$ve it as a condition attached to His p$omise. 0. It had its p$ope$ mode of p$omulgation, fo$ it came f$om an angel on Kount +inai, with the sound of a t$umpet, with a te$$i#le ea$thNuake, with thunde$ and lightning, as a law of fea$ to $est$ain the $e#ellious -ews, like slaves, #" fea$ of punishment. In these fou$ wa"s the law was eFte$nall" o$de$ed. 1. 6ut it was also inte$nall" disposed in due o$de$. Its p$ecepts #ade the He#$ews @aA wo$ship ,od #" appointed ce$emonies and sac$ifices7 @#A $ef$ain f$om in%u$" to thei$ neigh#ou$, o$ if in%u$" had #een inflicted, it #ade them offe$ fitting satisfaction7 @cA it $egulated the inne$ man #" the mo$al p$ecepts of the ?ecalogue. +imila$l", #ut much mo$e pe$fectl", has the 9ew *aw, the law of Ch$ist, #een o$de$ed. @1.A It was assigned its p$ope$ $ank, as #eing the c$own and pe$fection of all laws. @..A It came in its p$ope$ time, viC., in the last age of the wo$ld, when Ch$ist, the g$eat *egislato$, came. It was p$omulgated at Pentecost, on the fiftieth da" afte$ the Passove$, which was a feast s"m#olical of pa$don, f$eedom, #liss, and the ete$nal %u#ilee. @/.A Its place was #efitting its dignit". 9ot on +inai was it given #ut on +ion, the t"pe and mi$$o$ of celestial glo$", to which this law leads us. @0.A As to the mode of p$omulgation, notice that it was given with a might" wind and fie$" tongues, with the powe$ and might of the Hol" +pi$it, to p$each the ,ospel and conve$t all nations, #ecause it was a law of #u$ning love and enkindled cha$it". @1.A Its contents we$e dul" $elated to one anothe$, th$ough its p$ecepts of faith, hope, cha$it", and those $elating to %ustification and the +ac$aments. It was o$dained #" angels. )$om this it appea$s that it was not ,od who in pe$son spoke to Koses, #ut an angel $ep$esenting Him, and speaking in His 9ame7 as when he said, GI am the *o$d th" ,od.H Even so an am#assado$ speaks in the name of his sove$eign, and acts #" his autho$it".

It was then an Angel who, in the place of ,od, was the immediate give$ of the ?ecalogue to the people on Kount +inai. It was an Angel also who spoke with Koses on Kount +inai, and gave him fo$ p$omulgation to the people the ce$emonial laws, with di$ections fo$ the making of the Ta#e$nacle, fo$ the a$k, the che$u#im, the sac$ifices, and eFpiato$" $ites, which a$e found scatte$ed th$oughout the Pentateuch. In the hand of a mediato$. Hand is he$e used to denote inst$umentalit". 6" a simila$ usage the wo$d of the *o$d is said to have come to pass in the hand of Eli%ah, Isaiah, and othe$ p$ophets, acting as the inst$uments of ,od. Vata#lus has fo$ mediato$ inte$cesso$, and E$asmus conciliato$. 6ut mediato$, as the mo$e intensive te$m, is p$efe$a#le. :hoeve$ mediates #etween two ma" #e eithe$ a messenge$, o$ an inte$p$ete$, o$ a peacemake$, and in each sense he is a mediato$. :hat mediato$ is $efe$$ed to he$e 1. -e$ome, Augustine, Ch$"sostom, and Am#$ose $epl", Ch$ist the *o$d. Although Ch$ist was not then actuall" ou$ mediato$, "et He was #" the dec$ee and in the pu$pose of ,od. The (ld *aw, in this sense, was given #" the powe$ and autho$it" of Ch$ist, who was the p$edestined Kediato$7 and since, the$efo$e, the law was given #" His autho$it", so when He was #o$n into the wo$ld it was in His powe$ to a#$ogate it. .. The answe$ of C"$il @Thesau$i, Fii. 1'A, ,$ego$" 9aCianCen @($at. ! #efo$e ,$eg. 9"ss.A, Catha$inus, Adam, and othe$s, including even 6eCa, is #ette$, viC., that the mediato$ was Koses, who himself sa"s, in ?eute$onom" v. 1, that he stood #etween the *o$d and the people at that time. This opinion is suppo$ted #" the conside$ation @aA that Ch$ist cannot #e said to #e a mediato$ as ,od, #ut onl" as ,odImadeIman. 6ut at the time of Koses He was not "et made man, and the$efo$e could not then #e called a mediato$. The ma%o$ of this s"llogism is p$oved thus5 Ch$ist as ,od onl", %ust as Ch$ist as man onl", is #ut one of two eFt$emes7 the$efo$e as such He cannot #e a mediato$, #ut onl" as ,odIman. As the ,odIman He unites in His pe$son the two eFt$emes of ,od and man. As ,od He had the autho$it" and dignit" #elonging to a mediato$7 as man He did the wo$k of a mediato$. It ma" #e o#%ected to this, no dou#t, that though Ch$ist was not then actuall" a mediato$, "et He was #" p$edestination. 6ut this o#%ection loses sight of the fact that the Apostle is not speaking of a mediato$ #" p$edestination, #ut of an acting mediato$7 fo$ he sa"s that the (ld *aw was o$dained #" this mediato$, i.e., in ve$" deed, when it was given to the He#$ews. 6ut Ch$ist, not "et eFisting as mediato$, could not have o$dained the law at that time7 the$efo$e He was not its mediato$, fo$ what has no eFistence can neithe$ wo$k no$ o$dain an"thing. @#A The ph$ase of +. Paul means that angels gave the law #" the inst$umentalit" of a mediato$. 6ut Ch$ist cannot #e said to #e the ministe$ of angels #ut thei$ P$ince @cf. He#. 1.A7 the$efo$e, the mediato$ he$e is not Ch$ist. @cA Again, the (ld *aw was given #" Koses, as the 9ew *aw #" Ch$ist. As, then, Ch$ist is the mediato$ of the 9ew *aw and the 9ew Covenant, so was Koses of the old. @dA *astl", that Koses was the mediato$ is clea$ f$om He#. viii. 1, !, and iF. 11, 1&, .'. (#se$ve, in opposition to the P$otestants, that if Koses could #e called a mediato$ without an" de$ogation f$om the mediato$ial office of Ch$ist, as even 6eCa admits, in the sense, not of a $edeeme$ o$ $econciliato$, #ut as a messenge$ f$om one to the othe$, wh" ma" not the +aints with even #ette$ title #e called mediato$s without offence to Ch$ist, seeing that #" thei$ me$its and p$a"e$s the" gain fo$ us the g$ace of ,od It is astonishing that P$otestants should make so much fuss a#out this wo$d, and st$ive to th$ow so much dust in people8s e"es, when, as is evident, the$e is no diffe$ence #etween us, eithe$ a#out the name o$ the thing.

The meaning of the Apostle, then, is this5 The (ld *aw was given #" angels and p$omulgated #" Koses, the 9ew #" Ch$ist Himself. He who as ,od used the inst$umentalit" of Koses in p$oclaiming the (ld *aw, could, when made man, a#$ogate it in His own pe$son, in o$de$ that Lthe p$omise made to A#$aham, that all nations should #e %ustified, might #e fulfilled in Himself, the seed of A#$aham. Ve$. .'.J9ow a mediato$ is not a mediato$ of one, #ut of two, in this case of two peoples, -ews and ,entiles, to whom Ch$ist acts as mediato$, sa"s Am#$ose. @..A ($, Ch$ist is not a mediato$ of one natu$e, #ut of two, the ?ivine and the human. @/.A ($, Koses is not a mediato$ of one will and pu$pose, #ecause as a man he was su#%ect to change. ,od on the cont$a$" is unchangea#le in His will and p$omise. Adam leans to this eFplanation. 6ut all these a$e #eside the ph$aseolog" of +c$iptu$e and the d$ift of the Apostle. @0.A A #ette$ inte$p$etation is that Ch$ist is a mediato$ not of one #ut of twoJnot of two ,ods, as though )athe$ and +on make two, acco$ding to the he$es" of A$ius and 9esto$iusJnot #etween ,od and angels, fo$ the good angels need no mediato$, and the evil angels cannot de$ive an" #enefit f$om oneJ#ut He is a mediato$ #etween the two pa$ties, ,od on one side and man on the othe$. And the infe$ence d$awn is that it is not the law, #ut Ch$ist, that $edeems us and $econciles us to ,od. This eFplanation is suppo$ted #" Augustine, Theoph"lact, Anselm. @1.A The #est inte$p$etation of the clause is that the Apostle is eFplaining the cha$acte$ of a mediato$. The mediato$ Koses, he seems to sa", is not of one #ut of two dete$minate pa$ties, viC., ,od and the He#$ews, #ut not of ,od and Ch$istians. (n the othe$ hand, ,od is (ne, not two. The Apostle is not #uilding his a$gument on these wo$ds, eFcept indi$ectl", #ut is me$el" cont$asting the dual cha$acte$ of a mediato$ with the unit" of ,od. It is on this latte$ fact that he $elies to p$ove his case. 6ut ,od is one. The$e a$e not two ,ods, one of whom is the ,od of the law and of the -ews, the othe$ of A#$aham and of Ch$istians, as the KanichMans have thought, #ut the ,od of -ews and of Ch$istians is one and the sameJthe law and the ,ospel p$oceed f$om the same Autho$. Acco$dingl", it #eing the same ,od, He could not intend that the law should annul His p$omise to A#$aham of giving His $ighteousness to all nations in A#$aham8s seed, i.e., in Ch$ist, o$, in othe$ wo$ds, th$ough faith in Him7 else would He #e inconstant, the ve$" thought of which is impious. Rathe$ He gave the law to #e ou$ pedagogue to Ch$ist. It is, the$efo$e one and the same ,od who made Koses the mediato$ #etween Himself and the He#$ews7 and, when he was supe$seded, #etween Himself and Ch$istians of all nations, and so fulfilled His p$omise to A#$aham, that He would give th$ough Ch$ist the #lessing of %ustification to all nations. This inte$p$etation is confi$med #" the pa$allel passage in 1 Tim. ii. 1, whe$e, f$om the fact that the same ,od is ,od of all nations, the Apostle p$oves that He wishes all men to #e saved, and f$om the same p$inciple he infe$s that the$e is one mediato$ #etween ,od and men, the man Ch$ist -esus. ,od, he a$gues, does not wish fo$ the salvation of the -ews onl", #ut of all nations. Again, not onl" the -ews, #ut all nations have fallen into sin, and stand in need of a $edeeme$. This cannot #e Koses, fo$ he was mediato$ to the -ews onl"7 the$efo$e it must #e Ch$ist. Koses, the$efo$e, must give wa" to Him, as the seed p$omised to A#$aham, in whom all nations should #e #lessed. +o ,ennadius in [cumenius, and, following him, +alme$on. Ve$. .1.JIs the law then against the p$omises of ,od -e$ome co$$ectl" points out that this is an answe$ #" anticipation to the o#%ection to which +. Paul had eFposed himself in ve$se 1&, when he said, GThe law was added #ecause of t$ansg$essions till the seed should come.H )o$ an" one

might sa"5 If the law was added to the p$omise, and, as it we$e, $emoved it, it seems to have taken to itself the office of Nuickening and %ustif"ing men, so that it ma" #e $ega$ded as doing the wo$k of the p$omise till Ch$ist should come7 fo$ if not, wh" was it added, unless it we$e, as "ou sa" "ou$self, #ecause of t$ansg$essions, to dest$o" them #" the living and vi$tuous actions p$esc$i#ed #" the law fo$ %ustification If this #e so, then the law is against the p$omises of ,od, fo$ ,od p$omised this %ustification to faith in Ch$ist, not to the law, na", He the$e#" eFcluded it f$om the law. That +. Paul is meeting an o#%ection of this so$t is o#vious f$om what follows. The law, he eFclaims, cannot give life7 the$efo$e, it is not against the p$omises of ,od which offe$ that spi$itual life in Ch$ist. The antecedent is p$oved thus5 If the law could give life it could also %ustif"7 #ut this it cannot do @ve$. ..A. Hence the law was onl" given to #e ou$ pedagogue to Ch$ist, to lead us to %ustification #" faith. ($ it ma" #e put thus5 :hen I said that the law was given #ecause of t$ansg$essions, I meant that its function was to p$event them #" fea$ of punishment, that passion might not issue in action7 I did not mean that the law alone could calm the violence of passion within, o$ give that g$ace #" which we fulfil the law. ,od fo$#id. It is impossi#le that ,od should give a law cont$adicto$" to His p$omises, fo$ this would #e fo$ ,od to cont$adict Himself. The law which came afte$ was not opposed to the p$eceding p$omises, #ut its office was to admonish men to p$epa$e themselves wo$thil" fo$ Ch$ist and His ,ospel. The$efo$e the law is not cont$a$" to the p$omise, #ut esta#lishes it. )o$ if the$e had #een a law given which could have given life. To give life is to impa$t $ighteousness to the soul. 6ut, as +. Paul appea$s to distinguish #etween life and $ighteousnessit is #ette$ to sa" that to give life stands fo$ to Nuicken man8s wo$ks. This is done when a man does vi$tuous actions out of the spi$it of cha$it". The a$gument is f$om the effect to the cause, f$om a living wo$k to life7 as we sa"5 This man eats, talks, moves, the$efo$e he is alive. In the same wa", if the law could p$oduce in us living wo$ks, it could also give us the spi$it of cha$it" f$om which the" sp$ing, fo$ the wo$ks of the +pi$it p$esuppose the +pi$it, %ust as motion does life. Ve$. ...J6ut the sc$iptu$e hath concluded all unde$ sin. This +c$iptu$e is cited in Rom. iii. &. Ve$. ./.J6efo$e faith came. *ike slaves unde$ the ste$n discipline of the law, we we$e kept as though #" walls and hedges f$om sin, and we$e held, and kept in, that we might #e the$e#" p$epa$ed, and might lea$n to long fo$ the $ighteousness which Ch$ist should give. Ve$. .0.JThe law was ou$ schoolmaste$. A pMdagogue, sa"s +. -e$ome, is one who looks afte$ a #o". Among the ,$eeks he was a slave, whose dut" it was to accompan" his wa$d whe$eve$ he went, to keep him f$om loose conduct, to chastise him if need we$e, and in eve$" wa" to fo$m his cha$acte$ fo$ good. +uch was the office of the law with $ega$d to the He#$ews. cnto Ch$ist. 6" a happ" figu$e of speech, +. Paul compa$es the law to a pMdagogue, and faith in Ch$ist to a fathe$, )o$ we a$e #o$n again #" faith in Ch$ist, and #ecome sons of ,od, the$e#" passing f$om the state of pupilage unde$ the law to that of men unde$ Ch$ist. Ve$. .!.J)o$ "e a$e all the child$en of ,od. 6oth -ews, who we$e unde$ the law, and ,entiles, who we$e not, a$e #ecome, #" faith in Ch$ist, child$en of ,od. The con%unction fo$ is causal, and indicates the $eason wh" we a$e not unde$ the law as a pMdagogue, viC., #ecause we a$e the sons of ,od. Child$en a$e like slaves, +. Paul sa"s, in chap. iv. 1, na", like the lowe$ animals, in needing a pMdagogue to ena#le them to $esist the motions of sense. 6ut those who #" faith in Ch$ist have left this state of childhood, and a$e #ecome sons of ,od, have g$own to man8s estate. It would #e, the$efo$e, a#su$d fo$ them to #e made su#%ect to the law as thei$ pMdagogue, as

though the" we$e still child$en. This would #e as a#su$d, sa"s Theoph"lact, as fo$ a man, when the da" had dawned, to p$efe$ a lamp to the sun. This is a $e#uke to the -udaise$s, which ma" #e summa$ised thus5 Ch$ist is to us as a fathe$ to his g$ownIup sons. :h" do "ou then go #ack to the pMdagog" of the law :h" hold out "ou$ hand again like #o"s to the fe$ule 6" faith. 9ot faith alone, #ut #" faith manifested in #aptism and othe$ acts. Ve$. .2.JAs man" of "ou as have #een #aptiCed into Ch$ist. To #e #aptiCed into Ch$ist is to $eceive His #aptism as distinct f$om that of Koses o$ -ohn 6aptist. The change f$om the fi$st pe$son @weA of ve$se .1 to the second pe$son @"ouA he$e denotes the change of su#%ect f$om -ews to ,entiles. Have put on Ch$ist. Eou have $eceived plenteousl" in "ou$ #aptism the g$ace and gifts of Ch$ist7 "ou have put them $ound "ou like a ga$ment @cf. Ps. ciF. 14A, so that "ou a$e made pa$take$s of the ?ivine natu$e, and the$efo$e of the wo$kings of ,od8s powe$, #" which Ch$ist shines in "ou$ lives. GEou$ dail" conve$sation,H sa"s Anselm, Glike a splendid $o#e, is Ch$ist8s holiness and Ch$ist8s $eligion.H These wo$ds ma" #e eFplained in a #ette$ wa", thus5 As matte$ takes its fo$m, the #od" its soul as a su#stantial $o#e to hide its nakedness and ugliness7 so "ou in #aptism have put on Ch$ist #" g$ace, so that the +pi$it of Ch$ist is, as it we$e, "ou$ fo$m and soul7 conseNuentl" "ou have #een #$ought into such close union with Ch$ist that, as He is the +on of ,od #" natu$e, so a$e "ou #" adoption and g$ace. This is the eFplanation of Ch$"sostom and Theoph"lact. The con%unction fo$ shows that Paul wishes to p$ove that we a$e the sons of ,od #" the fact that we have put on Ch$ist, who is the +on of ,od #" natu$e, and hence a$e one with Him, and, as it we$e, a$e Ch$ist Himself. Cf. notes to 1 Co$. Fii. 1.. :e should note f$om this the efficac" of #aptism, which not onl" ado$ns us with g$aces and gifts, #ut with Ch$ist Himself. :hat have the P$otestants to sa" to this who make #aptism to #e a #a$e sign of $ighteousness al$ead" $eceived #" faith +. Am#$ose @+e$m. &'A gives some #eautiful wo$ds of +. Agnes a#out the #aptismal $o#e of Ch$ist, #oth that which is within, and that mate$ial $o#e which fo$me$l" was given to adults at thei$ #aptism as a s"m#ol of the fi$st. GHe ado$ned me,H she said, Gwith a glo$ious #$acelet. Hie cove$ed m" hand and neck with p$ecious stones. He put pea$ls in m" ea$s, and loaded me with glistening gems. (n m" face He put his seal, that I might admit no love$ save Him alone. He clad me in a $o#e of cloth of gold, and with glo$ious %ewels did He #eautif" me.H And a little fa$the$ she continued5 G9ow have I d$unken milk and hone" f$om His mouth. 9ow have I #een clasped in His most chaste em#$aces. 9ow has His #od" #een united to mine, and His #lood has #edewed m" cheeks.H This last of cou$se $efe$s to the Eucha$ist, which used to #e given to those newl" #aptiCed, that the" might #e wholl" united to Ch$ist. To them too used to #e given milk and hone", as s"m#ols of the sweetness of Ch$ist, and of the law of Ch$ist, of which the" then #ecome pa$take$s. Ve$. .4.JThe$e is neithe$ -ew no$ ,$eek.Ji.e., in Ch$ist. In the Chu$ch of Ch$ist the$e is no distinction #efo$e ,od of #i$th, position, o$ seF. All, whethe$ -ews o$ ,$eeks @\ ,entilesA, whethe$ slaves o$ f$eemen, whethe$ males o$ females, make one m"stical #od", the Chu$ch, of which the Head is Ch$ist. ($ we ma" take it, and #ette$, with +. Ch$"sostom, to mean that "e a$e one in the sense that "e have put on one fo$m, o$ one soul, like the ga$ment desc$i#ed a#ove, and this not of an" angel, #ut of Ch$ist. This ga$ment is the faith, cha$it", and holiness of Ch$ist, and it makes "ou to seem

like one man, to #e one Ch$ist. The -ews, the$efo$e, have nothing of thei$ -udaism to p$ide themselves on when the" pass into Ch$ist7 the$efo$e the" have nothing of thei$ own to invite "ou to, ' ,alatians, fo$ "ou a$e eNual sha$e$s in Ch$ist with them. Ve$. .&.JIf "e #e Ch$ist8s. If"ou a$e mem#e$s of the Head, and a$e the m"stical #od" of its +pi$it, then, as Ch$ist is, so a$e "e A#$aham8s seed, and hence inhe$ito$s of the $ighteousness p$omised to A#$aham. Acco$dingl", Am#$ose $eads he$e5 GIf "e a$e one in Ch$ist, then a$e "e A#$aham8s seed,H which gives the meaning ve$" clea$l".
; ;
1 :e we$e unde$ the law till Ch$ist came, as the hei$ is unde$ his gua$dian tilt he #e of age. 1 6ut Ch$ist f$eed us f$om the law7 2 the$efo$e we a$e se$vants no longe$ to it. 10 He $emem#e$eth thei$ good will to him, and his to them, .. and sheweth that we a$e the sons of A#$aham #" the f$eewoman.

CHAPTER IV. ?oua" Rheims Ve$sion ;;;;f$ee#o$n sons of A#$aham.

Ch$ist has f$eed us f$om the se$vitude of the law. :e a$e the

9
(: I sa", That the hei$ as long as he is a child, diffe$eth nothing f$om a se$vant, though he #e lo$d of all7 . 6ut is unde$ tuto$s and gove$no$s until the time appointed of the fathe$. / Even so we, when we we$e child$en, we$e in #ondage unde$ the elements of the wo$ld5 0 6ut when the fulness of the time was come, ,od sent fo$th his +on, made of a woman, made unde$ the law, 1 To $edeem them that we$e unde$ the law, that we might $eceive the adoption of sons. ! And #ecause "e a$e sons, ,od hath sent fo$th the +pi$it of his +on into "ou$ hea$ts, c$"ing, A##a, )athe$. 2 :he$efo$e thou a$t no mo$e a se$vant, #ut a son7 and if a son, then an hei$ of ,od th$ough Ch$ist. 4 How#eit then, when "e knew not ,od, "e did se$vice unto them which #" natu$e a$e no gods. & 6ut now, afte$ that "e have known ,od, o$ $athe$ a$e known of ,od, how tu$n "e again to the weak and #egga$l" elements, whe$eunto "e desi$e again to #e in #ondage 1' Ee o#se$ve da"s, and months, and times, and "ea$s. 11 I am af$aid of "ou, lest I have #estowed upon "ou la#ou$ in vain. 1. 6$eth$en, I #eseech "ou, #e as I am7 fo$ I am as "e a$e5 "e have not in%u$ed me at all. 1/ Ee know how th$ough infi$mit" of the flesh I p$eached the gospel unto "ou at the fi$st. 10 And m" temptation which was in m" flesh "e despised not, no$ $e%ected #ut $eceived me as an angel of ,od, even as Ch$ist -esus. 11 :he$e is then the #lessedness "e spake of fo$ I #ea$ "ou $eco$d, that, if it had #een possi#le, "e would have plucked out "ou$ own e"es, and have given them to me. 1! Am I the$efo$e #ecome "ou$ enem", #ecause I tell "ou the t$uth 12 The" Cealousl" affect "ou, #ut not well7 "ea, the" would

A
+ long as the hei$ is a child, he diffe$eth nothing f$om a se$vant, though he #e lo$d of all, .. 6ut is unde$ tuto$s and gove$no$s until the time appointed #" the fathe$. /. +o we also, when we we$e child$en, we$e se$ving unde$ the elements of the wo$ld. 0. 6ut when the fulness of the time was come, ,od sent his +on, made of a woman, made unde$ the law5 1. That he might $edeem them who we$e unde$ the law5 that we might $eceive the adoption of sons. !. And #ecause "ou a$e sons, ,od hath sent the +pi$it of his +on into "ou$ hea$ts, c$"ing5 A##a, )athe$. 2. The$efo$e, now he is not a se$vant, #ut a son. And if a son, an hei$ also th$ough ,od. 4. 6ut then indeed, not knowing ,od, "ou se$ved them who, #" natu$e, a$e not gods. &. 6ut now, afte$ that "ou have known ,od, o$ $athe$ a$e known #" ,od5 how tu$n "ou again to the weak and need" elements which "ou desi$e to se$ve again 1'. Eou o#se$ve da"s and months and times, and "ea$s. 11. I am af$aid of "ou, lest pe$haps I have la#ou$ed in vain among "ou. 1.. 6e "e as I, #ecause I also am as "ou #$eth$en, I #eseech "ou. Eou have not in%u$ed me at all. 1/. And "ou know how, th$ough infi$mit" of the flesh, I p$eached the gospel to "ou he$etofo$e5 and "ou$ temptation in m" flesh 10. Eou despised not, no$ $e%ected5 #ut $eceived me as an angel of ,od, even as Ch$ist -esus. 11. :he$e is then "ou$ #lessedness )o$ I #ea$ "ou witness that, if it could #e done, "ou would have plucked out "ou$ own e"es and would have given them to me. 1!. Am I then #ecome "ou$ enem", #ecause I tell "ou the t$uth 12. The" a$e Cealous in "ou$ $ega$d not well5 #ut the" would eFclude "ou, that "ou might #e Cealous fo$ them.

eFclude "ou, that "e might affect them. 14 6ut it is good to #e Cealousl" affected alwa"s in a good thing, and not onl" when I am p$esent with "ou. 1& K" little child$en, of whom I t$avail in #i$th again until Ch$ist #e fo$med in "ou, .' I desi$e to #e p$esent with "ou now, and to change m" voice7 fo$ I stand in dou#t of "ou. .1 Tell me, "e that desi$e to #e unde$ the law, do "e not hea$ the law .. )o$ it is w$itten, that A#$aham had two sons, the one #" a #ondmaid, the othe$ #" a f$eewoman. ./ 6ut he who was of the #ondwoman was #o$n afte$ the flesh7 #ut he of the f$eewoman was #" p$omise. .0 :hich things a$e an allego$"5 fo$ these a$e the two covenants7 the one f$om the mount +inai, which gende$eth to #ondage, which is Aga$. .1 )o$ this Aga$ is mount +inai in A$a#ia, and answe$eth to -e$usalem which now is, and is in #ondage with he$ child$en. .! 6ut -e$usalem which is a#ove is f$ee, which is the mothe$ of us all. .2 )o$ it is w$itten, Re%oice, thou #a$$en that #ea$est not7 #$eak fo$th and c$", thou that t$availest not5 fo$ the desolate hath man" mo$e child$en than she which hath an hus#and. .4 9ow we, #$eth$en, as Isaac was, a$e the child$en of p$omise. .& 6ut as then he that was #o$n afte$ the flesh pe$secuted him that was #o$n afte$ the +pi$it, even so it is now. /' 9eve$theless what saith the +c$iptu$e Cast out the #ondwoman and he$ son5 fo$ the son of the #ondwoman shall not #e hei$ with the son of the f$eewoman. /1 +o then, #$eth$en, we a$e not child$en of the #ondwoman, #ut of the f$ee.

14. 6ut #e Cealous fo$ that which is good in a good thing alwa"s5 and not onl" when I am p$esent with "ou. 1&. K" little child$en, of whom I am in la#ou$ again, until Ch$ist #e fo$med in "ou. .'. And I would willingl" #e p$esent with "ou now and change m" voice5 #ecause I am ashamed fo$ "ou. .1. Tell me, "ou that desi$e to #e unde$ the law, have "ou not $ead the law ... )o$ it is w$itten that A#$aham had two sons5 the one #" a #ondwoman and the othe$ #" a f$ee woman. ./. 6ut he who was of the #ondwoman was #o$n acco$ding to the flesh5 #ut he of the f$ee woman was #" p$omise. .0. :hich things a$e said #" an allego$". )o$ these a$e the two testaments. The one f$om Kount +ina, engende$ing unto #ondage, which is Aga$. .1. )o$ +ina is a mountain in A$a#ia, which hath affinit" to that -e$usalem which now is5 and is in #ondage with he$ child$en. .!. 6ut that -e$usalem which is a#ove is f$ee5 which is ou$ mothe$. .2. )o$ it is w$itten5 Re%oice, thou #a$$en, that #ea$est not5 #$eak fo$th and c$" thou that t$availest not5 fo$ man" a$e the child$en of the desolate, mo$e than of he$ that hath a hus#and. .4. 9ow we, #$eth$en, as Isaac was, a$e the child$en of p$omise. .&. 6ut as then he that was #o$n acco$ding to the flesh pe$secuted him that was afte$ the spi$it5 so also it is now. /'. 6ut what saith the sc$iptu$e Cast out the #ondwoman and he$ son5 fo$ the son of the #ondwoman shall not #e hei$ with the son of the f$ee woman. /1. +o then, #$eth$en, we a$e not the child$en of the #ondwoman #ut of the f$ee5 #" the f$eedom whe$ewith Ch$ist has made us f$ee.

+E9(P+I+ () THE CHAPTER i. He continues the a$gument of the p$eceding chapte$ that the -ews, like child$en and slaves, we$e unde$ the -ewish law as a pMdagague, while Ch$istians, as sons of full age, we$e led, not #" the law, #ut #" the +pi$it of adoption, whe$e#" the" c$", GA##a, )athe$,H and that it is, the$efo$e, unwo$th" of them to $etu$n to the weak and #egga$l" elements of the law. ii. He (#se$ves @ve$. 1/A on the eage$ness with which the ,alatians had fo$me$l" em#$aced his p$eaching, that he ma" shame them fo$ so lightl" depa$ting f$om it. iii. He int$oduces @ve$. .1A a new a$gument f$om an allego$" d$awn f$om A#$aham8s histo$". His wife +a$ah, a Gf$ee woman,H #o$e him Isaac as his son and hei$, #" whom we$e $ep$esented Ch$istians, the f$eeI#o$n sons of ,od, f$ee f$om the #ondage of the law, and in due time hei$s of A#$aham8s #lessing. His #ondwoman Haga$ #o$e him Ishmael, who was cast out, and who $ep$esented the -udaise$s, to #e shut out f$om the #lessing p$omised #" ,od to A#$aham.

Ve$. 1.J9ow I sa". This is closel" connected with ve$s. .0 and .1 of the p$eceding chapte$, whe$e it was said that Gthe law was ou$ schoolmaste$ to #$ing us unto Ch$ist, #ut afte$ that faith is come we a$e no longe$ unde$ a schoolmaste$.H He p$oceeds to p$ove this at g$eate$ length, and #egins with the eFample of a child who is unde$ tuto$s. The hei$, as long as he is a child, diffe$eth nothing f$om a se$vant. An infant, as the ,$eek wo$d

is, who has not "et attained to "ea$s of disc$etion, inasmuch as he is unde$ a tuto$ and a pMdagogue, and cannot eFe$cise the $ight of dominion ove$ his p$ope$t", is in the position of a slave $athe$ than a lo$d, na", he is su#%ect to a slave, viC., his pMdagogue, and is unde$ tuto$s and gove$no$s. Ve$. ..J,ove$no$s. +tewa$ds who administe$ his p$ope$t". cntil the time appointed. The p$esc$i#ed da" when the powe$ of the tuto$ came to an end, i.e., the date when the hei$ was twent" five "ea$s of age, which in man" places is the age of ma%o$it". Ve$. /.JEven so we. That is the -ews, whom he so desc$i#es in chap. iii. .1. :hen we we$e child$en. *ike #o"s untaught in the knowledge, and the$efo$e in the love of ,od and His $ighteousness. cnde$ the elements of the wo$ld. 1. +e$ving the lette$ of the (ld *aw. )o$ the law, as #eing impe$fect, was fi$st given to the wo$ld, i.e., to the -ews, and th$ough the -ews to all nations, to teach them the $udiments of faith and piet". 6ut the ,ospel, succeeding the law, teaches thei$ pe$fection. As -ustinian calls his Institutes the Gelements of the law,H and as we speak of the elements of g$amma$, philosoph", and music, so he$e the Apostle speaks of the law as elementa$". As #o"s, sa"s Anselm, lea$n the elements, and thei$ con%unction, #ut do not unde$stand the wo$ds and sentences composed f$om them until the" p$oceed to highe$ #$anches of lea$ning, to which the" can onl" attain #" fi$st lea$ning the elements, so the -ews had the elements in thei$ ce$emonies, of which the" did not unde$stand the meaning, until #" these elements, as thei$ elevato$s, the" come to the faith of Ch$ist. +. Paul calls the men of the wo$ld #" the name of the wo$ld. The $efe$ence is fi$st to the -ews, then, #" meton"m", to all men. ,od willed to open, in one co$ne$ of the wo$ld a school, whe$e He might teach men the $udiments of faith and piet", until He should open eve$"whe$e schools whe$e the" we$e most lea$nedl" taught. .. Ko$e p$ope$l" and natu$all" the elements of the wo$ld a$e the da"s, months, times, and "ea$s of ve$se 1'. These he calls elements #"an allusion to ,en. i., whe$e it is said that ,od c$eated the elements of the wo$ld in seven da"s, and then $ested on the seventh da", and instituted the +a##ath as a memo$ial among the -ews of His c$eative $est. The da"s a$e thus called elements, #ecause in them the elements we$e c$eated, and thei$ c$eation $ep$esented #" meton"m" on the +a##ath. ($ the" ma" #e so called #ecause time gove$ns the wo$ld and all in it, as the gene$ation, co$$uption, and succession of things. Acco$dingl", in g$ateful $ecollection of ,od8s p$ovidence, disposing #" sun and moon the succession of the seasons and of da" and night, He willed that +a##aths, new moons, and othe$ da"s should #e o#se$ved #" the -ews, that the" might continuall" $ecognise ,od as the C$eato$ and P$ese$ve$ of all things, th$ough the inst$umentalit" of these stated feasts, till, #eing #ette$ taught #" the ,ospel, the" should wo$ship ,od in spi$it and in t$uth. E$asmus, howeve$, thinks that the wo$ld he$e #" catach$esis stands fo$ whateve$ has the natu$e of visi#le and t$ansito$" things, such as the ce$emonies of the (ld *aw, which, in Col. ii. .', he calls Gthe $udiments of the wo$ld.H 6ut this is not the usual meaning of the wo$d with the Apostle, no$ is it the meaning in Col. ii. .', as I will p$ove when I come to comment on it. Cf. also inf$a, notes on ve$se &. :e we$e in #ondage. Theoph"lact eFplains this f$om the analog" of the child unde$ tuto$s. As this child diffe$s nothing f$om a slave, so, when we we$e child$en in the knowledge of Ch$ist and the love of ,od, we we$e, like slaves, unde$ the afo$esaid elements of the wo$ld, and unde$ the

tuto$ship of the (ld *aw. Ve$. 0.J6ut when the fulness of the time was come. :hen the time fiFed #efo$ehand fo$ the end of the law and the #eginning of the ,ospel was full" come, we we$e t$ansfe$$ed f$om the se$vitude of the law to the f$eedom of sonship. +. 6e$na$d @+e$m. 1 de AdventuA eFplains the passage somewhat diffe$entl"5 GThe fulness and a#undance of tempo$al things had #$ought a#out fo$getfulness and famine of ete$nal things. It was at the moment when tempo$al things held swa" that ete$nal things oppo$tunel" a$$ived.H 6ut this is a s"m#olical $athe$ than lite$al eFplanation. *ite$all", the fulness of time is not the a#undance of tempo$al things, #ut the full completion of the p$edete$mined time. ,od sent fo$th His +on, as His legate o$ Apostle, with full inst$uctions to act on His #ehalf. He sent His +on, not #" change of place, as though He left heaven and a$$ived at ea$th7 #ut the +on, $emaining whe$e He was, in heaven and on ea$th, took a new $ole, viC., that of a Human Am#assado$ f$om ,od to man. Kade of a woman. :oman he$e denotes, not co$$uption, #ut the female seF, and applies as well to a vi$gin as to anothe$ woman. Kade of a woman denotes conception without a male, f$om the sole su#stance of the mothe$. )$om this it clea$l" follows that Ch$ist did not assume a heavenl" #od", which He #$ought to ea$th #" passing th$ough the 6lessed Vi$gin as th$ough a pipe, as the Valentinians fo$me$l", and the Ana#aptists now teach, #ut that His #od" was fo$med f$om the Vi$gin. Kade unde$ the law. Though Ch$ist, even as man, was not su#%ect to the law, #ecause He was still the +on of ,od, the give$ of the law, "et of His own f$eeIwill He o#se$ved it, and of His own f$eeIwill su#mitted Himself to ci$cumcision, and to its othe$ ce$emonial enactments. Kade, the$efo$e, denotes, not o#ligation, #ut p$actice7 not $ight, #ut fact. To $edeem them that we$e unde$ the law. 6" pa"ing the p$ice, might #estow on them Ch$istian li#e$t" The $efe$ence is to the #ondage of the law, not of sin. That we might $eceive the adoption of sons. @1.A The +on of ,od was made of a woman +on of man, that He might make the sons of men sons of ,od. G,od was made man,H sa"s +. 6e$na$d, Gthat man might #e made ,od.H @..A This adoption is #" g$ace, #" which we o#tain not onl" a $ight to #e hei$s of ,od the )athe$, #ut also pa$ticipation in the ?ivine 9atu$e, the Hol" +pi$it Himself, and sonship with ,od. @/.A Although all the $ighteous, even #efo$e Ch$ist, we$e sons of ,od #" adoption, "et the Apostle calls them all slavesJ@aA #ecause, although the $ighteous we$e t$ul" sons of ,od, "et the" had not the status of sons, #ut onl" of slaves, #eing unde$ the law, and conseNuentl" unde$ the spi$it of se$vile fea$. @#A 6ecause the" had not the $ight of sonship th$ough the law, #ut th$ough thei$ faith in Ch$ist "et to come7 and the" #elonged, the$efo$e, mo$e to the 9ew *aw than to the (ld, as Augustine p$oves happil" and eFhaustivel" @cont$a ?uas Epp. Pelag. cap. 0A. @cA 6ecause the" lacked the f$uit of adoption, in #eing una#le to disce$n thei$ heavenl" inhe$itance #efo$e Ch$ist $evealed it. @dA 6ecause Ch$ist, in setting us f$ee f$om the "oke of the law, su#stituted fo$ it in the 9ew *aw the one spi$it of adoption and of love. Ve$. !.JThe +pi$it of His +on. The Hol" +pi$it, who p$oceeds f$om the )athe$ and the +on. This is an a$gument f$om effect to cause, as when we sa", G:he$e the$e is smoke the$e is fi$e.H ,od fi$st sent fo$th the +pi$it of His +on to us, f$om which it followed that we #ecame sons of ,od. 6ecause we a$e sons, the$efo$e, we know that He hath sent fo$th the +pi$it of His +on, else should we not #e sons. 6ecause, the$efo$e, denotes not so much the efficient cause as the logical $eason.

($, #ette$ still, we ma" connect the pa$ticle #ecause with the c$", GA##a, )athe$.H ,od hath sent fo$th His +pi$it, not to make "ou sons, #ut to make "ou c$", GA##a, )athe$.H C$"ing. Causing "ou to invoke ,od a$dentl", confidentl", with filial affection. It is the clamou$ of the hea$t, not of the mouth, as in EFod. Fiv. 11. A##a. The He#$ew A#, the +"$iac A##a, which in ,$eek and *atin #ecomes A##as, denotes fathe$. +ee m" notes to Rom. viii. 11. As this place is a te$$o$ to the lukewa$m, who $a$el" eFpe$ience this feeling of filial p$a"e$, so does it inspi$e the devout, who seek it within with a hope of salvation and en%o"ment of thei$ heavenl" inhe$itance. Ve$. 4.JHow#eit then. :hen "ou we$e pagan un#elieve$s, and lived in igno$ance of ,od. :hich #" natu$e a$e no gods. 6ut onl" in the estimation of man. Ve$. &.J6ut now afte$ that "e have known ,od, dc. 3nown #" ,od, as #eloved sons of thei$ )athe$. G,od is igno$ant of no one,H sa"s +. -e$ome, G#ut He is said to know those who have eFchanged e$$o$ fo$ piet".H 6ette$ still, it ma" #e $ende$ed, made to know, taught #" ,od, #" a common He#$aism. The Hiphil @Ghe caused to knowHA and the Hophal @Ghe was made to knowHA have no eFact eNuivalent voice in *atin o$ ,$eek, and a$e, the$efo$e, eFp$essed #" a pa$ticiple, with a loss of the fo$ce of the o$iginal He#$ew. Cf. 1 Co$. viii. /. In othe$ places, ,od is said to know when He makes us to know7 and the Hol" +pi$it is said to c$" aloud, o$ to p$a", when He makes us c$" aloud o$ p$a". Cf. Rom. viii. .!. The meaning of the ve$se is, the$efo$e, this5 +ince "ou have #een taught #" ,od inwa$dl" #" His g$ace, outwa$dl" #" ou$ p$eaching what is the wa" of salvation in Ch$ist, wh" do "ou tu$n again to the elements of the law, to #e taught pe$fection #" them Eou a$e like a metaph"sician #eginning again the elements of g$amma$, o$ a $unne$ $etu$ning f$om the goal to the sta$tingIpoint. Eou we$e once nea$ the goal of salvation7 wh" then go #ack to the place "ou sta$ted f$om Eou we$e theologians taught #" ,od7 wh" do "ou $etu$n to the law, as though "ou had lost "ou$ $ights and we$e #eginning again To the weak and #egga$l" elements. :hat a$e these 1. Augustine and Am#$ose unde$stand #" the ph$ase the sun and moon, and the idols fo$me$l" wo$shipped #" the ,alatians, and see a $efe$ence to the false gods mentioned a#ove in ve$se /. Te$tullian, in a simila$ vein, sa"s @de P$Msc$ipt. c. //A5 GThe Apostle censu$es He$mogenes, who, #" int$oducing matte$ as unc$eated, compa$es it to the unc$eated ,od, and #" making a goddess as mothe$ of the elements, sets he$ up as an o#%ect of wo$ship side #" side with the one ,od.H 6ut the o#%ection to this eFplanation is that the ,alatians had no wish to $etu$n to ,entilism #ut to -udaism7 and this the whole Epistle, with its condemnation of the -ewish ce$emonies, clea$l" shows. .. The eFplanation of Ch$"sostom, Theoph"lact, and [cumenius is #ette$. Acco$ding to them, these elements a$e the sun and moon, to which the ,alatians wished to $etu$n, not to se$ve them as gods, as the" had #een used to do #efo$e the" em#$aced Ch$istianit", #ut to dete$mine #" thei$ cou$ses the +a##aths, 9ew Koons, and othe$ -ewish feasts. He calls these elements weak and #egga$l" with $efe$ence to ,od, whose suppo$t the" $eNui$e continuall", without which the" a$e weak, and even una#le to eFist. If ,od withd$ew His hand, the" would sink into the nothing f$om which the" came. That +. Paul is $efe$$ing to the sun and moon appea$s f$om the fact that the" a$e p$ope$l" the elements of the wo$ld, as he st"led them in ve$se /, and also #ecause he asks, G:h" tu$n "e againH to the things which "ou used to wo$ship Among the ,alatians these of cou$se we$e not the -ewish ce$emonies, #ut the sun and moon. /. 6ut the #est eFplanation is that of -e$ome, Theodo$et, Anselm, and Te$tullian @cont$a Ka$cion, v. 0A, who unde$stand #" these elements the +ac$aments, and feastIda"s, and othe$ ce$emonies

of the (ld *aw, which we$e given to the -ews, as the fi$st $udiments of faith and piet", and th$ough them to the whole wo$ld, and which we$e, as I have said in the notes to ve$se /, s"m#ols of the c$eation and gove$nment of the wo$ld. The" a$e #egga$l", and, as Te$tullian calls them, fallacious, #ecause the" neithe$ contain no$ confe$ g$ace, #ut need fo$ this the powe$ of Ch$ist. The" a$e also weak, #ecause the" a$e of themselves of no efficac" to %ustif" o$ sanctif"7 fo$ without faith in Ch$ist the" could %ustif" no one, na", even with that faith the" did not %ustif" #" themselves and eF ope$e ope$ato, #ut onl" eF ope$e ope$antis, i.e., #" the faith of the $eceive$. Acco$dingl", the" we$e done awa" with when Ch$ist came. That this last eFplanation is the co$$ect one is evident f$om what follows7 fo$ +. Paul goes on to sa", GEe o#se$ve da"s and months, and times and "ea$s,H #" which he gives them to unde$stand that these we$e the elements that the" se$ved. Ko$eove$, this eFplanation is much the mo$e simple and pe$tinent. )o$ these elements, that is to sa", these festal da"s the" did o#se$ve, #ut the" did not wo$ship the sun and moon. 9o$ can it #e said with st$ict t$uth that whoeve$ o#se$ves the fi$st da" of the month is a moonIwo$shippe$, o$ that one who keeps the *o$d8s ?a" is a sunIwo$shippe$, when the *o$d8s ?a" is me$el" identified with +unda", #ecause the #est of all da"s is assigned to the chief of all the heavenl" #odies. It ma" #e o#%ected that the wo$d again is opposed to the eFplanation, and implies that the ,alatians, as #eing fo$me$l" wo$shippe$s of the host of heaven, had $etu$ned to this wo$ship, and not to -ewish o#se$vances, to which the" had not #een addicted. I $epl" that +. Paul $ega$ds all men without distinction as having #een unde$ the law as thei$ pMdagogue, and accuses the ,alatians of again setting up, #" thei$ action, the o#solete $ites of -udaism. 6ut the answe$ of Adam is pe$haps #ette$, who $efe$s the wo$d again, not to the whole #ut to the pa$t, as signif"ing onl" that slave$" was $esto$ed in gene$al, #ut not in this o$ that pa$ticula$. The ,alatians had at one time se$ved idols, and afte$wa$ds -udaism, and the" a$e he$e eFho$ted not to #ecome slaves once mo$e, whethe$ to demons o$ to -ewish shadows. +o we might sa" to a *uthe$an who had em#$aced the Catholic faith, and afte$wa$ds lapsed into Calvinism5 How can "ou fall into Calvinism again, that is into he$es" It is not Calvinism that is the significant wo$d, #ut lapse, and the fo$ce of the Nuestion lies in its appeal against dese$ting the Catholic faith fo$ he$es" of an" kind whatsoeve$. Ve$. 1'.JEe o#se$ve da"s, and months, and times, and "ea$s. As +. Augustine @Ep. 11& and Enchi$id. 2&A and Anselm unde$stand the elements to #e the sun, moon, and idols, so do the" unde$stand this ve$se to mean da"s that we$e luck" o$ unluck", acco$ding as ast$olog" made them so. 6ut Ch$"sostom and -e$ome and othe$s eFplain the da"s to #e the -ewish +a##aths7 the months to #e the new moons, and the seventh month, which was held sac$ed th$oughout7 the times to #e the stated feasts of the fou$ seasonsJthe Passove$, Pentecost, the ?a" of Atonement, and the 9ew Eea$7 and the "ea$s to #e the seventh "ea$ of $emission of de#ts, and the fiftieth "ea$ of %u#ilee. 6" the o#se$vance of da"s, months, and "ea$s, +. Paul means the ce$emonies of the (ld *aw as a whole. )$om this appea$s the e$$o$ of the he$etics, who infe$ f$om this that the feasts of the Chu$ch a$e condemned. If the" we$e, then would the he$etics themselves #e condemned fo$ keeping +unda" :hat is condemned he$e is the o#se$vance of the -ewish feasts onl". These a$e happil" distinguished f$om those o#se$ved #" Ch$istians, #" ,$ego$" 9aCianCen, in his :hitsuntide ($ation, in which he sa"s5 GThe -ew keeps feast da"s, #ut it is acco$ding to the lette$7 fo$ #"

o#se$ving the co$po$eal law he attains not to the spi$itual. The ,entile keeps feast da"s, #ut it is acco$ding to the #od", in $evelling and wantonness. eAcco$dingl" *ucian @+atu$naliaA #ids that nothing #e done du$ing the time of the feast, whethe$ in pu#lic o$ in p$ivate, #ut what pe$tains to spo$t, to pleasu$e, and to lust7 na", the feasts of the heathen we$e o#scene in themselves, witness those of Venus, P$iapus, and 6acchus, in whose honou$ eve$" a#omination was p$actisedf. :e Ch$istians keep feasts, #ut onl" such as a$e pleasing to the +pi$it.H -e$ome, too, sa"s5 GAn" one ma" sa" that if it is not lawful to o#se$ve da"s, and months, and times, and "ea$s, then we do what is fo$#idden in o#se$ving :ednesda"s, and ,ood )$ida", and the *o$ds ?a", and the *enten fast, and the Easie$ solemnities, and the :hitsuntide festivities, and the da"s set apa$t in diffe$ent places in honou$ of the ma$t"$s. A wise and simple $epl" to this will #e that the -ewish feastIda"s diffe$ f$om ou$s. :e do not o#se$ve the feast of unleavened #$ead, #ut that of the C$oss and the Resu$$ection, no$ do we num#e$ ou$ weeks to Pentecost as the -ews did, #ut cele#$ate one coming of the Hol" +pi$it.H )$om which we ma" o#se$ve that, in +. -e$ome8s time, da"s we$e set apa$t in honou$ of the ma$t"$s, and that the p$actice is app$oved #" him. 1 Ve$. 1..J6e as I am. As "ou see me neglecting -ewish feasts, $el"ing on m" f$eedom in the ,ospel, so do "ou neglect them and make use of the same f$eedom. I would #e "ou$ leade$ into the land of li#e$t"7 follow me, the$efo$e, and ca$e nothing fo$ what the -ews ma" sa" a#out the necessit" of the (ld *aw. I am as "e a$e. I live as a ,entile, and adapt m"self to "ou$ needs, so fa$ as I can with a safe conscience. Ee have not in%u$ed me at all. Ifan"#od", it is "ou$selves that "ou have in%u$ed. I do not sa" this in ange$, #ut f$om love and pit". +. -e$ome o#se$ves that the Apostle soothes he$e an" feelings wounded #" the $e#uke of chap. iii. 1. Ve$. 1/.JTh$ough infi$mit" of the flesh I p$eached the ,ospel unto "ou. +. -e$ome eFplains this to mean that he gave them the fi$st and weak elements onl" of the faith, #ecause of thei$ weakness with $ega$d to spi$itual things. He also gives as a second inte$p$etation of infi$mit" of the flesh, Paul8s sicknesses and headaches, and as a thi$d, his pe$secutions, pove$t", and suffe$ings in gene$al, which might make him seem an Apostle, weak, mise$a#le, and despica#le, and so una#le to gain the $espect of the ,alatians. Ve$. 10.JAnd m" temptation which was in m" flesh "e despised not. E$asmus takes temptation in the active sense, viC., as though Paul had tempted the ,alatians #" his unatt$active p$esence and speech. 6ut it is #ette$ to take it passivel", as #eing identical with the o#%ect of temptation. The meaning then is5 Eou did not despise me in m" weakness and m" a#%ect condition, which had the effect of making me a temptation to "ou, #ut "ou $eceived me as an angel, na", as Ch$ist Himself. e9ote.JThe Vulgate is5 GAnd "ou$ temptation which was in m" flesh.Hf Ve$. 11.JEou$ #lessedness. Eou #eatified me fo$ m" suffe$ings fo$ the faith, and as it we$e said to "ou$selves5 Happ" a$e we in having such an ApostleD GHapp" the" who have the p$ivilege of hea$ing and seeing PaulDH ;+. Augustine is said to have wished to see th$ee thingsJCh$ist on ea$th in the flesh, Rome at the height of he$ powe$, and Paul thunde$ing in his p$eaching. ;+. Paul now asks the ,alatians what had #ecome of thei$ fo$me$ opinion of him7 wh" the" had so soon changed thei$ minds, and given up thei$ love fo$ him, which was once a$dent enough to make them pluck out thei$ e"es fo$ him7 and inNui$es whethe$ he had #ecome thei$ enem" fo$ telling them the t$uth, viC., that no one is %ustified #" the law, #ut onl" #" faith in Ch$ist.

Ve$. 12.JThe" Cealousl" affect "ou. The -udaise$s do all the" can to woo "ou to espouse thei$ cause, and to #$ing "ou into su#%ection to thei$ law, #ut thei$ o#%ect is not good. The" would eFclude "ou. +ome teFts $ead include he$e, which gives a ve$" good meaning. These -udaise$s a$e like c$aft" wooe$s, who, when the" a$e seeking to win a wealth" wife, show he$ eve$" kind of honou$ and se$vice, and humou$ he$ whims in eve$"thing7 #ut when the" have attained thei$ o#%ect, the" shut he$ up, appoint custodians of he$ pe$son, and t$eat he$ as a slave. The" a$e now p$omising "ou, ,alatians, g$eat things7 #ut the" want to shut "ou up unde$ the law, and shut "ou out f$om the li#e$t" that is in Ch$ist. That "e might affect them. It is not f$iendship that animates them. The" want to gain "ou$ confidence, that "ou ma" su$$ende$ to them, and #ecome thei$ disciples, and give, them g$ound fo$ pu#lic #oasting. Ve$. 14.J6ut it is good to #e Cealousl" affected alwa"s in a good thing. It is good to imitate othe$s, #ut onl" in what is good. eThe Vulgate $eading is in the impe$ative5 6e Cealousl" affected alwa"s to the good in what is good.f (#se$ve that the fi$st good can #e taken in the neute$, fo$ what is good, o$ in the masculine. If the latte$ #e $ead, then the meaning is5 ?o not #e Cealousl" affected towa$ds -udaism, which is evil, #ut take as "ou$ models good Ch$istian men like m"self, whose manne$ of life among "ou "e know. Eou followed me when I was with "ou7 "ou should do the same in m" a#sence, fo$ a good man is alwa"s to #e imitated, whethe$ a#sent o$ p$esent. This is a hint that in the Apostle8s opinion it was his a#sence which had #een the cause of thei$ lapse into -udaism. Ve$. 1&.JK" little child$en. I #egat "ou to Ch$ist #" the ,ospel, and now that "ou have left Him fo$ -udaism, I t$avail in #i$th of "ou again, till "ou lea$n to look to Ch$ist fo$ g$ace and %ustification, and not to the law. GThe Apostle he$e,H sa"s Ch$"sostom, G+peaks of a mothe$8s anFiet" ove$ he$ child$en. Eou see the feelings of a mothe$ $athe$ than of a fathe$7 "ou see his ne$vousness, and the c$" of pain, much mo$e agonising than that of a woman in t$avail.H As the 6lessed Vi$gin #o$e Ch$ist in the flesh #ut without pain, so did Paul la#ou$ with Ch$ist spi$ituall", though with pain and g$ief, and st$ive to fo$m the ,alatians fo$ Ch$ist, that He might #e all in all to them. +. Am#$ose @de Isaac et Anim_, c. 4A sa"s, with eNual piet" and point5 GThe$e ein the C$oss and in #aptismf did "ou$ mothe$ t$avail7 the$e did she who #o$e "ou la#ou$. The$e a$e we #o$n again, fo$ the" a$e #$ought fo$th in whom the image of Ch$ist is fo$med. He tells us how Ch$ist was fo$med in His +pouse. +et me as a seal upon th" hea$t, as a seal upon thine a$m. Ch$ist is the seal upon the fo$ehead, that we ma" eve$ confess Him7 on the hea$t, that we ma" alwa"s love Him7 on the a$m, that we ma" alwa"s wo$k fo$ Him7 so that, if it #e possi#le, His whole likeness ma" #e eFp$essed in us, and He #e ou$ seal whom ,od the )athe$ hath sealed.H *et those note who desi$e to conve$t souls to Ch$ist, that the" must la#ou$ and toil like a woman in t$avail. Hence the Nuestion is asked in -o# FFFiF. 15 G3nowest thou the time when the wild goats of the $ock #$ing fo$th o$ canst thou ma$k when the hinds do calve . . . The" #ow themselves, the" #$ing fo$th thei$ "oung ones, the" cast out thei$ so$$owsHJwhe$e the $efe$ence is to the #elief that the hinds suffe$ mo$e acutel" than most animals in pa$tu$ition, a #elief that was sha$ed #" A$istotle and Plin". +. ,$ego$" takes this passage m"sticall" of p$eache$s who, like hinds in la#ou$, #$ing fo$th offsp$ing to Ch$ist with tea$s and so$$ow. GI see,H he sa"s, Gthat Paul is like a hind #$inging fo$th its "oung with g$eat pain7 fo$ he sa"s, LK" little child$en, of whom I t$avail in #i$th again.8 +ee the pain, see the la#ou$ he suffe$ed7 even afte$ he was delive$ed he was conspelled to give life again to his offsp$ing when it had pe$ished.H

@Ko$als FFF. .1A *et #ishops, too, lea$n f$om +. Paul to #e not so much fathe$s as mothe$s to thei$ su#%ects, as +. 6e$na$d sa"s eFcellentl" @+e$m. .1 in Cant.A. G*ea$n to #e mothe$s, not lo$ds, to those unde$ "ou$ cha$ge. +eek to #e loved $athe$ than fea$ed7 and if sometimes the$e is need of seve$it", let it #e that of a fathe$, not of a t"$ant.H Ve$. .'.JI desi$e to #e p$esent with "ou now, and to change m" voice. I would wish to sa" o$all" what a lette$ cannot sufficientl" eFp$ess7 I would wish to coaF, to #eseech, to implo$e "ou, to t$eat "ou as a mothe$ does he$ child$en, to manifest in eve$" wa" a mothe$8s affection, that I might pe$suade "ou to do what I wish. +ee what love makes men do. Paul makes himself a fathe$, and #ecomes a #o" with his child$en. +o 3ing Agesilaus, to amuse his #o", would la" aside his pu$ple and his scept$e, to $ide on a stick fo$ him7 and when one of his cou$t $ema$ked on his levit", he $eto$ted5 GHold "ou$ tongue, fo$ when "ou have child$en of "ou$ own, then I will give "ou leave to laugh at "ou$ king8s foll".H +o he$e Paul would sa" that a mothe$8s love knows no #ounds, no shame7 fo$ it no toil is too g$eat, nothing is too t$ivial o$ too shameful. I stand in dou#t of "ou. GI am ashamed,H as some $ende$ it, #ut w$ongl". The meaning is5 I am pe$pleFed7 I do not know what to sa" to "ou to pe$suade "ou. Kaldonatus gives two inte$p$etations5 @1.A I have not o#tained the eFpected f$uit of m" p$eaching, the$efo$e I am confounded7 and @..A I do not know whethe$ "ou a$e Ch$istians o$ -ews. Ve$. .1.J?o "e not hea$ the law A vigo$ous Nuestion. If "ou will not listen to me, will "ou not listen to the law, that "ou think so much of, fo$ it will point "ou f$om itself to Ch$ist Ve$. ...JA#$aham had two sons. Ishmael, #" his handmaiden, Haga$, who was, the$efo$e, #ut a wife of seconda$" $ank7 and Isaac, #" +a$ah, his wife of honou$. The latte$ was his hei$7 the fo$me$ $eceived such gifts as the fathe$ chose to give him. Cf. ,en. FFv. 1, !. Ve$. ./.JHe who was of the #ondwoman. Ishmael was #o$n acco$ding to the laws of natu$al gene$ation, #" which A#$aham, though an old man, was a#le to $aise up seed f$om his "outhful #ondwoman, Haga$. He of the f$eewoman was #" p$omise. Isaac was not #o$n acco$ding to the usual laws of gene$ation, fo$ +a$ah, his mothe$, was then ste$ile #" age, so that A#$aham could not in the o$de$ of natu$e #eget a son #" he$. He was #o$n #" p$omise, i.e., #" the supe$natu$al powe$ of ,od, in fulfilment of the p$omise made to A#$aham. Ve$. .0.J:hich things a$e an allego$". An allego$" with $heto$icians is a continued metapho$. :ith ecclesiastical w$ite$s it is identical with a t"pe o$ figu$e in which things and events of the (ld Testament $ep$esented thei$ pa$allels in the 9ew. )o$ these a$e the two covenants. +a$ah and Haga$ signif" $espectivel" the two covenants, the 9ew and the (ld. The$e a$e fou$ senses of +c$iptu$e5 @1.A The lite$al, as e.g., when it is said that A#$aham #egat Ishmael of Haga$ natu$all", and Isaac of +a$ah supe$natu$all"7 @..A the allego$ical, as when it is said, GThese a$e the two covenants7H @/.A the t$opological, of which we find an eFample in ve$se .&7 @0.A the anagogical, which is used in ve$se .!. The fi$st covenant $efe$$ed to he$e is that made #" ,od with Koses on Kount +inai, in which ,od p$omised to #e the ,od of the He#$ews, and to give them the land of Canaan, and the He#$ews on thei$ pa$t p$omised to keep the law of thei$ ,od, whethe$ mo$al, %udicial, o$ ce$emonial. The second covenant is that made with Ch$ist and Ch$istians at -e$usalem, in which ,od p$omised to #e the ,od of the Ch$istians, and to give them a heavenl" inhe$itance7 and the

Ch$istians on thei$ pa$t p$omised #" Ch$ist and His Apostles to p$ese$ve the faith of Ch$ist, and to o#e" His p$ecepts. This latte$ appea$s th$oughout the ,ospels, and especiall" in the $eco$d of the *ast +uppe$, given #" +. -ohn in chap. Fiii. et seN. The$e Ch$ist confi$med this covenant in His own #lood, as is na$$ated #" ++. Katthew, Ka$k, *uke, and Paul. The one f$om the Kount +inai. The (ld Covenant, given f$om Kount +inai, made slaves of the -ews, #" #$inging them unde$ the shadows of #u$densome ce$emonies, o#liging them to o#edience unde$ fea$ of punishment, o$ #" the p$omise of ea$thl" goods, such as a#undance of co$n and wine and oil. :hich is Aga$. Haga$ the slave t"pifies the covenant of slave$". Ve$. .1.J)o$ this Aga$ is mount +inai in A$a#ia. Kount +inai was called Haga$ #" the A$a#s, acco$ding to Ch$"sostom and othe$s. 6ut this eFplanation is fo$ced, and leaves a gap in the a$gument. As we have %ust seen, Haga$ $ep$esents the (ld Covenant given on Kount +inai, and this is the sense of the passage. In A$a#ia. Even the A$a#s t"pif" this -ewish slave$", fo$ the" themselves a$e su#%ect to it. Hence the sa"ing, Gthe A$a#ian pipe,H mentioned #" -ulius PolluF, which shows thei$ se$vile condition, since slaves onl" @and the" fo$ the most pa$t came f$om A$a#iaA used to p$actise the a$t of music. The (ld Covenant of slave$" was, the$efo$e, fitl" ente$ed into in A$a#ia, i.e., on Kount +inai. Ch$"sostom adds5 GHaga$ in He#$ew denotes dwelling, +inai temptation, A$a#ia falling, Ishmael the hea$ing of ,od.H -e$ome sa"s5 GHaga$ shows #" its meaning that the (ld Covenant would not #e fo$ eve$7 +inai, that it would #e a temptation7 A$a#ia, that it would pe$ish7 Ishmael, as the name of one who hea$d onl" the commandments of ,od #ut did not do them, a $ough man, a man of #lood, the enem" of his #$eth$en, that the -ews would #e ha$d and ha$sh, enemies of Ch$istians, hea$e$s onl" of the law, and not doe$s.H +. -e$ome again sa"s t$opologicall"5 GThose Ch$istians a$e #o$n of Haga$ who look onl" at the shell of Hol" +c$iptu$e, and se$ve the *o$d in fea$. Those a$e #o$n of +a$ah who t$eat the (ld Covenant as an allego$", and seek fo$ its spi$it, and who se$ve the *o$d in love.H +ee also the $ema$ks of +. Augustine @cont$a ?uas Epp. Pelag. cap. 0A, whe$e he la"s down that A#$aham, 9oah, Koses, and all the $ighteous men of the (ld Covenant, we$e $eall" child$en of the 9ew, inasmuch as the" we$e %ustified #" the same faith in the Inca$nation and Passion of Ch$ist as Ch$istians, and lived #" the same g$ace and the same love of Ch$ist7 while, on the othe$ hand, Ch$istians who keep the law f$om fea$ of punishment a$e child$en of the (ld and not of the 9ew Covenant. :hich is %oined to that which now is -e$usalem. +o the Vulgate. +. -e$ome and Ch$"sostom take it of a lite$al vicinit" to -e$usalem, inasmuch as -e$usalem #o$de$s on the dese$t in which +inai is situated, the hills of IdumMa alone inte$vening. 6ut these hills comp$ise the whole of IdumMa, which is a la$ge t$act, and, the$efo$e, it cannot #e said +inai is %oined to -udMa. It would #e mo$e accu$ate to sa" that it was widel" sepa$ated f$om it. +. Thomas inte$p$ets it to mean that +inai is %oined to -e$usalem, not #" nea$ness, #ut #" a continuous $oad, #ecause the He#$ews went f$om Eg"pt #" a st$aight $oad th$ough +inai into -udMa. 6ut this is too fa$ fetched. In the same wa" the Red +ea, and Eg"pt itself, might #e said to #e %oined to -udMa. Acco$dingl", it is #ette$ to unde$stand the wo$ds to mean that the con%unction is not of place #ut of likeness. :ith this ag$ees the ,$eek wo$d he$e, UgUYhSiPj, which means kinship o$ likeness. kYhjiPSl means to go fo$wa$d in o$de$, o$ to stand in one8s place. +o g$amma$ians call the lette$s of the

alpha#et UYhSiPSTm, #ecause the" a$e %oined in a ce$tain o$de$. Philosophe$s call the elementsJea$th, ai$, fi$e, and wate$J#" the same name, #ecause each of them has its due place, and its $elation to the othe$s. Also ve$ses a$e called UYjihS, and lines in o$de$, UYjimS. Hence, as 6udMus sa"s, kind$ed things a$e called UnUYhSim, and UgUYhSijm is a se$ies of simila$ things dul" a$$anged. +o he$e, of Kount +inai it is said that it, UgUYhSiPST, i.e., it has a simila$it", it is in the same se$ies o$ o$de$ of things as -e$usalem, #ecause it $ep$esents it #" a convenient t"pe. This it does @1.A #ecause, as Kount +inai is ste$ile in the dese$t, so is -e$usalem in its ce$emonies. Ko$eove$, the law was given in the fi$st, p$ese$ved in the second. @..A +inai was outside the P$omised land7 the -e$usalem of the law is outside the Chu$ch of Ch$ist, whethe$ militant o$ t$iumphant. @/.A :hich is mo$e ge$mane to the Apostle8s pu$pose7 as +inai nou$ished and #$ought up slaves whethe$ -ews o$ A$a#s, and as f$om it p$oceeded a se$vile law, with the sound of the t$umpet, with thunde$ing and ea$thNuake, which, the$efo$e, suita#l" d$ove its vota$ies into o#edience #" fea$7 so is now -e$usalem, so fa$ as its life and doct$ine a$e conce$ned, +inaitic, and p$oduces slaves to the shadows of the law, who o#e" th$ough fea$ onl". @0.A +inai is $elated to -e$usalem also, #ecause the -ews, who $eceived the law at +inai, we$e the fathe$s of those who kept it in -e$usalem7 and as the I fathe$s we$e, so a$e the sons. 6" meton"m", +inai and -e$usalem a$e put fo$ thei$ inha#itants. As Haga$ the #ondwoman signified the #ondage of the (ld Covenant, so Kount +inai, in #$inging fo$th slaves, t"pified -e$usalem, which did the same. +uch as +inai was, such is -e$usalem. The fo$me$ was the pa$ent of the slaves, so too is the latte$. +u#%oined is a ta#ula$ statement of the t"polog" used he$e5J +*AVERE )REE?(K Haga$ the #ondwoman Ishmael, a slave, #o$n afte$ the flesh The law given at +inai The ea$thl" -e$usalem, the s"nagogue of the -ews, in #ondage The -ews imme$sed in the shadows of the ce$emonial law. Two wives Two sons Two covenants Two cities ; Two sons +a$ah the f$eewoman. Isaac, a f$eeman, #o$n acco$ding to p$omise. The ,ospel given at +ion. The heavenl" -e$usalem, #" g$ace the mothe$ of all the faithful, f$ee. The faithful who en%o" the g$ace of Ch$ist.

-e$usalem which now is. The ea$thl" -e$usalem is cont$asted with the heavenl", the t$ansito$" with that which is to endu$e fo$ eve$. It ma" #e noted that -e$usalem is not compounded of -e#us and +alem, as E$asmus and othe$s have thought, #ut of a He#$ew wo$d meaning he shall see, and +alem, in allusion to ,en. FFii. 10. Hence the meaning of the wo$d is the vision of peace. And is in #ondage with he$ child$en. The $efe$ence is of cou$se to Hage$. As she, a #ondwoman, #o$e Ishmael, he and his descendants inhe$it thei$ mothe$8s status7 so does the (ld Covenant, t"pified #" he$, #$ing fo$th #ondmen. (n the othe$ hand, as +a$ah was a f$ee woman, he$ child$en a$e f$ee, as a$e the child$en of the 9ew Covenant. The slave$" of the (ld Covenant consisted mainl" in two things, in its o#liging men to o#edience #" fea$, and in #u$dening them with a multitude of dum# ce$emonies, which we$e of no avail to

%ustification. (n the othe$ hand, the li#e$t" of the ,ospel consists in its leading us to o#edience th$ough love, and in teaching us to wo$ship ,od in spi$it and in t$uth. It has no dou#t its own ce$emonies, nut the" a$e all aids onl" to the spi$itual life. Ve$. .!.J6ut -e$usalem which is a#ove is f$ee, which is the mothe$ of us all. The Ch$istian Chu$ch, t"pified #" +a$ah, the mist$ess, is cont$asted with the -ewish s"nagogue, t"pified #" Haga$, the #ondwoman, in fou$ points5 It is a#ove7 it is -e$usalem7 it is f$ee7 it is a f$uitful mothe$. 1. :h" is it said to #e a#ove 6ecause @aA Ch$ist, its Head, descended f$om heaven, and thithe$ ascended to $ule the Chu$ch f$om a#ove. @#A 6ecause the Chu$ch is pe$fected #" heavenl" things, faith, hope, and cha$it", which come f$om a#ove @cA 6ecause, the efficac" of the +ac$aments is f$om a#ove, and shows ,od Himself p$esent in His Chu$ch, as though He had come down f$om a#ove. @dA 6ecause he$ conve$sation is in heaven, and the$e with he$ +pouse a$e he$ hea$t and t$easu$e. @eA 6ecause she is st$iving fo$ he$ ete$nal c$own laid up in heaven. Cf. Rev. FFi. .. .. :h" is she called -e$usalem 6ecause -e$usalem means the vision of peace. This ,od p$ovides fo$ His Chu$ch, so that she $e%oices, not in ea$thl" #ut in heavenl" peace, acco$ding to the p$omise of he$ *o$d. GPeace I leave with "ou, K" peace I give unto "ouH @+. -ohn Fiv. .2A. This peace comes f$om a good conscience towa$ds ,od, self, and all men. *ite$all" too the Chu$ch is entitled to #e called -e$usalem, #ecause the$e she had he$ #eginning, as the -ewish Chu$ch had at +inai. Hence the p$ophets $epeatedl" designate the Ch$istian Chu$ch #" the names of +ion o$ -e$usalem. /. :h" is she called f$ee )$eedom is fou$fold5 @aA Civil, to which is opposed the status of slaves. @#A Ko$al, #" which is eFcluded slave$" to passion and lust, to the fea$ of adve$sit". In this the +toics placed the pe$fection of happiness, and desi$ed that eve$" man should #e a#le to sa" of himself5 Though the wo$ld we$e shatte$ed a$ound him, its f$agments would st$ike, #ut not daunt him @Ho$. (des, iii. /, 2A. @cA +pi$itual, sp$inging f$om that pe$fect cha$it" which casts out fea$, #" which we a$e a#le to se$ve ,od, not in se$vile fea$, #ut in filial love7 not with mate$ial ce$emonies, #ut in spi$it and in t$uth. This is the f$eedom in the Apostle8s mind he$e. @dA Celestial, which eFcludes all slave$" of mind o$ #od" to pain, and is the pe$fect #liss of mankind. The Chu$ch al$ead" en%o"s mo$al and spi$itual li#e$t"7 #" hope and desi$e it tastes #efo$ehand the heavenl" f$eedom it is one da" to possess. 0. :h" is she called a mothe$ 6ecause out of ,entile #a$$enness, which was su#%ect to devils, the Chu$ch has #een collected, and has #o$ne, and still #ea$s, man" spi$itual child$en to Ch$ist, and this not f$om -ews alone, #ut f$om -ews and ,entiles, without distinction. Ve$. .2.JRe%oice, thou #a$$en. Re%oice, ' Chu$ch, called out of the ,entiles7 thou who wast once #a$$en, without faith in ,od, and fo$me$l" not wont to #ea$ child$en to HimJnow that thou a$t espoused to Him #$eak fo$th and c$". The s"nagogue, whose hus#and was the law, o$ even ,od Himself, not as a fathe$ tende$, #ut as a lawgive$ te$$i#le, #$ought fo$th -ews onl" acco$ding to the flesh. 6ut the Chu$ch em#$aces as a mothe$ all the nations that #elieve on Ch$ist. The$efo$e the s"nagogue has #o$ne to ,od compa$ativel" a small num#e$ of spi$itual child$en. +he #a$e the P$ophets, the Pat$ia$chs, and a few othe$ $ighteous men, and that not in he$ own st$ength, #ut #" the powe$ of Ch$ist, the fathe$ of the 9ew Covenant. The Apostle Nuotes Isa. liv. 1. The -ews indeed inte$p$et the passage of thei$ $etu$n to the ea$thl" -e$usalem. The Killena$ians unde$stood it of the thousand "ea$s of sensual happiness which the" p$etended that the +aints would spend on ea$th afte$ the ?a" of %udgment, as -e$ome testifies of them. +. Paul, howeve$, makes it clea$ that Isaiah was speaking of the happiness and f$uitfulness

of the Ch$istian Chu$ch. (f this +. Am#$ose w$ites ve$" #eautifull" @de Vi$gin. li#. i.A5 GThe Chu$ch is immaculate in conception, f$uitful in offsp$ing, a vi$gin in chastit", a mothe$ in he$ famil". :e a$e #o$n of a vi$gin who has #een imp$egnated, not #" a man #ut #" the +pi$it7 who #$ings fo$th, not with #odil" pain #ut with angelic $e%oicing7 who feeds he$ child$en with milk, not of ea$th #ut of the Apostles. +he is a vi$gin in the +ac$aments, and a mothe$ in the vi$tues she p$oduces. +he is a mothe$ to the nations, and +c$iptu$e testifies to he$ f$uitfulness, sa"ing5 LThe desolate hath man" mo$e child$en than she which hath an hus#and.8 :hethe$ we inte$p$et this of the Chu$ch among the nations, o$ the soul of each individual, in eithe$ case she is ma$$ied to he$ heavenl" +pouse #" the wo$d of ,od, without an" deviation f$om the path of chastit".H ;+. -e$ome, too, sa"s, in his comments on this passage5 GThe Chu$ch, long time #a$$en, #o$e no child$en #efo$e Ch$ist was #o$n of the Vi$gin7 #ut when she #o$e to A#$aham, i.e., the elect fathe$, Ch$ist as Isaac, the laughte$ of the wo$ld, whose ve$" name spoke of heavenl" m"ste$ies, then she #$ought fo$th man" child$en to ,od.H A#$aham in He#$ew is @acco$ding to -e$omeA the elect fathe$, with a might" sound. 1. A#$aham was fi$st called A#$am, the loft" fathe$, and as such #egat Ishmael f$om Haga$. Then when he ente$ed into a covenant with ,od, and $eceived the p$omise of the #i$th of Isaac, and of the possession #" his seed of the land of Canaan, his name was changed to A#$aham, the fathe$ of a g$eat multitude, i.e., of a nume$ous offsp$ing, to #e #egotten of Isaac acco$ding to the flesh, and of Ch$ist acco$ding to the spi$it. This is a sounde$ inte$p$etation of the name than that given #" -e$ome. .. +"m#olicall", A#$aham $ep$esents ,od. )$om Haga$, the #ondwoman, i.e., f$om the s"nagogue, he #egat Ishmael, the #ondse$vant, i.e., Koses and the -ews, who we$e unde$ su#%ection to the (ld *aw. To them A#$aham was a loft" fathe$, giving the law in thunde$ f$om the heights of +inai, and manifesting himself as a g$eat and te$$i#le *o$d. (n the othe$ #and, A#$aham, i.e., ,od, #egat f$om +a$ah, the f$eewoman, i.e., the Chu$ch, Isaac, laughte$, who $ep$esented Ch$ist and His followe$s, hei$s of the p$omises. To them A#$aham was the fathe$ of a g$eat multitude, gathe$ed #" Ch$ist out of all nations, and $egene$ated #" faith and #aptism. ($ if we take +. -e$ome8s inte$p$etation of A#$aham as denoting the elect fathe$ with a might" sound, then we see the fulfilment of the name in the p$eaching of -ohn 6aptist, of Ch$ist, and the Apostles, who with a loud voice called all nations to ente$ into the kingdom of ,od. /. Isaac, i.e., Ch$ist, is said to #e #o$n of +a$ah, i.e., the Chu$ch, not as though the Chu$ch we$e actuall" the mothe$ of Ch$ist, o$ eFisted #efo$e Him, #ut #ecause, in the ?ivine mind, the Chu$ch was, as it we$e, p$io$ to Ch$ist, and stood fo$ His mothe$. )o$ ,od fi$st called the s"nagogue into eFistence, and then su#stituted fo$ it the Chu$ch. ConseNuentl", He had in His mind the idea of the s"nagogue fi$st, of the Chu$ch second7 and out of this He dec$eed that Koses should #e #o$n as the eldest son of this idea, and that he should $educe to actualit" the $emaining pa$ts of the idea #" instituting the s"nagogue. +imila$l", He willed the c$eation of the Chu$ch, and the #i$th of Ch$ist, as the fi$stI#o$n of His idea of the Chu$ch, who should ca$$" out the idea, and found the Chu$ch of which He should #e Himself the chief co$ne$stone. Hence Ch$ist and Ch$istians a$e called child$en of the p$omise and of the p$edestined pu$pose of ,od, #ecause thei$ eFistence was the p$oduct of the ?ivine will as the fathe$, and of the ?ivine thought as the mothe$. Ve$. .4.J9ow we, #$eth$en, as Isaac was, a$e the child$en of p$omise. +ince he was #o$n of one #a$$en th$ough ageJnot acco$ding to the flesh, #ut acco$ding to the p$omise of ,od. Ve$. .&.JHe that was #o$n afte$ the flesh. Ishmael, #o$n natu$all" of Haga$, pe$secuted Isaac,

#o$n supe$natu$all" of +a$ah, acco$ding to the ?ivine p$omise, and so a t"pe of the spi$itual child$en of the 9ew *aw. The $efe$ence is to ,en. FFi. &. )$om a compa$ison of these two passages it is evident that the mocke$" mentioned was a so$t of pe$secution, the so$t of spo$t that cats have with mice. +o in . +am. ii. 105 GA#ne$ said to -oa#, *et the "oung men now a$ise and pla" #efo$e us,H whe$e the pla" was a mo$tal com#at. -e$ome and othe$s think that the $eason wh" Ishmael pe$secuted Isaac was #ecause his env" was sti$$ed up #" the festivities indulged in at Isaac8s weaning, and #ecause he was %ealous of the #i$th$ight assigned to his #$othe$ #" p$omise. Hence it appea$s that he was hostile to the p$omised +eed, i.e., to Ch$ist. +o it is now. As fo$me$l" Ishmael mocked and pe$secuted Isaac, so now have the -ews mocked and c$ucified Ch$ist, the 3ing of li#e$t", and a$e still pu$suing with #itte$ hat$ed His followe$s. +o too a$e the" pe$secuting "ou, ' ,alatians, that the" ma" enslave "ou, and tu$n "ou f$om the $ight wa". +ee the comments of -e$ome and Rupe$t on ,en. FFi. &. Ve$. /'.J9eve$theless what saith the sc$iptu$e Cast out the #ondwoman and he$ son. Although A#$aham sh$ank f$om this p$oposal of +a$ah, "et ,od app$oved it, and #ade A#$aham do as +a$ah demanded, not onl" #ecause he$ demand was lawful and $ight, #ut also #ecause his action would #e a t"pe of futu$e events. The $e%ection of Haga$ and Ishmael would t"pif" the $e%ection of the -ewish s"nagogue, and its eFclusion f$om the #lessings of the Chu$ch, fo$ pe$secuting Ch$ist and His followe$s. Allego$icall", Ch$istians, as f$eemen, a$e inhe$ito$s of A#$aham8s #lessing, while the -ews a$e shut out f$om it, #ecause the" a$e envious #ondmen, pe$secuto$s of Ch$istian f$eemen, %ust as Ishmael was fo$#idden to sha$e with Isaac the pate$nal $oof. The #ondman was d$iven awa" f$om the f$eeman.