having, from Abraham’s justification by faith, proved, 1st, That all who believe in Christ, and in the promises of God through him, are the seed of Abraham, whom God in the covenant promised to justify by faith: 2d, That the law of Moses, which was given long after the Abrahamic covenant, could neither annul nor alter that covenant, by introducing a method of justification different from that which was so solemnly established thereby: 3d, That men are heirs of the heavenly country, of which Canaan was the type, not meritoriously, by obedience to the law, but by the free gift of God: 4th, That the law was given to the Israelites, not to justify them, but to restrain them from transgressions, and by making them sensible of their sins, and of the demerit thereof, to lead them to Christ for justification: further, having (chap. Is not baptism the most constant and ceaseless witness to equality?—Every child brought to the font, be it the child of prince or peasant, is treated exactly alike. The servile condition of the Jewish church: they were under bondage, under a yoke of bondage. τῇ ἐλευθερίᾳ ἡμᾶς χριστὸς ἠλευθέρωσε· στήκετε οὖν—“For freedom did Christ free us: stand therefore.” This is adopted by Lachmann, Meyer, Usteri, Hofmann, and Alford. Here lies the difference between legitimate and illegitimate allegory. But let the reader, at the same time, remember, that such liberty is only a part of that which Christ has procured for us: for how small a matter would it be, if he had only freed us from ceremonies? Hence there remains “now no condemnation to us [Note: Romans 8:1. For freedom did Christ make (or set) us free: stand firm, therefore, and be not entangled again in a yoke of bondage. Nevertheless it Isaiah , of course, very different. There are tyrannies which have nothing to do with physical restraints, and against these we must war incessantly. The meaning is apparently that the word "Hagar" is in Arabia used for Mt. These eminent interpreters both make Sarah the mother of the spiritual, Hagar of the worldly offspring; both point out how the barren is exalted over the fruitful wife. God means us to learn from this! Therefore Paul, by a weighty metonymy, puts the consequent for the antecedent: Be not circumcised, for he who is circumcised, along with this part of it, comes under the whole law, and revolts from Christ, Galatians 5:2-4. IX, p. 82. It does not hem me round with a mechanical ritual, does not enjoin forms, attitudes, and hours of prayer, does not descend to details of dress and food, does not put on me one outward badge. In the demand of Sarah for the expulsion of her rival, complied with by Abraham against his will, the Apostle reads the secret judgment of the Almighty on the proud city which he himself so ardently loved, but which had crucified his Lord and repented not. Note, 3. And so, after the pathetic appeal of the last paragraph, and before he delivers his decisive, official protest to the Galatians against their circumcision, he interjects this "allegory" of the two sons of Abraham. But the omission of ᾗ makes the clause and the connection difficult, though the omission is really well supported. We are not now treating of an unimportant matter. Previously they had been (most of them) in the yoke of heathenism; now they were on the point of being held in the yoke of Mosaism (only another kind of the στοιχεῖα τοῦ κόσμου). Such liberty inspires courage and good hope in its defence. When a man becomes free, he assumes the duties of life, and recognizes that it rests only with himself whether those duties are performed or not. This is either in things of a civil nature, or of a spiritual nature. Paul’s Galatian allegory has greatly exercised the minds of his critics. Since the wrath of God has been assuaged by Christ no Law, sin, or death may now accuse and condemn us. The Gr. III. A perfect Christian is the one and only creature that has absolute liberty unchecked by law, by institution, by foregoing thoughts of men, by public sentiment. I. That it never had any reference to Christian obligations, whether in the realm of obedience to the primary ordinances of God, or adherence to the ethical commandments of our holy faith, is absolutely certain. And what do they who teach that we are justified by the act of baptism; and they who administer the Lord’s supper to dying persons as a passport to heaven? Lie not down and sleep, but stand up. One day he exceeds his license, he makes himself intolerable; he must begone. The price paid—His precious blood—shows the excellence of the blessing, and that it should be esteemed. Here, on account of the idea of a yoke, the reference is physical, but used as a figurative representation for that which is mental, which affects the conscience. Liberty, and slavery (bondage), are antithetic. Павел, напротив, утверждает, что для сторонников ига как средства спасения закон является игом рабства. The low-bred insolence which the serving-woman, in the prospect of becoming a mother, showed toward the mistress to whom she owed her preferment, gave a foretaste of the unhappy consequences. If so, he will give it no encouragement. If civil servitude be so grievous, what ought spiritual to be? It is to be ensnared in, tangled up in, and not able to escape from. Every man by nature is a bondslave, being under the bondage of sin. Let us take heed to the warnings and persuasions of the apostle to stedfastness in the doctrine and liberty of the gospel. Adopting the reading which we prefer, the sense will be: “with liberty did Christ make us free (the dative instrumental): stand therefore;” or, “for liberty Christ freed us; make a stand,”-it being the dativus commodi, and the stress being on ἐλευθερίᾳ. 1685. into a complete sentence, e.g., the addition of ᾖ, οὖν, or γάρ, and the omission of οὖν after στήκετε, all evidently corrections made with one object. That this is philologically uncertain is no proof that Paul did not mean this. "And be not entangled again with the yoke of bondage." Christian liberty stands--. 2. The appeal is for an obstinate perseverance in freedom as the only proper response to an attempt to bring Christians once more under legalism." Sproul Calvin’s Commentary on the Bible: Galatians 1, at studylight.org Paul’s Letter to the Galatians, at pbs.org Conversion and Call, at biblegateway.com The Early Christians Were Focused on Solidarity Across Race, Class and Gender. And that—the conclusion and seal of the whole argument—is the basis of the following closing exhortation. This servitude of theirs consisted in the vast number of their religious rites and observances, as to days and weeks, months, and years; in the multitude of their sacrifices of all sorts, which they were obliged every day to offer: in their frequent purifications and washings; in the strict distinctions they were obliged to make between clean and unclean meats; in the numerous rites and ceremonies they are required to observe at their marriages and burials, at bed and board, at home and abroad, nay, even in plowing, sowing, and reaping; so numerous were these observances, that they took up half their time, and were as burdensome as they were numerous. This freedom implies the consciousness of the full pardon of our sins, a ready and direct access to the throne of grace, and all the privileges and responsibilities of a son in his father’s house. It Isaiah, in fact, the key verse of the entire Epistle. We are in bondage to the ceremonial law.—To feel this bondage is a step out of it; not to feel it is to be plunged into it. But now, if it should appear that this antithesis existed in principle in the bosom of the patriarchal family, if we should find that there was an elder son of Abraham’s flesh opposed to the child of promise, how powerfully will this analogy sustain the Apostle’s position. He was a natural son. Stand fast therefore in the liberty, &c. — The apostle (chap. ), The doctrine of St. Paul is not that a Christian man has a right to liberty in conduct, thought, and speech in and of himself, without regard to external circumstances, interests, organizations, and without reference to his own condition. "Well, let me be your slave, massa; you have redeemed me, and I owe all to you." "So now," says Paul, pointing to Ishmael’s "persecution" of the infant Isaac, hinted at in Genesis 21:8-10. In Romans 9:1-33; Romans 10:1-21; Romans 11:1-36, written shortly after this Epistle, Paul assumes this as a settled thing, which he has to account for and to reconcile with Scripture. And so man living under the Christian covenant stands in a direct personal relation to God, a relation of trust. When it begins to shine a little he fights against it with might and main. Many a pastor has been told to mind their own business when confronting a believer with sin. And be not entangled again with the yoke of bondage. Paul contrasts Christian freedom with Jewish bondage, and urges the Galatians to hold fast to the former, and not to relapse into the latter, or to exchange one form of slavery (their native heathenism) with another (Judaism). Bondage under the wrath of God and fear of eternal death. observed that the method of justification by faith, established at the fall, was not universally published in the first ages, by immediately introducing the gospel, because the state of the world did not admit thereof; and because it was proper that mankind should remain a while under the tuition of the light of nature, and of the law of Moses: also, having declared that the supernatural procreation of Isaac, and his birth in a state of freedom, was intended to typify the supernatural generation of Abraham’s seed by faith, and their freedom from the bondage of the law of Moses, as a term of salvation: the apostle, in this 5th chapter, as the application of his whole doctrine, exhorts the Galatian believers to stand fast in that freedom from the Mosaic law which had been obtained for them by Christ, and was announced to them by the gospel; and not to be entangled again with, or held fast in, (as ενεχεσθε may be rendered,) the yoke of Jewish bondage, as if it were necessary to salvation. 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