We have now learned the danger which threatened the Galatian brethren, and can understand Paul's fear for them, and his statement that they desired to be "under the law,"--in bondage to the elements of the world.
An Allegory
It will therefore be a short task to examine the remaining portion of this 4th chapter of Galatians, and note what bearing it has on the law. The apostle continues: "Tell me, you that desire to be under the law, do you not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory; for these are the two covenants; the one from the Mount Sinai, which genders to bondage, which is Hagar. For this Hagar is Mount Sinai in Arabia, and answers to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all." (Galatians 4:21-25)
It will be seen at once that in these verses three things are placed in contrast with three other things: Hagar, ancient Jerusalem, and the old covenant are placed in opposition to Sarah, the new Jerusalem, and the new covenant. Ishmael and Isaac stand respectively as representatives of those under the old covenant, and those under the new.
It will also be noticed that those who are free are the children of the New Jerusalem, the new covenant, while those in bondage, "under the law," are children of the old Jerusalem, the old covenant. The explanation of this chapter, then, involves an explanation of the two covenants. This we can do only in the briefest manner.
The First Covenant
The first covenant was made with the children of Israel when they left Egypt. "For finding fault with them, He said, Behold, the days come, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, says the Lord." (Hebrews 8:8-9)
The terms of that covenant are found in: "And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shall you say to the house of Jacob, and tell the children of Israel; You have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto myself. Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure unto me above all people: for all the earth is mine: And you shall be unto me a kingdom of priests, and a holy nation. These are the words which you shall speak unto the children of Israel. And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him. And all the people answered together, and said, All that the Lord has spoken we will do. And Moses returned the words of the people unto the Lord." (Exodus 19:3-8) "And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord has said will we do. And Moses wrote all the words of the Lord, and rose up early in the morning, and built an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the Lord. And Moses took half of the blood, and put it in basons; and halfof the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord has said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord has made with you concerning all these words." (Exodus 24:3-8)
These terms were simply as follows: God promised to make of the Israelites a great nation, a kingdom of priests, if they, in turn, would obey His law. This they promised to do. Thus the covenant, or agreement, was made. The law of God was the basis of the covenant, or that concerning which the covenant was made. "And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord has said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord has made with you concerning all these words." (Exodus 24:6-8)
Now notice what this covenant required of the people. The Lord had first promised to do certain things for them if they would obey His voice. Then they heard His voice speaking the law in thunder tones from Sinai, and after that they renewed their promise of obedience, saying, "All that the Lord has said will we do, and be obedient." (Exodus 24:7)
This was nothing less than an agreement to yield perfect obedience to the law. Those who "hear the law," know that it covers every act or thought of man's entire life. Therefore, if the Jews had fulfilled their promise, they would have merited all the blessings which God promised them; but, unfortunately, they did not, neither could they. They had already broken the law many times, and were sinful by nature, so that it was utterly impossible for them, in their own strength, to yield perfect obedience to it. "Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." (Romans 8:7-8) "For the flesh lusts against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that you cannot do the things that you would." (Galatians 5:17)
Now in this covenant there was no provision for the forgiveness of sins either past or future,--no hint of Christ, through whom alone forgiveness and power to keep the law can come. They had virtually made a promise to make themselves righteous before God.
But every one who attempts to do this must fail, and therefore it is truly said that that covenant gendered to bondage. Let no one imagine that we mean that that covenant made them under obligation to keep the law. The obligation to keep the law existed before any covenant was made; but we mean that that covenant left them just where it found them,--in condemnation because of violated law.
Had there never been any other covenant than this, the whole world must have been lost. "Now we know that what things soever the law says, it says to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God." (Romans 3:19)
Some will ask, "But didn't God know that they could not of themselves keep the law perfectly, and isn't it therefore trifling with them to make such a covenant with them?"
God did indeed know that they had no power to do as they agreed, but in making the covenant He was not trifling with them. The making of such an agreement was the most forcible way that could be devised to bring home to their minds a sense of their condition. In their vain endeavors to keep the whole law in their own strength, they would learn their need, and that would turn their attention to that other covenant, called the new covenant, but which in reality had been in existence ever since the fall. Here it is:
The New Covenant
"Behold, the days come, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; Not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband unto them, says the Lord. But this shall be the covenant that I will make with the house of Israel; after these days, says the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them, says the Lord; for I will forgive their iniquity, and I will remember their sin no more." (Jeremiah 31:31-34)
In what respect does this covenant differ from the other? Is it in regard to the keeping of the law? No; for that is required in both. But in this there is forgiveness of sins, and the blotting out of transgressions. More than this, the law is to be written in the hearts of the people, and that means that they will be enabled to keep it perfectly. "I delight to do your will, O my God: yea, your law is within my heart." (Psalm 40:8)
This work is done by Christ. Through Him pardon is secured, and He enables us to be made the righteousness of God. It will readily be seen that, whereas the other covenant found and left the people in bondage to sin, and under condemnation of death, this covenant enabled them to become free from sin and condemnation. "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit." (Romans 8:1)
Applying the Object Lesson
Now the application of Paul's object lesson is easy:
• Hagar was a bondwoman, and Ishmael, her son, was begotten according to the flesh.
• Sarah was a freewoman, and her son, Isaac, was a child of promise, born not according to the flesh, but when humanly speaking, such a thing as the birth of a child was impossible.
Since Ishmael "was born after the flesh," he is a fit type of those who are "in the flesh;" and in this condition are all careless sinners, as well as all who attempt to secure salvation by their own unaided efforts.
When men have once sinned, it is contrary to anything in nature that they should ever be made to appear perfectly righteous,--as though they had never sinned. But God, by a miracle of grace, which is manifested through Jesus Christ, causes this to be done, so that the sinner may stand before the law uncondemned.
And so those who have obtained this freedom may be fitly represented by Isaac, who was born contrary to the order of nature, solely because of the promise of God. So likewise, the old Jerusalem, which was rejected of God because it had killed the prophets, and stoned them which were sent to it, and had rejected Christ, is very aptly termed the mother of those who are in bondage because of sin.
The New Jerusalem, however, is called the Bride, the Lamb's wife: "And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. ... And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come here, I will show you the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God." (Revelation 21:2,9-10)
Since Christ is the Everlasting Father, "For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called. ... The everlasting Father." (Isaiah 9:6) and it is He alone that gives freedom, "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death" (Romans 8:1-2) "They answered Him, We be Abraham's seed, and were never in bondage to any man: how do you say, You shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever commits sin is the servant of sin. And the servant abides not in the house for ever: but the Son abides ever. If the Son therefore shall make you free, you shall be free indeed." (John 8:33) the city is very properly called the mother of all those who are saved from sin. "But as then, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now." (Galatians 4:20)
This is only another form of what we find in: "For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that you cannot do the things that you would." (Galatians 5:17) "Nevertheless what says the Scripture? Cast out the bondwoman and her son; for the son of the bondwoman shall not be heir with the son of the free woman." (Galatians 4:30)
Exactly; the works of the flesh must be put away, for "they which do such things shall not inherit the kingdom of God. ... They that are Christ's have crucified the flesh with the affections and lusts." (Galatians 5:21,24)
The apostle, having shown the bondage in which all sinners are held, and how Christ alone can set men free, and enable them to do the requirements of the law, says: "So, then, brethren, we are not children of the bondwoman, but of the free." (Galatians 5:1)
Compare this with: "Howbeit then, when you did not know God, you did service unto them which by nature are no gods. But now, after that you have known God, or rather are known of God, how turn you again to the weak and beggarly elements, whereunto you desire again to be in bondage?" (Galatians 4:8-9)
Here we might leave this portion of Scripture, since we have fully explained verse 21, which is all that we set out to do; but the one who has read thus far will scarcely fail to read the verses immediately following the one last quoted, and will doubtless be puzzled over one or two expressions which are there found. A few words will suffice to explain them. We quote: "Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; you are fallen from grace. For we through the Spirit wait for the hope of righteousness by faith." (Galatians 5:2-5)
The reader will recall what has before been said concerning circumcision and other ceremonies. It is evident that Paul did not mean that circumcision was in itself so terrible a thing that the receiving of it would cause a person to fall from grace; for the apostle himself circumcised Timothy as an act of expediency. "Then he came to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: Which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek." (Acts 16:1-3)
It must be, then, that he refers to circumcision as taught by the men who came down from Judea, and who were trying to turn away Paul's converts from the faith. They urged it as the means of justification. They said: "Except you be circumcised ... you cannot be saved." (Acts 15:1)
But since pardon and justification can be secured through Christ alone, those who adopted circumcision for that purpose necessarily rejected Christ; and if they had previously accepted Christianity, of course their rejection of Christ was a fall from grace. Christ was of no effect in anyone who expected to be justified by his own works.
But we, on the contrary, says Paul, "Wait for the hope of righteousness by faith." (Galatians 5:5)
This shows that the mode of justification from sin is the subject still under discussion. But how about the expression, "I testify to every man that is circumcised, that he is a debtor to do the whole law?" (Galatians 5:3)
Does that mean that if a man is circumcised he must keep the law, but that if he is not circumcised he may disregard the law? Not by any means. The law is of universal obligation; all men, whatever their condition, are in duty bound to keep it.
It is because this duty rests upon every individual, that all the world are guilty before God; for all have transgressed the law. Since all have transgressed the law, they are condemned. Now, "The doers of the law shall be justified." (Romans 2:13)
None others can be. But "a doer of the law" is one who can present a record of obedience unbroken by a single sin. Thus it follows that, after all have sinned, by the deeds of the law no flesh can be justified.
Now suppose a man starts out with the determination to secure righteousness without the aid of Christ. What must he do? Why he must do the whole law. Very well; suppose that it is possible for him to keep the law perfectly for the remainder of his life, will he be lacking in anything? Certainly; for the law demands obedience for that part of his life which he spent in sin, before he attempted to do right. Perfect obedience is required of him who would stand as a doer of the law. So Paul virtually says: "If you set out to be justified by circumcision, or by any other work, it will be necessary for you to show a perfectly clean record: you must your own self take away those past sins, so that the law will witness to your perfect righteousness,--so that it may appear that you have never sinned."
But this he cannot do, and therefore he is in the fullest sense "a debtor,"--eternally a debtor. He is in the condition of the man who owed his lord ten thousand talents, (Matthew 18:24-35) and had nothing with which to pay, and who was cast into prison till he should pay it all. For him there was no hope. To all eternity he must remain a debtor to his lord.
So with the man who seeks to stand justified before God by any works of his own. There is a depth of meaning to the words, "he is a debtor to do the whole law," which the casual reader does not catch. The hopelessness of the bondage into which the man is cast who goes about to establish his own righteousness can scarcely be conceived.
In this bondage we all are, or have been. Let us ever rejoice that "With the Lord there is mercy, and with Him is plenteous redemption." (Psalm 130:7)
And that: "the blood of Christ ... cleanses us from all sin." (1 John 1:7)--Signs of the Times, June 3, 1886--Original title: Under the Law (Concluded.)