Galatians 4

1. The apostle furthers explain that which he had said before of the Schoolmaster-ship of the Law, by a similitude taken from a child under age, which is yet under Tutors, 4 and testifieth that now by the coming of the Son of God in the flesh, we are freed from Tutorship and bondage of the Law. 6 So that we are now children of God, who being become of age May posses our inheritance our selves. 8 Reproves the Galatians that they, being converted from heathenish idolatry, again betook them selves to the bondage of the outward ceremonies. 12 Exhorts them to preserve in the zeal good inclination unto him, with which they had first received the Gospel, 17 warning them of the perverse zeal of the false Teachers. 19 Afterwards sweetens this reproof with a loving speech, wishing that he might be with them. 21 Proves further out of the Law itself, that we are no longer subject to the bondage of the same, nor can be justified by the Law, by applying to the types of the two sons of Abraham, namely, Isaac and Ishmael, and of their Mothers, Sara and Agar, 24. As also of the mount of Sinai and City of Jerusalem: whereby the two covenants are signified. 28 Teacheth that the inheritance with Isaac is to be obtained by the promise of the Gospel, although with persecution, 30 and that they who seek to be saved by the Law with Ishmael, shall be thrust off from inheritance.

1. But I say [That is, that which I said in chapter 3.ver.24.25. that the Law is our Schoolmaster, I now explain by another similitude, taken also from humane affairs. See the like 1 Cor. 5.6. 2 Cor. 9.6.] as long as the times the heir is a child, [That is, is yet an infant and under years] he differed nothing from a servant, [Namely, as concerning the present use of the inheritance, which he may as little touch use as a servant, seeing herein he is not yet his own, but is under others] although he be Lord of all. [The propriety of all goods of the inheritance belongeth unto him.]

2. But he is under Tutors and Guardians, [That is, under the power and oversight of those who are appointed for the governing and taking of his goods. Of these words, see Matthew 20:8. Luke 12:42. and 16.1. 1 Cor. 4.1.] unto the tome fore-appointed of the Father. [that is, the none-aged hath its time appointed by Law, which Fathers also by their Testament may shorten or lengthen as they shall see god.]

3. So we also [Namely, Jews, who are now members of the church of Christ] when we were children [namely, in the times of the Old Testament, before the coming of Christ] under the first principle of the world. [Gr. Elements, i.e. under the ceremonies which consist in outward and earthily things, and were as the first introduction and beginning of saving knowledge. See Colos. 2.8.]

4. But when the fullness of time came [That is, the full-grown age of the Church, to be set free from his warship. Or when the time was fulfilled which God had determined to send his Son into this world] God sent forth his Son, [Namely, Jesus Christ, who was Gods Son from the everlasting, before he became man, Psalms 2:7. Proverbs 8:24. Micah 5:1. Acts 13:33.] made [Otherwise born] of a woman [that is, of the flesh and blood of the virgin Mary, Luke 1:31. and 2.7.] made under the Law; [that is, Christ subjected himself not only to the ceremonial Law, which he perfectly kept for sins, and took the curse thereof upon him, and delivered us from it, 2 Cor. 5.21.]

5. That he might deliver [Gr. Redeem, namely, paying for them a full ransom for their sins. See Galatians 3:13.] them that were under the Law, [that is, who were under the yoke of the ceremonial Law, and also under the curse and rigorous obedience of the moral Law, whereof he also speaks in this fourth chapter, see ver. 21.] (and) that we might obtain the adoption of children. [Gr. Putting for sons. Therefore the Son of God must be sent to redeem us, that he might obtain, and graciously communicate the right of Son- ship, which he had by nature, unto all believers, not only sons but also daughters, 2 Cor. 6.18. See Ephesians 1:5.]

6. And forasmuch as ye [Namely, believing Galatians, who before were heathen] are children [namely, of God, made by the Son of God, and for his sake adopted for children by God. Who before were children of wrath, and Enemies of God. See Romans 5:10. Ephesians 2:1,2. And enjoy the right and liberty of Gods children, being set free out of the ward-ship of the Law, and freed from the curse of the same] God hath sent the spirit of his Son [that is, the Holy Ghost, which as a pledge in your hearts, assures you of this gracious adoption for children, and of the inheritance which belongs to children, 2 Cor. 1.22. and 5.5. Ephesians 1:13. etc.] Unto your hearts, which eyeth [that is, by which we cry, Rom.8.15. i.e. which worketh in us that we boldly and with assurance cry unto God. See the like phrase, Romans 8:26.] Abba, Father. [See the exposition hereof in the annotation on Rom.8.15.

7. So then thou [Namely, who now believeth in Christ] art no more [namely, as before] a servant, [namely, standing under the ward-ship and bondage of the Law] but a Son: and if thou art a Son [Namely, of God, who now being come to thy years, art set free of the foresaid ward-ship] thou art also an heir of God [See of this conclusion, Romans 8:17.] through Christ. [Namely, who hath merited and procured this inheritance for us, and whose co-heirs we shall be, Romans 8:17.]

8. But then when ye knew not God, [That is, when ye were yet in heathenism, and had no knowledge of the true God] ye served [namely, as slaves and servants of idols] them [that is, the idols] which by nature are no Gods. [That is, truly and essentially, but only according too opinion, by the feigning of men, Jerem. 10. 11.]

9. And now when ye know God; [That is, the true God, who is God by nature and according to his essence] ye much rather [this the Apostle adds, to show that they have not this knowledge of themselves, by the quickness of their own understanding, but by the grace of God, by which he prevented them, and brought them to this knowledge] are known of God, [namely, for his, See Matthew 7:23. 2 Tim. 2. 19. i.e. whom God of mere mercy hath vouchsafed to enlighten with the knowledge of himself. See also 1 Cor. 8. 3. and chapter 13. v. 12.] How turn ye [that is, do not turn yourselves] again [namely, from one bondage to another: from the bondage of idols to the bondage of ceremonies] unto the weak and poor first beginnings [or rudiments, that is, unto the ceremonies and doctrine of the Law, which have no power to justify you thereby. See Heb. 7. ver. 18, 19.] which ye will serve [that is, addict yourselves to the bondage of the same, namely, because ye will follow the doctrine of the false Apostles] again [namely, even as ye served idols before] from the beginning, [or from the top]

10. Ye [Here the Apostle relates some kinds of the foresaid elements or first principles, concerning the observation of the Jewish feast days. See Romans 14:5.] Observe [namely, after the manner of the Jews, to do God service therewith, and to be justified thereby] days, [that is, Sabbaths, coming about once every week, Exodus 20:8. Colossians 2:16. Namely so far forth as they were ceremonial and proper to the Jews] and months, [that is, feasts of new moons, Numbers 28:11.] And times, [that is, the great yearly feasts of the Passover, Pentecost and tabernacles, Exodus 23:15, 16, & c.] and years, [that is, the seventh and also the fiftieth year, Exodus 23:10. Leviticus 25:4. 6, 10.]

11. I am in fear of you, lest in any wise I should have taken pains with you in vain. [That is, without fruit: lest all my labor and trouble which I have undergone to convert you to Christ, should be fruitless, and not attain its end, which is your salvation, which ye shall not be able to obtain; if ye would be justified by the Law.]

12. Be ye as I, [Namely, who formerly have also been very zealous for the Law, but afterward knowing Christ aright, have cast off all those outward ceremonies and esteemed them as loss, Philippians 3:7, 8.] for I also am as ye, [i.e. I was such in former times, being indeed as greatly zealous for Judaism ever ye could be, Galatians 1:14, Others understand this of the good affection which Paul bare to them: and that he here exhorts them to bear him the like affection] brethren I beseech you: [that is, if I cannot prevail with you by reproof, be moved at lest by my friendly entreaty, to abide by the truth of the Gospel] ye have done me no injury, [that is, as concerning my person ye have given me no cause that I should out of passion or revenge so sharply reprove you. And thereby tacitly he would show that they did Christ wrong in this.]

13. And ye know [that is, ye are so far from having done me wrong, that as ye know, when I preached the Gospel among you, ye showed me the greatest honor and love that men could do] that through infirmity of the flesh, [that is, in a low and mean estate, without outward luster. Or with many persecutions, reproaches, troubles, hatred and dangers outwardly coming upon me. See 1 Cor. 2. 3. and 2 Cor. 11. 30. and chapter 12. 9.] I published the gospel was first preached unto you by me, when ye were yet Gentiles. See Acts 16:6. and chapter 28. 23.]

14. And my temptation [Or trial, i.e. my tribulations, which before he called infirmity, whereby God would try my faith and fidelity] which (happened) in my flesh [that is, which was outwardly brought upon me] ye despised not [Gr. Esteemed not for naught .] nor abhorred, [Gr. Spewed-out, i.e. ye were not offended there at, or thereby ye were not turned away, from receiving the Gospel, or to despise or reject my doctrine] but ye received me as an Angel of God, [that is, as if I had been one of the Holy Angels and ministering Spirits; or as an Ambassador of God: for that the word Angel signifies also] (yea) as Christ Jesus. [That is, not as a Minister of Christ, but as if I had been the Lord himself. The Apostle would hereby show that it would be great shame for the Galatians, that they should so inconstantly forsake him, to whom before they had shown such honor and love, and fall to the false Apostles: that therefore they ought to persevere in the former.]

15. What was then your counting blessed? [That is, how blessed did you then esteem yourselves. See of this word, Romans 4:9.] For I bear you witness, that if it were possible [namely, that men could do one any service by the digging out and giving of their eyes] ye would have digged out your eyes and given them to me, [that is, whatsoever is most lovely and most acceptable unto you, ye would not given me. See Matthew 5:29.]

16. Am I then become your Enemy [Namely, as I am slandered by the false Apostle, or as men would think that this sharp reproof was given by me out of hatred or enmity] telling you the truth? [Namely, for your god and salvation: for this is a work, not of Enemies, but of Friends, See Proverbs 27:6.]

17. They [That is, the false Apostles, which seek to seduce you, shew indeed as if they had great zeal to bring you to salvation: or bare great affection unto you] are not rightly zealous for you, [that is, with no true but with feigned zeal or affection] but they will exclude [namely, that you should no more hear, follow or adhere to us. Others read include you, i.e. shut you, as it were, into a prison, and subject you to them] us, [namely, the true Apostle and Teachers] that ye might be zealous for them [that is, to follow and adhere to them with a zeal and great inclination.]

18. But in good thing [That is, about a good matter: for there is a twofold zeal, one good, which is described here, and one perverse, which is exercised about an evil matter, which men think to be good, and therefore is mingled with ignorance. See Rom.10.2.] To be zealous always, [that is, with a zeal that always continues steadfast, ceaseth not] is good, and not only when I am present with you. [Namely, when ye were inflamed with such a zeal and affection towards me and my doctrine, ye ought to have continued therein, although I am not now with you.]

19. My little children, [Namely, which I have brought forth by the Gospel, 1 Cor. 4.15.] whom I labor again to bring forth, [Gr. Of whom I am again in travel, or pain, i.e. who at first with much trouble labor converted you from heathenism unto Christ, and about I shall now again be constrained to bestow great labor & trouble to bring to a new from these errors] until Christ [that is, the saving knowledge of Christ] get a form in you. [That is, even as a mother so long bears a child until it hath gotten a perfect form, and then brings forth the same; so I will not cease to labor, until ye shall be confirmed in the true knowledge of Christ.]

20. But I would that I were now present with you, [Namely, the batter to shew my love unto you, and to be able the more largely to inform you of all things, then can indeed be done by writing] and might change my voice [that is, suit my words and discourse according to the condition of every one, or of the matters, speaking now more mildly, then more sharply unto you] For I am in doubt about you. [that is, I know not how much I stand with you, whether I shall convince well or ill of you, or what end this your turning away will take, or how I shall best bring you to right again from the same.]

21. Tell me [That is, answer me once to that which I shall propound unto you out of the Law it self] ye that will be under the Law, [that is, who seek to be justified by the works of the Law, and the observation of the ceremonies] do ye not hear the Law? [That is, will ye not submit to the Law, to receive that which is written in the Law and Books of Moses? Namely, that the Law it self excludes those from inheritance, that are servants of the Law, as is proved in the following verses. The word Law is here taken in a two-fold signification, as Romans 3:21.]

22. For it is written, [Namely, in the Law of Moses from the eleventh chapter of Genesis to the 22.] that Abraham had two sons, one [namely, Ishmael] by the bondmaid, [Or, she-slave, namely, Agar.] and one [namely, Isaac] by the (free-woman.) [Namely, Sara.]

23. But he that was the bond-maid was born after the flesh: [That is, according to the power, working and course of nature. For Agar was yet young when she conceived her son, and Abraham yet fit to begot children] but he that was of the free- (woman) by promise. [Namely, born i.e. by a supernatural operation of God, which way promised Abraham by God, Genesis 18:10. For Sara was barren and now 90 years old, and Abraham an hundred, both unfit according to nature to get children, Genesis 17:17. Romans 4:19.]

24. Which are things that have another signification: [Gr. Allegoroumena, i.e. which are indeed a true history or event, but besides that, signify also somewhat else, as being type or representations of spiritual things: as also the brazen serpents, John 3:14. the marriage of Adam and Eve, Ephesians 5:32. the Israelites passage through the Red Sea, 1 Cor. 10.1,2. the stood, 1 Pet. 3.20,21.] for these [namely, two women, Sara and Agar] are [that is, signify, betoken, represent, a Sacramental phrase. See Genesis 41:26,27. Matthew 26:26.] the two Covenants: [namely, the old, of the Law, wherein is promised that he that perfectly keeps the Law, shall thereby obtain salvation: and the new of the Gospel, wherein eternal life is promised to sinners that believe in Christ. See Jeremiah 31:31. etc. Hebrews 8:8,9, 10.] The one [namely, the Covenant of the Law] from Mount Sinai, [that is, which hath its original from thence, where the same was by God through Moses propounded to the people, and received by the people] bringing forth unto bondage, [namely, bringing forth children which are under bondage. For the Law requires of men a perfect obedience, or for want thereof denounceth the curse unto them] which is Agar. [that is, which is represented by the bondmaid, Agar who being her self a she-slave was driven out of the house, and whose children do not inherit with the sons of the free-woman; Genesis 21:10. for they that are born of a she-slave, are slaves also, and not heirs.]

25. For this (namely) Agar [That is, this Covenant which is represented by Agar. Or this word Agar] is Sina [that is, is also called Sina: for the mount which we call Sina, is as some think, by the Arabians called Agar, and from thence the Arabians are called Agarians, 1 Chronicles 5:10.19. Psalms 83:7. Or is a representation of Sina, and of the Covenant of the Law, that was given on mount Sina] a mountain in Arabia, [that is, lying in the wilderness of Arabia, whither Hagar fled with her son when she was driven out of Abrahams house, and there given him an Egyptian wife, Genesis 21:14,20,21.] and agreeth [namely, that Covenant, i.e. hath a likeness and unity] unto Jerusalem [that is, unto the Jewish Synagogue or Religion, which hath the command and its seat in Jerusalem] that now is, [namely, since the coming of Christ, by who all the ceremonies are fulfilled and abolished: and nevertheless holdeth that the observation of the ceremonies is still necessary to salvation] and is in bondage [or, for it is in bondage, i.e. it bears still the yoke of ceremonies, and seeks salvation thereby] with her children. [That is, with all those that adheres to this Religion, and seeks their salvation by the Covenant. And therefore it is justly compared to Agar and her son: and shall also as with her son, be thrust out from the inheritance.]

26. But Jerusalem that is above, [That is, the true Christian Church and Religion, which seeketh its salvation not by the first Covenant of the Law, namely, by the works of the Law; but by the second of the Gospel, namely, by the merits of Christ, embraced by a true faith: which hath its original from heaven by the powerful calling of the Holy Ghost. See Hebrews 12:22. Revelation 3:12. And 21.10.] That is free, [namely, from the bondage and curse of the Law, and is rightly compared to Sara and Isaac which were persons: wherefore it shall also inherit the inheritance of heaven] which is the mother [even as Sara was the mother of Isaac, who was his Fathers heir, because he was born of a free mother] of us all. [Namely, believers, as well Jews as Gentiles, who seeks their salvation in Christ alone.]

27. For it is written, [namely, Isaiah 54:1. The Apostle confirms this represented difference of the two Covenants, people, and Churches, of the Law and of the Gospel, by the testimony and prediction of the Prophet Isaiah, lest he should seem to have feigned this accommodation without the Scripture] rejoice thou barren [that is, thou Church of those that seek their salvation in Christ alone, who were few in the times of Christ: so that it seemed as if she had no children, which is also signified when the Prophet saith that she no travail and is solitary] who bearest not: break forth and cry thou hast no travail: for the children [that is, members of the same] of the solitary are many more [thereby is foretold the great multitude of those out of Judaism, and principally out of Gentilism, which shall betake themselves unto this Church, which came to pass after Christ’s Ascension] then of her that hath a husband. [That is, the Jewish Church or Synagogue, which boasted that she only was the Church and peculiar people of God, and had many adherents.]

28. But we [Namely, who seek our salvation, not by the Law, but by faith in Christ] brethren, are children of the promise, [that is, whom the inheritance of eternal life is promised, and shall be partakers of the same] as Isaac was. [Gr. According to Isaac, i.e. according to the type of Isaac. Namely, like as Isaac, by virtue of promise of the Gospel, as free children of God be made partakers of heavenly inheritance.]

29. But like as then [Namely, in Abrahams time] he that was born after the flesh, [namely, Ishmael, See ver. 23.] persecuted him [namely, with bitter mocking. See Genesis 21:9.] that (was born) after the spirit, [that is, Isaac, who was born by virtue of Gods promise, embraced by his parents with a true faith, which the spirit of God wrought in them] even so also now. [namely, are believers who seek their salvation in Christ alone, even as was Isaac, still persecuted by the Jewish Synagogue, who will be saved by the Law, whereof Ishmael was a type. Thereby he exhorts the faithful to patience and steadfastness.]

30. But what saith the Scripture? [That is, mark well I pray that which the Holy Scripture yet further saith, in this history] cast out the bondmaid and her son: [By this casting out of Hagar and Ishmael out of the house of Abraham, was figured, that also all they that seek to be saved by the Covenant of the Law, shall be cast out of the house of God, and not obtain the inheritance of eternal life. But that they that are of the faith of Christ, shall abide therein, and be saved alone.] For the son of the bond-maid shall in no wise inherit, with the son of the free-(woman.)

31. So then Brethren, we [Namely, who seek salvation in Christ, and not in the Law] are not children of the bond-maid, [namely, of Agar, i.e. of the Covenant of the Law, whereof Agar was a type: who shall not inherit but be cast out] but of the free. [Namely, of Sara, i.e. of the gracious covenant of the Gospel, whereof Sara was a type, who shall obtain the inheritance.]