Gal. iv. 22 — 24. It is written, that Abraham had two sons, the one by a bond-maid, the other by a free-woman. But he who ivas of the bond-woman was born after the flesh ; but he of the free-woman was by promise. Which things are an allegory.
THERE are many things in the Old Testament which we should have passed over as unworthy of any particular notice, if their use and importance had not been pointed out to us in the New Testa- ment. Such is the occurrence which is here referred to ; and which the Apostle found to be of singular use to illustrate the nature of the Gospel covenant. He was endeavouring to counteract the influence of those Judaizing teachers, who had perverted the
faith of the Galatians : with this view he expostulates with those who had turned aside to a compliance with the ceremonial law ; and shews them, by an allegorical explanation of the history before us, that the law itself might have taught them a very different conduct.
To understand the allegory in all its parts, we must attend carefully to the main scope of it, which is, to shew, that, as both Sarah and Hagar brought forth children to Abraham, yet those children dif- fered widely from each other; so the old and new covenants bring forth, as it were, children to God ; but there will be found, between their respective off- spring, such a difference as may well deter men from returning to the covenant of works, and make them resolutely adhere to the covenant of grace.
We may observe then a corresponding difference between the two women and their offspring, and the two covenants and their offspring,
I. In their nature —
[Ishmael, the son of the bond-woman, was born according to the common course of nature : but Isaac, the son of the free-woman, was born in a preternatural way, through the more immediate agency of God himself.
Thus they, who are under the law, have nothing but what they derive in a natural way from their parents. They may possess strong intellects, and discover many amiable qualities ; but whatsoever they have, it is all carnal; no part of it is spiritual ; their reason is carnal reason ; their affections are carnal affections. But they, who are under the covenant of grace, are " born of God ;" their faculties are all renewed ; their views and desires are spiritual ; they have " put off the old man, and put on the new ;" yea, they are partakers, as far as flesh and blood can be, of a divine nature a. Hence they are called " new creatures ;" and are as much distinguished from the mere natural man, as light is from darkness, or Christ from Belial b.
This is the first point of distinction which the Apostle him- self notices ; and it is confirmed by the declaration of our Lord, that whatsoever is born of the flesh is carnal ; whereas, that which is born of the Spirit (as all who embrace the new covenant, are) is spiritual0.]
a 2 Pet. 1. 4. b 2 Cor. vi. 14, 15. c ver. 23. with John hi. 0".