Ver. 21-ch. v. 1.-'Z'he children of the bondwoman and of the f1·ee. Paul now passes from a .12ersonal 9:ppeal to an allegorical arg~me~1t ~rom _the Law. As legalists, they are a8ked 1t they will not hear the Law which m its history really condemns them as children of the bondwoman and not children of the freewoman.. For such an n]Jeo-orical 0 interpretation we are content with Paul's authority, since he was inspired of God in his handling of Scripture as well as in writing additions to it. His rabbinical education would incline him to allegory; but we would not in consequence take any libe1:ties with Scripture on the same track. Still, as we face the history as given in Gen. xxi. with Paul's help in our hands, it gives a very interesting and beautiful application of it. I. LET t;S CONSIDER THE CHILD OF THE BONDWOMAN IN HIS EARLY YEARS; (Ver. 23.) Ishmael, as the child of Abraham, had for thirteen years a1happy and interesting life. He was the issue of a union promoted by Sarah in her own despair. ,Upon him the patriarch looked with all an old map's pride; and, had.not God expressly forbidden.it, Abraham would have looked no furtrier than Ishmael for a son and heir. Hagar naturally played the haughty part before her mistress and despised the beautiful woman. because of her barrenness. But as soon as Isaac came to gladden the aged pair, Hagar and Ishmael fell of necessity into the background. In due time there is the weaning feast. "Hagar and her son heard the merriment," says Robertson, ".and it was gall. to, their wounded spirits ; it looked like intentional:insult; for Ishmael had been the heir pre~ sumptive, bnt now, by the birth of Isaac, had become a mere slave and dependant; and the son of Hagar mocked at the joy in which he could not partake.", Now, Ishmael all these years was the type of the legalist who prides himself on bis observance of the ceremonies. Just as the boy thought that he was son and heir by undisputed right and title, so the legal spirit imagines that in God's house his rights cannot be disregarded., In the pride of self-satisfaction he sees no rival in the house and is disposed to ,brook none. And yet a. touch of fate will make him realize at once his slavery and outcast condition. •• II. Co:KSIDER 1'.'EXT THE SON OF PROMISE. (Ver. 23.) But for the rromise of God, Isaac never would have been born. He belonged consequently to a,different ..order from Ishmael Ishmael was the son of nature ; Isaac was the product of: grace. In this Isaac is the type of the son of the gospel, as Ishmael is the type oUhe,son of the Law. Isaac is born to freedom. to honour, to inheritance ; while Ishmael is i:ast out as the slave who has no recognized rights in the household. So is it with the free-born son of the gospel as contrasted with the legalists of Paul's time. The believer is God's son through the free woman; he has his inalienable tights in God's household ; .he may be persecuted and mocked by the Ish.maels who are but bondslaves; but he ia destined to keep the field of privilege in spite of foes .and triumph over them at last. IIL LEGALISM AND GOSPEL FREEDOM ARE INCOMPATIBLE. (Vera. 24-30.) Ooe house could not hold both Ishmael and Isaac. They could not get on together. No more can tbe le!!al and the gospel spirit. Self-righteousness and faith in Christ are irreconcilable. Hence the war between the legalists and the apostle. It was war to the bitter end. 'l'he principles a.re antagonistic, and the one must triumph over the other. And liberty is sure to triumph over legalism in the end, as Isaac triumphed over Ishmael IV. THE CONSEQUENT DUTY OF MAINTAINING OUR CHRISTIAN LIBERTY. (Ch. V, 1.) Paul calls upon the Galatians not to go back to bondage, but to maintain the freedom which Christ has given them. If he has fulfilled the ceremonies, why should they go back to the bondage of observances? If they are born as children of promise, why go back to the birth of bondslav.es? It is like emancipated slaves insisting on surrender- ing their freedom. What the liberty bestowed by Christ is in its length and breadth may be realized from the close and climax of one of Liddon's masterly sermons. "It is freedom from a sense of sin, when all is known to have been pardoned through the atoning blood; freedom from a slavish fear of our Father in heaven, when conscience is CH, IV, 1-31.] THE EPISTLE TO THE GALA.'fIANS. 223
offered to hie unerring eye morning and evening by that penitent love which fixes its eye upon the Crucified; freedom from current prejudice and false human opinion, when the soul gazes by intuitive faith upon the actual truth; freedom from the depressing yoke of weakheahh or narrow circumstances, since the soul cannot be crushed which rests consciously upon the everlasting arms; freedom from that haunting fear of death, which holds those who think really upon death at all, 'all their lifetime subject to bondage,' unless they are his true friends.and clients who by the sharpness of his own death 'opened the kingdom of heaven to all believers.' It is freedom in time, but also and beyond freedom in eternity." May we realfae our rights as chilclren of the free! -R.M.E.