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THE EPISTLE OF PAUL THE APOSTLE TO THE GALATIANS - Chapter 4 - Verse 31

Verse 31. So then, brethren. It follows from all this. Not from the allegory regarded as an argument—for Paul does not use it thus—but from the considerations suggested on the whole subject. Since the Christian religion is so superior to the Jewish; since we are by it freed from degrading servitude, and are not in bondage to rites and ceremonies; since it was designed to make us truly free, and since by that religion we are admitted to the privileges of sons, and are no longer under laws, and tutors, and governors, as if we were minors; from all this it follows, that we should feel and act, not as if we were children of a bond-woman, and born in slavery, but as if we were children of a free-woman, and born to liberty. It is the birthright of Christians to think, and feel, and act like freemen; and they should not allow themselves to become the slaves of customs, and rites, and ceremonies, but should feel that they are the adopted children of God.

Thus closes this celebrated allegory—an allegory that has greatly perplexed most expositors, and most readers of the Bible. In view of it, and of the exposition-above, there are a few remarks which which may not inappropriately be made.

(1.) It is by no means affirmed that the history of Hagar and Sarah in Genesis had any original reference to the gospel. The account there is a plain historical narrative, not designed to have any such reference.

(2.) The narrative contains important principles, that may be used as illustrating truth, and is so used by the apostle Paul. There are parallel points between the history and the truths of religion, where the one may be illustrated by the other.

(3.) The apostle does not use it at all in the way of argument, or as if that proved that the Galatians were not to submit to the Jewish rites and customs. It is an illustration of the comparative nature of servitude and freedom, and would, therefore, illustrate the difference between a servile compliance with Jewish rites, and the freedom of the gospel.

(4.) This use of an historical fact by the apostle does not make it proper for us to turn the Old Testament into allegory, or even to make a very free use of this mode of illustrating truth. That an allegory may be used sometimes with advantage no one can doubt, while the "Pilgrim's Progress" shall exist. Nor can any one doubt that Paul has here derived, in this manner, an important and striking illustration of truth from the Old Testament. But no one acquainted with the history of interpretation can doubt that vast injury has been done by a fanciful mode of explaining the Old Testament; by making every fact in its history an allegory; and every pin and pillar of the tabernacle and the temple a type. Nothing is better fitted to bring the whole science of interpretation into contempt, nothing more dishonours the Bible, than to make it a book of enigmas, and religion to consist in puerile conceits. The Bible is a book of sense; and all the doctrines essential to salvation are plainly revealed. It should be interpreted, not by mere conceit and by fancy, but by the sober laws according to which are interpreted other books. It should be explained, not under the influence of a vivid imagination, but under the influence of a heart imbued with a love of truth, and by an understanding disciplined to investigate the meaning of words and phrases, and capable of rendering a reason for the interpretation which is proposed. Men may abundantly use the facts in the Old Testament to illustrate human nature, as Paul did; but far distant be the day when the principles of Origen and of Cocceius shall again prevail, and when it shall be assumed that "the Bible means everything that it can be made to mean."

*See Appendix, pp. 1731 if., Note 57

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