Calvin's on Galatians 4:1
COM commentary-section · status:draft · license:PD
1. Now I say . Whoever made the division into chapters has improperly separated this paragraph from the preceding, as it is nothing else than the concluding section, ( ἐπεξεργασία, ) in which Paul explains and illustrates the difference that exists between us and the ancient people. He does so by introducing a third comparison, drawn from the relation which a person under age bears to his tutor. The young man, though he is free, though he is lord of all his father’s family, still resembles a slave; for he is under the government of tutors. (65) But the period of guardianship lasts only “until the time appointed by the father” after which he enjoys his freedom. In this respect the fathers under the Old Testament, being the sons of God, were free; but they were not in possession of freedom, while the law held the place of their tutor, and kept them under its yoke. That slavery of the law lasted as long as it pleased God, who put an end to it at the coming of Christ. Lawyers enumerate various methods by which the tutelage or guardianship is brought to a close; but of all these methods, the only one adapted to this comparison is that which Paul has selected, “the appointment of the father.” Let us now examine the separate clauses. Some apply the comparison in a different manner to the case of any man whatever, whereas Paul is speaking of two nations. What they say, I acknowledge, is true; but it has nothing to do with the present passage. The elect, though they are the children of God from the womb, yet, until by faith they come to the possession of freedom, remain like slaves under the law; but, from the time that they have known Christ, they no longer require this kind of tutelage. Granting all this, I deny that Paul here treats of individuals, or draws a distinction between the time of unbelief and the calling by faith. The matters in dispute were these. Since the church of God is one, how comes it that our condition is different from that of the Israelites? Since we are free by faith, how comes it that they, who had faith in common with us, were not partakers with us of the same freedom? Since we are all equally the children of God, how comes it that we at this day are exempt from a yoke which they were forced to bear? On these points the controversy turned, and not on the manner in which the law reigns over each of us before we are freed by faith from its slavery. Let this point be first of all settled, that Paul here compares the Israelitish church, which existed under the Old Testament, with the Christian church, that thus we may perceive in what points we agree and in what we differ. This comparison furnishes most abundant and most profitable instruction. First, we learn from it that our hope at the present day, and that of the fathers under the Old Testament, have been directed to the same inheritance; for they were partakers of the same adoption. According to the dreams of some fanatics, and of Servetus among others, the fathers were divinely elected for the sole purpose of prefiguring to us a people of God. Paul, on the other hand, contends that they were elected in order to be together with us the children of God, and particularly attests that to them, not less than to us, belonged the spiritual blessing promised to Abraham. Secondly, we learn that, notwithstanding their outward slavery, their consciences were still free. The obligation to keep the law did not hinder Moses and Daniel, all the pious kings, priests, and prophets, and the whole company of believers, from being free in spirit. They bore the yoke of the law upon their shoulders, but with a free spirit they worshipped God. More particularly, having been instructed concerning the free pardon of sin, their consciences were delivered from the tyranny of sin and death. Hence we ought to conclude that they held the same doctrine, were joined with us in the true unity of faith, placed reliance on the one Mediator, called on God as their Father, and were led by the same Spirit. All this leads to the conclusion, that the difference between us and the ancient fathers lies in accidents, not in substance. In all the leading characters of the Testament or Covenant we agree: the ceremonies and form of government, in which we differ, are mere additions. Besides, that period was the infancy of the church; but now that Christ is come, the church has arrived at the estate of manhood. The meaning of Paul’s words is clear, but has he not some appearance of contradicting himself? In the Epistle to the Ephesians he exhorts us to make daily progress “till we come to a perfect man, to the measure of the stature of the fullness of Christ.” ( Ephesians 4:13 .) In the first Epistle to the Corinthians he says, ( 1 Corinthians 3:2 ,) “I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able;” and shortly after this he compares the Galatians to children. ( Galatians 4:19 ) In those passages, I reply, the apostle speaks of particular men, and of their faith as individuals; but here he speaks generally of two bodies without regard to persons. This reply will assist us in resolving a much greater difficulty. When we look at the matchless faith of Abraham, and the vast intelligence of the holy prophets, with what effrontery shall we dare to talk of such men as our inferiors? Were not they rather the heroes, and we the children? To say nothing of ourselves, who among the Galatians would have been found equal to any of those men? But here, as I have already said, the apostle describes not particular persons, but the universal condition of both nations. Some men were endowed with extraordinary gifts; but they were few, and the whole body did not share with them. Besides, though they had been numerous, we must inquire not what they inwardly were, but what was that kind or government under which God had placed them; and that was manifestly a school , παιδαγωγία, a system of instruction for children.
Pericope (part_of)
- part_of
pericope/per-gal-4-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological