Gal 4:22 For it is written that Abraham had two sons, one by the bondwoman and one by the free woman.
Gal 4:23 But he who was by the bondwoman was born according to the flesh, but he who was by the free woman was through the promise.
Here he subjoins an authority in which he touches upon three things literally: first, the generation of the two sons; second, their differing condition (One by the bondwoman); third, their diverse ordination (But he who was by the bondwoman). He says therefore: It is written, as if to say: "I ask this because if you had read well, you would not have recourse to her [the law]. For it is written (Genesis 16:15 & 21:2) that Abraham had two sons, namely Ishmael and Isaac. One by the bondwoman, namely Ishmael by Hagar (Genesis 16); and one by the free woman, namely Isaac by Sarah (Genesis 21). But he who was by the bondwoman [supply: was born], namely Ishmael, was born according to the flesh, that is, according to the law of carnal propagation, without any promise made concerning him and without any miracle, just as his father [could do naturally]. For Hagar, a young woman, could naturally conceive by Abraham, an old man. But he who was by the free woman [supply: was born], namely Isaac, through the promise made by God, that is, by divine promise and divine miracle, as is clear in Genesis 18. And it is called a re-promise [repromissionem] because, on account of Sarah's laughter, the promise was repeated, as is clear in the same place.
Here is sought concerning that passage: For it is written that Abraham...
Objection: Thus nowhere is this form of words found written.
Response:
Although this form of words is not found, nevertheless it is elicited
from those things which are written (Genesis 16:15 & 21:2).
Item: Abraham had two sons...
Objection: Not only two, indeed he had more, as is clear in Genesis 25:1.
Response: Although he had more, nevertheless these two pertain to the mystery concerning which he intends to speak.
Item concerning that: One by the bondwoman and one by the free...
Objection: To have two [wives] is against natural law, therefore Abraham sinned in this.
Response: Although it is against natural law, nevertheless he did not sin in this because he did it by God's dispensation.
Gal 4:24 These things are said through allegory.
With the authority posited, here he sets forth its allegorical exposition. And first, he fits the allegorical exposition of the two sons or the state of the two Testaments regarding their nature; second, regarding their origin or condition (One indeed on a mountain); third, regarding their manner of life (But how then he who according to the flesh); fourth, regarding their separation or inheritance (But what does Scripture say?). He says therefore: These things, as if to say: "Thus Abraham had two sons, all of which things are said through allegory," that is, through a sense other than what the words seem to sound. For allegory is when one thing is understood from another.
It is to be noted that there is a fourfold sense of Sacred Scripture:
Historical, when a deed is narrated. Isidore: History is the narration of a thing done. Through it past deeds are recognized.
Tropological, when from those things which are done, some things to be done are shown. Hence Tropology is when through that which was done we understand what is to be done or avoided by us.
Allegorical, when through that which was done something future is understood. Hence Hugh [of St. Victor]: Allegory is when through a deed something else is signified.
Anagogical, according to Augustine, is that by which treatment is made concerning higher and eternal things. Concerning these four Augustine says: In the Scriptures one ought to observe those things which are there intimated as eternal, which are narrated as done, which are announced as future, which are commanded or advised as to be done.
Historically therefore, Jerusalem is an earthly city.
Tropologically, a holy soul.
Allegorically, the militant Church.
Anagogically, the eternal homeland.
Gal 4:24 cont. For these are the two Testaments.
Here he explains the allegory, saying: For these, namely the free woman and the bondwoman, that is, the things signified by these, are the two Testaments, Old and New. For Abraham, who is interpreted "father of many nations" (Abra enim "father", ham "of many nations"; but the 'r' is inserted for the sake of euphony), signifies God, who from two laws or Testaments as from two wives generated two peoples, namely the Jewish and the Gentile, as from two sons. And this is what he says: For these are the two Testaments. These two Testaments were also signified in the very giving of the law, which was given in two ways: first (Exodus 20), second (Exodus 34). Likewise first scattered in three books, afterwards in summary recapitulating, namely in Deuteronomy, which is interpreted "second law," whence it signifies the new law both in thing and in name.
Gal 4:24 cont. One indeed on Mount Sinai, generating unto bondage, which is Hagar.*
Gal 4:25 For Sinai is a mountain in Arabia, which is joined to her who now is Jerusalem and serves with her sons.
Here he fits the allegorical exposition regarding the condition or origin of the two sons and the two Testaments and the two peoples. And first he shows what is signified by the bondwoman and her son; second, what by the free woman and her son (But that which is above); third, to whom belong the worshippers of the Christian faith (But we, brethren, according to Isaac). In the first part, four things are implied: first, the place of the giving of the law; second, the burden of the law given (Unto bondage); third, the figure of the law (Which is Hagar); fourth, that upon which the allegory is founded (For Sinai). He says therefore: One indeed, as if: "By these things two Testaments are signified. One indeed, namely the Old, given on Mount Sinai (Exodus 19 & 20; Deuteronomy 33): The Lord came from Sinai... generating unto bondage, namely the Jewish people serving through fear of punishment. And also because it placed them occasionally under the bondage of sin. And well was it given on Mount Sinai. For Sinai is interpreted as "commandment," similar to signify that they ought not to be proud against other nations regarding the commandment, or against the commandment according to the Gloss. And that they ought to serve the law through fear of punishment, which is a humble and servile work. Which is, that is, of which the figure is Hagar, that is, this is signified by Hagar. Whence there is a relation to the sign, not to the thing signified. For Sinai is a mountain in Arabia literally, as Haymo says. Sinai is a mountain of Lesser Arabia which in its magnitude touches diverse provinces and in its extremity is neighbor to the land of promise. Upon this the allegorical sense is founded thus: Just as the Old Testament generates unto bondage, for Sinai, that is the Old Testament given on Mount Sinai, is in Arabia, that is in humility and affliction, because it humbled and afflicted men under carnal observances. For Arabia is interpreted as humility or affliction. Which mountain, that is which Testament given on a mountain, is joined to, that is in all things similar to, her who now is Jerusalem, that is the Synagogue or the Jewish people, who now is, that is who follows and loves present things. Because just as the Old Testament threatened punishments and promised temporal things, so that people served and serves through fear of punishment and love of temporal things, and serves with her sons. The whole Synagogue is called the mother. But individual sons, or with her sons, that is proselytes, who serve the law through fear according to the Gloss.
Item concerning that: Generating unto bondage...
Item concerning that: Which is Hagar...
Gloss: Hagar is interpreted "alienation," because that Testament alienated from the eternal inheritance.
Objection: Therefore it was evil, as the Manichaeans say.
Response:
It did not alienate causally but occasionally, by showing fault and not
conferring grace. Moreover this alienation arose not from the vice of
the law but of the Jews.
Item concerning that: Which is joined to her who now is Jerusalem...
Objection: Mount Sinai is very distant from Jerusalem.
Response:
According to the letter it is said to be joined to her because it is
conterminous according to some part of itself to the land of promise in
which Jerusalem is. Or according to the Gloss, it speaks of spiritual
conjunction according to similarity, not of local [conjunction].
Gal 4:26 But that which is above is Jerusalem, which is free, which is our mother.
Here he touches upon what is signified by the free woman and her son. Where first he proposes the truth; second he proves the proposition (For it is written). Moreover, he proposes four things concerning the Catholic Church: knowledge of Jerusalem (That which is above), affection (Jerusalem), liberty (is free), fecundity (Which is our mother). He says therefore: But that, as if: "This indeed is the Synagogue which is signified by Hagar, thus it serves sin and out of fear. But that Jerusalem, that is the Church gathered from the Gentiles which is signified by Sarah, which is above, because now it rejoices with the Lord in hope; is free, because it serves out of love, not out of fear (2 Corinthians 3:17): Where the Spirit of the Lord is, there is liberty. Which is our mother, namely of all believers. This is rightly signified by Sarah. For Sarah is interpreted as "coal." In coal indeed there is heat and splendor. Rightly therefore is it signified by Sarah on account of the fervor of charity and the splendor of honesty. Or this can be expounded concerning the Church Triumphant. But that Jerusalem, namely the supernal city, which is above, not now in hope but in reality, is free from all sin and misery, which is our mother, because the Saints who are in it have begotten us by example and word.
Item concerning that: Which is our mother...
Gloss: Of believers, because individuals instructed by her example and word serve out of charity.
Objection: Not all Christians are in charity.
Response:
It speaks of truly believers, namely with formed faith, not formless,
as of those who are of the Church in number and merit, not in number
only.
Gal 4:27 For it is written: Rejoice, barren one who does not bear; break forth and cry, you who do not travail; because many are the sons of the desolate one, more than of her who has a husband.
Here he proves the liberty and fecundity of the Church through an authority. In which first he exhorts the Church to joyfulness; second he hints at its liberty (Break forth and cry); third he subjoins its fecundity (Because many are the sons). In the first he hints at joy of heart, in the second of mouth, in the third of work. He says therefore: It is written, as if: "Truly the Church is free and a mother. For it is written (Isaiah 54:1 according to the Seventy): Rejoice in heart, barren one, the Church of the Gentiles, who before the coming of Christ were made barren, who does not bear in act, because then she generated no son to God. Break forth, that is show the joy of mind outwardly, and cry, that is preach your joy freely to others, who do not travail, that is you do not strive to generate others to Christ. Because many are the sons, that is more numerous, of the desolate one, namely of gentility deserted by her husband Christ. Gloss: Indeed from birth, not from delight of the spouse, because There is no man in her house (Proverbs 7:19). More than of her who has a husband, that is the Synagogue, which has the law for generating. For the law is called a husband because just as a husband is the ruler of the house, so through the law the Synagogue was ruled, and sons were generated and nourished. (1 Kings 2:5): The barren has borne many, and she who had many children is weakened.
It is to be noted here concerning that passage But that which is above is Jerusalem, etc., that the Church Militant is said to be "above" in four ways:
By contemplation (Colossians 3:1): Seek the things that are above.
By conversation (Philippians 3:20): Our conversation is in heaven.
By desire and devotion. Whence it is sung: Lift up your hearts to the Lord. (Philippians 1:23): Having a desire to be dissolved and to be with Christ.
By ordination or similarity (Exodus 25:40): See and make according to the pattern that was shown to you on the mountain.
Here is sought concerning the state of the perfect regarding separation. One ought to tend upwards to that homeland for seven things which are there specially and eminently:
Fertility without want. Whose sign is that every good flows from there (James 1:17): Every best gift and every perfect gift is from above, descending from the Father of lights. Whence also superior things flow into inferior things.
Health without infirmity. Whose sign is that the infirm woman was bowed together and could not look up (Luke 13:11). Whence also superior places are purer and more healthful.
Liberty without servitude. Whose sign is that he who comes from above is above all (John 3:31). And here it is said: That which is above is Jerusalem. Whence also superior men are free, inferior men servants.
Society without displeasure. Whose sign is because the Prince of Peace Christ remains there (Colossians 3:1): If you have risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God. Mind the things that are above. Whence also the society of superiors is wont to be desired.
Security without resistance. Whose sign is that no evil shall touch it there (Psalm 49:4): He called heaven from above, and the earth, to discern his people, that is to discern the good from the bad. Whence also places and fortifications, the higher they are, the safer they are.
Clarity without obscurity. The sign is the vision of him whom Ezekiel saw (Ezekiel 8:2): From his loins and upward, the appearance of splendor. Whence also superior places are clearer.
Eternity without failure (Deuteronomy 33:27): His dwelling is above, he shall abide between the everlasting arms. Superior things are less subject to contrariety, and therefore more durable. To this happiness above one arrives through humility below (2 Kings 19:30): It shall take root downward, and bear fruit upward.
Item concerning that: Who does not bear...
Objection: Gentility bore blessed Job and some others.
Response: Although some, nevertheless few in respect to the multitude.
Gal 4:28 But we, brethren, according to Isaac, are sons of the promise.
Here he subjoins to whom belong the worshippers of the Christian faith, namely to Isaac. He says therefore: But we, as if: "Thus there are two sons of Abraham, namely Ishmael and Isaac. But we, O brethren, according to Isaac, that is to the likeness of Isaac, are sons of the promise, that is born according to the spirit and grace, just as Isaac. Concerning which nativity (John 3:3): Unless a man be born again, he cannot see the kingdom of God. Therefore fraternity regards the neighbor, filiation God, promise the kingdom, Isaac the sign. And all these things are had through the faith of Christ.
Gal 4:29 But as then he who was born according to the flesh persecuted him who was according to the spirit, so also now.
Here he touches upon the state of the two sons regarding their manner of life. Where first he implies the origin because born according to the flesh; second he indicates the persecution because he persecuted; third he adapts it to the proposition because so also now. He says therefore: But how then he who was born according to the flesh, namely Ishmael, who was born by the virtue of nature through carnal propagation, persecuted him, namely Isaac, who was born according to the spirit, [supply: because he was born according to the spirit from a barren and old woman]. Moreover he persecuted him according to the Hebrews because he compelled him to adore clay images. So also now, those namely who live according to the flesh, as Jews and heretics, persecute those who are according to the spirit, namely Christians and all good men. For all who will live godly in Christ shall suffer persecution for Christ's sake (2 Timothy 3:12).
Item concerning that: He who was according to the flesh persecuted...
Objection: Indeed he played (Genesis 21:9).
Response:
According to the Gloss, that play was a mockery; or that play according
to the Hebrews was because he made clay images and compelled the little
Isaac to adore them, and thus led him to idolatry.
Gal 4:30 But what does Scripture say? Cast out the bondwoman and her son. For the son of the bondwoman shall not be heir with the son of the free woman.
Here he touches upon their state regarding separation or inheritance. Where he touches upon separation in three things: first in the habitation of the bondwoman and her son, whence he says Cast out; second in condition, whence he subjoins the bondwoman and her son; third in possession, whence he adds For he shall not be heir. He says therefore: But what, as if: "We suffer from those [carnal men], but there is no need to care. For what does Scripture say having said, namely to Sarah by Abraham (Genesis 21:10): Cast out the bondwoman, that is the Synagogue, and her son, that is anyone from the Synagogue. For literally when Sarah saw Ishmael playing with her son Isaac and that play did not please her, she said to Abraham: Cast out the bondwoman, etc. Admonished by the Lord he acquiesced and cast out Hagar and Ishmael, as is had in Genesis 21:12. Thus the Synagogue and Jews and heretics have been cast out of the Church (Revelation 22:15): Outside are dogs and sorcerers. For the son of the bondwoman shall not be heir, that is the Jew, son of the Synagogue, with the son of the free woman, that is with the Christian, son of the Church, just as neither the bad with the good. For what concord has Christ with Belial? (2 Corinthians 6:15). (Judges 11:2): You cannot be heir in our father's house, because you are born of an adulterous mother. In noble things, that is in good temporal things, the bad are mixed with the good, indeed sometimes the bad have more of temporal things, but in the inheritance only the good participate. Whence Abraham reserved the inheritance for the sons of the concubines (Genesis 25:6-7).
Item concerning that: Cast out the bondwoman...
Objection: She was a wife, therefore she ought not to have been cast out, since marriage is a bond retaining an individual custom of life.
Response: He did not do this by his own authority, [but] by the divine [authority] intimated through an Angel (Genesis 21:12).
Gal 4:31 Therefore, brethren, we are not the sons of the bondwoman, but of the free woman.
Here from the aforesaid adaptation he infers, saying: Therefore, brethren, as if: "We suffer from the Jews and from other evils just as Isaac from Ishmael. Therefore, O sons of the Church, we are not sons of the bondwoman, that is of the Synagogue, that we might serve the law, but of the free, that is of the Church Militant or even Triumphant. For tribulation shows us to be sons of the free (Hebrews 12:8): But if you are without chastisement... then are you bastards and not sons. We are indeed sons of the free, and with this liberty with which Christ has liberated us, namely from the servitude of the law and sin and the devil, and from the punishment also of sin (John 8:36): If the Son therefore shall make you free, you shall be free indeed. Happy condition, because liberty; because sons of the free; because pure liberty; because not sons of the bondwoman; because truly liberty; because Christ has liberated us.
Spiritually: Cast out the bondwoman, that is carnal voluptuousness, and the son, that is the work of sin. For sin does four evils: First, it vilifies on account of the stain, therefore he says the bondwoman. Second, it separates on account of the offense, therefore he says cast out. Third, it multiplies on account of the defect of grace, therefore he says son. Fourth, it damages on account of the liability of punishment, therefore he says for he shall not be heir.
CONTINUE.
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