Tertullian — Commentary on Scripture

Tell me, ye that desire to be under the law, do ye not hear the law?

"For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized" (that is to say, they presaged something besides the literal history); "for these are the two covenants," or the two exhibitions (of the divine plans), as we have found the word interpreted," the one from the Mount Sinai," in relation to the synagogue of the Jews, according to the law, "which gendereth to bondage"-"the other gendereth" (to liberty, being raised) above all principality, and power, and dominion, and every name that is l named, not only in this world, but in that which is to come, "which is the mother of us all," in which we have the promise of (Christ's) holy church; by reason of which he adds in conclusion: "So then, brethren, we are not children of the bond woman, but of the free." In this passage he has undoubtedly shown that Christianity had a noble birth, being sprung, as the mystery of the allegory indicates, from that son of Abraham who w…

"For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized" (that is to say, they presaged something besides the literal history); "for these are the two covenants," or the two exhibitions (of the divine plans), as we have found the word interpreted," the one from the Mount Sinai," in relation to the synagogue of the Jews, according to the law, "which gendereth to bondage"-"the other gendereth" (to liberty, being raised) above all principality, and power, and dominion, and every name that is l named, not only in this world, but in that which is to come, "which is the mother of us all," in which we have the promise of (Christ's) holy church; by reason of which he adds in conclusion: "So then, brethren, we are not children of the bond woman, but of the free." In this passage he has undoubtedly shown that Christianity had a noble birth, being sprung, as the mystery of the allegory indicates, from that son of Abraham who was born of the free woman; whereas from the son of the bond maid came the legal bondage of Judaism.

Images prophesy: statutes govern. What that digamy of Abraham portends, the same apostle fully teaches, the interpreter of each testament, just as he likewise lays it down that our "seed" is called in Isaac.

Galatians 4:22

For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.

But why enlarge on such a subject? When the very apostle whom our heretics adopt, interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves; and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ; teaching the Galatians, moreover, that the two narratives of the sons of Abraham had an allegorical meaning in their course; and to the Ephesians giving an intimation that, when it was declared in the beginning that a man should leave his father and mother and become one flesh with his wife, he applied this to Christ and the church.

Galatians 4:26 · 3 passages

But Jerusalem which is above is free, which is the mother of us all.

But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," [Revelation 21:2] which the apostle also calls "our mother from above;" [Galatians 4:26] and, while declaring that our πολίτευμα, or citizenship, is in heaven, he predicates of it that it is really a city in heaven. This both Ezekiel had knowledge of [Ezekiel 48:30-35] and the Apostle John beheld. [Revelation 21:10-23] And the word of the new prophecy which is a part of our belief, attests how it foretold that there would be for a sign a picture of this very city exhibited to view previous to its manifestation. This prophecy, indeed, has been very lately fulfilled in an expedition to the East. For it is evident from the testimony of even heathen witnesses, that in Judæa there was suspended in the sky a city early every morning for forty days. As the day advanced, the entire figure of its walls would wane gradually, and sometimes…

But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," [Revelation 21:2] which the apostle also calls "our mother from above;" [Galatians 4:26] and, while declaring that our πολίτευμα, or citizenship, is in heaven, he predicates of it that it is really a city in heaven. This both Ezekiel had knowledge of [Ezekiel 48:30-35] and the Apostle John beheld. [Revelation 21:10-23] And the word of the new prophecy which is a part of our belief, attests how it foretold that there would be for a sign a picture of this very city exhibited to view previous to its manifestation. This prophecy, indeed, has been very lately fulfilled in an expedition to the East. For it is evident from the testimony of even heathen witnesses, that in Judæa there was suspended in the sky a city early every morning for forty days. As the day advanced, the entire figure of its walls would wane gradually, and sometimes it would vanish instantly. We say that this city has been provided by God for receiving the saints on their resurrection, and refreshing them with the abundance of all really spiritual blessings, as a recompense for those which in the world we have either despised or lost; since it is both just and God-worthy that His servants should have their joy in the place where they have also suffered affliction for His name's sake. Of the heavenly kingdom this is the process. After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts there will ensue the destruction of the world and the conflagration of all things at the judgment: we shall then be changed in a moment into the substance of angels, even by the investiture of an incorruptible nature, and so be removed to that kingdom in heaven of which we have now been treating, just as if it had not been predicted by the Creator, and as if it were proving Christ to belong to the other god and as if he were the first and sole revealer of it.

But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," which the apostle also calls "our mother from above; " and, while declaring that our poli/teuma, or citizenship, is in heaven, he predicates of it that it is really a city in heaven.

I find it was in their foresight of all this, that the heavenly intelligences gazed with admiration on "the Jerusalem which is above," and by the mouth of Isaiah said long ago: "Who are these that fly as clouds, and as doves with their young ones, unto me? " Now, as Christ has prepared for us this ascension into heaven, He must be the Christ of whom Amos spoke: "It is He who builds His ascent up to the heavens," even for Himself and His people.

Galatians 4:31

So then, brethren, we are not children of the bondwoman, but of the free.

Nay, rather banish quite away from your "free" head all this slavery of ornamentation.

Galatians 5:1 · 5 passages

Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.

It was not meet that those who had received liberty should be "entangled again with the yoke of bondage" -that is, of the law; now that the Psalm had its prophecy accomplished: "Let us break their bands asunder, and cast away their cords from us, since the rulers have gathered themselves together against the Lord and against His Christ.

For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: "Remember the day of the sabbaths, to sanctify it: every servile work ye shall not do therein, except what pertaineth unto life." Whence we (Christians) understand that we still more ought to observe a sabbath from all "servile work" always, and not only every seventh day, but through all time.

Both dispensations, therefore, emanate from that same God by whom, as we have found, they were both sketched out beforehand. When he speaks of "the liberty wherewith Christ hath made us free," does not the very phrase indicate that He is the Liberator who was once the Master? For Galba himself never liberated slaves which were not his own, even when about to restore free men to their liberty.

Xerophagies, however, (they consider) the novel name of a studied duty, and very much akin to heathenish superstition, like the abstemious rigours which purify an Apis, an Isis, and a Magna Mater, by a restriction laid upon certain kinds of food; whereas faith, free in Christ, owes no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market -(the apostle, I say), that detester of such as, in like manner as they prohibit marrying, so bid us abstain from meats created by God.

"Liberty in Christ" has done no injury to innocence.

Galatians 5:2 · 2 passages

Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

Even if, for certain, the apostle had granted pardon of fornication to that Corinthian, it would be another instance of his once for all contravening his own practice to meet the requirement of the time. He circumcised Timotheus alone, and yet did away with circumcision.

Writing also to the Galatians, he inveighs against such men as observed and defend circumcision and the (Mosaic) law. Thus runs Hebion's heresy.

Galatians 5:5

For we through the Spirit wait for the hope of righteousness by faith.

Concerning this expectation and hope Paul writes to the Galatians: "For we through the Spirit wait for the hope of righteousness by faith." He says "we wait for it," not we are in possession of it.

Galatians 5:6 · 3 passages

For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

If, now, he were for excluding circumcision, as the messenger of a new god, why does he say that "in Christ neither circumcision availeth anything, nor uncircumcision? For it was his duty to prefer the rival principle of that which he was abolishing, if he had a mission from the god who was the enemy of circumcision.

Furthermore, since both circumcision and uncircumcision were attributed to the same Deity, both lost their power in Christ, by reason of the excellency of faith-of that faith concerning which it had been written, "And in His name shall the Gentiles trust? " -of that faith "which," he says "worketh by love." By this saying he also shows that the Creator is the source of that grace.

Since circumcision and uncircumcision belonged to the one God, both therefore were annulled in Christ because of the priority given to faith, this being the faith of which it was written “the Gentiles shall believe in his name.”

Galatians 5:7

Ye did run well; who did hinder you that ye should not obey the truth?

They bear in mind how the churches were rebuked by the apostle: "O foolish Galatians, who hath bewitched you? " and, "Ye did run so well; who hath hindered you? " and how the epistle actually begins: "I marvel that ye are so soon removed from Him, who hath called you as His own in grace, to another gospel.

Galatians 5:10

I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.

"But he that troubleth you shall have to bear judgment." From what God? From (Marcion's) most excellent god? But he does not execute judgment.