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As in most cases of various readings, it is rather a matter of emphasis than of any
change in doctrine.
"To the liberty stand." The words tek eleutheria are `a dative of reference'. Ellicott
looks back for the reference, and says that it refers to the exact sphere in which, and to
which the action is limited. It appears however upon closer consideration that the
Apostle is not referring so much to the sphere in which our freedom is found, but rather
to the object to which we are to stand. Following immediately upon the conclusion of the
allegory "We are not children of the bondwoman, but of the free" comes the exhortation
"To the freedom stand".
The A.V. reads "Christ hath made us free", but the verb must be taken historically and
translated "Christ set you free". The use of eleutheroo `to make free' in Galatians, looks
back to the doctrine to be revealed in John 8: 32 and its reference to Abraham's seed,
and looks forward to the fuller presentation of the theme in the epistle to the Romans.
This most important doctrinal word occurs just seven times in the N.T. It would be a
useful thing to have the complete set of references before us.
"And ye shall know the truth, and the truth shall make you free" (John 8: 32).
"If the Son therefore shall make you free, ye shall be free indeed" (John 8: 36).
"Being then made free from sin, ye became the servants of righteousness" (Rom. 6: 18).
"But now being made free from sin, and become servants to God, ye have your fruit
unto holiness, and the end everlasting life" (Rom. 6: 22).
"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin
and death" (Rom. 8: 2).
"Because the creature itself also shall be delivered from the bondage of corruption into
the glorious liberty of the children of God" (Rom. 8: 21).
"To the liberty wherewith Christ set us free, stand fast" (Gal. 5: 1).
The freedom of John 8: is the freedom that comes from knowing the Truth, a
freedom that comes from Christ as "The Son". The implications of course were that
many of His hearers were not free, and this was resented by them.
"They answered Him, we be Abraham's seed, were never in bondage to any man."
Christ does not allegorize the record of Hagar and Sarah as Paul does; He
differentiates between the true seed of Abraham by another test. "Whosoever committeth
sin is the servant of sin", and instead of saying that "Abraham had two sons", the Saviour
pursues another thought and speaks of `two fathers'!
"Abraham is our father . . . . . If ye were children of Abraham, ye would do the works
of Abraham . . . . . ye are of your father the devil" (John 8: 39-44).
In Gal. 4: 21 - 5: 1 Paul keeps the issue to one feature "You are either bond or free",
but in Romans he can introduce a second form of service, showing that those who are
really `free' nevertheless become `servants to righteousness' and `servants to God'.
Again in John it is the `Truth' that makes free. The doctrine of Justification by faith is
not in view. In Galatians freedom from the yoke of the law is in view, but in Romans the
deeper doctrines of freedom from `sin' and freedom from `the bondage of corruption' and