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<P>[<A NAME="FN1">1</A>] Not "of men" what calls itself the clergy would freely admit, but not
"by man" they cannot. It strikes at the root of their existence as such.
They boast its descent from man, but (it is remarkable enough) none from
Paul, the true minister of the assembly, and, where most insisted on, from
Peter, the apostle of the circumcision. Peter was not the apostle to the
Gentiles at all, and, as far as we know, never went to them.

<P>[<A NAME="FN2">2</A>] It is practically important to remark that worldliness or any
allowance of what is not of God, by a godly man, gives the weight of his
godliness to the evil he allows.

<P>[<A NAME="FN3">3</A>]Christ had also borne his sins; but this is not the subject here
spoken of; it is the dominion of the law over him while living on earth.

<P>[<A NAME="FN4">4</A>]  We must read, "It is to Abraham that the promise was
made, and to his seed": not, "to Abraham and to his seed." The promises
relating to the temporal blessings of Israel were made to Abraham and to
his seed, with the addition that this seed should be as the stars in
multitude. But here Paul is not speaking of the promises made to the Jews,
but of the blessing granted to the Gentiles. And the promise of blessing
for the Gentiles was made to Abraham alone, without mentioning his seed
(Gen. 12), and, as the apostle says here, it was confirmed to his
seed-without naming Abraham (chap. 22)-in the alone person of Isaac, the
type of the Lord Jesus offered up in sacrifice and raised from the dead, as
Isaac was in a figure. Thus the promise was confirmed, not in Christ, but
to Christ the true seed of Abraham. It is on this fact, that the promises
were confirmed to Christ, that the whole argument of the apostle depends.
The importance of the typical fact, that it is after the figurative
sacrifice and resurrection of Isaac that the promise was confirmed to the
latter, is evident. Doubtless that which realised this figure secured thus
the promise to David; but at the same time the middle wall of partition was
broken down, the blessing can flow to the Gentiles-and, let us add, to the
Jews also-by virtue of theexpiation made by Christ; the believer, made the
righteousness of God in Him, can be sealed with the Holy Ghost who had been
promised. When once the import of Genesis 12 and 22 has been apprehended,
in that which relates to the promises of blessing made to the Gentiles, one
sees most clearly the foundation on which the apostle's argument rests.

<P>[<A NAME="FN5">5</A>]It is not "so that ye cannot," but "in order that ye might not."