more evident.^253 The same comparison is used by the author of the Epistle to the Hebrews, where
he says, that we have not come to Mount Sinai, where all thing were so terrible, that the people,
being alarmed as it were by an immediate apprehension of death, implored that the word should
be no more spoken to them, and Moses himself confessed that he was terrified;
“but to Sion, the mount of the Lord, and to his city, the heavenly Jerusalem, where Jesus is, the
Mediator of the New Testament,” etc. (Hebrews 12:22,24.)
By the adverb again, we learn, that the law is here compared with the gospel: for the Son of
God by his coming has brought to us this invaluable benefit, — that we are no longer bound by the
servile condition of the law. You are not however to infer from this, either that no one before the
coming of Christ was endued with the spirit of adoption, or that all who received the law were
servants and not sons: for he compares the ministration of the law with the dispensation of the
gospel rather than persons with persons. I indeed allow that the faithful are here reminded how
much more bountifully God now deals with them than he did formerly with the fathers under the
Old Testament; he yet regards the outward dispensation, in respect of which only we excel them:
for though the faith of Abraham, of Moses, and of David, was superior to ours, yet as God kept
them apparently under a schoolmaster, they had not advanced into that liberty which has been
revealed to us.
But it must at the same time be noticed, that it was designedly, on account of false apostles,
that a contrast was made between the literal disciples of the law, and the faithful whom Christ, the
heavenly Teacher, not only addresses by words, but also teaches inwardly and effectually by his
Spirit.
And though the covenant of grace is included under the law, it is yet far different from it; for
in setting up the gospel in opposition to it, he regards nothing but what was peculiar to the law
itself, as it commands and forbids, and restrains transgressors by the denunciation of death: and
thus he gives the law its own character, in which it differs from the gospel; or this statement may
be preferred by some, — “He sets forth the law only, as that by which God covenants with us on
the ground of works.” So then persons only must be regarded as to the Jewish people; for when the
law was published, and also after it was published, the godly were illuminated by the same Spirit
of faith; and thus the hope of eternal life, of which the Spirit is the earnest and seal, was sealed on
their hearts. The only difference is, that the Spirit is more largely and abundantly poured forth in
the kingdom of Christ. But if you regard only the dispensation of the law, it will then appear, that
salvation was first clearly revealed at that time, when Christ was manifested in the flesh. All things
under the Old Testament were involved in great obscurity, when compared with the clear light of
the gospel.
And then, if the law be viewed in itself, it can do nothing but restrain those, devoted to its
miserable bondage, by the horror of death; for it promises no good except under condition, and
(^253) By the Spirit, μ , (without the article,) some, as Augustine, Beza, and others, understand the Holy Spirit, and so Calvin,
for the most part, seems to do. Then “the Spirit of bondage” means the Spirit the effect of whose administration was bondage;
and “the Spirit of adoption” must signify the Spirit, the bestower of adoption. But we may take spirit here, in both instances, as
it is often taken, in the sense of disposition or feeling; according to the expression, “the spirit of meekness” — μ , 1
Corinthians 4:21, and “the spirit of fear” — μ 2 Timothy 1:7. The word for adoption, , may be rendered sonship,
or affiliation, or filiation, as Luther sometimes renders it: and as the Spirit of meekness means a meek spirit, so we may translate
the two clauses here, “a servile spirit” and “a filial spirit.” At the same time it may be better to take the “spirit” throughout as
the divine Spirit, as in several instances it must evidently be so taken. — Ed.