But why introduce the element of bondage into his house? Why did not Abram's mind shrink from the thought of "the bondwoman and her son" as much as it had shrunk from the thought of "the steward of his house?" Might not the question, "Lord, what wilt thou give me," be asked in connection with one as well as the other? Surely it was as much opposed to the divine economy to grant the inheritance to the seed of "_a bondwoman_," as to a "_servant_." In either case it would be an allowance of the claims of nature, which cannot be. The principles involved in this act of Abram's are fully laid open to us in the inspired commentary given in the Epistle to the Galatians. There we read, "Abram had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bondwoman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar. For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all." (chap. iv. 22-26.) The churches of Galatia had been led away from the simplicity and liberty of Christ and had returned to "_the flesh_." They were beginning to substitute religious ceremonies for the energies of the Spirit of Christ. Hence it is that the Apostle, in the course of his reasoning with them on their unhappy movement, refers to the matter recorded in our chapters, and the way in which he expounds it to them renders it unnecessary to dwell longer upon it. This step of Abram's only "gendered to bondage;" it introduced an unhealthy and an unhappy element into his house which, as we shall see when we proceed further with our subject, he had to expel ere he could reach the highest point of elevation in his course. In chapter xvii. we have God's remedy presented to us, and most consolatory it is to observe how the Blessed One at once comes in in order to lead back His servant to the _simple_ yet _difficult_ position of faith in Himself--simple, because therein we have but _one object_ with which to be occupied--difficult, because therein we have to contend against the workings of "an evil heart of unbelief," leading us to "depart from the living God." "And when Abram was ninety years old and nine, the Lord appeared to Abram and said unto him, I AM THE ALMIGHTY GOD; _walk before_ ME, _and be thou perfect_." Here was at once the effectual cure for all impatient anxiety. "_I am Almighty_"--I can quicken the dead--I can call those things that be not as though they were--I can, if needs be, raise up of stones, children unto you--no flesh shall glory in My presence. "I am Almighty, walk before Me and be thou perfect."