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Text -- Galatians 4:20-31 (NET)

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Context
4:20 I wish I could be with you now and change my tone of voice, because I am perplexed about you.
An Appeal from Allegory
4:21 Tell me, you who want to be under the law, do you not understand the law? 4:22 For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. 4:23 But one, the son by the slave woman, was born by natural descent, while the other, the son by the free woman, was born through the promise. 4:24 These things may be treated as an allegory, for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar. 4:25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 4:26 But the Jerusalem above is free, and she is our mother. 4:27 For it is written: “Rejoice, O barren woman who does not bear children; break forth and shout, you who have no birth pains, because the children of the desolate woman are more numerous than those of the woman who has a husband.” 4:28 But you, brothers and sisters, are children of the promise like Isaac. 4:29 But just as at that time the one born by natural descent persecuted the one born according to the Spirit, so it is now. 4:30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” of the free woman. 4:31 Therefore, brothers and sisters, we are not children of the slave woman but of the free woman.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Abraham a son of Terah; the father of Isaac; ancestor of the Jewish nation.,the son of Terah of Shem
 · Arabia the entire region of the Arabian Peninsula, the Sinai Peninsula, the land of Edom, and all the land between the Jordan Valley and the Euphrates River (ZD).,a region of desert plains
 · Hagar wife of Abraham used figuratively of her son Ishmael and his descendants,Sarah's Egyptian maid
 · Isaac the only son of Abraham and Sarah; father of Jacob and Esau
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Sinai a mountain located either between the gulfs of Suez and Akaba or in Arabia, east of Akaba,a mountain; the place where the law was given to Moses


Dictionary Themes and Topics: Sarah | SARAH; SARAI | PAULINE THEOLOGY | Minister | Justification | Judaism | ISHMAEL (1) | INSPIRATION, 1-7 | Heaven | HANDMAID | HAGAR | GALATIANS, EPISTLE TO THE | FREEWOMAN | DESOLATE | CRY, CRYING | CITIZENSHIP | BREAK | BONDMAID | BONDAGE | BARREN; BARRENNESS | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Combined Bible , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Gal 4:20 - -- I could with ( ēthelon ). Imperfect active, I was wishing like Agrippa’ s use of eboulomēn in Act 25:22, "I was just wishing. I was longin...

I could with ( ēthelon ).

Imperfect active, I was wishing like Agrippa’ s use of eboulomēn in Act 25:22, "I was just wishing. I was longing to be present with you just now (arti )."

Robertson: Gal 4:20 - -- To change my voice ( allaxai tēn phōnēn mou ). Paul could put his heart into his voice. The pen stands between them. He knew the power of his v...

To change my voice ( allaxai tēn phōnēn mou ).

Paul could put his heart into his voice. The pen stands between them. He knew the power of his voice on their hearts. He had tried it before.

Robertson: Gal 4:20 - -- I am perplexed ( aporoumai ). I am at a loss and know not what to do. Aporeō is from a privative and poros , way. I am lost at this distance fr...

I am perplexed ( aporoumai ).

I am at a loss and know not what to do. Aporeō is from a privative and poros , way. I am lost at this distance from you.

Robertson: Gal 4:20 - -- About you ( en humin ). In your cases. For this use of en see 2Co 7:16Gal 1:24.

About you ( en humin ).

In your cases. For this use of en see 2Co 7:16Gal 1:24.

Robertson: Gal 4:21 - -- That desire to be under the law ( hoi hupo nomon thelontes einai ). "Under law"(no article), as in Gal 3:23; Gal 4:4, legalistic system. Paul views t...

That desire to be under the law ( hoi hupo nomon thelontes einai ).

"Under law"(no article), as in Gal 3:23; Gal 4:4, legalistic system. Paul views them as on the point of surrender to legalism, as "wanting"(thelontes ) to do it (Gal 1:6; Gal 3:3; Gal 4:11, Gal 4:17). Paul makes direct reference to these so disposed to "hear the law."He makes a surprising turn, but a legitimate one for the legalists by an allegorical use of Scripture.

Robertson: Gal 4:22 - -- By the handmaid ( ek tēs paidiskēs ). From Gen 16:1. Feminine diminutive of pais , boy or slave. Common word for damsel which came to be used for...

By the handmaid ( ek tēs paidiskēs ).

From Gen 16:1. Feminine diminutive of pais , boy or slave. Common word for damsel which came to be used for female slave or maidservant (Luk 12:45) or doorkeeper like Mat 26:29. So in the papyri.

Robertson: Gal 4:23 - -- Is born ( gegennētai ). Perfect passive indicative of gennaō , stand on record so.

Is born ( gegennētai ).

Perfect passive indicative of gennaō , stand on record so.

Robertson: Gal 4:23 - -- Through promise ( di' epaggelias ). In addition to being "after the flesh"(kata sarka ).

Through promise ( di' epaggelias ).

In addition to being "after the flesh"(kata sarka ).

Robertson: Gal 4:24 - -- Which things contain an allegory ( hatina estin allēgoroumena ). Literally, "Which things are allegorized"(periphrastic present passive indicative ...

Which things contain an allegory ( hatina estin allēgoroumena ).

Literally, "Which things are allegorized"(periphrastic present passive indicative of allēgoreō ). Late word (Strabo, Plutarch, Philo, Josephus, ecclesiastical writers), only here in N.T. The ancient writers used ainittomai to speak in riddles. It is compounded of allo , another, and agoreuō , to speak, and so means speaking something else than what the language means, what Philo, the past-master in the use of allegory, calls the deeper spiritual sense. Paul does not deny the actual historical narrative, but he simply uses it in an allegorical sense to illustrate his point for the benefit of his readers who are tempted to go under the burden of the law. He puts a secondary meaning on the narrative just as he uses tupikōs in 1Co 10:11 of the narrative. We need not press unduly the difference between allegory and type, for each is used in a variety of ways. The allegory in one sense is a speaking parable like Bunyan’ s Pilgrim’ s Progress , the Prodigal Son in Luke 15, the Good Shepherd in John 10. But allegory was also used by Philo and by Paul here for a secret meaning not obvious at first, one not in the mind of the writer, like our illustration which throws light on the point. Paul was familiar with this rabbinical method of exegesis (Rabbi Akiba, for instance, who found a mystical sense in every hook and crook of the Hebrew letters) and makes skilful use of that knowledge here. Christian preachers in Alexandria early fell victims to Philo’ s allegorical method and carried it to excess without regard to the plain sense of the narrative. That startling style of preaching survives yet to the discredit of sound preaching. Please observe that Paul says here that he is using allegory, not ordinary interpretation. It is not necessary to say that Paul intended his readers to believe that this allegory was designed by the narrative. He illustrates his point by it.

Robertson: Gal 4:24 - -- For these are ( hautai gar eisin ). Allegorically interpreted, he means.

For these are ( hautai gar eisin ).

Allegorically interpreted, he means.

Robertson: Gal 4:24 - -- From Mount Sinai ( apo orous Sinā ). Spoken from Mount Sinai.

From Mount Sinai ( apo orous Sinā ).

Spoken from Mount Sinai.

Robertson: Gal 4:24 - -- Bearing ( gennōsa ). Present active participle of gennaō , to beget of the male (Matthew 1:1-16), more rarely as here to bear of the female (Luk ...

Bearing ( gennōsa ).

Present active participle of gennaō , to beget of the male (Matthew 1:1-16), more rarely as here to bear of the female (Luk 1:13, Luk 1:57).

Robertson: Gal 4:24 - -- Which is Hagar ( hētis estin Hagar ). Allegorically interpreted.

Which is Hagar ( hētis estin Hagar ).

Allegorically interpreted.

Robertson: Gal 4:25 - -- This Hagar ( to Hagar ). Neuter article and so referring to the word Hagar (not to the woman, hē Hagar) as applied to the mountain. There is grea...

This Hagar ( to Hagar ).

Neuter article and so referring to the word Hagar (not to the woman, hē Hagar) as applied to the mountain. There is great variety in the MSS. here. The Arabians are descendants of Abraham and Hagar (her name meaning wanderer or fugitive).

Robertson: Gal 4:25 - -- Answereth to ( suntoichei ). Late word in Polybius for keeping step in line (military term) and in papyri in figurative sense as here. Lightfoot refe...

Answereth to ( suntoichei ).

Late word in Polybius for keeping step in line (military term) and in papyri in figurative sense as here. Lightfoot refers to the Pythagorean parallels of opposing principles (sunstoichiai ) as shown here by Paul (Hagar and Sarah, Ishmael and Isaac, the old covenant and the new covenant, the earthly Jerusalem and the heavenly Jerusalem). That is true, and there is a correlative correspondence as the line is carried on.

Robertson: Gal 4:26 - -- The Jerusalem that is above ( hē anō Ierousalēm ). Paul uses the rabbinical idea that the heavenly Jerusalem corresponds to the one here to ill...

The Jerusalem that is above ( hē anō Ierousalēm ).

Paul uses the rabbinical idea that the heavenly Jerusalem corresponds to the one here to illustrate his point without endorsing their ideas. See also Rev 21:2. He uses the city of Jerusalem to represent the whole Jewish race (Vincent).

Robertson: Gal 4:27 - -- Which is our mother ( hētis estin mētēr hēmōn ). The mother of us Christians, apply the allegory of Hagar and Sarah to us. The Jerusalem ab...

Which is our mother ( hētis estin mētēr hēmōn ).

The mother of us Christians, apply the allegory of Hagar and Sarah to us. The Jerusalem above is the picture of the Kingdom of God. Paul illustrates the allegory by quoting Isa 54:1, a song of triumph looking for deliverance from a foreign yoke.

Robertson: Gal 4:27 - -- Rejoice ( euphranthēti ). First aorist passive imperative of euphrainō .

Rejoice ( euphranthēti ).

First aorist passive imperative of euphrainō .

Robertson: Gal 4:27 - -- Break forth ( rēxon ). First aorist active imperative of rēgnumi , to rend, to burst asunder. Supply euphrosunēn (joy) as in Isa 49:13.

Break forth ( rēxon ).

First aorist active imperative of rēgnumi , to rend, to burst asunder. Supply euphrosunēn (joy) as in Isa 49:13.

Robertson: Gal 4:27 - -- The desolate ( tēs erēmou ). The prophet refers to Sarah’ s prolonged barrenness and Paul uses this fact as a figure for the progress and gl...

The desolate ( tēs erēmou ).

The prophet refers to Sarah’ s prolonged barrenness and Paul uses this fact as a figure for the progress and glory of Christianity (the new Jerusalem of freedom) in contrast with the old Jerusalem of bondage (the current Judaism). His thought has moved rapidly, but he does not lose his line.

Robertson: Gal 4:28 - -- Now we ( hēmeis de ). Some MSS. have humeis de (now ye). In either case Paul means that Christians (Jews and Gentiles) are children of the promis...

Now we ( hēmeis de ).

Some MSS. have humeis de (now ye). In either case Paul means that Christians (Jews and Gentiles) are children of the promise as Isaac was (kata Isaak , after the manner of Isaac).

Robertson: Gal 4:29 - -- Persecuted ( ediōken ). Imperfect active of diōkō , to pursue, to persecute. Gen 21:9 has in Hebrew "laughing,"but the lxx has "mocking."The Je...

Persecuted ( ediōken ).

Imperfect active of diōkō , to pursue, to persecute. Gen 21:9 has in Hebrew "laughing,"but the lxx has "mocking."The Jewish tradition represents Ishmael as shooting arrows at Isaac.

Robertson: Gal 4:29 - -- So now ( houtos kai nun ) the Jews were persecuting Paul and all Christians (1Th 2:15.).

So now ( houtos kai nun )

the Jews were persecuting Paul and all Christians (1Th 2:15.).

Robertson: Gal 4:30 - -- Cast out ( ekbale ). Second aorist active imperative of ekballō . Quotation from Gen 21:10 (Sarah to Abraham) and confirmed in Gen 21:12 by GodR...

Cast out ( ekbale ).

Second aorist active imperative of ekballō . Quotation from Gen 21:10 (Sarah to Abraham) and confirmed in Gen 21:12 by God’ s command to Abraham. Paul gives allegorical warning thus to the persecuting Jews and Judaizers.

Robertson: Gal 4:30 - -- Shall not inherit ( ou mē klēronomēsei ). Strong negative (ou mē and future indicative). "The law and the gospel cannot Corinthians-exist. ...

Shall not inherit ( ou mē klēronomēsei ).

Strong negative (ou mē and future indicative). "The law and the gospel cannot Corinthians-exist. The law must disappear before the gospel"(Lightfoot). See note on Gen 3:18; 29 for the word "inherit."

Robertson: Gal 4:31 - -- But of the freewoman ( alla tēs eleutheras ). We are children of Abraham by faith (Gal 3:7).

But of the freewoman ( alla tēs eleutheras ).

We are children of Abraham by faith (Gal 3:7).

Vincent: Gal 4:20 - -- I desire ( ἤθελον ) Better, I could wish , the imperfect tense referring to a suppressed conditional clause, as if it were ...

I desire ( ἤθελον )

Better, I could wish , the imperfect tense referring to a suppressed conditional clause, as if it were possible . Comp. Act 25:22; Rom 9:3.

Vincent: Gal 4:20 - -- To change my voice ( ἀλλάξαι τὴν φωνήν μου ) To address you, not with my former severity, so as to make you think me yo...

To change my voice ( ἀλλάξαι τὴν φωνήν μου )

To address you, not with my former severity, so as to make you think me your enemy, but affectionately, as a mother speaks to her children, yet still telling them the truth (ἀληθεύων ).

Vincent: Gal 4:20 - -- I stand in doubt of you ( ἀποροῦμαι ἐν ὑμῖν ) Lit. I am perplexed in you . For this use of ἐν, comp. 2Co 7...

I stand in doubt of you ( ἀποροῦμαι ἐν ὑμῖν )

Lit. I am perplexed in you . For this use of ἐν, comp. 2Co 7:16; Gal 1:24. Paul's perplexity is conceived as taking place in the readers. For the verb, see on Mar 6:20; see on 2Co 4:8. Paul means: " I am puzzled how to deal with you; how to find entrance to your hearts.

Vincent: Gal 4:21 - -- Tell me He plunges into the subject without introduction, and with a direct appeal.

Tell me

He plunges into the subject without introduction, and with a direct appeal.

Vincent: Gal 4:21 - -- Desire ( θέλοντες ) Are bent on being under the law. See on Gal 4:9.

Desire ( θέλοντες )

Are bent on being under the law. See on Gal 4:9.

Vincent: Gal 4:21 - -- Under the law ( ὑπὸ νόμον ) For νόμος with and without the article, see on Rom 2:12. Here, unquestionably, of the Mosaic la...

Under the law ( ὑπὸ νόμον )

For νόμος with and without the article, see on Rom 2:12. Here, unquestionably, of the Mosaic law.

Vincent: Gal 4:21 - -- Hear ( ἀκούετε ) (Do ye not) hear what the law really says: listen to it so as to catch its real meaning? Comp. 1Co 14:2; lxx, Gen 11:...

Hear ( ἀκούετε )

(Do ye not) hear what the law really says: listen to it so as to catch its real meaning? Comp. 1Co 14:2; lxx, Gen 11:7; Deu 28:49.

Vincent: Gal 4:21 - -- The law ( τὸν νόμον ) In a different sense, referring to the O.T. For a similar double sense see Rom 3:19. For νόμος as a des...

The law ( τὸν νόμον )

In a different sense, referring to the O.T. For a similar double sense see Rom 3:19. For νόμος as a designation of the O.T. generally, see 1Co 14:21; Joh 10:24; Joh 11:34; Joh 15:25.

Vincent: Gal 4:22 - -- For ( γάρ ) Your determination to be under the law is opposed by Scripture, if you will understand it, for it is written, etc.

For ( γάρ )

Your determination to be under the law is opposed by Scripture, if you will understand it, for it is written, etc.

Vincent: Gal 4:22 - -- A bondmaid ( τῆς παιδίσκης ) The bondmaid, indicating a well known character, Hagar, Gen 16:3. The word in Class. means also a ...

A bondmaid ( τῆς παιδίσκης )

The bondmaid, indicating a well known character, Hagar, Gen 16:3. The word in Class. means also a free maiden; but in N.T. always a slave. So almost always in lxx; but see Rth 4:12; Judith 12:13.

Vincent: Gal 4:23 - -- Was born ( γεγέννηται ) Has been born, or is born: perfect tense, treating the historical fact as if present.

Was born ( γεγέννηται )

Has been born, or is born: perfect tense, treating the historical fact as if present.

Vincent: Gal 4:23 - -- After the flesh ( κατὰ σάρκα ) According to the regular course of nature. Very common in Paul.

After the flesh ( κατὰ σάρκα )

According to the regular course of nature. Very common in Paul.

Vincent: Gal 4:23 - -- By promise ( δἰ ἐπαγγελίας ) Most editors retain the article, the promise of Gen 17:16, Gen 17:19; Gen 18:10. Comp. Rom 9:9. ...

By promise ( δἰ ἐπαγγελίας )

Most editors retain the article, the promise of Gen 17:16, Gen 17:19; Gen 18:10. Comp. Rom 9:9. In virtue of the promise; for according to natural conditions he would not have been born.

Vincent: Gal 4:24 - -- Are an allegory ( ἐστιν ἀλληγορούμενα ) N.T.o . Lit. are allegorised . From ἄλλο another , ἀγορεύε...

Are an allegory ( ἐστιν ἀλληγορούμενα )

N.T.o . Lit. are allegorised . From ἄλλο another , ἀγορεύειν to speak . Hence, things which are so spoken as to give a different meaning from that which the words express. For parable , allegory , fable , and proverb , see on Mat 13:3. An allegory is to be distinguished from a type . An O.T. type is a real prefiguration of a N.T. fact, as the Jewish tabernacle explained in Hebrews 9, or the brazen serpent, Joh 3:14. Comp. Rom 5:14; 1Co 10:6, 1Co 10:11. An allegory exhibits figuratively the ideal character of a fact. The type allows no latitude of interpretation. The allegory lends itself to various interpretations. This passage bears traces of Paul's rabbinical training. At the time of Christ, Scripture was overlaid with that enormous mass of rabbinic interpretation which, beginning as a supplement to the written law, at last superseded and threw it into contempt. The plainest sayings of Scripture were resolved into another sense; and it was asserted by one of the Rabbis that he that renders a verse of Scripture as it appears, says what is not true. The celebrated Akiba assumed that the Pentateuch was a continuous enigma, and that a meaning was to be found in every monosyllable, and a mystical sense in every hook and flourish of the letters. The Talmud relates how Akiba was seen by Moses in a vision, drawing from every horn of every letter whole bushels of decisions. The oral laws, subsequently reduced to writing in the Talmud, completely overshadowed and superseded the Scriptures, so that Jesus was literally justified in saying: " Thus have ye make the commandment of God of none effect through your tradition."

Paul had been trained as a Rabbi in the school of Hillel, the founder of the rabbinical system, whose hermeneutic rules were the basis of the Talmud. As Jowett justly says: " Strange as it may at first appear that Paul's mode of interpreting the Old Testament Scriptures should not conform to our laws of logic or language, it would be far stranger if it had not conformed with the natural modes of thought and association in his own day." His familiarity with this style of exposition gave him a real advantage in dealing with Jews.

It is a much-mooted question whether, in this passage, Paul is employing an argument or an illustration. The former would seem to be the case. On its face, it seems improbable that, as Dr. Bruce puts it: " it is poetry rather than logic, meant not so much to convince the reason as to captivate the imagination." Comp. the argument in Gal 3:16, and see note. It appears plain that Paul believed that his interpretation actually lay hidden in the O.T. narrative, and that he adduced it as having argumentative force. Whether he regarded the correspondence as designed to extend to all the details of his exposition may be questioned; but he appears to have discerned in the O.T. narrative a genuine type, which he expanded into his allegory. For other illustrations of this mode of treatment, see Rom 2:24; Rom 9:33; 1Co 2:9; 1Co 9:9, 1Co 9:10; 1Co 10:1-4.

Vincent: Gal 4:24 - -- For these are Hagar and Sarah are , allegorically. Signify. Comp. Mat 13:20, Mat 13:38; Mat 26:26, Mat 26:28; 1Co 10:4, 1Co 10:16.

For these are

Hagar and Sarah are , allegorically. Signify. Comp. Mat 13:20, Mat 13:38; Mat 26:26, Mat 26:28; 1Co 10:4, 1Co 10:16.

Vincent: Gal 4:24 - -- The one Covenant.

The one

Covenant.

Vincent: Gal 4:24 - -- From Mount Sinai ( ἀπὸ ὄρους Σινά ) The covenant emanating from Sinai: made on that mountain. The old covenant. See 2Co 3:1...

From Mount Sinai ( ἀπὸ ὄρους Σινά )

The covenant emanating from Sinai: made on that mountain. The old covenant. See 2Co 3:14.

Vincent: Gal 4:24 - -- Which gendereth to bondage ( εἰς δουλείαν γεννῶσα ) That is, the Sinaitic covenant places its children in a condition of ...

Which gendereth to bondage ( εἰς δουλείαν γεννῶσα )

That is, the Sinaitic covenant places its children in a condition of bondage; note the personification and the allegorical blending of fact and figure.

Vincent: Gal 4:24 - -- Which is Hagar ( ἥτις ἐστὶν Ἅραβίᾳ ) The Sinaitic covenant is that which, in Abraham's history, is Hagar: which is...

Which is Hagar ( ἥτις ἐστὶν Ἅραβίᾳ )

The Sinaitic covenant is that which, in Abraham's history, is Hagar: which is allegorically identified with Hagar the bondmaid.

Vincent: Gal 4:25 - -- For this Hagar is Mount Sinai in Arabia ( τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἁραβίᾳ ) ...

For this Hagar is Mount Sinai in Arabia ( τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἁραβίᾳ )

The sentence is not parenthetical. This covenant is the Hagar of that allegorical history which is explained by the resemblance of her name to the Arabic name of Sinai. The Greek order is not ὄρος Σινὰ , as Gal 4:24, but Σινὰ ὄρος , in order to bring into juxtaposition the two names which are declared to coincide. The evidence, however, for the actual identity of the names is deficient. The proper name Hagar signifies wanderer or fugitive (Arab. hadschar , comp. Hegira , the term for the flight of Mahomet). It has probably been confounded with the Arabic chadschar a stone or rock , which cannot be shown to be an Arabic designation of Sinai. The similarity of the first two gutturals might easily lead to the mistake.

Vincent: Gal 4:25 - -- Answereth to ( συνστοιχεῖ ) N.T.o . The subject of the verb is Hagar, not Mount Sinai. Lit. stands in the same row or fi...

Answereth to ( συνστοιχεῖ )

N.T.o . The subject of the verb is Hagar, not Mount Sinai. Lit. stands in the same row or file with . Hence, belongs to the same category. See on elements , Gal 3:3.

Vincent: Gal 4:25 - -- Jerusalem which now is As contrasted with " the Jerusalem above," Gal 4:26. The city is taken to represent the whole Jewish race.

Jerusalem which now is

As contrasted with " the Jerusalem above," Gal 4:26. The city is taken to represent the whole Jewish race.

Vincent: Gal 4:26 - -- Jerusalem which is above ( ἡ ἄνω Ἱερουσαλὴμ ) Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Gr...

Jerusalem which is above ( ἡ ἄνω Ἱερουσαλὴμ )

Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα , which occurs Gal 1:17, Gal 1:18; Gal 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Heb 11:10; Heb 12:22; Heb 13:14; Rev 3:12, Rev 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω , comp. Phi 3:14; Col 3:1, Col 3:2.

Vincent: Gal 4:26 - -- Free ( ἐλευθέρα ) Independent of the Mosaic law; in contrast with the earthly Jerusalem, which, like Hagar, is in bondage. The Jerusa...

Free ( ἐλευθέρα )

Independent of the Mosaic law; in contrast with the earthly Jerusalem, which, like Hagar, is in bondage. The Jerusalem above therefore answers to Sarah.

Vincent: Gal 4:26 - -- Which is ( ἥτις ἐστὶν ) The double relative refers to the Jerusalem which is above , not to free . That Jerusalem, as ...

Which is ( ἥτις ἐστὶν )

The double relative refers to the Jerusalem which is above , not to free . That Jerusalem, as that which is our mother, is free.

Vincent: Gal 4:26 - -- The mother of us all Render, our mother . Πάντων all does not belong in the text.

The mother of us all

Render, our mother . Πάντων all does not belong in the text.

Vincent: Gal 4:27 - -- The last statement is proved from Scripture, lxx of Isa 54:1, which predicts the great growth of the people of God after the Babylonian exile. It is ...

The last statement is proved from Scripture, lxx of Isa 54:1, which predicts the great growth of the people of God after the Babylonian exile. It is applied to the unfruitful Sarah, who answers to the Jerusalem above, and who is a type of God's dealings with her descendants.

Break forth ( ῥῆξον )

In this sense not in N.T. The ellipsis is usually supplied by φωνήν voice ; cause thy voice to break forth. Others prefer εὐφροσύνην joy , as suggested by εὐφράνθητι rejoice . Ῥήξει φωνὴν occurs Job 6:5, of the lowing of the ox; and ῥηξάτωσαν , ῥηξάτω εὐφροσύνην in Isa 49:13; Isa 52:9. As these are the only instances in lxx in which the verb is used in this sense, as the quotation is from Isaiah, and as the verb occurs twice in that prophecy with εὐφροσύνην joy , it seems better to supply that noun here. Cause joy to break forth .

Vincent: Gal 4:27 - -- Many more children than ( πολλὰ τὰ τέκνα - μᾶλλον ἣ ) Incorrect. Not as Lightfoot and others for πλείονα...

Many more children than ( πολλὰ τὰ τέκνα - μᾶλλον ἣ )

Incorrect. Not as Lightfoot and others for πλείονα ἣ more than . Rather, " Many are the children of the solitary one in a higher degree than those of her which hath a husband." It is a comparison between two manys . Both had many children, but the solitary had a greater many .

Vincent: Gal 4:28 - -- As Isaac was ( κατὰ Ἱσαὰκ ) Lit. after the manner of Isaac. See Rom 9:7-9, and, for this use of κατὰ , 1Pe 1:15; Eph...

As Isaac was ( κατὰ Ἱσαὰκ )

Lit. after the manner of Isaac. See Rom 9:7-9, and, for this use of κατὰ , 1Pe 1:15; Eph 4:24; Col 3:10.

Vincent: Gal 4:28 - -- Children of promise ( ἐπαγγελίας τέκνα ) Not promised children , nor children that have God's promise , but chil...

Children of promise ( ἐπαγγελίας τέκνα )

Not promised children , nor children that have God's promise , but children who are not such by mere fleshly descent, as was Ishmael, but by promise, as was Isaac: children of the Jerusalem above, belonging to it in virtue of God's promise, even as Isaac was the child of Sarah in virtue of God's promise.

Vincent: Gal 4:29 - -- Notwithstanding this higher grade of sonship, the children of promise, the spiritual children of Abraham, are persecuted by the Jews, the mere bodil...

Notwithstanding this higher grade of sonship, the children of promise, the spiritual children of Abraham, are persecuted by the Jews, the mere bodily children of Abraham, as Isaac was persecuted by Ishmael.

Persecuted ( ἐδίωκε )

Comp. Gen 21:9, where Ishmael is said to have mocked Isaac (lxx, παίζοντα μετὰ ): but the Jewish tradition related that Ishmael said to Isaac: " Let us go and seek our portion in the field." And Ishmael took his bow and arrows and shot Isaac, pretending that he was in sport. Paul evidently meant something more than jeering .

Vincent: Gal 4:29 - -- After the Spirit ( κατὰ πνεῦμα ) The divine Spirit, which was the living principle of the promise. Comp. Rom 4:17. The Spirit is ca...

After the Spirit ( κατὰ πνεῦμα )

The divine Spirit, which was the living principle of the promise. Comp. Rom 4:17. The Spirit is called " the Spirit of the promise," Eph 1:13.

Vincent: Gal 4:30 - -- What saith the Scripture? Giving emphasis to the following statement. Comp. Rom 4:3; Rom 10:8; Rom 11:2, Rom 11:4. Quotation from lxx of Gen 21:1...

What saith the Scripture?

Giving emphasis to the following statement. Comp. Rom 4:3; Rom 10:8; Rom 11:2, Rom 11:4. Quotation from lxx of Gen 21:10. For the words of this bondwoman - with my son Isaac , Paul substitutes of the bondwoman - with the son of the freewoman , in order to adapt it to his context. This is according to his habit of adapting quotations to his immediate use. See 1Co 1:9; 1Co 15:55; Eph 5:14, etc.

Vincent: Gal 4:30 - -- Shall not be heir ( οὐ μὴ κληρονομήσει ) Or, shall not inherit . One of the key words of the Epistle. See Gal 3:18, Ga...

Shall not be heir ( οὐ μὴ κληρονομήσει )

Or, shall not inherit . One of the key words of the Epistle. See Gal 3:18, Gal 3:29; Gal 4:1, Gal 4:7. The Greek negation is strong: shall by no means inherit . Comp. Joh 8:35. Lightfoot says: " The law and the gospel cannot coexist. The law must disappear before the gospel. It is scarcely possible to estimate the strength of conviction and depth of prophetic insight which this declaration implies. The apostle thus confidently sounds the death knell of Judaism at a time when one half of Christendom clung to the Mosaic law with a jealous affection little short of frenzy, and while the Judaic party seemed to be growing in influence, and was strong enough, even in the Gentile churches of his own founding, to undermine his influence and endanger his life. The truth which to us appears a truism must then have been regarded as a paradox."

Wesley: Gal 4:20 - -- Particularly in this exigence.

Particularly in this exigence.

Wesley: Gal 4:20 - -- Variously to attemper.

Variously to attemper.

Wesley: Gal 4:20 - -- He writes with much softness; but he would speak with more. The voice may more easily be varied according to the occasion than a letter can.

He writes with much softness; but he would speak with more. The voice may more easily be varied according to the occasion than a letter can.

Wesley: Gal 4:20 - -- So that I am at a loss how to speak at this distance.

So that I am at a loss how to speak at this distance.

Wesley: Gal 4:21 - -- Regard what it says.

Regard what it says.

Wesley: Gal 4:22 - -- Gen 21:2, Gen 21:9.

Wesley: Gal 4:23 - -- In a natural way.

In a natural way.

Wesley: Gal 4:23 - -- Through that supernatural strength which was given Abraham in consequence of the promise.

Through that supernatural strength which was given Abraham in consequence of the promise.

Wesley: Gal 4:24 - -- An allegory is a figurative speech, wherein one thing is expressed, and another intended. For those two sons are types of the two covenants. One coven...

An allegory is a figurative speech, wherein one thing is expressed, and another intended. For those two sons are types of the two covenants. One covenant is that given from mount Sinai, which beareth children to bondage - That is, all who are under this, the Jewish covenant, are in bondage. Which covenant is typified by Agar.

Wesley: Gal 4:25 - -- That is, the type of mount Sinai.

That is, the type of mount Sinai.

Wesley: Gal 4:25 - -- Resembles Jerusalem that now is, and is in bondage - Like Agar, both to the law and to the Romans.

Resembles Jerusalem that now is, and is in bondage - Like Agar, both to the law and to the Romans.

Wesley: Gal 4:26 - -- Like Sarah from all inward and outward bondage, and is the mother of us all - That is, all who believe in Christ, are free citizens of the New Jerusal...

Like Sarah from all inward and outward bondage, and is the mother of us all - That is, all who believe in Christ, are free citizens of the New Jerusalem.

Wesley: Gal 4:27 - -- Those words in the primary sense promise a flourishing state to Judea, after its desolation by the Chaldeans. Rejoice. thou barren, that bearest not -...

Those words in the primary sense promise a flourishing state to Judea, after its desolation by the Chaldeans. Rejoice. thou barren, that bearest not - Ye heathen nations, who, like a barren woman, were destitute, for many ages, of a seed to serve the Lord. Break forth and cry aloud for joy, thou that, in former time, travailedst not: for the desolate hath many more children than she that hath an husband - For ye that were so long utterly desolate shall at length bear more children than the Jewish church, which was of old espoused to God. Isa 54:1.

Wesley: Gal 4:28 - -- Who believe, whether Jews or Gentiles.

Who believe, whether Jews or Gentiles.

Wesley: Gal 4:28 - -- Not born in a natural way, but by the supernatural power of God. And as such we are heirs of the promise made to believing Abraham.

Not born in a natural way, but by the supernatural power of God. And as such we are heirs of the promise made to believing Abraham.

Wesley: Gal 4:29 - -- And so it will be in all ages and nations to the end of the world.

And so it will be in all ages and nations to the end of the world.

Wesley: Gal 4:30 - -- Showing the consequence of this.

Showing the consequence of this.

Wesley: Gal 4:30 - -- Who mocked Isaac. In like manner will God cast out all who seek to be justified by the law; especially if they persecute them who are his children by ...

Who mocked Isaac. In like manner will God cast out all who seek to be justified by the law; especially if they persecute them who are his children by faith. Gen 21:10.

Wesley: Gal 4:31 - -- To sum up all.

To sum up all.

Wesley: Gal 4:31 - -- Who believe.

Who believe.

Wesley: Gal 4:31 - -- Have nothing to do with the servile Mosaic dispensation.

Have nothing to do with the servile Mosaic dispensation.

Wesley: Gal 4:31 - -- Being free from the curse and the bond of that law, and from the power of sin and Satan.

Being free from the curse and the bond of that law, and from the power of sin and Satan.

JFB: Gal 4:20 - -- Translate as Greek, "I could wish." If circumstances permitted (which they do not), I would gladly be with you [M. STUART].

Translate as Greek, "I could wish." If circumstances permitted (which they do not), I would gladly be with you [M. STUART].

JFB: Gal 4:20 - -- As I was twice already. Speaking face to face is so much more effective towards loving persuasion than writing (2Jo 1:12; 3Jo 1:13-14).

As I was twice already. Speaking face to face is so much more effective towards loving persuasion than writing (2Jo 1:12; 3Jo 1:13-14).

JFB: Gal 4:20 - -- As a mother (Gal 4:19): adapting my tone of voice to what I saw in person your case might need. This is possible to one present, but not to one in wri...

As a mother (Gal 4:19): adapting my tone of voice to what I saw in person your case might need. This is possible to one present, but not to one in writing [GROTIUS and ESTIUS].

JFB: Gal 4:20 - -- Rather, "I am perplexed about you," namely, how to deal with you, what kind of words to use, gentle or severe, to bring you back to the right path.

Rather, "I am perplexed about you," namely, how to deal with you, what kind of words to use, gentle or severe, to bring you back to the right path.

JFB: Gal 4:21 - -- Of your own accord madly courting that which must condemn and ruin you.

Of your own accord madly courting that which must condemn and ruin you.

JFB: Gal 4:21 - -- Do ye not consider the mystic sense of Moses' words? [GROTIUS]. The law itself sends you away from itself to Christ [ESTIUS]. After having sufficientl...

Do ye not consider the mystic sense of Moses' words? [GROTIUS]. The law itself sends you away from itself to Christ [ESTIUS]. After having sufficiently maintained his point by argument, the apostle confirms and illustrates it by an inspired allegorical exposition of historical facts, containing in them general laws and types. Perhaps his reason for using allegory was to confute the Judaizers with their own weapons: subtle, mystical, allegorical interpretations, unauthorized by the Spirit, were their favorite arguments, as of the Rabbins in the synagogues. Compare the Jerusalem Talmud [Tractatu Succa, cap. Hechalil]. Paul meets them with an allegorical exposition, not the work of fancy, but sanctioned by the Holy Spirit. History, if properly understood contains in its complicated phenomena, simple and continually recurring divine laws. The history of the elect people, like their legal ordinances, had, besides the literal, a typical meaning (compare 1Co 10:1-4; 1Co 15:45, 1Co 15:47; Rev 11:8). Just as the extra-ordinarily-born Isaac, the gift of grace according to promise, supplanted, beyond all human calculations, the naturally-born Ishmael, so the new theocratic race, the spiritual seed of Abraham by promise, the Gentile, as well as Jewish believers, were about to take the place of the natural seed, who had imagined that to them exclusively belonged the kingdom of God.

JFB: Gal 4:22 - -- (Gen 16:3-16; Gen 21:2).

JFB: Gal 4:22 - -- Whose sons ye wish to be (compare Rom 9:7-9).

Whose sons ye wish to be (compare Rom 9:7-9).

JFB: Gal 4:22 - -- Rather, as Greek, "the bond maid . . . the free woman."

Rather, as Greek, "the bond maid . . . the free woman."

JFB: Gal 4:23 - -- Born according to the usual course of nature: in contrast to Isaac, who was born "by virtue of the promise" (so the Greek), as the efficient cause of ...

Born according to the usual course of nature: in contrast to Isaac, who was born "by virtue of the promise" (so the Greek), as the efficient cause of Sarah's becoming pregnant out of the course of nature (Rom 4:19). Abraham was to lay aside all confidence in the flesh (after which Ishmael was born), and to live by faith alone in the promise (according to which Isaac was miraculously born, contrary to all calculations of flesh and blood).

JFB: Gal 4:24 - -- Rather, "are allegorical," that is, have another besides the literal meaning.

Rather, "are allegorical," that is, have another besides the literal meaning.

JFB: Gal 4:24 - -- "these [women] are (that is, mean; omit 'the' with all the oldest manuscripts) two covenants." As among the Jews the bondage of the mother determined ...

"these [women] are (that is, mean; omit 'the' with all the oldest manuscripts) two covenants." As among the Jews the bondage of the mother determined that of the child, the children of the free covenant of promise, answering to Sarah, are free; the children of the legal covenant of bondage are not so.

JFB: Gal 4:24 - -- That is, taking his origin from Mount Sinai. Hence, it appears, he is treating of the moral law (Gal 3:19) chiefly (Heb 12:18). Paul was familiar with...

That is, taking his origin from Mount Sinai. Hence, it appears, he is treating of the moral law (Gal 3:19) chiefly (Heb 12:18). Paul was familiar with the district of Sinai in Arabia (Gal 1:17), having gone thither after his conversion. At the gloomy scene of the giving of the Law, he learned to appreciate, by contrast, the grace of the Gospel, and so to cast off all his past legal dependencies.

JFB: Gal 4:24 - -- That is, bringing forth children unto bondage. Compare the phrase (Act 3:25), "children of the covenant which God made . . . saying unto Abraham."

That is, bringing forth children unto bondage. Compare the phrase (Act 3:25), "children of the covenant which God made . . . saying unto Abraham."

JFB: Gal 4:24 - -- That is, Hagar.

That is, Hagar.

JFB: Gal 4:25 - -- In the Arabian tongue)." So CHRYSOSTOM explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," that is, Hagar, mea...

In the Arabian tongue)." So CHRYSOSTOM explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," that is, Hagar, meaning a rock or stone. Hagar twice fled into the desert of Arabia (Gen. 16:1-16; Gen 21:9-21): from her the mountain and city took its name, and the people were called Hagarenes. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law which inspires with terror, and the spirit of bondage.

JFB: Gal 4:25 - -- Literally, "stands in the same rank with"; "she corresponds to."

Literally, "stands in the same rank with"; "she corresponds to."

JFB: Gal 4:25 - -- That is, the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spiritual Jerusalem of the Gospel, which in germ, ...

That is, the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spiritual Jerusalem of the Gospel, which in germ, under the form of the promise, existed ages before, and shall be for ever in ages to come.

JFB: Gal 4:25 - -- The oldest manuscripts read, "For she is in bondage." As Hagar was in bondage to her mistress, so Jerusalem that now is, is in bondage to the law, and...

The oldest manuscripts read, "For she is in bondage." As Hagar was in bondage to her mistress, so Jerusalem that now is, is in bondage to the law, and also to the Romans: her civil state thus being in accordance with her spiritual state [BENGEL].

JFB: Gal 4:26 - -- This verse stands instead of the sentence which we should expect, to correspond to Gal 4:24, "One from Mount Sinai," namely, the other covenant from t...

This verse stands instead of the sentence which we should expect, to correspond to Gal 4:24, "One from Mount Sinai," namely, the other covenant from the heavenly mount above, which is (answers in the allegory to) Sarah.

JFB: Gal 4:26 - -- (Heb 12:22), "the heavenly Jerusalem." "New Jerusalem, which cometh down out of heaven from my God" (Rev 3:12; Rev 21:2). Here "the Messianic theocra...

(Heb 12:22), "the heavenly Jerusalem." "New Jerusalem, which cometh down out of heaven from my God" (Rev 3:12; Rev 21:2). Here "the Messianic theocracy, which before Christ's second appearing is the Church, and after it, Christ's kingdom of glory" [MEYER].

JFB: Gal 4:26 - -- As Sarah was; opposed to "she is in bondage" (Gal 4:25).

As Sarah was; opposed to "she is in bondage" (Gal 4:25).

JFB: Gal 4:26 - -- Omitted in many of the oldest manuscripts, though supported by some. "Mother of us," namely, believers who are already members of the invisible Church...

Omitted in many of the oldest manuscripts, though supported by some. "Mother of us," namely, believers who are already members of the invisible Church, the heavenly Jerusalem, hereafter to be manifested (Heb 12:22).

JFB: Gal 4:27 - -- (Isa 54:1).

JFB: Gal 4:27 - -- Jerusalem above: the spiritual Church of the Gospel, the fruit of "the promise," answering to Sarah, who bore not "after the flesh": as contrasted wit...

Jerusalem above: the spiritual Church of the Gospel, the fruit of "the promise," answering to Sarah, who bore not "after the flesh": as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah speaks primarily of Israel's restoration after her long-continued calamities; but his language is framed by the Holy Spirit so as to reach beyond this to the spiritual Zion: including not only the Jews, the natural descendants of Abraham and children of the law, but also the Gentiles. The spiritual Jerusalem is regarded as "barren" while the law trammeled Israel, for she then had no spiritual children of the Gentiles.

JFB: Gal 4:27 - -- Into crying.

Into crying.

JFB: Gal 4:27 - -- Shout for joy.

Shout for joy.

JFB: Gal 4:27 - -- Translate as Greek, "Many are the children of the desolate (the New Testament Church made up in the greater part from the Gentiles, who once had not t...

Translate as Greek, "Many are the children of the desolate (the New Testament Church made up in the greater part from the Gentiles, who once had not the promise, and so was destitute of God as her husband), more than of her which hath an (Greek, 'THE') husband (the Jewish Church having GOD for her husband, Isa 54:5; Jer 2:2)." Numerous as were the children of the legal covenant, those of the Gospel covenant are more so. The force of the Greek article is, "Her who has THE husband of which the other is destitute."

JFB: Gal 4:28 - -- The oldest manuscripts and versions are divided between "we" and "ye." "We" better accords with Gal 4:26, "mother of us."

The oldest manuscripts and versions are divided between "we" and "ye." "We" better accords with Gal 4:26, "mother of us."

JFB: Gal 4:28 - -- Not children after the flesh, but through the promise (Gal 4:23, Gal 4:29, Gal 4:31). "We are" so, and ought to wish to continue so.

Not children after the flesh, but through the promise (Gal 4:23, Gal 4:29, Gal 4:31). "We are" so, and ought to wish to continue so.

JFB: Gal 4:29 - -- Ishmael "mocked" Isaac, which contained in it the germ and spirit of persecution (Gen 21:9). His mocking was probably directed against Isaac's piety a...

Ishmael "mocked" Isaac, which contained in it the germ and spirit of persecution (Gen 21:9). His mocking was probably directed against Isaac's piety and faith in God's promises. Being the older by natural birth, he haughtily prided himself above him that was born by promise: as Cain hated Abel's piety.

JFB: Gal 4:29 - -- The language, though referring primarily to Isaac, born in a spiritual way (namely, by the promise or word of God, rendered by His Spirit efficient ou...

The language, though referring primarily to Isaac, born in a spiritual way (namely, by the promise or word of God, rendered by His Spirit efficient out of the course of nature, in making Sarah fruitful in old age), is so framed as especially to refer to believers justified by Gospel grace through faith, as opposed to carnal men, Judaizers, and legalists.

JFB: Gal 4:29 - -- (Gal 5:11; Gal 6:12, Gal 6:17; Act 9:29; Act 13:45, Act 13:49-50; Act 14:1-2, Act 14:19; Act 17:5, Act 17:13; Act 18:5-6). The Jews persecuted Paul, ...

(Gal 5:11; Gal 6:12, Gal 6:17; Act 9:29; Act 13:45, Act 13:49-50; Act 14:1-2, Act 14:19; Act 17:5, Act 17:13; Act 18:5-6). The Jews persecuted Paul, not for preaching Christianity in opposition to heathenism, but for preaching it as distinct from Judaism. Except in the two cases of Philippi and Ephesus (where the persons beginning the assault were pecuniarily interested in his expulsion), he was nowhere set upon by the Gentiles, unless they were first stirred up by the Jews. The coincidence between Paul's Epistles and Luke's history (the Acts) in this respect, is plainly undesigned, and so a proof of genuineness (see PALEY, Horæ Paulinæ).

JFB: Gal 4:30 - -- Gen 21:10, Gen 21:12, where Sarah's words are, "shall not be heir with my son, even with Isaac." But what was there said literally, is here by inspira...

Gen 21:10, Gen 21:12, where Sarah's words are, "shall not be heir with my son, even with Isaac." But what was there said literally, is here by inspiration expressed in its allegorical spiritual import, applying to the New Testament believer, who is antitypically "the son of the free woman." In Joh 8:35-36, Jesus refers to this.

JFB: Gal 4:30 - -- From the house and inheritance: literally, Ishmael; spiritually, the carnal and legalists.

From the house and inheritance: literally, Ishmael; spiritually, the carnal and legalists.

JFB: Gal 4:30 - -- The Greek is stronger, "must not be heir," or "inherit."

The Greek is stronger, "must not be heir," or "inherit."

JFB: Gal 4:31 - -- The oldest manuscripts read, "Wherefore." This is the conclusion inferred from what precedes. In Gal 3:29 and Gal 4:7, it was established that we, New...

The oldest manuscripts read, "Wherefore." This is the conclusion inferred from what precedes. In Gal 3:29 and Gal 4:7, it was established that we, New Testament believers, are "heirs." If, then, we are heirs, "we are not children of the bond woman (whose son, according to Scripture, was 'not to be heir,' Gal 4:30), but of the free woman (whose son was, according to Scripture, to be heir). For we are not "cast out" as Ishmael, but accepted as sons and heirs.

Clarke: Gal 4:20 - -- I desire to be present with you - I wish to accommodate my doctrine to your state; I know not whether you need stronger reprehension, or to be dealt...

I desire to be present with you - I wish to accommodate my doctrine to your state; I know not whether you need stronger reprehension, or to be dealt with more leniently

Clarke: Gal 4:20 - -- I stand in doubt of you - I have doubts concerning your state; the progress of error and conviction among you, which I cannot fully know without bei...

I stand in doubt of you - I have doubts concerning your state; the progress of error and conviction among you, which I cannot fully know without being among you, This appears to be the apostle’ s meaning, and tends much to soften and render palatable the severity of his reproofs.

Clarke: Gal 4:21 - -- Ye that desire to be under the law - Ye who desire to incorporate the Mosaic institutions with Christianity, and thus bring yourselves into bondage ...

Ye that desire to be under the law - Ye who desire to incorporate the Mosaic institutions with Christianity, and thus bring yourselves into bondage to circumcision, and a great variety of oppressive rites

Clarke: Gal 4:21 - -- Do ye not hear the law? - Do ye not understand what is written in the Pentateuch relative to Abraham and his children. It is evident that the word l...

Do ye not hear the law? - Do ye not understand what is written in the Pentateuch relative to Abraham and his children. It is evident that the word law is used in two senses in this verse. It first means the Mosaic institutions; secondly, the Pentateuch, where the history is recorded to which the apostle refers.

Clarke: Gal 4:22 - -- For it is written - Viz. in Gen 16:15; Gen 22:1, etc., that Abraham had two sons, Ishmael and Isaac; the one; Ishmael, by a bond maid, Hagar; the ot...

For it is written - Viz. in Gen 16:15; Gen 22:1, etc., that Abraham had two sons, Ishmael and Isaac; the one; Ishmael, by a bond maid, Hagar; the other, Isaac, by a free woman, Sarah.

Clarke: Gal 4:23 - -- Was born after the flesh - Ishmael was born according to the course of nature, his parents being both of a proper age, so that there was nothing unc...

Was born after the flesh - Ishmael was born according to the course of nature, his parents being both of a proper age, so that there was nothing uncommon or supernatural in his birth: this is the proper meaning of the apostle’ s κατα σαρκα, after or according to the flesh, and answers to the Hebrew phrase, על דרך בשר al derec basar , according to the manner of the flesh, i.e. naturally, according to the common process of nature

Clarke: Gal 4:23 - -- By promise - Both Abraham and Sarah had passed that age in which the procreation of children was possible on natural principles. The birth, therefor...

By promise - Both Abraham and Sarah had passed that age in which the procreation of children was possible on natural principles. The birth, therefore, of Isaac was supernatural; it was the effect of an especial promise of God; and it was only on the ground of that promise that it was either credible or possible.

Clarke: Gal 4:24 - -- Which things are an allegory - They are to be understood spiritually; more being intended in the account than meets the eye Allegory, from αλλο...

Which things are an allegory - They are to be understood spiritually; more being intended in the account than meets the eye

Allegory, from αλλος, another, and αγορεω, or αγορευω, to speak, signifies a thing that is a representative of another, where the literal sense is the representative of a spiritual meaning; or, as the glossary expresses it, ἑτερως κατα μεταφρασιν νοουμενα, και ου κατα την αναγνωσιν· "where the thing is to be understood differently in the interpretation than it appears in the reading.

Allegories are frequent in all countries, and are used by all writers. In the life of Homer, the author, speaking of the marriage of Jupiter and Juno, related by that poet, says: δοκει ταυτα αλληγορεισθαι, ὁτι Ἡρα μεν νοειται ὁ αηρ - Ζευς δε, ὁ αιθηρ· "It appears that these things are to be understood allegorically; for Juno means the air, Jupiter the ether."Plutarch, in his treatise De Iside et Osir., says: ὡσπερ Ἑλληνες Κρονον αλληγορουσι τον χρονον· "As the Greeks allegorize Cronos (Saturn) into Chronos (Time.)"It is well known how fond the Jews were of allegorizing. Every thing in the law was with them an allegory. Their Talmud is full of these; and one of their most sober and best educated writers, Philo, abounds with them. Speaking (De Migrat. Abrah., page 420) of the five daughters of Zelophehad, he says: ἁς αλληγορουντες αισθησεις ειναι φαμεν· "which, allegorizing, we assert to be the five senses!

It is very likely, therefore, that the allegory produced here, St. Paul had borrowed from the Jewish writings; and he brings it in to convict the Judaizing Galatians on their own principles; and neither he nor we have any thing farther to do with this allegory than as it applies to the subject for which it is quoted; nor does it give any license to those men of vain and superficial minds who endeavor to find out allegories in every portion of the sacred writings, and, by what they term spiritualizing, which is more properly carnalizing, have brought the testimonies of God into disgrace. May the spirit of silence be poured out upon all such corrupters of the word of God

Clarke: Gal 4:24 - -- For these are the two covenants - These signify two different systems of religion; the one by Moses, the other by the Messiah

For these are the two covenants - These signify two different systems of religion; the one by Moses, the other by the Messiah

Clarke: Gal 4:24 - -- The one from the Mount Sinai - On which the law was published; which was typified by Hagar, Abraham’ s bond maid

The one from the Mount Sinai - On which the law was published; which was typified by Hagar, Abraham’ s bond maid

Clarke: Gal 4:24 - -- Which gendereth to bondage - For as the bond maid or slave could only gender - bring forth her children, in a state of slavery, and subject also to ...

Which gendereth to bondage - For as the bond maid or slave could only gender - bring forth her children, in a state of slavery, and subject also to become slaves, so all that are born and live under those Mosaic institutions are born and live in a state of bondage - a bondage to various rites and ceremonies; under the obligation to keep the whole law, yet, from its severity and their frailness, obliged to live in the habitual breach of it, and in consequence exposed to the curse which it pronounces.

Clarke: Gal 4:25 - -- For this Agar is Mount Sinai in Arabia - Το γαρ Αγαρ Σινα ορος εστιν εν τη Αραβια . This is the common reading; but...

For this Agar is Mount Sinai in Arabia - Το γαρ Αγαρ Σινα ορος εστιν εν τη Αραβια . This is the common reading; but it is read differently in some of the most respectable MSS., versions, and fathers; thus: το γαρ Σινα ορος εστιν εν τῃ Αραβια, for this Sinai is a mountain of Arabia; the word Αγαρ, Agar, being omitted. This reading is supported by CFG, some others, the Ethiopic, Armenian, Vulgate, and one copy of the Itala; by Epiphanius, Damascenus, Ambrosiaster, Jerome, Augustine, Hilary, Sedulius, and Bede; and the word is sometimes, though not always, omitted by Cyril and Origen, which proves that in their time there were doubts concerning the common reading

Of the word Agar in this verse, which renders the passage very obscure and difficult, Professor White says, forsitan delendum , "probably it should be expunged."Griesbach has left it in the text with a note of doubtfulness

Clarke: Gal 4:25 - -- Answereth to Jerusalem - Hagar, the bond maid, bringing forth children in a state of slavery, answereth to Jerusalem that now is, συστοιχε...

Answereth to Jerusalem - Hagar, the bond maid, bringing forth children in a state of slavery, answereth to Jerusalem that now is, συστοιχει, points out, or, bears a similitude to, Jerusalem in her present state of subjection; which, with her children - her citizens, is not only in bondage to the Romans, but in a worse bondage to the law, to its oppressive ordinances, and to the heavy curse which it has pronounced against all those who do not keep them.

Clarke: Gal 4:26 - -- But Jerusalem which is above - The apostle still follows the Jewish allegory, showing not only how the story of Hagar and Sarah, Ishmael and Isaac, ...

But Jerusalem which is above - The apostle still follows the Jewish allegory, showing not only how the story of Hagar and Sarah, Ishmael and Isaac, was allegorized, but pointing out also that even Jerusalem was the subject of allegory; for it was a maxim among the rabbins, that "whatsoever was in the earth, the same was also found in heaven for there is no matter, howsoever small, in this world, that has not something similar to it in the spiritual world."On this maxim, the Jews imagine that every earthly thing has its representative in heaven; and especially whatever concerns Jerusalem, the law, and its ordinances. Rab. Kimchi, speaking of Melchizedec, king of Salem, says: זו ירושלם של מעלה zu Yerushalem shel malah , "This is the Jerusalem that is from above."This phrase frequently occurs among these writers, as may be seen in Schoettgen, who has written an express dissertation upon the subject. Hor. Hebr., vol. i. page 1205

Clarke: Gal 4:26 - -- Is free, which is the mother of us all - There is a spiritual Jerusalem, of which this is the type; and this Jerusalem, in which the souls of all th...

Is free, which is the mother of us all - There is a spiritual Jerusalem, of which this is the type; and this Jerusalem, in which the souls of all the righteous are, is free from all bondage and sin: or by this, probably, the kingdom of the Messiah was intended; and this certainly answers best to the apostle’ s meaning, as the subsequent verse shows. There is an earthly Jerusalem, but this earthly Jerusalem typifies a heavenly Jerusalem: the former, with all her citizens, is in bondage; the latter is a free city, and all her inhabitants are free also. And this Jerusalem is our mother; it signifies the Church of Christ, the metropolis of Christianity, or rather the state of liberty into which all true believers are brought. The word παντων, of all, is omitted by almost every MS. and version of antiquity and importance, and by the most eminent of the fathers who quote this place; it is undoubtedly spurious, and the text should be read thus: But Jerusalem, which is above, is free, which is our mother.

Clarke: Gal 4:27 - -- Rejoice, thou barren that bearest not - This quotation is taken from Isa 54:1, and is certainly a promise which relates to the conversion of the Gen...

Rejoice, thou barren that bearest not - This quotation is taken from Isa 54:1, and is certainly a promise which relates to the conversion of the Gentiles, as the following clause proves; for the desolate - the Gentile world, hath many more children - is a much larger and more numerous Church, than she - Jerusalem, the Jewish state, which hath a husband - has been so long in covenant with God, living under his continual protection, and in possession of a great variety of spiritual advantages; and especially those offered to her by the Gospel, which she has rejected, and which the Gentiles have accepted.

Clarke: Gal 4:28 - -- Now we - Who believe in the Lord Jesus, are the children of promise - are the spiritual offspring of the Messiah, the seed of Abraham, in whom the p...

Now we - Who believe in the Lord Jesus, are the children of promise - are the spiritual offspring of the Messiah, the seed of Abraham, in whom the promise stated that all the nations of the earth should be blessed.

Clarke: Gal 4:29 - -- But as then he - Ishmael, who was born after the flesh - whose birth had nothing supernatural in it, but was according to the ordinary course of nat...

But as then he - Ishmael, who was born after the flesh - whose birth had nothing supernatural in it, but was according to the ordinary course of nature

Clarke: Gal 4:29 - -- Persecuted him - Isaac, who was born after the Spirit - who had a supernatural birth, according to the promise, and through the efficacy, of the Hol...

Persecuted him - Isaac, who was born after the Spirit - who had a supernatural birth, according to the promise, and through the efficacy, of the Holy Spirit, giving effect to that promise - Sarah shall have a son, Gen 17:16-21; Gen 21:1, etc

Persecuted him; the persecution here referred to is that mentioned Gen 21:9. It consisted in mocking his brother Isaac

Clarke: Gal 4:29 - -- Even so it is now - So the Jews, in every place, persecute the Christians; and show thereby that they are rather of the posterity of Hagar than of S...

Even so it is now - So the Jews, in every place, persecute the Christians; and show thereby that they are rather of the posterity of Hagar than of Sarah.

Clarke: Gal 4:30 - -- What saith the Scripture? - (In Gen 21:10): Cast out the bond woman and her son: and what does this imply in the present case? Why, that the present...

What saith the Scripture? - (In Gen 21:10): Cast out the bond woman and her son: and what does this imply in the present case? Why, that the present Jerusalem and her children shall be cast out of the favor of God, and shall not be heirs with the son of the free woman - shall not inherit the blessings promised to Abraham, because they believe not in the promised seed.

Clarke: Gal 4:31 - -- So then - We - Jews and Gentiles, who believe on the Lord Jesus, are not children of the bond woman - are not in subjection to the Jewish law, but o...

So then - We - Jews and Gentiles, who believe on the Lord Jesus, are not children of the bond woman - are not in subjection to the Jewish law, but of the free; and, consequently, are delivered from all its bondage, obligation, and curse

Thus the apostle, from their own Scripture, explained by their own allegory, proves that it is only by Jesus Christ that they can have redemption; and because they have not believed in him, therefore they continue to be in bondage; and that shortly God will deliver them up into a long and grievous captivity: for we may naturally suppose that the apostle has reference to what had been so often foretold by the prophets, and confirmed by Jesus Christ himself; and this was the strongest argument he could use, to show the Galatians their folly and their danger in submitting again to the bondage from which they had escaped, and exposing themselves to the most dreadful calamities of an earthly kind, as well as to the final ruin of their souls. They desired to be under the law; then they must take all the consequences; and these the apostle sets fairly before them

1.    We sometimes pity the Jews, who continue to reject the Gospel. Many who do so have no pity for themselves; for is not the state of a Jew, who systematically rejects Christ, because he does not believe him to be the promised Messiah, infinitely better than his, who, believing every thing that the Scripture teaches concerning Christ, lives under the power and guilt of sin? If the Jews be in a state of nonage, because they believe not the doctrines of Christianity, he is in a worse state than that of infancy who is not born again by the power of the Holy Ghost. Reader, whosoever thou art, lay this to heart

2.    The 4th, 5th, 6th, and 7th verses of this chapter (Gal 4:4-7) contain the sum and marrow of Christian divinity

(1.)    The determination of God to redeem the world by the incarnation of his Son

(2.)    The manifestation of this Son in the fullness of time

(3.)    The circumstances in which this Son appeared: sent forth; made of a woman; made under the law; to be a sufferer; and to die as a sacrifice

(4.)    The redemption of the world, by the death of Christ: he came to redeem them that were under the law, who were condemned and cursed by it

(5.)    By the redemption price he purchases sonship or adoption for mankind

(6.)    He, God the Father, sends the Spirit, God the Holy Ghost, of God the Son, into the hearts of believers, by which they, through the full confidence of their adoption, call him their Father

(7.)    Being made children, they become heirs, and God is their portion throughout eternity. Thus, in a few words, the whole doctrine of grace is contained, and an astonishing display made of the unutterable mercy of God. See the notes on Gal 4:4-7 (note)

3.    While the Jews were rejecting the easy yoke of Christ, they were painfully observing days, and months, and times and years. Superstition has far more labor to perform than true religion has; and at last profits nothing! Most men, either from false views of religion, or through the power and prevalency of their own evil passions and habits, have ten thousand times more trouble to get to hell, than the followers of God have to get to heaven

4.    Even in the perverted Galatians the apostle finds some good; and he mentions with great feeling those amiable qualities which they once possessed. The only way to encourage men to seek farther good is to show them what they have got, and to make this a reason why they should seek more. He who wishes to do good to men, and is constantly dwelling on their bad qualities and graceless state, either irritates or drives them to despair. There is, perhaps, no sinner on this side perdition who has not something good in him. Mention the good - it is God’ s work; and show what a pity it is that he should not have more, and how ready God is to supply all his wants through Christ Jesus. This plan should especially be used in addressing Christian societies, and particularly those which are in a declining state

5.    The Galatians were once the firm friends of the apostle, and loved him so well that they would have even plucked out their eyes for him; and yet these very people cast him off, and counted and treated him as an enemy! O sad fickleness of human nature! O uncertainty of human friendships! An undesigned word, or look, or action, becomes the reason to a fickle heart why it should divest itself of the spirit of friendship; and he who was as dear to them as their own souls, is neglected and forgotten! Blessed God! hast thou not said that there is a friend that sticketh closer than a brother? Where is he? Can such a one be trusted long on this unkindly earth? He is fit for the society of angels and the spirits of just men made perfect; and thou takest him in mercy lest he should lose his friendly heart, or lest his own heart should be broken in losing that of his friend. Hasten, Lord, a more perfect state, where the spirit of thy own love in thy followers shall expand, without control or hinderance, throughout eternity! Amen

6.    On allegorizing, in explaining the word of God, something has already been said, under Gal 4:24; but on the subject of allegory in general much might be said. The very learned and accurate critic, Dr. Lowth, in his work, De Sacra Poesi Hebraeorum, has entered at large into the subject of allegory, as existing in the sacred writings, in which he has discovered three species of this rhetorical figure

1.    That which rhetoricians term a continued metaphor. See Solomon’ s portraiture of old age, Ecc 12:2-6

2.    A second kind of allegory is that which, in a more proper and restricted sense, may be called parable. See Matthew 13, and the note on Mat 13:3 (note), etc

3.    The third species of allegory is that in which a double meaning is couched under the same words. These are called mystical allegories, and the two meanings are termed the literal and mystical senses

For examples of all these kinds I must refer to the learned prelate above named.

Calvin: Gal 4:20 - -- 20.I would wish to be present with you now This is a most serious expostulation, the complaint of a father so perplexed by the misconduct of his sons...

20.I would wish to be present with you now This is a most serious expostulation, the complaint of a father so perplexed by the misconduct of his sons, that he looks around him for advice, and knows not to what hand to turn. 70 He wishes to have an opportunity of personally addressing them, because we thus obtain a better idea of what is adapted to present circumstances; because, according as the hearer is affected, according as he is submissive or obstinate, we are enabled to regulate our discourse. But something more than this was meant by the desire to change the voice 71 He was prepared most cheerfully to assume a variety of forms, and even, if the case required it, to frame a new language. This is a course which pastors ought most carefully to follow. They must not be entirely guided by their own inclinations, or by the bent of their own genius, but must accommodate themselves, as far as the case will allow, to the capacity of the people, — with this reservation, however, that they are to proceed no farther than conscience shall dictate, 72 and that no departure from integrity shall be made, in order to gain the favor of the people.

Calvin: Gal 4:21 - -- 21.Tell me. Having given exhortations adapted to touch the feelings, he follows up his former doctrine by an illustration of great beauty. Viewed sim...

21.Tell me. Having given exhortations adapted to touch the feelings, he follows up his former doctrine by an illustration of great beauty. Viewed simply as an argument, it would not be very powerful; but, as a confirmation added to a most satisfactory chain of reasoning, it is not unworthy of attention.

To be under the law, signifies here, to come under the yoke of the law, on the condition that God will act toward you according to the covenant of the law, and that you, in return, bind yourself to keep the law. In any other sense than this, all believers are under the law; but the apostle treats, as we have already said, of the law with its appendages.

Calvin: Gal 4:22 - -- 22.For it is written. No man who has a choice given him will be so mad as to despise freedom, and prefer slavery. But here the apostle teaches us, th...

22.For it is written. No man who has a choice given him will be so mad as to despise freedom, and prefer slavery. But here the apostle teaches us, that they who are under the law are slaves. Unhappy men! who willingly choose this condition, when God desires to make them free. He gives a representation of this in the two sons of Abraham, one of whom, the son of a slave, held by his mother’s condition; 73 while the other, the son of a free woman, obtained the inheritance. He afterwards applies the whole history to his purpose, and illustrates it in an elegant manner.

In the first place, as the other party armed themselves with the authority of the law, the apostle quotes the law on the other side. The law was the name usually given to the Five Books of Moses. Again, as the history which he quotes appeared to have no bearing on the question, he gives to it an allegorical interpretation. But as the apostle declares that these things are allegorized, (ἀλληγορούμενα,) Origen, and many others along with him, have seized the occasion of torturing Scripture, in every possible manner, away from the true sense. They concluded that the literal sense is too mean and poor, and that, under the outer bark of the letter, there lurk deeper mysteries, which cannot be extracted but by beating out allegories. And this they had no difficulty in accomplishing; for speculations which appear to be ingenious have always been preferred, and always will be preferred, by the world to solid doctrine.

With such approbation the licentious system gradually attained such a height, that he who handled Scripture for his own amusement not only was suffered to pass unpunished, but even obtained the highest applause. For many centuries no man was considered to be ingenious, who had not the skill and daring necessary for changing into a variety of curious shapes the sacred word of God. This was undoubtedly a contrivance of Satan to undermine the authority of Scripture, and to take away from the reading of it the true advantage. God visited this profanation by a just judgment, when he suffered the pure meaning of the Scripture to be buried under false interpretations.

Scripture, they say, is fertile, and thus produces a variety of meanings. 74 I acknowledge that Scripture is a most rich and inexhaustible fountain of all wisdom; but I deny that its fertility consists in the various meanings which any man, at his pleasure, may assign. Let us know, then, that the true meaning of Scripture is the natural and obvious meaning; and let us embrace and abide by it resolutely. Let us not only neglect as doubtful, but boldly set aside as deadly corruptions, those pretended expositions, which lead us away from the natural meaning.

But what reply shall we make to Paul’s assertion, that these things are allegorical ? Paul certainly does not mean that Moses wrote the history for the purpose of being turned into an allegory, but points out in what way the history may be made to answer the present subject. This is done by observing a figurative representation of the Church there delineated. And a mystical interpretation of this sort (ἀναγωγή) was not inconsistent with the true and literal meaning, when a comparison was drawn between the Church and the family of Abraham. As the house of Abraham was then a true Church, so it is beyond all doubt that the principal and most memorable events which happened in it are so many types to us. As in circumcision, in sacrifices, in the whole Levitical priesthood, there was an allegory, as there is an allegory at the present day in our sacraments, — so was there likewise in the house of Abraham; but this does not involve a departure from the literal meaning. In a word, Paul adduces the history, as containing a figurative representation of the two covenants in the two wives of Abraham, and of the two nations in his two sons. And Chrysostom, indeed, acknowledges that the word allegory points out the present application to be (κατάχρησις) 75 different from the natural meaning; which is perfectly true.

Calvin: Gal 4:23 - -- 23.But he who was of the bond woman. Both were sons of Abraham according to the flesh; but in Isaac there was this peculiarity, that he had the promi...

23.But he who was of the bond woman. Both were sons of Abraham according to the flesh; but in Isaac there was this peculiarity, that he had the promise of grace. In Ishmael there was nothing besides nature; in Isaac there was the election of God, signified in part by the manner of his birth, which was not in the ordinary course, but miraculous. Yet there is an indirect reference to the calling of the Gentiles, and the rejection of the Jews: for the latter boast of their ancestry, while the former, without any human interference, are become the spiritual offspring of Abraham.

Calvin: Gal 4:24 - -- 24.These are the two covenants. I have thought it better to adopt this translation, in order not to lose sight of the beauty of the comparison; for P...

24.These are the two covenants. I have thought it better to adopt this translation, in order not to lose sight of the beauty of the comparison; for Paul compares the twoδιαθὢκαι, to two mothers, and to employ testamentum, (a testament,) which is a neuter noun, for denoting a mother, would be harsh. The word pactio (a covenant) appears to be, on that account, more appropriate; and indeed the desire of obtaining perspicuity, as well as elegance, has led me to make this choice. 76

The comparison is now formally introduced. As in the house of Abraham there were two mothers, so are there also in the Church of God. Doctrine is the mother of whom we are born, and is twofold, Legal and Evangelical. The legal mother, whom Hagar resembles, gendereth to bondage. Sarah again, represents the second, which gendereth to freedom; though Paul begins higher, and makes our first mother Sinai, and our second, Jerusalem. The two covenants, then, are the mothers, of whom children unlike one another are born; for the legal covenant makes slaves, and the evangelical covenant makes freemen.

But all this may, at first sight, appear absurd; for there are none of God’s children who are not born to freedom, and therefore the comparison does not apply. I answer, what Paul says is true in two respects; for the law formerly brought forth its disciples, (among whom were included the holy prophets, and other believers,) to slavery, though not to permanent slavery, but because God placed them for a time under the law as “a schoolmaster.” 77 (Gal 3:25.) Under the vail of ceremonies, and of the whole economy by which they were governed, their freedom was concealed: to the outward eye nothing but slavery appeared. “Ye have not,” says Paul to the Romans, “received the spirit of bondage again to fear.” (Rom 8:15.) Those holy fathers, though inwardly they were free in the sight of God, yet in outward appearance differed nothing from slaves, and thus resembled their mother’s condition. But the doctrine of the gospel bestows upon its children perfect freedom as soon as they are born, and brings them up in a liberal manner.

Paul does not, I acknowledge, speak of that kind of children, as the context will show. By the children of Sinai, it will afterwards be explained, are meant hypocrites, who are at length expelled from the Church of God, and deprived of the inheritance. What, then, is the gendering to bondage, which forms the subject of the present dispute? It denotes those who make a wicked abuse of the law, by finding in it nothing but what tends to slavery. Not so the pious fathers, who lived under the Old Testament; for their slavish birth by the law did not hinder them from having Jerusalem for their mother in spirit. But those who adhere to the bare law, and do not acknowledge it to be “a schoolmaster to bring them to Christ,” (Gal 3:24,) but rather make it a hinderance to prevent their coming to him, are the Ishmaelites born to slavery.

It will again be objected, why does the apostle say that such persons are born of God’s covenant, and are considered to belong to the Church? I answer, strictly speaking, they are not God’s children, but are degenerate and spurious, and are disclaimed by God, whom they falsely call their Father. They receive this name in the Church, not because they are members of it in reality, but because for a time they presume to occupy that place, and impose on men by the disguise which they wear. The apostle here views the Church, as it appears in this world: but on this subject we shall afterwards speak.

Calvin: Gal 4:25 - -- 25.For Agar is mount Sinai 78 I shall not waste time in refuting the expositions of other writers; for Jerome’s conjecture, that Mount Sinai had tw...

25.For Agar is mount Sinai 78 I shall not waste time in refuting the expositions of other writers; for Jerome’s conjecture, that Mount Sinai had two names, is trifling; and the disquisitions of Chrysostom about the agreement of the names are equally unworthy of notice. Sinai is called Hagar, 79 because it is a type or figure, as the Passover was Christ. The situation of the mountain is mentioned by way of contempt. It lies in Arabia, beyond the limits of the holy land, by which the eternal inheritance was prefigured. The wonder is, that in so familiar a matter they erred so egregiously.

And answers, on the other hand The Vulgate translates it, is joined (conjunctus est) to Jerusalem; and Erasmus makes it, borders on (confinis) Jerusalem; but I have adopted the phrase, on the other hand, (ex adverso,) in order to avoid obscurity. For the apostle certainly does not refer to nearness, or relative position, but to resemblance, as respects the present comparison. The word, σύστοιχα, which is translated corresponding to, denotes those things which are so arranged as to have a mutual relation to each other, and a similar word, συατοιχία, when applied to trees and other objects, conveys the idea of their following in regular order. Mount Sinai is said (συστοιχεῖν) to correspond to that which is now Jerusalem, in the same sense as Aristotle says that Rhetoric is (ἀντίστροφος) the counterpart to Logic, by a metaphor borrowed from lyric compositions, which were usually arranged in two parts, so adapted as to be sung in harmony. In short, the word, συστοιχεῖ, corresponds, means nothing more than that it belongs to the same class.

But why does Paul compare the present Jerusalem with Mount Sinai? Though I was once of a different opinion, yet I agree with Chrysostom and Ambrose, who explain it as referring to the earthly Jerusalem, and who interpret the words, which now is , τὣ νῦν ̔ιερουσαλὴμ, as marking the slavish doctrine and worship into which it had degenerated. It ought to have been a lively image of the new Jerusalem, and a representation of its character. But such as it now is, it is rather related to Mount Sinai. Though the two places may be widely distant from each other, they are perfectly alike in all their most important features. This is a heavy reproach against the Jews, whose real mother was not Sarah but the spurious Jerusalem, twin sister of Hagar; who were therefore slaves born of a slave, though they haughtily boasted that they were the sons of Abraham.

Calvin: Gal 4:26 - -- 26.But Jerusalem, which is above. The Jerusalem which he calls above, or heavenly, is not contained in heaven; nor are we to seek for it out of this...

26.But Jerusalem, which is above. The Jerusalem which he calls above, or heavenly, is not contained in heaven; nor are we to seek for it out of this world; for the Church is spread over the whole world, and is a “stranger and pilgrim on the earth.” (Heb 11:13.) Why then is it said to be from heaven? Because it originates in heavenly grace; for the sons of God are

“born, not of blood, nor of the will of the flesh,
nor of the will of man,” (Joh 1:13,)

but by the power of the Holy Spirit. The heavenly Jerusalem, which derives its origin from heaven, and dwells above by faith, is the mother of believers. To the Church, under God, we owe it that we are

“born again, not of corruptible seed, but of incorruptible,”
(1Pe 1:23,)

and from her we obtain the milk and the food by which we are afterwards nourished.

Such are the reasons why the Church is called the mother of believers. And certainly he who refuses to be a son of the Church in vain desires to have God as his Father; for it is only through the instrumentality of the Church that we are “born of God,” (1Jo 3:9,) and brought up through the various stages of childhood and youth, till we arrive at manhood. This designation, “the mother of us all,” reflects the highest credit and the highest honor on the Church. But the Papists are fools and twice children, who expect to give us uneasiness by producing these words; for their mother is an adulteress, who brings forth to death the children of the devil; and how foolish is the demand, that the children of God should surrender themselves to her to be cruelly slain! Might not the synagogue of Jerusalem at that time have assumed such haughty pretensions, with far higher plausibility than Rome at the present day? and yet we see how Paul strips her of every honorable distinction, and consigns her to the lot of Hagar.

Calvin: Gal 4:27 - -- 27.For it is written. The apostle proves, by a quotation from Isaiah, that the lawful sons of the Church are born according to the promise. The passa...

27.For it is written. The apostle proves, by a quotation from Isaiah, that the lawful sons of the Church are born according to the promise. The passage is in Isa 54:0 where the prophet speaks of the kingdom of Christ and the calling of the Gentiles, and promises to the barren wife and the widow a numerous offspring; for it is on this ground that he exhorts the Church to “sing” and “rejoice.” The design of the apostle, let it be carefully remarked, is to deprive the Jews of all claim to that spiritual Jerusalem to which the prophecy relates. Isaiah proclaims, that her children shall be gathered out of all the nations of the earth, and not by any preparation of hers, but by the free grace and blessing of God.

He next concludes that we become the sons of God by promise, after the example (κατὰ ᾿Ισαὰκ) of Isaac, and that in no other way do we obtain this honor. To readers little skilled or practiced in the examination of Scripture, this reasoning may appear inconclusive; because they do not hold the most undoubted of all principles, that all the promises, being founded on the Messiah, are of free grace. It was because the apostle took this for granted, that he so fearlessly contrasted the promise with the law.

Calvin: Gal 4:29 - -- 29.As then, he that was born after the flesh. He denounces the cruelty of the false apostles, who wantonly insulted pious persons that placed all the...

29.As then, he that was born after the flesh. He denounces the cruelty of the false apostles, who wantonly insulted pious persons that placed all their confidence in Christ. There was abundant need that the uneasiness of the oppressed should be soothed by consolation, and that the cruelty of their oppressors should be severely checked. It is not wonderful, he says, that the children of the law, at the present day, do what Ishmael their father at first did, who, trusting to his being the first-born, persecuted Isaac the true heir. With the same proud disdain do his posterity now, on account of outward ceremonies, circumcision, and the various services of the law, molest and vaunt over the lawful sons of God. The Spirit is again contrasted with the flesh, that is, the calling of God with human appearance. (1Sa 16:7.) So the disguise is admitted to be possessed by the followers of the Law and of works, but the reality is claimed for those who rely on the calling of God alone, and depend upon his grace.

Persecuted But persecution is nowhere mentioned, only Moses says that Ishmael was מצהק , ( metzahek,) mocking, (Gen 21:9;) and by this participle he intimates that Ishmael ridiculed his brother Isaac. The explanation offered by some Jews, that this was a simple smile, is entirely inadmissible; for what cruelty would it have argued, that a harmless smile should have been so fearfully revenged? There cannot then be a doubt that he maliciously endeavored to provoke the child Isaac by reproachful language.

But how widely distant is this from persecution? 80 And yet it is not idly or unguardedly that Paul enlarges on this point. No persecution ought to distress us so much as to see our calling attempted to be undermined by the reproaches of wicked men. Neither blows, nor scourging, nor nails, nor thorns, occasioned to our Lord such intense suffering as that blasphemy:

“He trusted in God; what availeth it to him?
for he is deprived of all assistance.” (Mat 27:43.)

There is more venom in this than in all persecutions; for how much more alarming is it that the grace of Divine adoption shall be made void, than that this frail life shall be taken from us? Ishmael did not persecute his brother with the sword; but, what is worse, he treated him with haughty disdain by trampling under foot the promise of God. All persecutions arise from this source, that wicked men despise and hate in the elect the grace of God; a memorable instance of which we have in the history of Cain and Abel. (Gen 4:8.)

This reminds us, that not only ought we to be filled with horror at outward persecutions, when the enemies of religion slay us with fire and sword; when they banish, imprison, torture, or scourge; but when they attempt, by their blasphemies, to make void our confidence, which rests on the promises of God; when they ridicule our salvation, when they wantonly laugh to scorn the whole gospel. Nothing ought to wound our minds so deeply as contempt of God, and reproaches cast upon His grace: nor is there any kind of persecution more deadly than when the salvation of the soul is assailed. We who have escaped from the tyranny of the Pope, are not called to encounter the swords of wicked men. But how blind must we be, if we are not affected by that spiritual persecution, in which they strive, by every method, to extinguish that doctrine, from which we draw the breath of life! — when they attack our faith by their blasphemies, and shake not a few of the less informed! For my own part, I am far more grieved by the fury of the Epicureans than of the Papists. They do not attack us by open violence; but, in proportion as the name of God is more dear to me than my own life, the diabolical conspiracy which I see in operation to extinguish all fear and worship of God, to root out the remembrance of Christ, or to abandon it to the jeers of the ungodly, cannot but rack my mind with greater anxiety, than if a whole country were burning in one conflagration:

Calvin: Gal 4:30 - -- 30.But what saith the Scripture ? There was some consolation in knowing that we do but share the lot of our father Isaac; but it is a still greater c...

30.But what saith the Scripture ? There was some consolation in knowing that we do but share the lot of our father Isaac; but it is a still greater consolation, when he adds, that hypocrites, with all their boasting, can gain nothing more than to be cast out of the spiritual family of Abraham; and that, to whatever extent they may harass us for a time, the inheritance will certainly be ours. Let believers cheer themselves with this consolation, that the tyranny of the Ishmaelites will not last for ever. They appear to have reached the highest pre-eminence, and, proud of their birthright, look down upon us with contempt; but they will one day be declared to be the descendants of Hagar, the sons of a slave, and unworthy of the inheritance.

Let us be instructed by this beautiful passage,

“not to fret ourselves because of evil-doers,
neither be envious against the workers of iniquity,”
(Psa 37:1,)

when they hold a temporary habitation and rank in the Church, but patiently to look for the end which awaits them. There are many pretended Christians, or strangers, who hold a place in the Church, but who afterwards give evidence of their departure from the faith, as he who, proud of his birthright, at first reigned, was cast out like a foreigner with the posterity of Ishmael. Some censorious persons smile at Paul’s simplicity, in comparing a woman’s passion, arising out of a trifling quarrel, to a judgment of God. But they overlook the decree of God, which took effect in such a manner, as to make it manifest that the whole transaction was directed by a heavenly providence. That Abraham should have been commanded to humor his wife (Gen 21:12) entirely in the matter, is no doubt extraordinary, but proves that God employed the services of Sarah for confirming his own promise. In a word, the casting out of Ishmael was nothing else than the consequence and the accomplishment of that promise, “In Isaac shall thy seed be called,” (Gen 21:12,) — not in Ishmael. Although, therefore, it was the revenging of a woman’s quarrel, yet God did not the less make known his sentence by her mouth as a type of the Church.

Calvin: Gal 4:31 - -- 31.So then, brethren. He now exhorts the Galatians to prefer the condition of the children of Sarah to that of the children of Hagar; and having remi...

31.So then, brethren. He now exhorts the Galatians to prefer the condition of the children of Sarah to that of the children of Hagar; and having reminded them that, by the grace of Christ, they were born to freedom, he desires them to continue in the same condition. If we shall call the Papists, Ishmaelites and Hagarites, and boast that we are the lawful children, they will smile at us; but if the two subjects in dispute be fairly compared, the most ignorant person will be at no loss to decide.

Defender: Gal 4:24 - -- When God's Word is meant to be interpreted allegorically, the text indicates such. Symbolic, figurative, or parabolic language is occasionally used in...

When God's Word is meant to be interpreted allegorically, the text indicates such. Symbolic, figurative, or parabolic language is occasionally used in the Bible, but this is normally clearly evident in the context. When the author does not indicate such language, the safe and proper way to interpret a text is not to interpret it at all but simply to assume it means exactly what it says and to proceed on that basis. On the other hand, even this allegory is predicated on the actual historicity of the story of Sarah and Hagar, Isaac and Ishmael. In no way does Paul suggest that the events discussed did not really happen. The "spiritualizing" method of interpreting historical narratives (such as the Genesis record of creation) to avoid having to accept them as real history is always unscriptural and dishonoring to God and His Word. In the special case here, both the historical record and the allegorical lesson derived from it must be taken as divinely inspired.

Defender: Gal 4:24 - -- Hagar, Sarah's maid, was the mother of a son sired by Abraham when he and Sarah became impatient in waiting for the promised son, Isaac. In the allego...

Hagar, Sarah's maid, was the mother of a son sired by Abraham when he and Sarah became impatient in waiting for the promised son, Isaac. In the allegory, Hagar represents the law given at Sinai as well as the city of Jerusalem, whose "children," like their mother, are in bondage under the law (Gal 4:25)."

Defender: Gal 4:26 - -- The heavenly Jerusalem is where the Lord Jesus is even now preparing a place for us (Joh 14:3). It is the "city which hath foundations, whose builder ...

The heavenly Jerusalem is where the Lord Jesus is even now preparing a place for us (Joh 14:3). It is the "city which hath foundations, whose builder and maker is God," for which Abraham was looking as he went out into the "strange country" to which God had led him (Heb 11:8-10). In the allegory, Sarah represents that city of freedom in the heavens; thus all her children, with Isaac as the heir of promise representing them, are likewise heirs of the promise and therefore free."

Defender: Gal 4:27 - -- This quotation is from Isa 54:1. In the prophetic context, it is a prophecy of the future restoration of Israel and Jerusalem when the "Jerusalem whic...

This quotation is from Isa 54:1. In the prophetic context, it is a prophecy of the future restoration of Israel and Jerusalem when the "Jerusalem which is above" will actually come to earth as "the holy city, new Jerusalem" (Rev 21:2). In the allegorical context, the barren woman represents Sarah, who in turn represents and begets all the children of promise who are the spiritual heirs of Abraham (Gal 3:29)."

Defender: Gal 4:29 - -- Ishmael, who was fourteen years older than Isaac, no doubt had been hoping (along with his mother Hagar) that he would inherit Abraham's wealth. There...

Ishmael, who was fourteen years older than Isaac, no doubt had been hoping (along with his mother Hagar) that he would inherit Abraham's wealth. Therefore, he viciously mocked little Isaac the day Isaac was weaned (Gen 21:8, Gen 21:9), and it became obvious that Isaac would be in danger as long as Ishmael and Hagar were a part of the household. Similarly, Paul says, those who trust in salvation by grace through faith alone will be subject to mocking and persecution by those who wish to impose legalistic bondage or pagan philosophy on the church, as long as they are permitted to have an influence there."

Defender: Gal 4:30 - -- The reference here is to Gen 21:10, the point of the allegory being that the church should not allow false teachers to influence its belief and behavi...

The reference here is to Gen 21:10, the point of the allegory being that the church should not allow false teachers to influence its belief and behavior. This admonition applied directly to the tolerance of Judaizers in the Galatian churches. It could also be applied to the folly of allowing false (unscriptural) doctrine of any kind to be taught in the church."

TSK: Gal 4:20 - -- to be : 1Co 4:19-21; 1Th 2:17, 1Th 2:18, 1Th 3:9 stand in doubt of you : or, am perplexed for you, Gal 4:11

to be : 1Co 4:19-21; 1Th 2:17, 1Th 2:18, 1Th 3:9

stand in doubt of you : or, am perplexed for you, Gal 4:11

TSK: Gal 4:21 - -- ye that : Gal 4:9, Gal 3:10,Gal 3:23, Gal 3:24; Rom 6:14, Rom 7:5, Rom 7:6, Rom 9:30-32, Rom 10:3-10 do : Mat 21:42-44, Mat 22:29-32; Joh 5:46, Joh 5:...

TSK: Gal 4:22 - -- that : Gen 16:2-4, Gen 16:15, Gen 21:1, Gen 21:2, Gen 21:10

TSK: Gal 4:23 - -- born : Rom 9:7, Rom 9:8 but : Gen 17:15-19, Gen 18:10-14, Gen 21:1, Gen 21:2; Rom 4:18-21, Rom 10:8; Heb 11:11

TSK: Gal 4:24 - -- an allegory : Eze 20:49; Hos 11:10; Mat 13:35; 1Co 10:11 *Gr: Heb 11:19 for : Gal 4:25; Luk 22:19, Luk 22:20; 1Co 10:4 the two : Gal 3:15-21; Heb 7:22...

TSK: Gal 4:25 - -- is : Gal 4:24 Sinai : Deu 33:2; Jdg 5:5; Psa 68:8, Psa 68:17; Heb 12:18 Arabia : Gal 1:17; Act 1:11 answereth to : or, is in the same rank with her : ...

is : Gal 4:24

Sinai : Deu 33:2; Jdg 5:5; Psa 68:8, Psa 68:17; Heb 12:18

Arabia : Gal 1:17; Act 1:11

answereth to : or, is in the same rank with

her : Mat 23:37; Luk 13:34, Luk 19:44

TSK: Gal 4:26 - -- Jerusalem : Psa 87:3-6; Isa 2:2, Isa 2:3, Isa 52:9, Isa 62:1, Isa 62:2, Isa 65:18, Isa 66:10; Joe 3:17; Mic 4:1, Mic 4:2; Phi 3:20; Heb 12:22; Rev 3:1...

TSK: Gal 4:27 - -- Rejoice : Isa 54:1-5 barren : 1Sa 2:5; Psa 113:9 desolate : Rth 1:11-13, Rth 4:14-16; 2Sa 13:20; Isa 49:21; 1Ti 5:5

TSK: Gal 4:28 - -- Gal 4:23, Gal 3:29; Act 3:25; Rom 4:13-18, Rom 9:8, Rom 9:9

TSK: Gal 4:29 - -- he that : Gen 21:9 after the Spirit : Joh 3:5, Joh 15:9; Rom 8:1, Rom 8:13 even : Gal 5:11, Gal 6:12-14; Mat 23:34-37; 1Th 2:14, 1Th 2:15; Heb 10:33, ...

TSK: Gal 4:30 - -- what : Gal 3:8, Gal 3:22; Rom 4:3, Rom 11:2; Jam 4:5 Cast : Gen 21:10-12; Rom 11:7-11 for : Joh 8:35; Rom 8:15-17

TSK: Gal 4:31 - -- we : Gal 5:1, Gal 5:13; Joh 1:12, Joh 1:13, Joh 8:36; Heb 2:14, Heb 2:15; 1Jo 3:1, 1Jo 3:2

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gal 4:20 - -- I desire to be present with you now - They had lost much by his absence; they had changed their views; they had in some measure become alienate...

I desire to be present with you now - They had lost much by his absence; they had changed their views; they had in some measure become alienated from him; and he wishes that he might be again with them, as he was before. He would hope to accomplish much more by his personal presence than he could by letter.

And to change my voice - That is, from complaint and censure, to tones of entire confidence.

For I stand in doubt of you - Margin, "I am perplexed for you."On the meaning of the word used here, see the note at 2Co 4:8. The sense is plain. Paul had much reason to doubt the sincerity and the solidity of their Christian principles, and he was deeply anxious on that account.

Barnes: Gal 4:21 - -- Tell me ... - In order to show fully the nature and the effect of the Law, Paul here introduces an illustration from an important fact in the J...

Tell me ... - In order to show fully the nature and the effect of the Law, Paul here introduces an illustration from an important fact in the Jewish history. This allegory has given great perplexity to expositors, and, in some respects, it is attended with real difficulty. An examination of the difficulties will be found in the larger commentaries. My object, without examining the expositions which have been proposed, will be to state, in as few words as possible, the simple meaning and design of the allegory. The design it is not difficult to understand. It is to show the effect of being under the bondage or servitude of the Jewish law, compared with the freedom which the gospel imparts. Paul had addressed the Galatians as having a real desire to be under bondage, or to be servants; the note at Gal 4:9. He had represented Christianity as a state of freedom, and Christians as the sons of God - not servants, but freemen.

To show the difference of the two conditions, he appeals to two cases which would furnish a striking illustration of them. The one was the case of Hagar and her son. The effect of bondage was well illustrated there. She and her son were treated with severity, and were cast out and persecuted. This was a fair illustration of bondage under the Law; of the servitude to the laws of Moses; and was a fit representation of Jerusalem as it was in the time of Paul. The other case was that of Isaac. He was the son of a free woman, and was treated accordingly. He was regarded as a son, not as a servant. And he was a fair illustration of the case of those who were made free by the gospel. They enjoyed a similar freedom and sonship, and should not seek a state of servitude or bondage. The condition of Isaac was a fit illustration of the New Jerusalem; the heavenly city; the true kingdom of God. But Paul does not mean to say, as I suppose, that the history of the son of Hagar and of the son of Rebecca was mere allegory, or that the narrative by Moses was designed to represent the different condition of those who were under the Law and under the gospel.

He uses it simply, as showing the difference between servitude and freedom, and as a striking illustration of the nature of the bondage to the Jewish law, and of the freedom of the gospel, just as anyone may use a striking historical fact to illustrate a principle. These general remarks will constitute the basis of my interpretation of this celebrated allegory. The expression "tell me,"is one of affectionate remonstrance and reasoning; see Luk 7:42, "Tell me, therefore, which of these will love him most?"Compare Isa 1:18, "Come, now, and let us reason together, saith the Lord."

Ye that desire to be under the law - See the note at Gal 4:9. You who wish to yield obedience to the laws of Moses. You who maintain that conformity to those laws is necessary to justification.

Do ye not hear the law? - Do you not understand what the Law says? Will you not listen to its own admonitions, and the instruction which may be derived from the Law on the subject? The word "law"here refers not to the commands that were uttered on Mount Sinai, but to the book of the Law. The passage to which reference is made is in the Book of Genesis; but; all the five books of Moses were by the Jews classed under the general name of the Law; see the note at Luk 24:44. The sense is, "Will you not listen to a narrative found in one of the books of the Law itself, fully illustrating the nature of that servitude which you wish?"

Barnes: Gal 4:22 - -- For it is written - Gen. 16; 21. Abraham had two sons - Ishmael and Isaac. Abraham subsequently had several sons by Keturah after the dea...

For it is written - Gen. 16; 21.

Abraham had two sons - Ishmael and Isaac. Abraham subsequently had several sons by Keturah after the death of Sarah; Gen 26:1-6. But the two sons by Hagar and Sarah were the most prominent, and the events of their lives furnished the particular illustration which Paul desired.

The one by a bond-maid - Ishmael, the son of Hagar. Hagar was an Egyptian slave, whom Sarah gave to Abraham in order that he might not be wholly without posterity; Gen 16:3.

The other by a free woman - Isaac, the son of Sarah; Gen 21:1-2.

Barnes: Gal 4:23 - -- But he who was of the bondwoman was born after the flesh - In the ordinary course of nature, without any special promise, or any unusual divine...

But he who was of the bondwoman was born after the flesh - In the ordinary course of nature, without any special promise, or any unusual divine interposition, as in the case of Isaac.

But he of the free woman ... - The birth of Isaac was in accordance with a special promise, and by a remarkable divine interposition; see Gen 18:10; Gen 21:1-2; Heb 11:11-12; compare the notes at Rom 4:19-21. The idea here of Paul is, that the son of the slave was in a humble and inferior condition from his very birth. There was no special promise attending him. He was born into a state of inferiority and servitude which attended him through his whole life. Isaac, however, was met with promises as soon as he was born, and was under the benefit of those promises as long as he lived. The object of Paul is, to state the truth in regard to a condition of servitude and slavery. It is attended with evils from beginning to end; from the birth to the grave. By this illustration he means to show them the folly of becoming the voluntary slaves of the Law after they had once been made free.

Barnes: Gal 4:24 - -- Which things - The different accounts of Ishmael and Isaac. Are an allegory - May be regarded allegorically, or as illustrating great pri...

Which things - The different accounts of Ishmael and Isaac.

Are an allegory - May be regarded allegorically, or as illustrating great principles in regard to the condition of slaves and freemen; and may therefore be used to illustrate the effect of servitude to the Law of Moses compared with the freedom of the gospel. He does not mean to say that the historical record of Moses was not true, or was merely allegorical; nor does he mean to say that Moses meant this to be an allegory, or that he intended that it should be applied to the exact purpose to which Paul applied it. No such design is apparent in the narrative of Moses, and it is evident that he had no such intention. Nor can it be shown that Paul means to be understood as saying that Moses had any such design, or that his account was not a record of a plain historical fact. Paul uses it as he would any other historical fact that would illustrate the same principle, and he makes no more use of it than the Saviour did in his parables of real or fictitious narratives to illustrate an important truth, or than we always do of real history to illustrate an important principle.

The word which is used here by Paul ( ἀλληγορέω allēgoreō ) is derived from ἄλλος allos , another, and ἀγορεύω agoreuō , to speak, to speak openly or in public - Passow. It properly means to speak anything otherwise than it is understood (Passow); to speak allegorically; to allegorize. The word does not occur elsewhere in the New Testament, nor is it found in the Septuagint, though it occurs often in the classic writers. An allegory is a continued metaphor; see Blair’ s Lectures, xv. It is a figurative sentence or discourse, in which the principal object is described by another subject resembling it in its properties and circumstances - Webster. Allegories are in words what hieroglyphics are in painting. The distinction between a parable and an allegory is said to be, that a parable is a supposed history to illustrate some important truth, as the parable of the good Samaritan, etc.; an allegory is based on real facts.

It is not probable, however, that this distinction is always carefully observed. Sometimes the allegory is based on the resemblance to some inanimate object, as in the beautiful allegory in Ps. 80. Allegories, parables, and metaphors abound in the writings of the East. Truth was more easily treasured up in this way, and could be better preserved and transmitted when it was connected with an interesting story. The lively fancy of the people of the East also led them to this mode of communicating truth; though a love for it is probably founded in human nature. The best sustained allegory of any considerable length in the world is, doubtless, Bunyan’ s Pilgrim’ s Progress; and yet this is among the most popular of all books. The ancient Jews were exceedingly fond of allegories, and even turned a considerable part of the Old Testament into allegory. The ancient Greek philosophers also were fond of this mode of teaching.

Pythagoras instructed his followers in this manner, and this was common among the Greeks, and was imitated much by the early Christians - Calmet. Many of the Christian fathers, of the school of Origen, made the Old Testament almost wholly allegorical, and found mysteries in the plainest narratives. The Bible became thus with them a book of enigmas, and exegesis consisted in an ingenious and fanciful accommodation of all the narratives in the scriptures to events in subsequent times. The most fanciful, and the most ingenious man, on this principle, was the best interpreter; and as any man might attach any hidden mystery which he chose to the scriptures, they became wholly useless as an infallible guide. Better principles of interpretation now prevail; and the great truth has gone forth, never more to be recalled, that the Bible is to be interpreted on the same principle as all other books; that its language is to be investigated by the same laws as language in all other books; and that no more liberty is to be taken in allegorizing the scriptures than may be taken with Herodotus or Livy. It is lawful to use narratives of real events to illustrate important principles always. Such a use is often made of history; and such a use, I suppose, the apostle Paul makes here of an important fact in the history of the Old Testament.

For these are - These may be used to represent the two covenants. The apostle could not mean that the sons of Sarah and Hagar were literally the two covenants; for this could not be true, and the declaration would be unintelligible. In what sense could Ishmael be called a covenant? The meaning, therefore, must be, that they furnished an apt illustration or representation of the two covenants; they would show what the nature of the two covenants was. The words "are"and "is"are often used in this sense in the Bible, to denote that one thing represents another. Thus in the institution of the Lord’ s supper; "Take, eat, this is my body"Mat 26:26; that is, this represents my body. The bread was not the living body that was then before them. So in Gal 4:28; "This is my blood of the new covenant;"that is, this represents my blood. The wine in the cup could not be the living blood of the Redeemer that was then flowing in his veins; see the note at that place; compare Gen 41:26.

The two covenants - Margin, "Testaments."The word means here, covenants or compacts; see the note at 1Co 11:25. The two covenants here referred to, are the one on Mount Sinai made with the Jews, and the other that which is made with the people of God in the gospel. The one resembles the condition of bondage in which Hagar and her son were; the other the condition of freedom in which Sarah and Isaac were.

The one from the Mount Sinai - Margin, "Sina."The Greek is "Sina,"though the word may be written either way.

Which gendereth to bondage - Which tends to produce bondage or servitude. That is, the laws are stern and severe; and the observance of them costly, and onerous like a state of bondage; see the note at Act 15:10.

Which is Agar - Which Hagar would appropriately represent. The condition of servitude produced by the Law had a strong resemblance to her condition as a slave.

Barnes: Gal 4:25 - -- For this Agar is Mount Sinai - This Hagar well represents the Law given on Mount Sinai. No one can believe that Paul meant to say that Hagar wa...

For this Agar is Mount Sinai - This Hagar well represents the Law given on Mount Sinai. No one can believe that Paul meant to say that Hagar was literally Mount Sinai. A great deal of perplexity has been felt in regard to this passage, and Bentley proposed to cancel it altogether as an interpolation. But there is no good authority for this. Several manuscripts and versions read it, "For this Sinai is a mountain in Arabia;"others, "to this Hagar Jerusalem answereth,"etc. Griesbach has placed these readings in the margin, and has marked them as not to be rejected as certainly false, but as worthy of a more attentive examination; as sustained by some plausible arguments, though not in the whole satisfactory. The word Hagar in Arabic is said to signify a rock; and it has been supposed that the name was appropriately given to Mount Sinai, because it was a pile of rocks, and that Paul had allusion to this meaning of the word here. So Chandler, Rosenmuller, and others interpret it. But I cannot find in Castell or Gesenius that the word Hagar in Arabic has this signification; still less is there evidence that the name was ever given to Mount Sinai by the Arabs, or that such a signification was known to Paul. The plainest and most obvious sense of a passage is generally the true sense; and the obvious sense here is, that Hagar was a fair representation of Mount Sinai, and of the Law given there.

In Arabia - Mount Sinai is situated in Arabia Petraea, or the Rocky. Rosenmuller says that this means "in the Arabic language;"but probably in this interpretation he stands alone.

And answereth to Jerusalem - Margin, "Is in the same rank with."The margin is the better translation. The meaning is, it is just like it, or corresponds with it. Jerusalem as it is now (that is, in the days of Paul), is like Mount Sinai. It is subject to laws, and rites, and customs; bound by a state of servitude, and fear, and trembling, such as existed when the Law was given on Mount Sinai. There is no freedom; there are no great and liberal views; there is none of the liberty which the gospel imparts to men. The word συστοιχεῖ sustoichei , "answereth to,"means properly to advance in order together; to go together with, as soldiers march along in the same rank; and then to correspond to. It means here that Mount Sinai and Jerusalem as it then was would be suited to march together in the same platoon or rank. In marshalling an army, care is taken to place soldiers of the same height, and size, and skill, and courage, if possible, together. So here it means that they were alike. Both were connected with bondage, like Hagar. On the one, a law was given that led to bondage; and the other was in fact under a miserable servitude of rites and forms.

Which now is - As it exists now; that is, a slave to rites and forms, as it was in fact in the time of Paul.

And is in bondage - To laws and customs. She was under hard and oppressive rites, like slavery. She was also in bondage to sin Joh 8:33-34; but this does not seem to be the idea here.

With her children - Her inhabitants. She is represented as a mother, and her inhabitants, the Jews, are in the condition of the son of Hagar. On this passage compare the notes at 1Co 10:4, for a more full illustration of the principles involved here.

Barnes: Gal 4:26 - -- But Jerusalem which is above - The spiritual Jerusalem; the true church of God. Jerusalem was the place where God was worshipped, and hence, it...

But Jerusalem which is above - The spiritual Jerusalem; the true church of God. Jerusalem was the place where God was worshipped, and hence, it became synonymous with the word church, or is used to represent the people of God. The word rendered "above,"( ἄνω anō ) means properly "up above,"that which is above; and hence, heavenly, celestial; Col 3:1-2; Joh 8:23. Here it means the heavenly or celestial Jerusalem; Rev 21:2, "And I John saw the holy city, new Jerusalem, coming down from God, out of heaven."Heb 12:22,"ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem."Here it is used to denote the church, as being of heavenly origin.

Is free - The spirit of the gospel is that of freedom. It is freedom from sin, freedom from the bondage of rites and customs, and it tends to promote universal freedom; see the note at Gal 4:7; compare Joh 8:32, Joh 8:36; and the note at 2Co 3:17.

Which is the mother of us all - Of all who are true Christians, whether we are by birth Jews or Gentiles. We should not, therefore, yield ourselves to any degrading and debasing servitude el any kind; compare the note at 1Co 6:12.

Barnes: Gal 4:27 - -- For it is written - This passage is found in Isa 54:1. For an exposition of its meaning as it occurs there, see my notes at Isaiah. The object ...

For it is written - This passage is found in Isa 54:1. For an exposition of its meaning as it occurs there, see my notes at Isaiah. The object of the apostle in introducing it here seems to be to prove that the Gentiles as well as the Jews would partake of the privileges connected with the heavenly Jerusalem. He had in the previous verse spoken of the Jerusalem from above as the common mother of all, true Christians, whether by birth Jews or Gentiles. This might be disputed or doubted by the Jews; and he therefore adduces this proof from the Old Testament. Or if it was not doubted, still the quotation was pertinent, and would illustrate the sentiment which he had just uttered. The mention of Jerusalem as a mother seems to have suggested this text. Isaiah had spoken of Jerusalem as a female that had been long desolate and childless, now rejoicing by a large accession from the Gentile world, and increased in numbers like a female who should have more children than one who had been long married. To this Paul appropriately refers when he says that the whole church, Jews and Gentiles, were the children of the heavenly Jerusalem, represented here as a rejoicing mother. He has not quoted literally from the Hebrew, but he has used the Septuagint version, and has retained the sense. The sense is, that the accession from the Gentile world would be far more numerous than the Jewish people had ever been; a prophecy that has been already fulfilled.

Rejoice thou barren that bearest not - As a woman who has had no children would rejoice. This represents probably the pagan world as having been apparently forsaken and abandoned, and with whom there had been none of the true children of God.

Break forth and cry - Or "break forth and exclaim;"that is, break out into loud and glad exclamations at the remarkable accession. The cry here referred to was to be a joyful cry or shout; the language of exultation. So the Hebrew word in Isa 54:1 צהל tsaahal means.

For the desolate - She who was desolate and apparently forsaken. It literally refers to a woman who had seemed to be desolate and forsaken, who was unmarried. In Isaiah it may refer to Jerusalem, long forsaken and desolate, or as some suppose to the Gentile world; see my note at Isa 54:1.

Than she which hath an husband - Perhaps referring to the Jewish people as in covenant with God, and often spoken of as married to him; Isa 62:4-5; Isa 54:5.

Barnes: Gal 4:28 - -- Now we, brethren - We who are Christians. Are the children of the promise - We so far resemble Isaac, that there are great and precious p...

Now we, brethren - We who are Christians.

Are the children of the promise - We so far resemble Isaac, that there are great and precious promises made to us. We are not in the condition of Ishmael, to whom no promise was made.

Barnes: Gal 4:29 - -- But as then he that was born after the flesh - Ishmael; see Gal 4:23. Persecuted him that was born after the Spirit - That is, Isaac. The...

But as then he that was born after the flesh - Ishmael; see Gal 4:23.

Persecuted him that was born after the Spirit - That is, Isaac. The phrase, "after the Spirit,"here, is synonymous with "according to the promise"in the previous verse. It stands opposed to the phrase "after the flesh,"and means that his birth was by the special or miraculous agency of God; see Rom. 4. It was not in the ordinary course of events. The persecution here referred to, was the injurious treatment which Isaac received from Ishmael, or the opposition which subsisted between them. The particular reference of Paul is doubtless to Gen 21:9, where it is said that "Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking."It was on account of this, and at the special request of Sarah, that Hagar and her son were expelled from the house of Abraham; Gen 21:10.

Even so it is now - That is, Christians, the children of the promise, are persecuted by the Jews, the inhabitants of Jerusalem, "as it now is,"and who are uninterested in the promises, as Ishmael was. For an illustration of this, see Paley’ s Hora Paulina, on this Epistle, no. v. Dr. Paley has remarked that it does not appear that the apostle Paul was ever set upon by the Gentiles, unless they were first stirred up by the Jews, except in two instances. One of these was at Philippi, after the cure of the Pythoness Act 16:19; and the other at Ephesus, at the instance of Demetrius; Act 19:24. The persecutions of the Christians arose, therefore, mainly from the Jews, from those who were in bondage to the Law, and to rites and customs; and Paul’ s allusion here to the case of the persecution which Isaac the free-born son endured, is exceedingly pertinent and happy.

Barnes: Gal 4:30 - -- Nevertheless - But Ἀλλὰ (Alla ). What saith the Scripture? - What does the Scripture teach on the subject? What lesson does ...

Nevertheless - But Ἀλλὰ (Alla ).

What saith the Scripture? - What does the Scripture teach on the subject? What lesson does it convey in regard to the bondman?

Cast out the bondwoman and her son - This was the language of Sarah, in an address to Abraham, requesting him to cast out Hagar and Ishmael; Gen 21:10. That was done. Paul uses it here as applicable to the case before him. As used by him the meaning is, that everything like servitude in the gospel is to be rejected, as Hagar and Ishmael were driven away. It does not mean, as it seems to me, that they were to expel the Jewish teachers in Galatia, but that they were to reject everything like servitude and bondage; they were to adhere only to that which was free. Paul cannot here mean that the passage in Gen 21:10, originally had reference to the gospel, for nothing evidently was further from the mind of Sarah than any such reference; nor can it be shown that he meant to approve of or vindicate the conduct of Sarah; but he finds a passage applicable to his purpose, and he conveys his ideas in that language as exactly expressing his meaning. We all use language in that way wherever we find it.

(Yet God confirmed the sentence of Sarah; Gen 21:12. Hence, Mr. Scott thus paraphrases, "But as the Galatians might read in the Scriptures that God himself had commanded Hagar and Ishmael to be sent away from Abraham’ s family, that the son of the bondwoman might not share the inheritance with Isaac; even so the Jewish nation would soon be cast out of the church, and all who continued under the legal covenant excluded from heaven."

Barnes: Gal 4:31 - -- So then, brethren - It follows from all this. Not from the allegory regarded as an argument - for Paul does not use it thus - but from the cons...

So then, brethren - It follows from all this. Not from the allegory regarded as an argument - for Paul does not use it thus - but from the considerations suggested on the whole subject. Since the Christian religion is so superior to the Jewish; since we are by it freed from degrading servitude, and are not in bondage to rites and ceremonies; since it was designed to make us truly free, and since by that religion we are admitted to the privileges of sons, and are no longer under laws, and tutors, and governors, as if we were minors; from all this it follows, that we should feel and act, not as if we were children of a bondwoman, and born in slavery, but as if we were children of a freewoman, and born to liberty. It is the birthright of Christians to think, and feel, and act like freemen, and they should not allow themselves to become the slaves of customs, and rites, and ceremonies, but should feel that they are the adopted children of God.

Thus closes this celebrated allegory - an allegory that has greatly perplexed most expositors, and most readers of the Bible. In view of it, and of the exposition above, there are a few remarks which may not inappropriately be made.

\caps1 (1) i\caps0 t is by no means affirmed, that the history of Hagar and Sarah in Genesis, had any original reference to the gospel. The account there is a plain historical narrative, not designed to have any such reference.

\caps1 (2) t\caps0 he narrative contains important principles, that may be used as illustrating truth, and is so used by the apostle Paul. There are parallel points between the history and the truths of religion, where the one may be illustrated by the other.

\caps1 (3) t\caps0 he apostle does not use it at all in the way of argument, or as if that proved that the Galatians were not to submit to the Jewish rites and customs. It is an illustration of the comparative nature of servitude and freedom, and would, therefore, illustrate the difference between a servile compliance with Jewish rites, and the freedom of the gospel.

\caps1 (4) t\caps0 his use of an historical fact by the apostle does not make it proper for us to turn the Old Testament into allegory, or even to make a very free use of this mode of illustrating truth. That an allegory may be used sometimes with advantage, no one can doubt while the "Pilgrim’ s Progress"shall exist. Nor can anyone doubt that Paul has here derived, in this manner, an important and striking illustration of truth from the Old Testament. But no one acquainted with the history of interpretation can doubt that vast injury has been done by a fanciful mode of explaining the Old Testament; by making every fact in its history an allegory; and every pin and pillar of the tabernacle and the temple a type. Nothing is better suited to bring the whole science of interpretation into contempt; nothing dishonors the Bible more, than to make it a book of enigmas, and religion to consist in puerile conceits. The Bible is a book of sense; and all the doctrines essential to salvation are plainly revealed. It should be interpreted, not by mere conceit and by fancy, but by the sober laws according to which are interpreted other books. It should be explained, not under the influence of a vivid imagination, but under the influence of a heart imbued with a love of truth, and by an understanding disciplined to investigate the meaning of words and phrases, and capable of rendering a reason for the interpretation which is proposed. People may abundantly use the facts in the Old Testament to illustrate human nature, as Paul did; but far distant be the day, when the principles of Origen and of Cocceius shall again prevail, and when it shall be assumed, that "the Bible means every thing that it can be made to mean."

(These are excellent remarks, and the caution which the author gives against extravagant and imaginative systems of interpreting scripture cannot be too often repeated. It is allowed, however, nearly on all hands, that this allegory is brought forward by way of illustration only, and not of argument. This being the case, the question, as to whether the history in Genesis were originally intended represent the matter, to which Paul here applies it, is certainly not of very great importance, notwithstanding the learned labor that has been expended on it, and to such an extent as to justify the critic’ s remark. "vexavit interprets vehementer vexatus ab iis et ipse ."Whatever be the original design of the passage, the apostle has employed it as an illustration of his subject, and was guided by the Spirit of inspiration in so doing. But certainly we should not be very far wrong, if since an apostle has affirmed such spiritual representation, we should suppose it originally intended by the Spirit; nor are we in great danger of making types of every pin and pillar, so long as we strictly confine ourselves to the admission of such only as rest upon apostolic authority. "This transaction,"says the eminently judicious Thomas Scott, "was so remarkable, the coincidence so exact, and the illustration so instructive, that we cannot doubt it originally was intended, by the Holy Spirit, as an allegory and type of those things to which the inspired apostle referred it.")

Poole: Gal 4:20 - -- I desire to be present with you now I wish circumstances so concurred that I could be present with you. And to change my voice that I might use my ...

I desire to be present with you now I wish circumstances so concurred that I could be present with you.

And to change my voice that I might use my tongue towards you as I saw occasion; either commending, or reproving, or exhorting, as I saw cause.

For I stand in doubt of you for I do not know what to think of you; I am afraid of your falling away from the profession of the gospel to Judaism.

Poole: Gal 4:21 - -- Tell me, ye that desire to be under the law you that cannot be content to receive Jesus Christ alone, for justification; but have a mind to maintain ...

Tell me, ye that desire to be under the law you that cannot be content to receive Jesus Christ alone, for justification; but have a mind to maintain a necessity of obedience to the law of circumcision, and other Judaical rites;

do ye not hear the law that law which curseth every one who continueth not in all that is therein written to do it? Or rather, the story which follows; which is taken out of one of the books of the law, which the apostle makes a mystical revelation of the Divine will, that there should come a time when circumcision should be cast out.

Poole: Gal 4:22 - -- The substance of this is written, Gen 16:1-16 , where we read of Abraham’ s having Ishmael by Hagar his bondwoman; and Gen 21:2 , where we read...

The substance of this is written, Gen 16:1-16 , where we read of Abraham’ s having Ishmael by Hagar his bondwoman; and Gen 21:2 , where we read of the birth of Isaac, whom he had by Sarah, who was his wife.

Poole: Gal 4:23 - -- They were both (in a sense) born after the flesh viz. in a natural way and course of generation: but after the flesh is plainly, in this verse, o...

They were both (in a sense) born after the flesh viz. in a natural way and course of generation: but

after the flesh is plainly, in this verse, opposed to

by promise and the meaning is, that Ishmael, the son of Hagar, was not that son of Abraham to whom the promise was made, that in him all the nations of the earth should be blessed: see Gen 15:4 17:19 . Isaac is said to have been born after the promise, either because God gave Isaac to Abraham, in completion or fulfilling of the promise made to him, that he should have an heir out of his own loins; or because the mighty and miraculous power of God was seen in his production, enabling Abraham at those years to beget, and Sarah to bear, a child, when both their bodies were as dead.

Poole: Gal 4:24 - -- Which things are an allegory: that is called an allegory, when one thing is learned out of another, or something is mystically signified and to be...

Which things are an allegory: that is called an allegory, when one thing is learned out of another, or something is mystically signified and to be understood further than is expressed. The Scripture hath a peculiar kind of allegories, wherein one thing is signified by and under another thing. The thing here signifying, was Abraham’ s wife and concubine, Sarah and Hagar.

For these are the two covenants the apostle saith, these signified the two covenants, for that is the meaning of are: so as here we have one text more where the verb substantive is put for signifieth; and it will be hard to assign a reason why it should not be so interpreted in the institution of the Lord’ s supper, notwithstanding the papists’ and Lutherans’ so earnest contending to the contrary. The very word is here used, diayhkai , that is used in the institution of the Lord’ s supper. Here it is,

these are the two covenants or testaments; there, this is the new covenant. The apostle calls them two covenants, ( whereas they were but one), with reference to the time of their exhibition, and manner of their administration, in which they much differed. Nor must we understand the apostle as signifying to us by these words, that Moses wrote the history of Sarah and Hagar with such a design and intention; but only that that history is very applicable to the two covenants, and we shall find, Gal 4:27 , the apostle justifying this application from the authority of the prophet Isaiah. And hereto he complied with the general sense of the Jews, who judged that there was not only a literal, but a mystical sense also, of those histories of the patriarchs.

The one from the mount Sinai, which gendereth to bondage, which is Agar: the one covenant was that of the law delivered from mount Sinai, this was like Hagar; for as Hagar was herself a bondwoman, and so her child did partake of the condition of the mother, and Hagar bare a bondman or servant; so the law (which he calls a covenant, because of the stipulation of obedience from the people to the will of God revealed and declared) left those that were under it in a state of bondage or servitude.

Poole: Gal 4:25 - -- Agar the bondwoman, fitly represented Mount Sinai the mountain in Arabia, from which the law was given: and Jerusalem which now is answereth to M...

Agar the bondwoman, fitly represented

Mount Sinai the mountain in Arabia, from which the law was given: and

Jerusalem which now is answereth to Mount Sinai; for as in Mount Sinai the law was given in a terrible manner, so now Jerusalem is the seat of the scribes and Pharisees, who are the doctors of that law, and rigidly press the observation of it, by which the Jews are kept

in bondage The apostle speaketh not here of the civil servitude that the Jews were in under the Romans, to whom they were now tributaries, but of that religious servitude in which the scribes and Pharisees kept them to their legal services.

Poole: Gal 4:26 - -- The new covenant, or the dispensation of the gospel, or the Christian church, which is above or from above, which answereth to Sarah, and is said ...

The new covenant, or the dispensation of the gospel, or the Christian church,

which is above or from above, which answereth to Sarah, and is said to be above, because revealed from heaven by Christ, sent out of the bosom of the Father, not as the law was revealed upon earth, upon Mount Sinai. Hence apostates from the doctrine of the gospel, are said to turn from him who speaketh from heaven, Heb 12:25 . Or else it is said to be above, because it is the assembly of the firstborn written in heaven, Gal 4:23 : hence the gospel church is called the heavenly Jerusalem, Gal 4:22 . Of this gospel church the apostle saith, that it is free; i.e. free from the yoke and bondage of the ceremonial law, or from the covenant and curse of the law. Which church, he saith,

is the mother of all believers, they embracing the same faith, and walking in the same steps; from whence it was easy for the Galatians to conclude their freedom and liberty also from the law.

Poole: Gal 4:27 - -- It is written Isa 54:1 . Some think that the apostle doth but allude to that of the prophet; and that the sense of the prophet was only to comfort the...

It is written Isa 54:1 . Some think that the apostle doth but allude to that of the prophet; and that the sense of the prophet was only to comfort the Jews, whose city, though it should be for a present time barren, thin of inhabitants, during the time of the Babylonish captivity; yet it should be again replenished with people, and be more populous than other cities. But the apostle seemeth rather to interpret that prophecy, than merely to allude to it; so that verse is one of those prophetical passages about the calling of the Gentiles, of which are many in that prophet. In this sense, the Gentiles are to be understood under the notion of the woman that was barren and desolate. The church of the Jews is represented under the notion of a woman that had a husband and children. The prophet, by the Spirit of prophecy, calleth upon the Gentiles, that brought forth no children to God, and to whom God was not a husband, to rejoice, and to cry out for joy, for there should be more believers, more children brought forth to God, amongst them, than were amongst the Jews: so as the church of the Gentiles are compared to Sarah, who was a long time barren, but then brought forth the child of the promise, the seed in which all the nations of the earth were to be blessed.

Poole: Gal 4:28 - -- Isaac was the promised seed, Gen 21:12 Rom 9:7 : the apostle tells the Galatians that the believing Gentiles were (as Isaac) the children of the pr...

Isaac was the promised seed, Gen 21:12 Rom 9:7 : the apostle tells the Galatians that the believing Gentiles were (as Isaac) the children of the promise. Isaac being born, not by virtue of any procreative virtue in his parents, which was now dead in them, Rom 4:19 , but by virtue of the promise, and by a power above nature, was a type of the believing Gentiles, who are a spiritual seed, and that seed to whom the promise was made, being the members of Christ by faith: so as the Jews had no reason so much to glory as they did, that Abraham was their father, for those amongst them that believed not were but his carnal seed, believers only were the spiritual seed,

the children of the promise to which the believing Gentiles had the same claim with the believing Jews, and a much better than those of them that believed not in Christ.

Poole: Gal 4:29 - -- As it was in Abraham’ s time, Ishmael, who was born in a mere carnal and ordinary way of generation, persecuted Isaac, by mocking at him, Gen 2...

As it was in Abraham’ s time, Ishmael, who was born in a mere carnal and ordinary way of generation, persecuted Isaac, by mocking at him, Gen 21:9 , who was born by virtue of the promise, and the mighty power of God, enabling Sarah at those years to conceive, and Abraham to beget a child;

even so it is now the carnal seed of Abraham, the Jews, persecute the Christians, which are his spiritual seed. From whence we may observe, that the Holy Ghost accounteth mockings of good people for religion, persecution. So Heb 11:36 : Others had trial of cruel mockings; and we know these were one kind of the sufferings of Christ. By this also the apostle doth both confirm what he had before said, in making Hagar a type of the Jews, and Sarah a type of the Gentiles, the Jews persecuting the seed of Christ, as Hagar’ s seed persecuted Isaac.

Poole: Gal 4:30 - -- We read, Gen 21:10 , that when Sarah saw Ishmael mocking at her son Isaac, she was not able to bear it, but speaketh to her husband Abraham, saying:...

We read, Gen 21:10 , that when Sarah saw Ishmael mocking at her son Isaac, she was not able to bear it, but speaketh to her husband Abraham, saying:

Cast out this bondwoman and her son for the son of this bondwoman shall not be heir with my son, even Isaac. The principal design of the apostle seems to be, by that type of the ejection of Ishmael out of Abraham’ s family, to let them know the mind and will of God:

1. Concerning the exclusion of the law from a partnership with Christ and the gospel, in the justification of sinners before God.

2. Concerning the rejection of the Jews, upon the calling of the Gentiles.

3. Concerning the total destruction of the Jewish church and nation, for their persecution of Christ and the Christian church.

Poole: Gal 4:31 - -- The church of the Gentiles was not typified in Hagar, but in Sarah; from whence the scope of the apostle is to conclude, that we are not under the l...

The church of the Gentiles was not typified in Hagar, but in Sarah; from whence the scope of the apostle is to conclude, that we are not under the law, obliged to Judaical observances, but are freed from them, and are justified by faith in Christ alone, not by the works of the law. By this conclusion the apostle maketh way for the exhortation in the following chapter, pressing them to stand fast in their liberty.

Haydock: Gal 4:17-20 - -- He tells them this change come from the false teachers among them, who with a false zeal would exclude them from a friendship and a submission to ...

He tells them this change come from the false teachers among them, who with a false zeal would exclude them from a friendship and a submission to St. Paul, and deprive them again of that Christian liberty by which Christ, and the faith of Christ, had freed them from the yoke of the Mosaical law. On this account I must labor and travail, as it were to bring you forth a second time. How do I now wish to be with you, to change my voice, to exhort you, to reprehend you, to use all ways and means to regain you to Christ? ---

I am in confusion about you, [2] I am perplexed, as the Greek signifies, as not knowing what to say or do. (Witham)

Haydock: Gal 4:20 - -- [BIBLIOGRAPHY] Confundor in vobis, Greek: aporoumai. See 2 Corinthians iv. 8. &c.

[BIBLIOGRAPHY]

Confundor in vobis, Greek: aporoumai. See 2 Corinthians iv. 8. &c.

Haydock: Gal 4:22 - -- It is written in the law, that is, in Genesis, (chap. xvi. and chap. xxi.) that Abraham had two sons, &c. that his two sons, Ismael, born of his ...

It is written in the law, that is, in Genesis, (chap. xvi. and chap. xxi.) that Abraham had two sons, &c. that his two sons, Ismael, born of his servant, Agar, and Isaac of his wife, Sara, in an allegorical sense, represent the two testaments or covenants, which God made with his people: that by Ismael was represented that covenant of the former law delivered to Moses on Mount Sina, by which the Jews were made his elect people, yet as it were his servants, to be kept to their duty by fear of punishments; but by Isaac is represented the new covenant or testament of Christ, given at Jerusalem, where he suffered, where the new law was first published; by which law, they who believe in Christ were made the spiritual children of Abraham, the sons of God, and heirs of the blessings promised to Abraham: that Sina, the mountain in Arabia, hath[3] an affinity with Jerusalem, and with here children, who remain under the servitude of the law of Moses: we cannot understand a conjunction, or an affinity, as to place and situation, Sina and Jerusalem being nearly twenty days' journey distant from each other; therefore it can only be an affinity in a mystical signification, inasmuch as Jerusalem was the capital of the Jews, where the children of those who received the law on Mount Sina lived still under the servitude of the same law: but Christians, who believe in Christ, must look upon themselves as belonging to Jerusalem, and not to the city of Jerusalem upon earth, but to the celestial Jerusalem in heaven, which is our mother, now no longer servants and slaves to the former law, but free, being made the sons of God by the grace of Christ, and heirs of heaven. And these blessings were promised to all nations, not only to the Jews, of which the much greater part remained obstinate, and refused to believe in Christ, but also particularly to the Gentiles, according to the prophecy of Isaias, (chap. liv.) rejoice thou that hast been barren, like Sara, for a long time; i.e. rejoice, you Gentiles, hitherto left in idolatry, without knowledge or worship of the true God, now you shall have more children among you than among the Jews, who were his chosen people. (Witham)

Haydock: Gal 4:25 - -- [BIBLIOGRAPHY] Qui conjunctus est ei, quæ nunc est Jerusalem, Greek: sustoichei te nun Ierousalem. See Budæus, Estius, Mr. Legh, &c. =======...

[BIBLIOGRAPHY]

Qui conjunctus est ei, quæ nunc est Jerusalem, Greek: sustoichei te nun Ierousalem. See Budæus, Estius, Mr. Legh, &c.

====================

Haydock: Gal 4:29 - -- St. Paul makes another observation upon this example of Ismael and Isaac: that as Ismael was troublesome to Isaac, for which he and his mother were tu...

St. Paul makes another observation upon this example of Ismael and Isaac: that as Ismael was troublesome to Isaac, for which he and his mother were turned out of the family, so also now the Jews insulted and persecuted the Christians, who had been Gentiles; but God will protect them as heirs of the blessings promised: they shall be accounted the spiritual children of Abraham, while the Jews, with their carnal ceremonies, shall be cast off. (Witham) ---

This, says St. Augustine, is a figure of heretics, (who are the children of the bond-woman) unjustly persecuting the Catholic Church. (Ep. 48.)

Gill: Gal 4:20 - -- I desire to be present with you now,.... His meaning is, either that be wished he was personally present among them; that he had but an opportunity of...

I desire to be present with you now,.... His meaning is, either that be wished he was personally present among them; that he had but an opportunity of seeing them face to face, and telling them all his mind, and in such a manner as he could not in a single epistle; or that they would consider him, when they read this epistle, as if he was really among them; and as if they saw the concern of his mind, the agonies of his soul, the looks of his countenance, and heard the different tone of his voice:

and to change my voice; when present with them, either by a different way of preaching; that whereas before he preached the Gospel of the grace of God unto them, and his voice was charming to them like that of an angel, and even of Jesus Christ himself; but they having turned their backs upon it, and slighted it, he would now thunder out the law to them they seemed to be so fond of; even that voice of words, which when, the Israelites on Mount Sinai heard, entreated they might hear no more; as these Galatians also must when they heard the true voice of it, which is no other than a declaration of wrath, curse, and damnation; or by using a different way of speaking to them, as necessity might require, either softly or roughly, beseeching or chiding them, which might more move and affect them than an epistle could:

for I stand in doubt of you, The Vulgate Latin reads it, "I am confounded in you"; and the Syriac, דתמיה, "I am stupefied"; and to the same sense the Arabic. He was ashamed of them for their apostasy and degeneracy; he was amazed and astonished at their conduct; or, as the word may be rendered, be was "perplexed" on their account; he did not know what to think of them, and their state; sometimes he hoped well of them, at other times he was ready to despair; nor did he well know what course to take with them, whether to use them roughly or smoothly, and what arguments might be most proper and pertinent, in order to reclaim them.

Gill: Gal 4:21 - -- Tell me, ye that desire to be under the law,.... Not merely to obey it, as holy, just, and good, from a principle of love, and to testify subjection a...

Tell me, ye that desire to be under the law,.... Not merely to obey it, as holy, just, and good, from a principle of love, and to testify subjection and gratitude to God; so all believers desire to bc under the law: but these men sought for justification and salvation by their obedience to it: they desired to be under it as a covenant of works, which was downright madness and folly to the last degree, since this was the way to come under the curse of it; they wanted to be under the yoke of the law, which is a yoke of bondage, an insupportable one, which the Jewish fathers could not bear; and therefore it was egregious weakness in them to desire to come under it: wherefore the apostle desires them to answer this question,

do ye not hear the law? meaning either the language and voice of the law of Moses, what it says to transgressors, and so to them; what it accused them of, and charged them with; how it declared them guilty before God, pronounced them accursed, and, ministered sententially condemnation and death unto them; and could they desire to be under such a law? or rather the books of the Old Testament, particularly the five books of Moses, and what is said therein; referring them, as Christ did the Jews, to the Scriptures, to the writings of Moses, and to read, hear, and observe what is in them, since they professed so great a regard to the law; from whence they might learn, that they ought not to be under the bondage and servitude of it. The Vulgate Latin version renders it, "have ye not read the law?" and so one of Stephens's copies; that is, the books of the law; if you have, as you should, you might observe what follows.

Gill: Gal 4:22 - -- For it is written,.... In Gen 16:15 that Abraham had two sons, not two sons only; for besides the two referred to, he had six more, Gen 25:2 but it...

For it is written,.... In Gen 16:15

that Abraham had two sons, not two sons only; for besides the two referred to, he had six more, Gen 25:2 but it being only pertinent to the apostle's purpose to take notice of these two, he mentions no more, though he does not deny that he had any more. These two sons were Ishmael and Isaac:

the one by a bondmaid. Ishmael was by Hagar, Sarah's servant, who represented the covenant the Jewish nation was under the bondage of.

The other by a free woman. Isaac was by Sarah, Abraham's proper and lawful wife, who was mistress of the family, and represented in figure the covenant, and Gospel church state, and all believers, Gentiles as well as Jews, as under the liberty thereof.

Gill: Gal 4:23 - -- But he who was of the bondwoman,.... Ishmael, who was begotten and born of Hagar, was born after the flesh; after the common order and course of na...

But he who was of the bondwoman,.... Ishmael, who was begotten and born of Hagar,

was born after the flesh; after the common order and course of nature, through the copulation of two persons, the one able to procreate, and the other fit for the conception of children; and was typical of the Jews, the natural descendants of Abraham, who, as such, and upon that account, were not the children of God, nor heirs of the eternal inheritance:

but he of the free woman was by promise; by a previous promise made by God to Abraham, that he should have a son in his old age, when his body was now dead, and when Sarah his wife, who had always been barren, was now grown old, and past the time of bearing children; so that Isaac was born out of the common order and course of nature; his conception and birth were owing to the promise and power of God, and to his free grace and favour to Abraham. This son of promise was a type of the spiritual seed of Abraham, whether Jews or Gentiles, the children of the promise that are counted for the seed; who are born again of the will, power, and grace of God, and are heirs, according to the promise, both of grace and glory, when they that are of the law, and the works of it, are not. All which is further illustrated in the following verses.

Gill: Gal 4:24 - -- Which things are an allegory,.... Or "are allegorized": so Sarah and Hagar were allegorized by Philo the Jew p, before they were by the apostle. Sarah...

Which things are an allegory,.... Or "are allegorized": so Sarah and Hagar were allegorized by Philo the Jew p, before they were by the apostle. Sarah he makes to signify virtue, and Hagar the whole circle of arts and sciences, which are, or should be, an handmaid to virtue; but these things respecting Hagar and Sarah, the bondwoman and the free, and their several offspring, are much better allegorized by the apostle here. An allegory is a way of speaking in which one thing is expressed by another, and is a continued metaphor; and the apostle's meaning is, that these things point at some other things; have another meaning in them, a mystical and spiritual one, besides the literal; and which the Jews call

מדרש, "Midrash", a name they give to the mystical and allegorical sense of Scripture, in which they greatly indulge themselves. An allegory is properly a fictitious way of speaking; but here it designs an accommodation of a real history, and matter of fact, to other cases and things, and seems to intend a type or figure; and the sense to be, that these things which were literally true of Hagar and Sarah, of Ishmael and Isaac, were types and figures of things to come; just as what befell the Israelites were types and figures of things that would be under the Gospel dispensation, 1Co 10:11.

for these are the two covenants, or "testaments"; that is, these women, Hagar and Sarah, signify, and are figures of the two covenants; not the covenant of works, and the covenant of grace. Hagar was no figure of the covenant of works, that was made and broke before she was born; besides, the covenant she was a figure of was made at Mount Sinai, whereas the covenant of works was made in paradise: moreover, the covenant of works was made with Adam, and all his posterity, but the covenant which Hagar signified was only made with the children of Israel; she represented Jerusalem, that then was with her children. Nor was Sarah a figure of the covenant of grace, for this was made long before she had a being, even from everlasting; but they were figures of the two administrations of one and the same covenant, which were to take place in the world successively; and which following one the other, are by the author of the Epistle to the Hebrews called the first and the second, the old and the new covenants. Now these are the covenants or testaments, the old and the new, and the respective people under them, which were prefigured by these two women, and their offspring.

The one from the Mount Sinai; that is, one of these covenants, or one of the administrations of the covenant, one dispensation of it, which is the first, and now called old, because abolished, took its rise from Mount Sinai, was delivered there by God to Moses, in order to be communicated to the people of Israel, who were to be under that form of administration until the coming of the Messiah. And because the whole Mosaic economy was given to Moses on Mount Sinai, it is said to be from thence: hence, in Jewish writings, we read, times without number, of הלכה למשה מסיני, a rite, custom, constitution, or appointment given to Moses "from Mount Sinai", the same phrase as here. Sinai signifies "bushes", and has its name from the bushes which grew upon if, q; in one of which the Lord appeared to Moses; for Horeb and Sinai are one and the same mount; one signifies waste and desolate, the other bushy; as one part of the mountain was barren and desert, and the other covered with bushes and brambles; and may fitly represent the condition of such that are under the law.

Which gendereth to bondage; begets and brings persons into a state of bondage, induces on them a spirit of bondage to fear, and causes them to be all their lifetime subject to it; as even such were that were under the first covenant, or under the Old Testament dispensation:

which is Agar; or this is the covenant, the administration of it, which Hagar, the bondwoman, Sarah's servant, represented.

Gill: Gal 4:25 - -- For this Agar is Mount Sinai in Arabia,.... The Arabic version, instead of Arabia, reads "Balca". The Syriac version makes Hagar to be a mountain, rea...

For this Agar is Mount Sinai in Arabia,.... The Arabic version, instead of Arabia, reads "Balca". The Syriac version makes Hagar to be a mountain, reading the words thus, "for Mount Hagar is Sinai, which is in Arabia": and some have been of opinion that Sinai was called Hagar by the Arabians. It is certain, that חגר, which may be pronounced Hagar, does signify in the Arabic language a stone or rock; and that one part of Arabia is called Arabia Petraea, from the rockiness of it; the metropolis of which was חגרת, or "Agara", and the inhabitants Agarenes; and Hagar was the name of the chief city of Bahrein, a province of Arabia r: and it may be observed, that when Hagar, with her son, was cast out, they dwelt in the wilderness of Paran, Gen 21:21 which was near to Sinai, as appears from

Num 10:12 so that it is possible that this mount might be so called from her, though there is no certainty of it; and near to it, as Grotius observes, was a town called Agra, mentioned by Pliny s as in Arabia. However, it is clear, that Sinai was in Arabia, out of the land of promise, where the law was given, and seems to be mentioned by the apostle with this view, that it might be observed, and teach us that the inheritance is not of the law. It is placed by Jerom t in the land of Midian; and it is certain it must be near it, if not in it, as is clear from Exo 3:1. And according to Philo the Jew u, the Midianites, as formerly called, were a very populous nation of the Arabians: and Madian, or Midian, is by w Mahomet spoken of as in Arabia; and it may be observed, that they that are called Midianites in Gen 37:36 are said to be Ishmaelites,

Gen 39:1 the name by which the Arabians are commonly called by the Jews. The apostle therefore properly places this mountain in Arabia. But after all, by Agar, I rather think the woman is meant: and that the sense is, that this same Agar signifies Mount Sinai, or is a figure of the law given on that mount.

And answereth to Jerusalem which now is, and is in bondage with her children; that is, agrees with and resembles the inhabitants of Jerusalem, and of all the cities and towns in Judea; and she, being a bondwoman, represented that state of bondage the Jews were in, when the apostle wrote this, who were in a state of civil, moral, and legal bondage; in civil bondage to the Romans, being tributaries to the empire of Rome, and under the jurisdiction of Caesar; in moral bondage to sin, to Satan, to the world and the lusts of it, whose servants they in general were; and in legal bondage to the ceremonial law, which was a yoke of bondage: they were in bondage under the elements or institutions of it, such as circumcision, a yoke which neither they, nor their forefathers could bear, because it bound them over to keep the whole law; the observance of various days, months, times, and years, and the multitude of sacrifices they were obliged to offer, which yet could not take away sin, nor free their consciences from the load of guilt, but were as an handwriting of ordinances against them; every sacrifice they brought declaring their sin and guilt, and that they deserved to die as the creature did that was sacrificed for them; and besides, this law of commandments, in various instances, the breach of it was punishable with death, through fear of which they were all their life long subject to bondage: they were also in bondage to the moral law, which required perfect obedience of them, but gave them no strength to perform; showed them their sin and misery, but not their remedy; demanded a complete righteousness, but did not point out where it was to be had; it spoke not one word of peace and comfort, but all the reverse; it admitted of no repentance; it accused of sin, pronounced guilty on account of it, cursed, condemned, and threatened with death for it, all which kept them in continual bondage: and whereas the far greater part of that people at that time, the Jerusalem that then was, the Scribes, Pharisees, and generality of the nation, were seeking for justification by the works of the law, this added to their bondage; they obeyed it with mercenary views, and not from love but fear; and their comforts and peace rose and fell according to their obedience; and persons in such a way must needs be under a spiritual bondage.

Gill: Gal 4:26 - -- But Jerusalem which is above,.... This Sarah was a type and figure of; she answered to, and agreed with this; which is to be understood, not of the ch...

But Jerusalem which is above,.... This Sarah was a type and figure of; she answered to, and agreed with this; which is to be understood, not of the church triumphant in heaven, but of the Gospel church state under the administration of the new covenant; and that, not as in the latter day glory, when the new Jerusalem shall descend from God out of heaven, but as it then was in the apostle's time, and has been since. Particular respect may be had to the first Gospel church at Jerusalem, which consisted of persons born from above, was blessed with a Gospel spirit, which is a spirit of liberty, out of which the Gospel went into all the world, and from among whom the apostles and first preachers of the word went forth everywhere, and were the means of the conversion of multitudes, both among Jews and Gentiles, and so might be truly said to be the mother of us all. The church in general, under the Gospel, may be, as it often is, called Jerusalem, because of its name, the vision of peace; being under the government of the Prince of peace; the members of it are sons of peace, who are called to peace, and enjoy it; the Gospel is the Gospel of peace, and the ordinances of it are paths of peace; and the new covenant, under the administration of which the saints are, is a covenant of peace. Jerusalem was the object of God's choice, the palace of the great King, the place of divine worship, was compact together, and well fortified: the Gospel church state consists of persons, who, in general, are the elect of God, among whom the Lord dwells, as in his temple. Here his worship is observed, his word is preached, and his ordinances administered; saints laid on the foundation, Christ, and being fitly framed together, grow up unto an holy temple in him, and are surrounded by him, as Jerusalem was with mountains, and are kept by his power unto salvation. This is said to be above, to distinguish it from the earthly Jerusalem, the inhabitants of which were chiefly men of the world, carnal men; but this heavenly Jerusalem, or Gospel church state, chiefly consists of persons born from above, called with an heavenly calling, and who bear the image of the heavenly one, whose conversation is in heaven, who are seeking things above, and in a little time will be there themselves; its constitution and form of government are from above, and so are its doctrines, and its ordinances. The Jews often Speak of

ירושלם דלעילא, or עלאה, or של מעלה, "Jerusalem above" x, as distinguished from Jerusalem below: and to this distinction the apostle seems to have respect here, who further says concerning this Jerusalem, that she

is free; from the servitude of sin, Satan, and the world, from the yoke of the law, and from a spirit of bondage; having the Spirit of God, the spirit of adoption, who is a free spirit, and makes such free that enjoy him; and where he is, there is true liberty. He adds,

which is the mother of us all; that are born again, whether Jews or Gentiles, as particularly the church at Jerusalem was, and the Gospel church state in general may be said to be; since here souls are born and brought forth to Christ, are nursed up at her side, and nourished with her breasts of consolation, the word and ordinances. This form of speech is also Jewish: thus it is said y that

"Zion, אמן דישראל, "the mother of Israel", shall bring forth her sons, and Jerusalem shall receive the children of the captivity.''

Again, explaining Pro 28:24 it is observed z, that there is no father but the ever blessed God, ואין אמו, "and no mother" but the congregation of Israel. Some copies leave out the word "all"; and so do the Vulgate Latin, Syriac, and Ethiopic versions, and only read, "the mother of us", or "our mother".

Gill: Gal 4:27 - -- For it is written,.... Isa 44:1, which is cited to prove, that the heavenly Jerusalem, or Gospel church state, is the mother of us all, and has brough...

For it is written,.... Isa 44:1, which is cited to prove, that the heavenly Jerusalem, or Gospel church state, is the mother of us all, and has brought forth, and still will bring forth, many souls to Christ, even many more than were under the legal dispensation by the Jewish church, though the Lord was an husband to them, Jer 31:32. The words are,

rejoice thou barren that bearest not, break forth and cry thou that travailest not, for the desolate hath many more children than she which hath an husband; by her that was "barren", and "bore" not, and "travailed" not, and was "desolate", is not meant the Gentile world, which before the coming of Christ was barren and destitute of the knowledge of him, and from among whom very few were called by grace; but the Gospel church in the first beginnings of it, in Christ's time, and especially about the time of his death, and before the pouring forth of the Spirit on the day of Pentecost, when the number of its members were few; for the names of the disciples together were but 120, when it seemed to be barren, and desolate, and deprived of its husband Christ, but was quickly to have a large accession to, it, both of Jews and Gentiles; and therefore is called upon to "rejoice, break forth", and "cry"; that is, to break forth into songs of praise, and express her spiritual joy, by singing aloud, and setting forth in hymns and spiritual songs the glory of powerful and efficacious grace, in the conversion of such large numbers of souls, the like of which had never been known under the former administration. Three thousand were converted under one sermon, and added to this first Gospel church; and the number of its members still increased, and the number of the men that afterwards believed was about five thousand; and after this we hear of more believers being added to the Lord, both men and women; and also that a great company of the priests were obedient to the faith; and when out of this church, the apostles, and other preachers of the Gospel went everywhere into the Gentile world, thousands of souls were converted, and a large number of churches formed, and a spiritual seed has been preserved ever since; and in the latter day Zion will travail in birth, and bring forth a numerous offspring; a nation shall be born at once, and the fulness of the Gentiles shall be brought in. Agreeably to this sense the Jewish writers, Jarchi, Kimchi, and Aben Ezra, understand this passage of Jerusalem; as does also the Chaldee paraphrase, which renders it thus:

"Praise, O Jerusalem, which was as a barren woman that bringeth not forth; rejoice in praise, and be glad, who was as a woman which conceives not, for more are the children of Jerusalem forsaken than the children of the habitable city, saith the Lord.''

Gill: Gal 4:28 - -- Now we, brethren, as Isaac was,.... The Ethiopic version reads, "you, brethren"; and so one of Stephens's copies. As the two women, Hagar and Sarah, m...

Now we, brethren, as Isaac was,.... The Ethiopic version reads, "you, brethren"; and so one of Stephens's copies. As the two women, Hagar and Sarah, might be, and are allegorized; so likewise their respective offspring. Isaac signified, and was a type and figure of Abraham's spiritual seed, whether Jews or Gentiles, under the Gospel dispensation: and as he was, so they are,

the children of promise; as Isaac was promised unto Abraham, so were this spiritual seed, when it was said unto him, that he should be the father of many nations, as he is the father of us all, even of all them that believe, be they of what nation soever; and as Isaac was born by virtue, and in consequence of a promise made to Abraham of God's free good will and pleasure, and his generation and conception were beyond the strength and course of nature, were the effects of a divine power, and were something supernatural; so this spiritual seed are born again, by virtue, and in consequence of a promise, not only made to Abraham, but to the Lord Jesus Christ, the head of the covenant, that he should see his seed, enjoy a numerous offspring, and which should endure for ever; and also to the church, of whom it is said, that this and that man should be born in her; and particularly in consequence of the promise cited in the foregoing verse, from whence these words are an inference, deduction, or illustration: and these children of the promise, so called from hence, are born again, above and beyond the strength of nature; not through the power and free will of man, but through the abundant mercy and sovereign will of God, by his powerful and efficacious grace, and by the word of promise, the Gospel, as a means. Moreover, to these children, or spiritual seed of Abraham, signified by Isaac, do all the promises belong, as that of God, as a covenant God gave unto them; of Christ, as a Saviour and Redeemer; of the Holy Spirit, as a sanctifier and comforter; and of all good things, of temporal mercies, so far as are for their real good; and of all spiritual blessings, as righteousness, peace, pardon, comfort, all supplies of grace, and eternal life: and these likewise receive these promises; the Holy Spirit, as a spirit of promise, opens and applies them to them, puts them into the hand of faith, and enables them to plead them with God, and to believe the performance of them; so that this character in all respects agrees with them.

Gill: Gal 4:29 - -- But as then,.... In the times of Abraham, when Hagar and Sarah, the types of the two dispensations of the covenant, and Ishmael and Isaac, the figures...

But as then,.... In the times of Abraham, when Hagar and Sarah, the types of the two dispensations of the covenant, and Ishmael and Isaac, the figures of the two different seeds, the natural and spiritual seed of Abraham, legalists and true believers, were living:

he that was born after the flesh; which was Ishmael, who was a type, or an allegorical representation of such who were under the Sinai covenant, and were seeking for righteousness by the works of the law; as he was born after the flesh, according to the ordinary course of nature, and was, as he was born, a carnal man; so are self-justiciaries, notwithstanding all their pretensions to religion and righteousness, just as they were born; there is nothing but flesh in them; they are without God, and Christ, and the Spirit, and have neither true faith, nor hope, nor love, not any other grace; they have no internal principle of goodness in them; flesh, or corrupt, nature, has the government of them, is the reigning principle in them; their minds are fleshly, and so are their tenets; and such is their conversation, they trust in the flesh, in outward performances, in their own righteousness, and so come under the curse; for as many as trust in an arm of flesh, or are of the works of the law, are under the curse of it:

persecuted him that was born after the Spirit: by whom is meant Isaac, who, though he was not conceived under the overshadowings of the Holy Spirit, without the help of man, as Christ was; yet because of the divine power which was so eminently displayed in his conception and generation, under all the difficulties, and disadvantages, and seeming impossibilities of nature, he is said to be born after the Spirit: and besides, he was also regenerated by the Spirit of God, was a good man, and one that feared the Lord, as the whole account of him shows; and in this also fitly pointed out the spiritual seed, true believers, under the Gospel dispensation, who are born again of water, and of the Spirit, and are renewed in the spirit of their minds; in whom the work of the Spirit is begun, and grace is the governing principle; in whom the Spirit of God dwells and operates; and whose conversation is spiritual, and who walk not after the flesh, but after the Spirit. The persecution of Isaac by Ishmael was by "mocking" him, Gen 21:9 the Hebrew word there made use of is in allusion to Isaac's name, which signifies "laughter": and Ishmael laughed at him, jeered and derided him. The Jewish doctors are divided about the sense of this: some say that the word rendered "mocking" is expressive of idolatry, according to

Exo 32:6 and that Ishmael would have taught Isaac, and drawn him into it; others that it signifies uncleanness, according to

Gen 39:17 and that he talked to him in a lascivious and indecent manner, in order to corrupt his mind: others that it designs murder according to 2Sa 2:14 and that he intended to kill him, and attempted it a; it is pretty much received by them, that either he finding him alone, or they going out to the field together, he took his bow and drew it, and shot an arrow at him, with an intention to kill him b, though he pretended it was but in play: and one of their writers on the text says c, that the word used, by gematry, that is, by the arithmetic of the letters, signifies להרוג, "to slay"; so that this persecution was not by words only, but by deeds: but others d of them more rightly think, that it meant a contention about the inheritance, which Sarah's words to Abraham seem to confirm; and that Ishmael claimed the birthright, and despised Isaac as the younger son; insisted upon the right to the inheritance, and mocked at the promise of God, with respect to Isaac; and might threaten what he would do to him, should he claim it thereupon: mocking has been always reckoned a species of persecution; so the Old Testament saints, among other instances of persecution, had trial of "cruel mockings"; thus our Lord was persecuted, and also his apostles

and even so it is now. The carnal Jews, who trusted in themselves that they were righteous, and despised others, persecuted the spiritual seed that believed in Christ, both by words and deeds; they confiscated their goods, imprisoned their persons, and even put them to death; and the false teachers, though they did not, and could not go such lengths, yet as persons fitly represented by Ishmael, they derided the apostles, and mocked at the doctrines of grace preached by them, and despised those that embraced them; and pleaded that the inheritance belonged to them, upon the foot of the works of the law: and so it is at this day; though there is no persecution of men's persons and estates, yet there never was a greater persecution of the doctrines of grace, and of the righteousness of Christ, and the saints more mocked at and derided for maintaining them; and that by persons just of the same complexion as those in the apostle's time, signified by Ishmael, carnal professors, and self-righteous persons.

Gill: Gal 4:30 - -- Nevertheless, what saith the Scripture?.... This is a Talmudic form of citing Scriptures, and answers to מאי קראה, "what says the Scriptures e?...

Nevertheless, what saith the Scripture?.... This is a Talmudic form of citing Scriptures, and answers to מאי קראה, "what says the Scriptures e?" the passage referred to is Gen 21:10 and which are the words of Sarah to Abraham; but inasmuch as she spake them under divine inspiration, and they were approved of and confirmed by God, as appears from Gen 21:12 they are ascribed to God speaking in the Scripture:

cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the free woman. There is very little difference in the citation from the original. The apostle omits the word "this" in both clauses, which though very proper to be expressed by Sarah, to point out the person she meant, and as being in a vehement passion, was not absolutely necessary to be retained by the apostle, since by the context there is no difficulty of knowing who is meant by her; though the Alexandrian copy has the word in it: and instead of "with my son, with Isaac", the apostle says, "with the son of the free woman, Sarah"; there speaking of herself, whose character the apostle gives, in opposition to the bondwoman: in like manner a Jewish writer f reads and interprets it,

"for the son of this woman shall not be heir עם בן הגבירה, "with the son of the mistress".''

The casting of Hagar and Ishmael out of Abraham's family was a type and emblem of the rejection of the carnal and self-righteous Jews from the Gospel church state; nor ought any carnal persons, any that are after the flesh, unregenerate ones, or that trust to their own righteousness, to be in a Gospel church; as they will also be excluded and thrust out of the kingdom of heaven, into which no unregenerate and unrighteous, or self-righteous persons shall enter. The Jews make this ejection of Hagar and her son to be both out of this world and that which is to come g. The reason given why the one should not be heir with the other perfectly agrees with the Jewish canons; which was not because he was the son of a concubine, for the sons of concubines might inherit, if they were Israelites, and free, but because he was the son of a bondwoman, for thus they run h;

"all that are near of kin, though by iniquity, are heirs, as they that are legitimate; how? thus for instance, if a man has a son that is spurious, or a brother that is spurious, lo, these are as the other sons, and the other brethren for inheritance; but if, בנו מן שפחה, "his son is by an handmaid", or by a strange woman, he is no son in any of these matters, ואינו יורש כלל, "and no heir at all":''

and again i,

"an Israelite that hath a son by an handmaid, or by a Gentile, seeing he is not called his son, he that he has after him by an Israelitish woman, בכור לנחכה, "is the firstborn for inheritance", and takes the double portion.''

The reason assigned for non-inheritance in the text implies that the children of the free woman, the spiritual seed of Abraham, shall inherit the privileges of God's house, the blessings of grace, and eternal glory; they are children of the promise, and heirs according to it; when the children of the bondwoman, self-righteous ones, shall not; for the inheritance is not of the law, neither are they heirs who are of the works of it; nor is it to be enjoyed by mixing the law and Gospel, grace and works, in the business of salvation.

Gill: Gal 4:31 - -- So then, brethren,.... This is the conclusion of the whole allegory, or the mystical interpretation of Agar and Sarah, and their sons: we are not c...

So then, brethren,.... This is the conclusion of the whole allegory, or the mystical interpretation of Agar and Sarah, and their sons:

we are not children of the bondwoman; the figure of the first covenant, which gendered to bondage, and typified the Jews in a state, and under a spirit of bondage to the law; New Testament saints are not under it, are delivered from it, and are dead unto it:

but of the free; of Sarah, that was a type of the new and second covenant; and answered to the Gospel church, which is free from the yoke of the law; and whose children believers in Christ are, by whom they are made free from all thraldom and slavery; so the children of the mistress and of the maidservant are opposed to each other by the Jews k. The Vulgate Latin version adds to this verse from the beginning of the next chapter, "with the liberty wherewith Christ hath made us free"; and the Ethiopic version, "because Christ hath made us free"; and begin the next chapter thus, "therefore stand, and be not entangled", &c. and so the Alexandrian copy, and three of Stephens's.

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Commentary -- Verse Notes / Footnotes

NET Notes: Gal 4:20 Grk “voice” or “tone.” The contemporary English expression “tone of voice” is a good approximation to the meaning ...

NET Notes: Gal 4:21 Or “will you not hear what the law says?” The Greek verb ἀκούω (akouw) means “hear, listen to,” but ...

NET Notes: Gal 4:22 Paul’s use of the Greek article here and before the phrase “free woman” presumes that both these characters are well known to the re...

NET Notes: Gal 4:23 Grk “born according to the flesh”; BDAG 916 s.v. σάρξ 4 has “Of natural descent τὰ τέκ...

NET Notes: Gal 4:24 Grk “which things are spoken about allegorically.” Paul is not saying the OT account is an allegory, but rather that he is constructing an...

NET Notes: Gal 4:26 The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Je...

NET Notes: Gal 4:27 A quotation from Isa 54:1.

NET Notes: Gal 4:28 Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

NET Notes: Gal 4:29 Or “the one born by the Spirit’s [power].”

NET Notes: Gal 4:30 A quotation from Gen 21:10. The phrase of the free woman does not occur in Gen 21:10.

NET Notes: Gal 4:31 Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

Geneva Bible: Gal 4:20 I desire to be present with you now, and to ( t ) change my voice; for I stand in doubt of you. ( t ) Use other words among you.

Geneva Bible: Gal 4:21 ( 6 ) Tell me, ye that ( u ) desire to be under the law, do ye not hear the law? ( 6 ) The false apostles urged this, that unless the Gentiles were c...

Geneva Bible: Gal 4:23 But he [who was] of the bondwoman was born after the ( x ) flesh; but he of the freewoman [was] by ( y ) promise. ( x ) As all men are, and by the co...

Geneva Bible: Gal 4:24 Which things are an allegory: for ( z ) these are the ( a ) two covenants; the one from the mount ( b ) Sinai, which gendereth to bondage, which is Ag...

Geneva Bible: Gal 4:25 For this Agar is mount Sinai in Arabia, and ( c ) answereth to Jerusalem which now is, and ( d ) is in bondage with her children. ( c ) Look how the ...

Geneva Bible: Gal 4:26 But Jerusalem which is ( e ) above is free, which is the mother of us all. ( e ) Which is excellent, and of great worth.

Geneva Bible: Gal 4:27 ( 7 ) For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the ( f ) desolate hath many more...

Geneva Bible: Gal 4:28 Now we, brethren, ( g ) as Isaac was, are the children of ( h ) promise. ( g ) After the manner of Isaac, who is the first begotten of the heavenly J...

Geneva Bible: Gal 4:29 But as then he that was born after the ( i ) flesh persecuted him [that was born] after the ( k ) Spirit, even so [it is] now. ( i ) By the common co...

Geneva Bible: Gal 4:31 ( 8 ) So then, brethren, we are not children of the bondwoman, but of the free. ( 8 ) The conclusion of the former allegory, that we by no means proc...

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Commentary -- Verse Range Notes

TSK Synopsis: Gal 4:1-31 - --1 We were under the law till Christ came, as the heir is under the guardian till he be of age.5 But Christ freed us from the law;7 therefore we are se...

Combined Bible: Gal 4:20 - --color="#000000"> 20. I desire to be present with you now, and to change my voice.      A common saying has it that a le...

Combined Bible: Gal 4:21 - --color="#000000"> 21. Tell me, ye that desire to be under the law, do ye not hear the law?      Here Paul would have clo...

Combined Bible: Gal 4:22 - --color="#000000"> 22, 23. For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoma...

Combined Bible: Gal 4:23 - --color="#000000"> notes on vs 22   

Combined Bible: Gal 4:24 - --color="#000000"> 24. Which things are an allegory.      Allegories are not very convincing, but like pictures they visu...

Combined Bible: Gal 4:25 - --color="#000000"> 25. And answereth to Jerusalem which now is, and is in bondage with her children.      A little while ...

Combined Bible: Gal 4:26 - --color="#000000"> 26. But Jerusalem which is above is free, which is the mother of us all.      The earthly Jerusalem wi...

Combined Bible: Gal 4:27 - --color="#000000"> 27. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath ma...

Combined Bible: Gal 4:28 - --color="#000000"> 28. Now we, brethren, as Isaac was, are the children of promise.      The Jews claimed to be the child...

Combined Bible: Gal 4:29 - --color="#000000"> 29. But as that he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.   &nbs...

Combined Bible: Gal 4:30 - --color="#000000"> 30. Nevertheless what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with th...

Combined Bible: Gal 4:31 - --color="#000000"> 31. So then, brethren, we are not children of the bondwoman, but of the free.      With this sentence ...

MHCC: Gal 4:19-20 - --The Galatians were ready to account the apostle their enemy, but he assures them he was their friend; he had the feelings of a parent toward them. He ...

MHCC: Gal 4:21-27 - --The difference between believers who rested in Christ only, and those who trusted in the law, is explained by the histories of Isaac and Ishmael. Thes...

MHCC: Gal 4:28-31 - --The history thus explained is applied. So then, brethren, we are not children of the bond-woman, but of the free. If the privileges of all believers w...

Matthew Henry: Gal 4:19-20 - -- That the apostle might the better dispose these Christians to bear with him in the reproofs which he was obliged to give them, he here expresses his...

Matthew Henry: Gal 4:21-31 - -- In these verses the apostle illustrates the difference between believers who rested in Christ only and those judaizers who trusted in the law, by a ...

Barclay: Gal 4:12-20 - --Paul makes not a theological but a personal appeal. He reminds them that for their sake he had become a Gentile; he had cut adrift from the traditio...

Barclay: Gal 4:21-31 - --When we seek to interpret a passage like this we must remember that for the devout and scholarly Jew, and especially for the Rabbis, scripture had m...

Constable: Gal 3:1--5:1 - --III. THEOLOGICAL AFFIRMATION OF SALVATION BY FAITH 3:1--4:31 Here begins the theological section of the epistle,...

Constable: Gal 4:1-31 - --B. Clarification of the doctrine ch. 4 In chapter 3 the Jews' preoccupation with the Law of Moses was fo...

Constable: Gal 4:12-20 - --2. The historical illustration 4:12-20 Paul appealed next to his past contacts with the Galatians and called on them to remember his visits to Galatia...

Constable: Gal 4:21-31 - --3. The biblical illustration 4:21-31 Paul interpreted allegorically (figuratively, NIV) features...

Constable: Gal 4:21-23 - --The biblical story 4:21-23 4:21 Paul challenged his readers, who claimed to value the Law so highly, to consider what it taught. He chose his lesson f...

Constable: Gal 4:24-27 - --The allegorical interpretation 4:24-27 4:24 Paul then interpreted these events figuratively. Note that he said the story "contained" an allegory, not ...

Constable: Gal 4:28-31 - --The practical application 4:28-31 4:28 Paul drew three applications from his interpretation. First, Christians are similar to Isaac in that they exper...

College: Gal 4:1-31 - --GALATIANS 4 3. The Full Rights of the Children (4:1-7) 1 What I am saying is that as long as the heir is a child, he is no different from a slave, a...

McGarvey: Gal 4:20 - --but I could wish to be present with you now, and to change my tone; for I am perplexed about you. [My little children, for whom I endured spiritual tr...

McGarvey: Gal 4:21 - --Tell me, ye that desire to be under the law, do ye not hear the law?

McGarvey: Gal 4:22 - --For it is written [Gen 16:15 ; Gen 21:2], that Abraham had two sons, one by the handmaid, and one by the free woman.

McGarvey: Gal 4:23 - --Howbeit the son by the handmaid is born after the flesh; but the son by the freewoman is born through promise. [Gen 18:10 ; Gen 18:14 ; Gen 21:1-2 ; H...

McGarvey: Gal 4:24 - --Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar.

McGarvey: Gal 4:25 - --Now this Hagar is mount Sinai in Arabia and answereth to the Jerusalem that now is: for she is in bondage with her children.

McGarvey: Gal 4:26 - --But the Jerusalem that is above [Phi 3:20 ; Heb 12:22 ; Rev 3:12 ; Rev 21:2] is free, which is our mother.

McGarvey: Gal 4:27 - --For it is written [Isa 54:1 ; Isa 51:2], Rejoice, thou barren that bearest not; Break forth and cry, thou that travailest not: For more are the childr...

McGarvey: Gal 4:28 - --Now we, brethren, as Isaac was, are children of promise.

McGarvey: Gal 4:29 - --But as then he that was born after the flesh persecuted him that was born after the Spirit, so also is it now.

McGarvey: Gal 4:30 - --Howbeit what saith the scripture? [Gen 21:10] Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the fre...

McGarvey: Gal 4:31 - --Wherefore, brethren, we are not children of the handmaid, but of the free woman. [Tell me, ye who are so eager to return to the law, do ye not note wh...

Lapide: Gal 4:1-31 - --CHAPTER 4 SYNOPSIS OF THE CHAPTER i. He continues the argument of the preceding chapter that the Jews, like children and slaves, were under the Jew...

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Commentary -- Other

Evidence: Gal 4:22 The preacher’s work is to throw sinners down in utter helplessness, so that they may be compelled to look up to Him who alone can help them. CHARLES...

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Introduction / Outline

Robertson: Galatians (Book Introduction) The Epistle To The Galatians Probable Date a.d. 56 Or 57 By Way of Introduction It is a pity that we are not able to visualize more clearly the ...

JFB: Galatians (Book Introduction) THE internal and external evidence for Paul's authorship is conclusive. The style is characteristically Pauline. The superscription, and allusions to ...

JFB: Galatians (Outline) SUPERSCRIPTION. GREETINGS. THE CAUSE OF HIS WRITING IS THEIR SPEEDY FALLING AWAY FROM THE GOSPEL HE TAUGHT. DEFENSE OF HIS TEACHING: HIS APOSTOLIC CA...

TSK: Galatians (Book Introduction) The Galatians, or Gallograecians, were the descendants of Gauls, who migrated from their own country, and after a series of disasters, got possession ...

TSK: Galatians 4 (Chapter Introduction) Overview Gal 4:1, We were under the law till Christ came, as the heir is under the guardian till he be of age; Gal 4:5, But Christ freed us from t...

Poole: Galatians 4 (Chapter Introduction) CHAPTER 4

MHCC: Galatians (Book Introduction) The churches in Galatia were formed partly of converted Jews, and partly of Gentile converts, as was generally the case. St. Paul asserts his apostoli...

MHCC: Galatians 4 (Chapter Introduction) (Gal 4:1-7) The folly of returning to legal observances for justification. (Gal 4:8-11) The happy change made in the Gentile believers. (Gal 4:12-18...

Matthew Henry: Galatians (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Galatians This epistle of Paul is directed not to the church or churches...

Matthew Henry: Galatians 4 (Chapter Introduction) The apostle, in this chapter, is still carrying on the same general design as in the former - to recover these Christians from the impressions made...

Barclay: Galatians (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Galatians 4 (Chapter Introduction) The Days Of Childhood (Gal_4:1-7) Progress In Reverse (Gal_4:8-11) Love's Appeal (Gal_4:12-20) An Old Story And A New Meaning (Gal_4:21-31; Gal_...

Constable: Galatians (Book Introduction) Introduction Historical Background "The most uncontroverted matter in the study of Gal...

Constable: Galatians (Outline)

Constable: Galatians Galatians Bibliography Allen, Kenneth W. "Justification by Faith." Bibliotheca Sacra 135:538 (April-June 1978):...

Haydock: Galatians (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE GALATIANS. INTRODUCTION. The Galatians, soon after St. Paul had preached the gospel to them, were...

Gill: Galatians (Book Introduction) INTRODUCTION TO GALATIANS The persons to whom this epistle is written were not such who made up a single church only, in some certain town or city,...

Gill: Galatians 4 (Chapter Introduction) INTRODUCTION TO GALATIANS 4 In this chapter the apostle discourses concerning the abrogation of the ceremonial law, under which the Old Testament s...

College: Galatians (Book Introduction) FOREWORD Since the earliest days of the concept of a commentary series jointly authored by church of Christ and Christian church scholars, I have eag...

College: Galatians (Outline) OUTLINE I. AUTHORITY: The Apostolic Gospel - 1:1-2:21 A. Greeting - 1:1-5 B. Paul's Astonishment - 1:6-10 C. Paul's Call by God - 1:11-17 ...

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