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Text -- Galatians 4:26-31 (NET)

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Context
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:
 · 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


Dictionary Themes and Topics: Sarah | SARAH; SARAI | PAULINE THEOLOGY | MOTHER | Justification | Judaism | JERUSALEM, NEW | ISHMAEL (1) | INSPIRATION, 1-7 | Heaven | GALATIANS, EPISTLE TO THE | FREEWOMAN | FARE | DESOLATE | CRY, CRYING | CITIZENSHIP | BREAK | BARREN; BARRENNESS | Abraham | ALLEGORY | 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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Commentary -- Word/Phrase Notes (per phrase)

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 4:26 - -- 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 4:26 - -- 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 4:26 - -- 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 4:26 - -- 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 4:26 - -- 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 4:26 - -- 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 4:26 - -- 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 4:26 - -- 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 4:26 - -- 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 4:29 - -- 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 4:26 - -- 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 4:26 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 4:26 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 4:26 - --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 4:21-27 - --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 4:21-31 - -- 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 4:21-31 - --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 4:21-31 - --3. The biblical illustration 4:21-31 Paul interpreted allegorically (figuratively, NIV) features...

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 4:26 - --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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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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