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Commentary on Galatians 4 verses 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 comparison taken from the story of Isaac and Ishmael. This he introduces in such a manner as was proper to strike and impress their minds, and to convince them of their great weakness in departing from the truth, and suffering themselves to be deprived of the liberty of the gospel: Tell me, says he, you that desire to be under the law, do you not hear the law? He takes it for granted that they did hear the law, for among the Jews it was wont to be read in their public assemblies every sabbath day; and, since they were so very fond of being under it, he would have them duly to consider what is written therein (referring to what is recorded Gen. 16 and 21), for, if they would do this, they might soon see how little reason they had to trust in it. And here, 1. He sets before them the history itself (Gal 4:22, Gal 4:23): For it is written, Abraham had two sons, etc. Here he represents the different state and condition of these two sons of Abraham - that the one, Ishmael, was by a bond-maid, and the other, Isaac, by a free-woman; and that whereas the former was born after the flesh, or by the ordinary course of nature, the other was by promise, when in the course of nature there was no reason to expect that Sarah should have a son. 2. He acquaints them with the meaning and design of this history, or the use which he intended to make of it (Gal 4:24-27): These things, says he, are an allegory, wherein, besides the literal and historical sense of the words, the Spirit of God might design to signify something further to us, and that was, That these two, Agar and Sarah, are the two covenants, or were intended to typify and prefigure the two different dispensations of the covenant. The former, Agar, represented that which was given from mount Sinai, and which gendereth to bondage, which, though it was a dispensation of grace, yet, in comparison of the gospel state, was a dispensation of bondage, and became more so to the Jews, through their mistake of the design of it, and expecting to be justified by the works of it. For this Agar is mount Sinai in Arabia (mount Sinai was then called Agar by the Arabians), and it answereth to Jerusalem which now is, and is in bondage with her children; that is, it justly represents the present state of the Jews, who, continuing in their infidelity and adhering to that covenant, are still in bondage with their children. But the other, Sarah, was intended to prefigure Jerusalem which is above, or the state of Christians under the new and better dispensation of the covenant, which is free both from the curse of the moral and the bondage of the ceremonial law, and is the mother of us all - a state into which all, both Jews and Gentiles, are admitted, upon their believing in Christ. And to this greater freedom and enlargement of the church under the gospel dispensation, which was typified by Sarah the mother of the promised seed, the apostle refers that of the prophet, Isa 54:1, where it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she who hath a husband. 3. He applies the history thus explained to the present case (Gal 4:28); Now we, brethren, says he, as Isaac was, are the children of the promise. We Christians, who have accepted Christ, and rely upon him, and look for justification and salvation by him alone, as hereby we become the spiritual, though we are not the natural, seed of Abraham, so we are entitled to the promised inheritance and interested in the blessings of it. But lest these Christians should be stumbled at the opposition they might meet with from the Jews, who were so tenacious of their law as to be ready to persecute those who would not submit to it, he tells them that this was no more than what was pointed to in the type; for as then he that was born after the flesh persecuted him that was born after the Spirit, they must expect it would be so now. But, for their comfort in this case, he desires them to consider what the scripture saith (Gen 21:10), Cast out the bond-woman and her son, for the son of the bond-woman shall not be heir with the son of the free-woman. Though the judaizers should persecute and hate them, yet the issue would be that Judaism would sink, and wither, and perish; but true Christianity should flourish and last for ever. And then, as a general inference from the whole of the sum of what he had said, he concludes (Gal 4:31), So then, brethren, we are not children of the bond-woman, but of the free.
The bond-woman was called Hagar, and "Hagar" is the word for Mount Sinai in the language of that country. So that it is necessary that all who are born of the Old Covenant should be bondmen, for that mountain where the Old Covenant was delivered hath a name in common with the bondwoman. And it includes Jerusalem, for this is the meaning of, "And answereth to Jerusalem that now is." That is, it borders on, and is contiguous to it. "For she is in bondage with her children." What follows from hence? Not only that she was in bondage and brought forth bondmen, but that this Covenant is so too, whereof the bondwoman was a type. For Jerusalem is adjacent to the mountain of the same name with the bondwoman, and in this mountain the Covenant was delivered. Now where is the type of Sarah?
(Verses 25, 26.) For this is Hagar arising from Mount Sinai, in servitude, which is Agar. For Sinai is a mountain in Arabia, which corresponds to the present Jerusalem, and is in servitude with her children. But the Jerusalem above is free, which is the mother of us all. For it is written: Rejoice, barren one who does not bear, break forth and shout, you who do not travail, for many are the children of the desolate, more numerous than those of the one who has a husband. She did not conceive for a long time, before Christ was born of the Virgin, and she was barren: not yet with the laughter of the world did Isaac, born of the chosen father, resound with the voice of sublime teachings. For Abraham, also interpreted in our language as the chosen father, is referred to with resounding sound. But Hagar, which is interpreted as sojourning, that is, inhabiting, or pilgrimage, or stay, gives birth to Ishmael, who only hears God's commandments and does not become a rustic, bloodthirsty man, roaming the desert. He is an enemy to all his brothers born of a free woman and resists them with a hostile face. It is not surprising that the old Testament, which was established and written on Mount Sinai, which is in Arabia and is adjacent to the now existing Jerusalem, is not eternal: since the inhabitance is different from perpetual possession, and the name of Mount Sinai signifies temptation, and Arabia signifies decline: and on the contrary, the Jerusalem that is above, which is the free and mother of all saints, demonstrates that the present Jerusalem is below, and immersed in lowliness and humility. There are those who understand the two Testaments and other things in different ways: some interpret the divine Scripture, both the old and the new, according to the diversity of their own sense and judgment, either as a slave or as a free woman, and those who still serve the letter and have the spirit of fear in servitude, wish to be born of Hagar the Egyptian; but those who ascend to higher things and wish to understand allegorically what is written, are the children of Sarah, which in our language is translated as 'princess', in the feminine gender. And they claim this because of that necessity (or, let Al. claim it): that it would be unfair to consider Moses and all the prophets as being born from a slave woman, and indeed, any of the Gentiles as being born from a free woman. Hence, it is better that not only regarding those who are in the Church, according to the diversity of intellects as we said above, we consider some as slaves and others as free: but also regarding the same man, as long as he follows the story, we consider him the son of a slave woman; but when Jesus opens the Scriptures, his heart is set on fire and in the breaking of the bread, he sees Him whom he did not see before (Luke 24): then also Sara's son is called his. Marcion and Manichaeus did not want to remove this passage, in which the Apostle said, 'These things are allegorical,' and the rest that follow, from their own book, thinking that it would be left against us. This is because the Law should be understood differently than it is written, even though it is to be understood allegorically (which we also confess, and Paul teaches). It is not to be understood according to the will of the reader, but according to the authority of the one who wrote it. And by this very fact, they who seemed to want to preserve it against us, are destroyed. For Moses, the servant of the creator God, wrote spiritual things, as the Apostle also teaches, whom they themselves assert to be the preacher of another Christ and a better God.
Hagar, who is interpreted as “sojourning,” “wandering” or “tarrying,” gives birth to Ishmael.… No wonder that the Old Covenant, which is on Mount Sinai, which is in Arabia and nearby to Jerusalem, is stated and alleged in writing to be ephemeral and not perpetual. The sojourning of Hagar stands in contrast with perpetual possession. The name of Mount Sinai means “tribulation,” while Arabia means “death.”
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SUMMARY
In Galatians 4:25, the Apostle Paul continues his profound allegorical argument, identifying Hagar, the bondwoman, with Mount Sinai in Arabia and "Jerusalem which now is." This powerful connection underscores Paul's central thesis that the Old Covenant, represented by the giving of the Law at Sinai and the prevailing legalistic system in Jerusalem, results in spiritual bondage for those who seek righteousness through its observance. The verse serves as a stark contrast to the freedom and true sonship found in the New Covenant of grace through faith in Christ, which is symbolized by Sarah and the "Jerusalem which is above."
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Galatians 4:25 is Allegory. Paul uses the historical figures of Hagar and Sarah, along with geographical locations like Mount Sinai and Jerusalem, to represent abstract theological concepts: the Old Covenant of Law versus the New Covenant of Grace. This is not a simple comparison but an extended narrative where characters and settings stand for deeper spiritual realities. The verse also utilizes Symbolism, where Hagar, Mount Sinai, and "Jerusalem which now is" are powerful symbols of the Law and the spiritual bondage it imposes when viewed as a means of salvation. Conversely, though not explicitly in this verse, Sarah and the "Jerusalem which is above" symbolize freedom and the New Covenant. This allegorical framework allows Paul to convey complex theological truths in a vivid and memorable way, making his argument against legalism both intellectually compelling and emotionally resonant for his audience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 4:25 is a theological linchpin in Paul's argument for justification by faith alone. It firmly establishes the Law, as represented by Hagar and Mount Sinai, as a covenant that produces spiritual bondage, not freedom. This is not to say the Law is evil, but that its purpose was never to provide life or righteousness; rather, it was to reveal sin and lead humanity to Christ. The "Jerusalem which now is" symbolizes the human tendency to rely on works, rituals, or lineage for salvation, a path that ultimately leads to spiritual slavery. This verse underscores the radical nature of the New Covenant in Christ, which offers complete freedom from the Law's curse and demands, establishing a new identity for believers as children of promise, not of legalistic obligation. It highlights the profound shift from a covenant of works to a covenant of grace, emphasizing that true spiritual inheritance comes through divine promise and faith, not human effort.
REFLECTION AND APPLICATION
Galatians 4:25 serves as a timeless warning against any system or mindset that seeks to add human effort, rules, or rituals to the finished work of Christ for salvation or spiritual standing. It challenges us to examine where our security and identity truly lie: in adherence to a set of external commands, or in the liberating grace of God received through faith in Jesus. If we, like the "Jerusalem which now is," cling to our own performance or religious traditions as a basis for our relationship with God, we risk remaining in spiritual bondage, missing the profound freedom and sonship offered in Christ. This verse calls us to embrace fully our status as children of the free woman, living by the Spirit and not by the flesh, and to guard against any form of legalism, whether overt or subtle, that would diminish the sufficiency of Christ's sacrifice. Our spiritual inheritance is not earned but given, a gift of grace that empowers us to live in true liberty and joy.
Questions for Reflection
FAQ
What is the significance of Paul connecting Hagar to Mount Sinai and "Jerusalem which now is"?
Answer: Paul's connection is allegorical, not geographical. He uses Hagar, Mount Sinai, and "Jerusalem which now is" as symbols of the Old Covenant, the Law, and the legalistic system of Judaism prevalent in his day. Mount Sinai was where the Law was given (Exodus 19), and Hagar represents the covenant that produces children into bondage. "Jerusalem which now is" signifies the earthly, present-day Jewish religious establishment that was still operating under the Law as a means of righteousness. Paul's point is that all three represent a system that leads to spiritual slavery, contrasting it with the freedom of the New Covenant in Christ.
Does Paul mean that the Law is bad or evil?
Answer: No, Paul does not teach that the Law is inherently bad or evil. In Romans 7:12, he states, "the law is holy, and the commandment holy, and just, and good." The issue is not with the Law itself, but with its purpose and how it is used. The Law was given to reveal sin and to point people to their need for a Savior (Galatians 3:24). When people attempt to gain righteousness or salvation by perfectly keeping the Law, they inevitably fail and remain in bondage to sin and its curse. Paul's argument is against legalism—the idea that one can be justified by works of the Law—not against the Law's divine origin or moral goodness.
What is the "bondage" Paul refers to in this verse?
Answer: The "bondage" Paul refers to is spiritual servitude to the Law. It's the condition of being enslaved by the demands of the Mosaic Law, constantly striving to earn God's favor through perfect obedience, and living under the condemnation that comes from inevitably failing to meet those demands. This contrasts sharply with the freedom found in Christ, where believers are justified by grace through faith, liberated from the Law's curse, and empowered by the Spirit to live in newness of life, not out of obligation but out of love and gratitude (Romans 8:1-4).
CHRIST-CENTERED FULFILLMENT
Galatians 4:25, in its stark portrayal of bondage under the Law, powerfully sets the stage for the glorious freedom found in Christ. Hagar, Mount Sinai, and "Jerusalem which now is" collectively represent the old covenant of works, a system incapable of delivering true righteousness or liberating humanity from the curse of sin. This verse implicitly highlights the indispensable need for a divine intervention, a new covenant, which is fully realized in Jesus Christ. He is the ultimate fulfillment of the promise given to Abraham, not through the Law, but through faith (Galatians 3:16). Christ, by perfectly fulfilling the Law and bearing its curse on the cross, has redeemed us from the bondage of the Law (Galatians 3:13). He is the mediator of the New Covenant, a covenant of grace and Spirit, which brings true freedom and adoption as sons and daughters of God (Hebrews 8:6). Through faith in Him, we are no longer children of the bondwoman, enslaved by legalistic demands, but children of the free woman, heirs according to the promise, living in the glorious liberty of the children of God (Romans 8:15-17). Thus, Galatians 4:25, by exposing the futility of the old system, magnifies the liberating power and all-sufficiency of Christ's redemptive work.