Galatians 4:25 Komentář

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 upon them by the judaizing teachers, and to represent their weakness and folly in suffering themselves to be drawn away from the gospel doctrine of justification, and to be deprived of their freedom from the bondage of the law of Moses. For this purpose he makes use of various considerations; such as, I. The great excellence of the gospel state above the legal (Gal 4:1-7). II. The happy change that was made in them at their conversion (Gal 4:8-11). III. The affection they had had for him and his ministry (Gal 4:12-16). IV. The character of the false teachers by whom they had been perverted (Gal 4:17, Gal 4:18). V. The very tender affection he had for them (Gal 4:19, Gal 4:20). VI. The history of Isaac and Ishmael, by a comparison taken from which he illustrates the difference between such as rested in Christ and such as trusted in the law. And in all these, as he uses great plainness and faithfulness with them, so he expresses the tenderest concern for them.

INTRODUCTION TO GALATIANS 4 In this chapter the apostle discourses concerning the abrogation of the ceremonial law, under which the Old Testament saints were, being as children under tutors; blames the Galatians for returning to it when they were freed from it; puts them in mind of their former affection to him and to his ministry; describes the false apostles, who had been the occasion of their departure from the truth, and by a beautiful allegory sets forth the difference between the legal and Gospel dispensations. And whereas in the latter part of the preceding chapter he had compared the law to a schoolmaster, under which the Jews were till Christ came; he here makes use of another simile to express the same thing by, which is that of an heir while under age being under tutors and governors, until the time fixed by the parent's will, Gal 4:1 an accommodation of which simile is in Gal 4:3, by which the Jews under the former dispensation are represented as children, and as in a state of bondage to the ceremonial law, from which there is a deliverance by Christ at the appointed time of the Father, by whom he was sent for that purpose; the act of sending is ascribed to God the Father; the person sent is described as the Son of God; the time when is called the fulness of time; and the circumstances under which he was sent were, that he was made of a woman, and made under the law, Gal 4:4, the ends of his being sent were to redeem his people from it, who were under it; and that they might receive the adoption of children, the privilege and spirit of it, Gal 4:5. Hence because they were the sons of God, and as a fruit and effect of the redemption of them by Christ, the Spirit of God is sent down into their hearts, to make known and witness their adoption, Gal 4:6, and the benefits arising from hence are, that such are or should be no longer the servants of the law, but are children and free from it, and are heirs of God, Gal 4:7, and that the grace of God might appear the more illustrious in this privilege of sonship, and the folly of the Galatians be more manifest in returning to the ceremonial law, notice is taken of what they were and did before conversion, and what they were inclined to now; that whereas whilst they were ignorant of God, they served nominal fictitious deities, such as were not by nature gods; and yet now, though they knew God, and were known of him, seemed desirous of being in a state of servitude and bondage to the weak and beggarly elements of the ceremonial law, Gal 4:8, of which instances are given in their observing days, months, times and years, Gal 4:10, which gave the apostle a great deal of concern, fearing his labour among them was in vain, and to no purpose, Gal 4:11, wherefore he entreats them as his brethren to imitate him, who being a Jew, yet had relinquished the observation of the ceremonial law, Gal 4:12, and then he reminds them of their former regard unto him; how that though he preached the Gospel to them through much weakness, yet they did not despise him and reject him on account of his infirmities, but received him with all the tokens of respect imaginable, as if he had been an angel; yea, as if he had been Christ himself, Gal 4:13, who then reckoned themselves happy persons on account of the Gospel he preached to them, and then had such an affection for him, that if it had been needful they would have given their eyes unto him; and yet now he was become their enemy for preaching the same truths he did then, justification by faith in Christ's righteousness and the abrogation of the law, Gal 4:15, next he gives an account of the false apostles, who pretended a zealous affection for the Galatians; which was not a good one, nor with right views, Gal 4:17, though zeal in a good cause, and which continues, is very commendable, Gal 4:18, and such a constant and hearty attachment had the apostle to them; wherefore he calls them his little children, says he travailed in birth on their account, it being his earnest desire that Christ might appear to be formed in them, Gal 4:19, wherefore since he was in doubt and distress about them, he was very desirous of being with them, and to alter his way of arguing with them; and from the law, and not the Gospel, show them their mistake and folly, Gal 4:20, which he does in the following allegorical way, by observing that Abraham had two sons, the one by a servant maid, the other by his lawful wife; the one was after the flesh, the other by promise; which allegorically signified the two covenants of Sinai and of Sion, Gal 4:22. Agar the bondmaid represented the covenant made at Mount Sinai in Arabia, under which the carnal Jews and their posterity were in a state of bondage; and Sarah the free woman, the covenant of grace under the Gospel dispensation and the Gospel church state, which is from above, free, fertile, and numerous, Gal 4:25, which is confirmed, Gal 4:27, by a passage out of Isa 44:1 and as these two women were typical of the two covenants, so their respective offspring represented the two sorts of professors, legalists and evangelical Christians. True believers in Christ are like Isaac, the children of the promise; legalists are like Ishmael, men after the flesh, and of the same persecuting spirit with him: wherefore as it was then, that carnal Ishmael persecuted spiritual Isaac, so at this time the carnal Jews persecuted the real Christians, Gal 4:28 nevertheless for the comfort of the latter, it is observed out of the Scripture that the former shall be cast out, and not be heir with them, Gal 4:30, and the conclusion of the whole is, that the saints under the Gospel dispensation are not in bondage to the law, but are made free by Christ; to which freedom they are called, and in which they should stand, Gal 4:31.

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 , or or , "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, , "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, , "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". (x) Zohar in Gen. fol. 13. 2. & 16. 2. & 75. 4. & 77. 1. & 78. 2. & 114. 3. & 121. 1. & in Exod. fol. 6. 1. & 92. 2. T. Bab. Taanith, fol. 5. 1. Gloss. in T. Bab. Sanhedrin, fol. 97. 2. Caphtor, fol. 14. 2. & 25. 2. & 65. 1. & 68. 2. & 71. 2. & 118. 2. Raziel, fol. 13. 1. & 27. 1. Tzeror Hammor, fol. 61. 3. & 150. 3. Nishmat Chayim, fol. 26. 2. Kimchi in Hos. xi. 19. (y) Targum in Cant. 8. 5. (z) Sithre Tora in Zohar in Gen. fol. 55. 2. & Raya Mehimna in Zohar in Lev. fol. 34. 1.

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?

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.”

(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.

Mount Sinai is in Arabia. There the law was given to Moses. It is near Jerusalem. That mountain Sinai itself, in the language of the Arabs, is called Hagar. And, it is said, therefore: Hagar and Sarah were types of the two covenants. The slave-girl was a type of the Old Covenant, for she begets servants of the law. The free woman is a type of the New Covenant, for she bears those freed from the yoke of the law. For, it is said, Mount Sinai, where the law was given, is neighboring to Jerusalem, and in the Arabs' tongue it has the same name as Hagar the slave, Hagar herself being likewise called, as from the name, the type becoming near to the truth: "corresponds to," that is, it touches, it borders. — [PHOTIUS] "to Jerusalem." That is, to the one here on earth. So the upper and the free one, both stand apart. [end of the excerpt by Photius] — "And she serves." This, he says, is the old covenant given on Mount Sinai; it serves with her children, the Jews. It serves under the law.

And Sinai is located in Arabia, and in the Arabic language it is called "Hagar." It corresponds to Jerusalem, that is, it is in the vicinity of, borders upon, or is likened to the earthly Jerusalem; it is compared with it, is transferred to it, since there is a resemblance between the two. Just as Hagar was a slave and bore children into slavery, so also the law, given from Mount Sinai, which is called Hagar and is likened to Jerusalem, bears into slavery those who hold to it. For in the law there is much that is unfree and slavish, because virtue too was grounded upon perishable reward — upon earthly blessings, I say — and the avoidance of evil was instilled through punishments and fear.

Then he gives the explanation of the mystery when he says: "Sinai is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children." But here a difficulty arises: for since Sinai is almost twenty days journey from Jerusalem, it seems false that Sinai has affinity to [borders on] Jerusalem, as the Apostle says here. To this a Gloss responds in a mystical manner that Sinai is in Arabia, which stands for the abjection or affliction under which the Old Testament was given, because the men under it were oppressed by carnal observances after the manner of slaves and foreigners: "This is a yoke which neither we nor our fathers were able to bear" (Acts 15:10). This mountain neighbors on Jerusalem not by a spatial continuity but by a likeness "to that Jerusalem which now is," i.e., to the Jewish people, because just as they love earthly things and for the sake of temporal things are under the bondage of sin, so that mountain engendered unto bondage. But this does not seem to be the Apostle's intention. For he wants to bring out that from the very place of bondage the Old Testament, which was given on Mount Sinai, engenders unto bondage, because it was given on Sinai not as a place where the children of Israel were to remain, but as a stage in their journey to the promised land. For Jerusalem, too, engenders sons unto bondage. Hence it is with respect to this that Mount Sinai is continuous with her. And this is what he says: which hath affinity to that (i.e., by being part of the continuous route followed by those going to Jerusalem) "Jerusalem which now is, and is in bondage with her children," i.e., the bondage of legal observances (from which Christ redeemed us) and of various sins—"He that commits sins is the servant of sin" (Jn 8:34)—and, literally, from bondage under the Romans who were their masters.

The apostle shows that, as an heir in nonage is under tutors and guardians, so were the Galatians while under the law; and, as the heir when he comes of age is no longer under guardians, so they, when the Gospel came, arrived at full maturity, and were redeemed from the law, Gal 4:1-3. He shows, farther, that when the fullness of the time came God sent forth his Son, that we might obtain the adoption of sons, and have the strongest evidence of that adoption, Gal 4:4-6. Those who are children of God are heirs of heaven, Gal 4:7. He compares their former and latter state, and shows the reason he had to fear that his labor on their behalf was in vain, Gal 4:8-11. He mentions his trials among them, and their kindness to him, Gal 4:12-16. Shows his tender affection for them, and exhorts them to return to the Gospel, Gal 4:17-20. Shows the excellence of the Gospel beyond that of the law, by the allegory of Mount Sinai and Jerusalem, Gal 4:21-27. Shows also that the believing Gentiles are children of the promise, as Isaac was; and have been elected in the place of the Jews, who have been cast out according to the Scriptures, Gal 4:28-31.

For this Agar is Mount Sinai in Arabia - Το γαρ Αγαρ Σινα ορος εστιν εν τη Αραβια. This is the common reading; but it is read differently in some of the most respectable MSS., versions, and fathers; thus: το γαρ Σινα ορος εστιν εν τῃ Αραβια, for this Sinai is a mountain of Arabia; the word Αγαρ, Agar, being omitted. This reading is supported by CFG, some others, the Ethiopic, Armenian, Vulgate, and one copy of the Itala; by Epiphanius, Damascenus, Ambrosiaster, Jerome, Augustine, Hilary, Sedulius, and Bede; and the word is sometimes, though not always, omitted by Cyril and Origen, which proves that in their time there were doubts concerning the common reading. Of the word Agar in this verse, which renders the passage very obscure and difficult, Professor White says, forsitan delendum, "probably it should be expunged." Griesbach has left it in the text with a note of doubtfulness. Answereth to Jerusalem - Hagar, the bond maid, bringing forth children in a state of slavery, answereth to Jerusalem that now is, συστοιχει, points out, or, bears a similitude to, Jerusalem in her present state of subjection; which, with her children - her citizens, is not only in bondage to the Romans, but in a worse bondage to the law, to its oppressive ordinances, and to the heavy curse which it has pronounced against all those who do not keep them.

THE SAME SUBJECT CONTINUED: ILLUSTRATION OF OUR SUBJECTION TO THE LAW ONLY TILL CHRIST CAME, FROM THE SUBJECTION OF AN HEIR TO HIS GUARDIAN TILL HE IS OF AGE. PETER'S GOOD WILL TO THE GALATIANS SHOULD LEAD THEM TO THE SAME GOOD WILL TO HIM AS THEY HAD AT FIRST SHOWN. THEIR DESIRE TO BE UNDER THE LAW SHOWN BY THE ALLEGORY OF ISAAC AND ISHMAEL TO BE INCONSISTENT WITH THEIR GOSPEL LIBERTY. (Gal. 4:1-31) The fact of God's sending His Son to redeem us who were under the law (Gal 4:4), and sending the Spirit of His Son into our hearts (Gal 4:6), confirms the conclusion (Gal 3:29) that we are "heirs according to the promise." the heir-- (Gal 3:29). It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs. child--Greek, "one under age." differeth nothing, &c.--that is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal. lord of all--by title and virtual ownership (compare Co1 3:21-22).

Translate, "For this word, Hagar, is (imports) Mount Sinai in Arabia (that is, among the Arabians--in the Arabian tongue)." So CHRYSOSTOM explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," that is, Hagar, meaning a rock or stone. Hagar twice fled into the desert of Arabia (Gen. 16:1-16; Gen 21:9-21): from her the mountain and city took its name, and the people were called Hagarenes. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law which inspires with terror, and the spirit of bondage. answereth--literally, "stands in the same rank with"; "she corresponds to." Jerusalem which now is--that is, the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spiritual Jerusalem of the Gospel, which in germ, under the form of the promise, existed ages before, and shall be for ever in ages to come. and--The oldest manuscripts read, "For she is in bondage." As Hagar was in bondage to her mistress, so Jerusalem that now is, is in bondage to the law, and also to the Romans: her civil state thus being in accordance with her spiritual state [BENGEL].