Click a verse to see commentary
![]() |
Select a resource above
![]() |
4 My point is this: heirs, as long as they are minors, are no better than slaves, though they are the owners of all the property; 2but they remain under guardians and trustees until the date set by the father. 3So with us; while we were minors, we were enslaved to the elemental spirits of the world. 4But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5in order to redeem those who were under the law, so that we might receive adoption as children. 6And because you are children, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7So you are no longer a slave but a child, and if a child then also an heir, through God. Paul Reproves the Galatians8 Formerly, when you did not know God, you were enslaved to beings that by nature are not gods. 9Now, however, that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elemental spirits? How can you want to be enslaved to them again? 10You are observing special days, and months, and seasons, and years. 11I am afraid that my work for you may have been wasted. 12 Friends, I beg you, become as I am, for I also have become as you are. You have done me no wrong. 13You know that it was because of a physical infirmity that I first announced the gospel to you; 14though my condition put you to the test, you did not scorn or despise me, but welcomed me as an angel of God, as Christ Jesus. 15What has become of the goodwill you felt? For I testify that, had it been possible, you would have torn out your eyes and given them to me. 16Have I now become your enemy by telling you the truth? 17They make much of you, but for no good purpose; they want to exclude you, so that you may make much of them. 18It is good to be made much of for a good purpose at all times, and not only when I am present with you. 19My little children, for whom I am again in the pain of childbirth until Christ is formed in you, 20I wish I were present with you now and could change my tone, for I am perplexed about you. The Allegory of Hagar and Sarah21 Tell me, you who desire to be subject to the law, will you not listen to the law? 22For it is written that Abraham had two sons, one by a slave woman and the other by a free woman. 23One, the child of the slave, was born according to the flesh; the other, the child of the free woman, was born through the promise. 24Now this is an allegory: these women are two covenants. One woman, in fact, is Hagar, from Mount Sinai, bearing children for slavery. 25Now Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 26But the other woman corresponds to the Jerusalem above; she is free, and she is our mother. 27For it is written, “Rejoice, you childless one, you who bear no children, burst into song and shout, you who endure no birth pangs; for the children of the desolate woman are more numerous than the children of the one who is married.” 28 Now you, my friends, are children of the promise, like Isaac. 29But just as at that time the child who was born according to the flesh persecuted the child who was born according to the Spirit, so it is now also. 30But what does the scripture say? “Drive out the slave and her child; for the child of the slave will not share the inheritance with the child of the free woman.” 31So then, friends, we are children, not of the slave but of the free woman. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
|
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.” (Hebrews 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, 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,” 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,” (1 John 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. 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 Isaiah 54 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. |