返回Chapter 4
Chapter 4
Chapter Four
Gal. 4:1. Now I say: the heir, as long as he is a child, differs nothing from a slave, though he is lord of all:
Gal. 4:2. he is subject to guardians and stewards until the time appointed by the father.
That is, the father determined that he should manage nothing until the legally appointed age, which he must also obey.
Gal. 4:3. So we also, when we were children, were held in bondage under the elemental principles of the world;
"In childhood" not by age, but by knowledge of God. And by "elemental principles" of the world he means new moons and sabbaths, because these days come to us from the course of the moon and the sun. Therefore those who now subject us to the law thereby make us children and enslave us to the elements of the world, even though we have already become perfect men, and sons of God, and stewards, and lords. We also learn that God from the beginning desired to give this adoption (for in this the inheritance consists), but our immaturity hindered Him. Wishing to completely abolish the law, he did not say "we were enslaved to days," but "to the elemental principles of the world," in order to more strongly shame those who still incline toward obedience to the law. But do not be troubled that in the flow of the discourse the "elements" are conceived as masters and overseers. For, in the first place, you must understand the law as the master, just as also the pedagogue, and not them (the elements); therefore he called the new moons and sabbaths elements. Moreover, he expressed himself this way in order to completely draw them away from the law and to shame them, as he will reveal even more clearly further on. Some, however, understood by elements the natural, preparatory law.
Gal. 4:4. But when the fullness of time had come, God sent forth His Son (Only-begotten), Who was born of a woman, made subject to the law,
Gal. 4:5. to redeem those under the law, that we might receive the adoption.
While we were young, we were subject to new moons and sabbaths, but when the appointed time of Christ's incarnation came, when the human race, having passed through every form of evil, needed healing, then "God sent His Son" (that is, He was pleased to come), "Who was born" (γενόμενον), He did not say: "through a woman," so as not to give justification to those who say that the Lord passed through the Virgin as through a channel, in a completely phantasmal way, but: "of a woman," that is, He received a body from Her very substance and was the fruit of Her womb. And He was under the law, received circumcision, and fulfilled everything, in order to deliver us from the curse to which He Himself was not subject. And he points to two saving effects in the incarnation of Christ: our liberation from the curse of the law and the granting of adoption. And he said "receive" in order to show that adoption was destined for us from of old by promise, although on account of our immaturity it was not given to us. For the inheritance promised to Abraham was adoption. Because a son inherits.
Gal. 4:6. And because you are sons, God has sent the Spirit of His Son into your hearts, crying out: "Abba, Father!"
Gal. 4:7. Therefore you are no longer a slave, but a son; and if a son, then also an heir of God through Jesus Christ.
From where is it evident, he says, that we have been deemed worthy of adoption? Although he showed this before as well, when he declared that we have put on Christ, Who is the Son, he also proves it now by the fact that we have received the Spirit, Who, divinely and extraordinarily touching our hearts, teaches us to call God Father. And this could not be so if we had not been deemed worthy of adoption. Therefore, when we are children and heirs not of a simple inheritance, but of a divine one, and co-heirs with the Only-Begotten, why then do we again become slaves and, holding to the law, reject the faith that granted us adoption?
Gal. 4:8. But then, not knowing God, you served gods which in essence are not gods.
Here he addresses those who believed from among the Gentiles, showing that the observance of days is idolatry and that they sin more than before. Previously, he says, you at least did not know God, since you lived in darkness and error and because of this served the sun and the moon, which by nature are not gods, but now, after coming to know the truth, if you were to observe days, this would be nothing other than service to the elements — an impiety even worse.
Gal. 4:9. But now, having come to know God, or rather, having become known by God, why do you turn back again to the weak and poor elemental principles, and want to enslave yourselves to them once more?
But now, he says, you have come to know God, or rather, it was not you who by your own effort found and came to know God (since you were not seeking at all), but He found you, living in darkness, and accepted you. For "you have been known" is said instead of "you have been accepted by God." How then do you turn back again to the weak and beggarly elements, that is, those having no power to obtain the promised blessings and unable to bring any spiritual benefit? And at the same time he calls them weak and beggarly because they are devoid of mind, sense, and life, even if the Greeks would not be pleased by this. So then, the false apostles, as defenders of the law, were introducing the observance of days, and he very wisely calls this practice idolatry, which even the law itself forbids. So that those who taught this were actually opponents of the law.
Gal. 4:10. You observe days, months, seasons, and years.
From this it is evident that the false apostles preached not only circumcision, but also the observance of feasts and new moons.
Gal. 4:11. I am afraid for you, lest I have labored among you in vain.
See what a sensitive heart: they waver and Paul is afraid. The expression "lest somehow" (μή πως) shows that they were still intact and had not yet suffered complete shipwreck. And he gives them hope that if they wish to come to their senses, then the labor spent on them was not in vain. He is as if saying to them: remember my efforts for you and do not make my labors futile.
Gal. 4:12. I beseech you, brethren, be as I am, because I also am as you are.
To the believers from among the Jews he speaks thus: imitate me. For I too was very devoted to the law, as you are, but I left it and now contend for Christ and the faith. Be such as these yourselves. He expressed this beautifully in conclusion. For people are more readily drawn by kindred examples than by arguments.
Gal. 4:12. You have not offended me in any way.
After strong reproaches, he again displays gentleness. For harsh censure is no more beneficial than extreme leniency. Therefore he calls them brethren, reminding them at the same time of the grace of baptism, by which we all became brethren, as born of one Father – God. He also justifies the reproaches he has expressed, namely that they did not arise from hatred. For you have done me no injustice that I should become hostile toward you, but rather, you have shown me countless signs of honor and affection. How then, after this, could I be saying these things out of hatred? But I speak, without doubt, out of concern for you and out of deep gratitude toward you.
Gal. 4:13. You know that because of an infirmity of the flesh I preached the gospel to you the first time,
Gal. 4:14. but you did not despise my trial in my flesh, nor were you disgusted by it,
You know, he says, that in bodily weakness, that is, amid persecutions and dangers, I preached the gospel to you, and you, however, did not turn away from me; these trials of mine, that is, persecutions, wounds, and the like, did not lead you into temptation and did not cause you to despise and abhor me. And at the same time, in a subtle way, he also shames them, showing how much he endured for their sake from his opponents.
Gal. 4:14. You received me as an angel of God, as Christ Jesus.
You so honored me, he says, as if I were more than a man. Is it not strange that at the time when I was being persecuted and driven out, you received me as an angel and as Christ, and were not offended, but now, when I counsel what is proper, you consider me an enemy and do not accept me?
Gal. 4:15. How blessed you were!
In bewilderment and amazement he says: what has become of your former blessedness? That is, where has all that gone for which everyone called you blessed, as those devoted to your teacher? What is it now? What has your former blessedness turned into? Now I do not see it, since you are hostile toward me.
Gal. 4:15. I testify about you that, if it had been possible, you would have plucked out your own eyes and given them to me.
Previously, on account of my preaching, you considered me dearer even than your own eyes; so what has happened now that you suspect me as an enemy? For it would be strange if the one whom you so honored were to say these things to you with hostile intent.
Gal. 4:16. So then, have I become your enemy by telling you the truth?
I know of no other reason for the enmity, he says, except that I told you the truth and exposed those who were in error regarding the dogmas. But for this you ought rather to love me even more, as one who has fulfilled the duty of a guardian.
Gal. 4:17. They are zealous for you, but not in a good way; rather, they want to shut you out, so that you may be zealous for them.
Zeal is a praiseworthy thing when someone imitates the virtue of another, but it becomes bad when someone strives to remove the virtuous person from perfection. And these people are trying to exclude you, that is, to deprive you of the more perfect state and knowledge in Christ and to cast you into the less perfect, which consists in the law, so that you would regard them as teachers, be zealous for and imitate them as disciples. But I wished that you would be guides to perfection both for them and for all. And so it was when I was with you. He points to this very same thing below as well.
Gal. 4:18. It is good to be zealous in a good thing always, and not only in my presence with you.
Do you not see, he hints at the fact that they rivaled everyone in perfection when Paul was among them? And he also gives to understand that his absence gave rise to this evil. It would be excellent, he therefore says, if not only in the presence of the teacher, but also in his absence, the disciples thought what was proper.
Gal. 4:19. My children, for whom I am again in the pains of childbirth, until Christ is formed in you!
He imitates a mother trembling for her children. You, he says, have distorted the image of Christ which you had within you from baptism, and you require a new rebirth and re-creation, so that the image of Christ may again appear in you and His character be imprinted upon you. Again I am in the pangs of birth, again I am regenerating you through teaching. But I do not despair. Therefore I also call you children, so that you too would not lose hope. And this is against the Novatians: Paul regenerates and renews the Galatians, but they (the Novatians) do not accept correction through repentance.
Gal. 4:20. I would desire to be present with you now, and to change my voice, for I am perplexed about you.
I am not satisfied with letters, but would wish to be with you and to change my voice, that is, to turn it into lamentation and weeping. I am at a loss what to say about you, how you who had risen so high that you even underwent dangers for the faith and performed signs through it, are now retreating to the weakness of the law. Therefore I would wish to lament over you in your presence. For when he found himself in difficult circumstances, he would usually give himself over to tears.
Gal. 4:21. Tell me, you who desire to be under the law: do you not listen to the law?
After he had already sufficiently softened them and drawn them to himself, he again enters into dispute, pointing out that the law itself does not wish to be observed: answer me, he says. He also said beautifully: "those who desire," because such a situation depended not on the demand of things, but on their inappropriate passion for disputes. And by the law he means the book of Genesis, since it is his custom to call the entire Old Testament the law.
Gal. 4:22. For it is written: Abraham had two sons, one from a slave woman, and the other from a free woman.
Above he said that you are children of Abraham. But since the sons of the patriarch were not of equal dignity, but one was from the slave woman and the other from the free woman, he now shows that you are not only children, but are such as the free and noble one was. Thus has faith ennobled you.
Gal. 4:23. But he who was of the bondwoman was born according to the flesh; while he who was of the free woman was born through the promise.
Since his words that they are sons of Abraham seemed incredible — whether those who were not born from him according to the flesh are truly children of Abraham — Paul says that even Isaac, Abraham's own son, was not born from him according to the flesh — for how could this be, when nature had become dead? — but the word of God and the promise formed him. Ishmael, on the other hand, was born according to the natural order. This is precisely what the expression "according to the flesh" means. But despite this, the one born according to the flesh is a slave and excluded from the inheritance, while the one born not according to the flesh is the master and heir. What then prevents you, even though you were not born from Abraham according to the flesh, from being his sons? For you too received a new form of existence through the pronouncement of words at the baptismal font.
Gal. 4:24. In this there is an allegory.
That is, this history not only narrates about this, but points to something else as well. Therefore it is also called an allegory. That was a figure of the present.
Gal. 4:24. This is two covenants: one from Mount Sinai, giving birth to bondage, which is Hagar,
Gal. 4:25. For Hagar means Mount Sinai in Arabia and corresponds to the present Jerusalem, because she is in bondage with her children;
"These." Which ones? These two wives allegorically represent the New and Old Testaments. In what way? Hagar represents the Old Testament. For the law was given from Mount Sinai. 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.
Gal. 4:26. But the Jerusalem above is free: she is the mother of us all.
In that is the type of Hagar. Look also at the type of Sarah; for she prefigured the heavenly Jerusalem. It is the city of believers, from which our law also comes: for the Gospel is from heaven. This city is free from the observances of the law, and everything in it is ordered freely and with noble dignity. For nothing among us is done for the sake of a visible reward, nor are we threatened with bodily punishments, but both the promises are more divine, and the punishments are befitting the noble — namely, excommunication from the mystical table and penances.
Gal. 4:27. For it is written: "Rejoice, O barren one, who does not bear; break forth and cry out, you who are not in labor; for the desolate one has many more children than she who has a husband."
He is not satisfied with these prefigurations, but refers to the testimony of Isaiah, who calls the church from the Gentiles barren and not having a husband; and indeed, she was deprived of the knowledge of God and childless, since she produced not a single prophet of God or teacher. And the Jewish synagogue he calls the one having a husband, either because she had the law, which guided her actions, or because she had God Himself.
"Shout" is used instead of "shout with a voice of joy," because you now have a multitude of children: both prophets and teachers and sons of God have come from you; you have given birth to the whole world, and not just one nation, like the Jewish synagogue.
Gal. 4:28. We, brethren, are children of promise, like Isaac.
Gal. 4:29. But, as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
The Church, he says, being barren like Sarah, not only became the mother of many children, as she did, but also gave birth in the same manner as she. Just as it was not nature but the promise that made her a mother (for He Who said, "I will return to you at this same time" (Gen. 18:10) entered the womb and formed the fruit), so also with us, as was said above, the divine words pronounced at baptism accomplish a new creation. Then, lest someone say: what kind of freedom is this, when the Jews scourge the believers, and those who think themselves free are subjected to persecution? — he says that it was the same way back then too. Ishmael persecuted Isaac, but nevertheless this in no way prevented the one being persecuted from being the lawful son of Abraham and the master of the one persecuting. Thus, from this very persecution of us by the Jews, our likeness to Isaac and our kinship with Abraham is revealed.
Gal. 4:30. What then does Scripture say? Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the free woman.
Lest someone say: so what of it? Is it consoling for believers, who are now being persecuted by the Jews, that Isaac too was persecuted back then? – he says: listen to what Scripture says, and you will receive instruction: for the temporary persecution that Ishmael inflicted on Isaac, he is completely cast out. And as punishment he not only suffers banishment, but much more – he is deprived of participation in what has been prepared for the son. And this punishment is all the more severe because it has its origin not in the persecution, but in the decision and decree of God. Note also that the one who was not deemed worthy of the inheritance he called the son not of Abraham, but of the bondwoman, indicating that he is also of very lowly origin. So then, look, he has proven that the law itself points to its own abolition, since everything that was said, being a foreshadowing of what is now taking place, is written in the law, that is, in the books of the Old Testament.
Gal. 4:31. So then, brethren, we are children not of the bondwoman, but of the free woman.
All of this is directed toward showing that everything that has now happened to us was prefigured many years before. How then, after this, is it not strange, having received freedom so many years before, to voluntarily become slaves again?
Gal. 4:1. Now I say: the heir, as long as he is a child, differs nothing from a slave, though he is lord of all:
Gal. 4:2. he is subject to guardians and stewards until the time appointed by the father.
That is, the father determined that he should manage nothing until the legally appointed age, which he must also obey.
Gal. 4:3. So we also, when we were children, were held in bondage under the elemental principles of the world;
"In childhood" not by age, but by knowledge of God. And by "elemental principles" of the world he means new moons and sabbaths, because these days come to us from the course of the moon and the sun. Therefore those who now subject us to the law thereby make us children and enslave us to the elements of the world, even though we have already become perfect men, and sons of God, and stewards, and lords. We also learn that God from the beginning desired to give this adoption (for in this the inheritance consists), but our immaturity hindered Him. Wishing to completely abolish the law, he did not say "we were enslaved to days," but "to the elemental principles of the world," in order to more strongly shame those who still incline toward obedience to the law. But do not be troubled that in the flow of the discourse the "elements" are conceived as masters and overseers. For, in the first place, you must understand the law as the master, just as also the pedagogue, and not them (the elements); therefore he called the new moons and sabbaths elements. Moreover, he expressed himself this way in order to completely draw them away from the law and to shame them, as he will reveal even more clearly further on. Some, however, understood by elements the natural, preparatory law.
Gal. 4:4. But when the fullness of time had come, God sent forth His Son (Only-begotten), Who was born of a woman, made subject to the law,
Gal. 4:5. to redeem those under the law, that we might receive the adoption.
While we were young, we were subject to new moons and sabbaths, but when the appointed time of Christ's incarnation came, when the human race, having passed through every form of evil, needed healing, then "God sent His Son" (that is, He was pleased to come), "Who was born" (γενόμενον), He did not say: "through a woman," so as not to give justification to those who say that the Lord passed through the Virgin as through a channel, in a completely phantasmal way, but: "of a woman," that is, He received a body from Her very substance and was the fruit of Her womb. And He was under the law, received circumcision, and fulfilled everything, in order to deliver us from the curse to which He Himself was not subject. And he points to two saving effects in the incarnation of Christ: our liberation from the curse of the law and the granting of adoption. And he said "receive" in order to show that adoption was destined for us from of old by promise, although on account of our immaturity it was not given to us. For the inheritance promised to Abraham was adoption. Because a son inherits.
Gal. 4:6. And because you are sons, God has sent the Spirit of His Son into your hearts, crying out: "Abba, Father!"
Gal. 4:7. Therefore you are no longer a slave, but a son; and if a son, then also an heir of God through Jesus Christ.
From where is it evident, he says, that we have been deemed worthy of adoption? Although he showed this before as well, when he declared that we have put on Christ, Who is the Son, he also proves it now by the fact that we have received the Spirit, Who, divinely and extraordinarily touching our hearts, teaches us to call God Father. And this could not be so if we had not been deemed worthy of adoption. Therefore, when we are children and heirs not of a simple inheritance, but of a divine one, and co-heirs with the Only-Begotten, why then do we again become slaves and, holding to the law, reject the faith that granted us adoption?
Gal. 4:8. But then, not knowing God, you served gods which in essence are not gods.
Here he addresses those who believed from among the Gentiles, showing that the observance of days is idolatry and that they sin more than before. Previously, he says, you at least did not know God, since you lived in darkness and error and because of this served the sun and the moon, which by nature are not gods, but now, after coming to know the truth, if you were to observe days, this would be nothing other than service to the elements — an impiety even worse.
Gal. 4:9. But now, having come to know God, or rather, having become known by God, why do you turn back again to the weak and poor elemental principles, and want to enslave yourselves to them once more?
But now, he says, you have come to know God, or rather, it was not you who by your own effort found and came to know God (since you were not seeking at all), but He found you, living in darkness, and accepted you. For "you have been known" is said instead of "you have been accepted by God." How then do you turn back again to the weak and beggarly elements, that is, those having no power to obtain the promised blessings and unable to bring any spiritual benefit? And at the same time he calls them weak and beggarly because they are devoid of mind, sense, and life, even if the Greeks would not be pleased by this. So then, the false apostles, as defenders of the law, were introducing the observance of days, and he very wisely calls this practice idolatry, which even the law itself forbids. So that those who taught this were actually opponents of the law.
Gal. 4:10. You observe days, months, seasons, and years.
From this it is evident that the false apostles preached not only circumcision, but also the observance of feasts and new moons.
Gal. 4:11. I am afraid for you, lest I have labored among you in vain.
See what a sensitive heart: they waver and Paul is afraid. The expression "lest somehow" (μή πως) shows that they were still intact and had not yet suffered complete shipwreck. And he gives them hope that if they wish to come to their senses, then the labor spent on them was not in vain. He is as if saying to them: remember my efforts for you and do not make my labors futile.
Gal. 4:12. I beseech you, brethren, be as I am, because I also am as you are.
To the believers from among the Jews he speaks thus: imitate me. For I too was very devoted to the law, as you are, but I left it and now contend for Christ and the faith. Be such as these yourselves. He expressed this beautifully in conclusion. For people are more readily drawn by kindred examples than by arguments.
Gal. 4:12. You have not offended me in any way.
After strong reproaches, he again displays gentleness. For harsh censure is no more beneficial than extreme leniency. Therefore he calls them brethren, reminding them at the same time of the grace of baptism, by which we all became brethren, as born of one Father – God. He also justifies the reproaches he has expressed, namely that they did not arise from hatred. For you have done me no injustice that I should become hostile toward you, but rather, you have shown me countless signs of honor and affection. How then, after this, could I be saying these things out of hatred? But I speak, without doubt, out of concern for you and out of deep gratitude toward you.
Gal. 4:13. You know that because of an infirmity of the flesh I preached the gospel to you the first time,
Gal. 4:14. but you did not despise my trial in my flesh, nor were you disgusted by it,
You know, he says, that in bodily weakness, that is, amid persecutions and dangers, I preached the gospel to you, and you, however, did not turn away from me; these trials of mine, that is, persecutions, wounds, and the like, did not lead you into temptation and did not cause you to despise and abhor me. And at the same time, in a subtle way, he also shames them, showing how much he endured for their sake from his opponents.
Gal. 4:14. You received me as an angel of God, as Christ Jesus.
You so honored me, he says, as if I were more than a man. Is it not strange that at the time when I was being persecuted and driven out, you received me as an angel and as Christ, and were not offended, but now, when I counsel what is proper, you consider me an enemy and do not accept me?
Gal. 4:15. How blessed you were!
In bewilderment and amazement he says: what has become of your former blessedness? That is, where has all that gone for which everyone called you blessed, as those devoted to your teacher? What is it now? What has your former blessedness turned into? Now I do not see it, since you are hostile toward me.
Gal. 4:15. I testify about you that, if it had been possible, you would have plucked out your own eyes and given them to me.
Previously, on account of my preaching, you considered me dearer even than your own eyes; so what has happened now that you suspect me as an enemy? For it would be strange if the one whom you so honored were to say these things to you with hostile intent.
Gal. 4:16. So then, have I become your enemy by telling you the truth?
I know of no other reason for the enmity, he says, except that I told you the truth and exposed those who were in error regarding the dogmas. But for this you ought rather to love me even more, as one who has fulfilled the duty of a guardian.
Gal. 4:17. They are zealous for you, but not in a good way; rather, they want to shut you out, so that you may be zealous for them.
Zeal is a praiseworthy thing when someone imitates the virtue of another, but it becomes bad when someone strives to remove the virtuous person from perfection. And these people are trying to exclude you, that is, to deprive you of the more perfect state and knowledge in Christ and to cast you into the less perfect, which consists in the law, so that you would regard them as teachers, be zealous for and imitate them as disciples. But I wished that you would be guides to perfection both for them and for all. And so it was when I was with you. He points to this very same thing below as well.
Gal. 4:18. It is good to be zealous in a good thing always, and not only in my presence with you.
Do you not see, he hints at the fact that they rivaled everyone in perfection when Paul was among them? And he also gives to understand that his absence gave rise to this evil. It would be excellent, he therefore says, if not only in the presence of the teacher, but also in his absence, the disciples thought what was proper.
Gal. 4:19. My children, for whom I am again in the pains of childbirth, until Christ is formed in you!
He imitates a mother trembling for her children. You, he says, have distorted the image of Christ which you had within you from baptism, and you require a new rebirth and re-creation, so that the image of Christ may again appear in you and His character be imprinted upon you. Again I am in the pangs of birth, again I am regenerating you through teaching. But I do not despair. Therefore I also call you children, so that you too would not lose hope. And this is against the Novatians: Paul regenerates and renews the Galatians, but they (the Novatians) do not accept correction through repentance.
Gal. 4:20. I would desire to be present with you now, and to change my voice, for I am perplexed about you.
I am not satisfied with letters, but would wish to be with you and to change my voice, that is, to turn it into lamentation and weeping. I am at a loss what to say about you, how you who had risen so high that you even underwent dangers for the faith and performed signs through it, are now retreating to the weakness of the law. Therefore I would wish to lament over you in your presence. For when he found himself in difficult circumstances, he would usually give himself over to tears.
Gal. 4:21. Tell me, you who desire to be under the law: do you not listen to the law?
After he had already sufficiently softened them and drawn them to himself, he again enters into dispute, pointing out that the law itself does not wish to be observed: answer me, he says. He also said beautifully: "those who desire," because such a situation depended not on the demand of things, but on their inappropriate passion for disputes. And by the law he means the book of Genesis, since it is his custom to call the entire Old Testament the law.
Gal. 4:22. For it is written: Abraham had two sons, one from a slave woman, and the other from a free woman.
Above he said that you are children of Abraham. But since the sons of the patriarch were not of equal dignity, but one was from the slave woman and the other from the free woman, he now shows that you are not only children, but are such as the free and noble one was. Thus has faith ennobled you.
Gal. 4:23. But he who was of the bondwoman was born according to the flesh; while he who was of the free woman was born through the promise.
Since his words that they are sons of Abraham seemed incredible — whether those who were not born from him according to the flesh are truly children of Abraham — Paul says that even Isaac, Abraham's own son, was not born from him according to the flesh — for how could this be, when nature had become dead? — but the word of God and the promise formed him. Ishmael, on the other hand, was born according to the natural order. This is precisely what the expression "according to the flesh" means. But despite this, the one born according to the flesh is a slave and excluded from the inheritance, while the one born not according to the flesh is the master and heir. What then prevents you, even though you were not born from Abraham according to the flesh, from being his sons? For you too received a new form of existence through the pronouncement of words at the baptismal font.
Gal. 4:24. In this there is an allegory.
That is, this history not only narrates about this, but points to something else as well. Therefore it is also called an allegory. That was a figure of the present.
Gal. 4:24. This is two covenants: one from Mount Sinai, giving birth to bondage, which is Hagar,
Gal. 4:25. For Hagar means Mount Sinai in Arabia and corresponds to the present Jerusalem, because she is in bondage with her children;
"These." Which ones? These two wives allegorically represent the New and Old Testaments. In what way? Hagar represents the Old Testament. For the law was given from Mount Sinai. 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.
Gal. 4:26. But the Jerusalem above is free: she is the mother of us all.
In that is the type of Hagar. Look also at the type of Sarah; for she prefigured the heavenly Jerusalem. It is the city of believers, from which our law also comes: for the Gospel is from heaven. This city is free from the observances of the law, and everything in it is ordered freely and with noble dignity. For nothing among us is done for the sake of a visible reward, nor are we threatened with bodily punishments, but both the promises are more divine, and the punishments are befitting the noble — namely, excommunication from the mystical table and penances.
Gal. 4:27. For it is written: "Rejoice, O barren one, who does not bear; break forth and cry out, you who are not in labor; for the desolate one has many more children than she who has a husband."
He is not satisfied with these prefigurations, but refers to the testimony of Isaiah, who calls the church from the Gentiles barren and not having a husband; and indeed, she was deprived of the knowledge of God and childless, since she produced not a single prophet of God or teacher. And the Jewish synagogue he calls the one having a husband, either because she had the law, which guided her actions, or because she had God Himself.
"Shout" is used instead of "shout with a voice of joy," because you now have a multitude of children: both prophets and teachers and sons of God have come from you; you have given birth to the whole world, and not just one nation, like the Jewish synagogue.
Gal. 4:28. We, brethren, are children of promise, like Isaac.
Gal. 4:29. But, as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
The Church, he says, being barren like Sarah, not only became the mother of many children, as she did, but also gave birth in the same manner as she. Just as it was not nature but the promise that made her a mother (for He Who said, "I will return to you at this same time" (Gen. 18:10) entered the womb and formed the fruit), so also with us, as was said above, the divine words pronounced at baptism accomplish a new creation. Then, lest someone say: what kind of freedom is this, when the Jews scourge the believers, and those who think themselves free are subjected to persecution? — he says that it was the same way back then too. Ishmael persecuted Isaac, but nevertheless this in no way prevented the one being persecuted from being the lawful son of Abraham and the master of the one persecuting. Thus, from this very persecution of us by the Jews, our likeness to Isaac and our kinship with Abraham is revealed.
Gal. 4:30. What then does Scripture say? Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the free woman.
Lest someone say: so what of it? Is it consoling for believers, who are now being persecuted by the Jews, that Isaac too was persecuted back then? – he says: listen to what Scripture says, and you will receive instruction: for the temporary persecution that Ishmael inflicted on Isaac, he is completely cast out. And as punishment he not only suffers banishment, but much more – he is deprived of participation in what has been prepared for the son. And this punishment is all the more severe because it has its origin not in the persecution, but in the decision and decree of God. Note also that the one who was not deemed worthy of the inheritance he called the son not of Abraham, but of the bondwoman, indicating that he is also of very lowly origin. So then, look, he has proven that the law itself points to its own abolition, since everything that was said, being a foreshadowing of what is now taking place, is written in the law, that is, in the books of the Old Testament.
Gal. 4:31. So then, brethren, we are children not of the bondwoman, but of the free woman.
All of this is directed toward showing that everything that has now happened to us was prefigured many years before. How then, after this, is it not strange, having received freedom so many years before, to voluntarily become slaves again?