Galatians 4:24
Verse
Context
Hagar and Sarah
23His son by the slave woman was born according to the flesh, but his son by the free woman was born through the promise.24These things serve as illustrations, for the women represent two covenants. One covenant is from Mount Sinai and bears children into slavery: This is Hagar.25Now Hagar stands for Mount Sinai in Arabia and corresponds to the present-day Jerusalem, because she is in slavery with her children.
Sermons
Major Ian Thomas
Jacob Prasch
Al Whittinghill
Phil Beach Jr.
George Fox
St. John ChrysostomSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Which things are an allegory - They are to be understood spiritually; more being intended in the account than meets the eye. Allegory, from αλλος, another, and αγορεω, or αγορευω, to speak, signifies a thing that is a representative of another, where the literal sense is the representative of a spiritual meaning; or, as the glossary expresses it, ἑτερως κατα μεταφρασιν νοουμενα, και ου κατα την αναγνωσιν· "where the thing is to be understood differently in the interpretation than it appears in the reading." Allegories are frequent in all countries, and are used by all writers. In the life of Homer, the author, speaking of the marriage of Jupiter and Juno, related by that poet, says: δοκει ταυτα αλληγορεισθαι, ὁτι Ἡρα μεν νοειται ὁ αηρ-Ζευς δε, ὁ αιθηρ· "It appears that these things are to be understood allegorically; for Juno means the air, Jupiter the ether." Plutarch, in his treatise De Iside et Osir., says: ὡσπερ Ἑλληνες Κρονον αλληγορουσι τον χρονον· "As the Greeks allegorize Cronos (Saturn) into Chronos (Time.)" It is well known how fond the Jews were of allegorizing. Every thing in the law was with them an allegory. Their Talmud is full of these; and one of their most sober and best educated writers, Philo, abounds with them. Speaking (De Migrat. Abrah., page 420) of the five daughters of Zelophehad, he says: ἁς αλληγορουντες αισθησεις ειναι φαμεν· "which, allegorizing, we assert to be the five senses!" It is very likely, therefore, that the allegory produced here, St. Paul had borrowed from the Jewish writings; and he brings it in to convict the Judaizing Galatians on their own principles; and neither he nor we have any thing farther to do with this allegory than as it applies to the subject for which it is quoted; nor does it give any license to those men of vain and superficial minds who endeavor to find out allegories in every portion of the sacred writings, and, by what they term spiritualizing, which is more properly carnalizing, have brought the testimonies of God into disgrace. May the spirit of silence be poured out upon all such corrupters of the word of God! For these are the two covenants - These signify two different systems of religion; the one by Moses, the other by the Messiah. The one from the Mount Sinai - On which the law was published; which was typified by Hagar, Abraham's bond maid. Which gendereth to bondage - For as the bond maid or slave could only gender - bring forth her children, in a state of slavery, and subject also to become slaves, so all that are born and live under those Mosaic institutions are born and live in a state of bondage - a bondage to various rites and ceremonies; under the obligation to keep the whole law, yet, from its severity and their frailness, obliged to live in the habitual breach of it, and in consequence exposed to the curse which it pronounces.
Jamieson-Fausset-Brown Bible Commentary
are an allegory--rather, "are allegorical," that is, have another besides the literal meaning. these are the two covenants--"these [women] are (that is, mean; omit 'the' with all the oldest manuscripts) two covenants." As among the Jews the bondage of the mother determined that of the child, the children of the free covenant of promise, answering to Sarah, are free; the children of the legal covenant of bondage are not so. one from--that is, taking his origin from Mount Sinai. Hence, it appears, he is treating of the moral law (Gal 3:19) chiefly (Heb 12:18). Paul was familiar with the district of Sinai in Arabia (Gal 1:17), having gone thither after his conversion. At the gloomy scene of the giving of the Law, he learned to appreciate, by contrast, the grace of the Gospel, and so to cast off all his past legal dependencies. which gendereth--that is, bringing forth children unto bondage. Compare the phrase (Act 3:25), "children of the covenant which God made . . . saying unto Abraham." Agar--that is, Hagar.
John Gill Bible Commentary
For this Agar is Mount Sinai in Arabia,.... The Arabic version, instead of Arabia, reads "Balca". The Syriac version makes Hagar to be a mountain, reading the words thus, "for Mount Hagar is Sinai, which is in Arabia": and some have been of opinion that Sinai was called Hagar by the Arabians. It is certain, that which may be pronounced Hagar, does signify in the Arabic language a stone or rock; and that one part of Arabia is called Arabia Petraea, from the rockiness of it; the metropolis of which was or "Agara", and the inhabitants Agarenes; and Hagar was the name of the chief city of Bahrein, a province of Arabia (r): and it may be observed, that when Hagar, with her son, was cast out, they dwelt in the wilderness of Paran, Gen 21:21 which was near to Sinai, as appears from Num 10:12 so that it is possible that this mount might be so called from her, though there is no certainty of it; and near to it, as Grotius observes, was a town called Agra, mentioned by Pliny (s) as in Arabia. However, it is clear, that Sinai was in Arabia, out of the land of promise, where the law was given, and seems to be mentioned by the apostle with this view, that it might be observed, and teach us that the inheritance is not of the law. It is placed by Jerom (t) in the land of Midian; and it is certain it must be near it, if not in it, as is clear from Exo 3:1. And according to Philo the Jew (u), the Midianites, as formerly called, were a very populous nation of the Arabians: and Madian, or Midian, is by (w) Mahomet spoken of as in Arabia; and it may be observed, that they that are called Midianites in Gen 37:36 are said to be Ishmaelites, Gen 39:1 the name by which the Arabians are commonly called by the Jews. The apostle therefore properly places this mountain in Arabia. But after all, by Agar, I rather think the woman is meant: and that the sense is, that this same Agar signifies Mount Sinai, or is a figure of the law given on that mount. And answereth to Jerusalem which now is, and is in bondage with her children; that is, agrees with and resembles the inhabitants of Jerusalem, and of all the cities and towns in Judea; and she, being a bondwoman, represented that state of bondage the Jews were in, when the apostle wrote this, who were in a state of civil, moral, and legal bondage; in civil bondage to the Romans, being tributaries to the empire of Rome, and under the jurisdiction of Caesar; in moral bondage to sin, to Satan, to the world and the lusts of it, whose servants they in general were; and in legal bondage to the ceremonial law, which was a yoke of bondage: they were in bondage under the elements or institutions of it, such as circumcision, a yoke which neither they, nor their forefathers could bear, because it bound them over to keep the whole law; the observance of various days, months, times, and years, and the multitude of sacrifices they were obliged to offer, which yet could not take away sin, nor free their consciences from the load of guilt, but were as an handwriting of ordinances against them; every sacrifice they brought declaring their sin and guilt, and that they deserved to die as the creature did that was sacrificed for them; and besides, this law of commandments, in various instances, the breach of it was punishable with death, through fear of which they were all their life long subject to bondage: they were also in bondage to the moral law, which required perfect obedience of them, but gave them no strength to perform; showed them their sin and misery, but not their remedy; demanded a complete righteousness, but did not point out where it was to be had; it spoke not one word of peace and comfort, but all the reverse; it admitted of no repentance; it accused of sin, pronounced guilty on account of it, cursed, condemned, and threatened with death for it, all which kept them in continual bondage: and whereas the far greater part of that people at that time, the Jerusalem that then was, the Scribes, Pharisees, and generality of the nation, were seeking for justification by the works of the law, this added to their bondage; they obeyed it with mercenary views, and not from love but fear; and their comforts and peace rose and fell according to their obedience; and persons in such a way must needs be under a spiritual bondage. (r) Castel. Lex. Polyglot. col. 804. (s) Nat. Hist. l. 6. c. 28. (t) De locis Hebraicis, fol. 96. H. (u) De Fortitudine, p. 741. (w) Koran, c. 7. p. 126.
Tyndale Open Study Notes
4:24-25 Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s enslaved status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27). 4:24 serve as an illustration (literally are being allegorized): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparently also using allegorical methods of interpretation, so Paul refuted faulty allegory with true allegory (cp. 1 Cor 9:22). • God’s two covenants: The old covenant was formed through Moses; the new covenant came through Jesus Christ. • Hagar represents Mount Sinai: Just as Hagar was a slave-wife who represents human effort, Mount Sinai brought slavery to following the law.
Galatians 4:24
Hagar and Sarah
23His son by the slave woman was born according to the flesh, but his son by the free woman was born through the promise.24These things serve as illustrations, for the women represent two covenants. One covenant is from Mount Sinai and bears children into slavery: This is Hagar.25Now Hagar stands for Mount Sinai in Arabia and corresponds to the present-day Jerusalem, because she is in slavery with her children.
- Scripture
- Sermons
- Commentary
If I Perish I Perish-01 Ministry From Esther
By Major Ian Thomas5.9K1:27:41EstherGEN 21:9MAT 6:33JHN 10:10ROM 8:16GAL 4:24EPH 1:13The sermon transcript discusses the concept of victorious living and spiritual experience. It emphasizes the importance of understanding the Bible as a whole and not detaching any part from the rest. The story presented in the transcript portrays man's fallen condition and the need to replace the wrong influences with the right ones. The speaker highlights the transformative power of the gospel in getting the wrong man out and the right man in, leading to a radical change in one's life. The transcript also includes a personal testimony of how the lectures on the topic have had a profound impact on the student's spiritual journey.
Midrash
By Jacob Prasch3.0K30:11MidrashISA 44:3GAL 4:24EPH 5:18In this sermon, the preacher discusses the characteristics of certain individuals in the church who are described as "twice-fed bachelors." These individuals were once dead in their sins but were born again. However, they have now become spiritually dead again and are like wandering stars. The preacher also mentions the importance of the Holy Spirit, referred to as living water, in the lives of believers. The sermon emphasizes the need for Christians to understand the entire Bible and its different forms of literature in order to fully grasp its teachings.
(Covenant Series) 7. Freedom From the Yoke of Bondage
By Al Whittinghill1.2K1:11:41Covenant SeriesROM 5:2GAL 3:29GAL 4:24In this sermon, the speaker shares a story about Jimmy Connors, a famous tennis player, who reads a news article about a man struggling with a mental breakdown. Connors decides to help the man and visits the speaker's house. The speaker describes a bizarre scenario where Connors enters his body through a zipper and they play tennis together. The speaker emphasizes the idea that by relying on someone else's abilities, he experiences a transformation on the inside. The sermon then transitions to discussing the importance of grace and how it can bring peace, joy, and contentment to people's lives. The speaker references Galatians chapter four to explain the concept of moving from law to grace and being heirs to the promise.
Satan's Plan to Destroy God's Overcomers
By Phil Beach Jr.2739:26Spiritual WarfareSatanIntimacy With GodPSA 83:1PRO 23:26ISA 30:15DAN 11:32MAT 4:4JHN 15:7GAL 4:24EPH 6:10PHP 3:10HEB 10:24Phil Beach Jr. emphasizes the necessity of knowing God amidst the chaos of competing voices and distractions in our lives. He urges believers to seek a deep, personal relationship with God, where they not only give their hearts to Him but also yearn for His heart in return. This twofold exchange is crucial for overcoming the spiritual warfare that targets those who are committed to God. Beach highlights that true strength comes from being led by God's word and being in His presence, especially in times of crisis. Ultimately, he calls the church to cultivate a heart that seeks God's intimacy, which is essential for standing firm against the enemy's plans.
Epistle 158
By George Fox0PeaceUnity in ChristHAB 1:3MAT 5:8MAT 8:11JHN 1:3ROM 13:10ROM 14:17ROM 14:191CO 8:11CO 13:41CO 15:47GAL 3:29GAL 4:24GAL 5:13COL 4:5TIT 2:111PE 1:22REV 3:10George Fox emphasizes the importance of living in peace and love, urging his listeners to avoid strife and contention, which undermine the good and do not edify. He highlights that true peace is found in the Holy Spirit and encourages believers to support one another in faith and grace, fostering unity and patience. Fox reminds the congregation that they are called to be peacemakers, inheriting the kingdom of God, and to live in a way that reflects the love of Christ, which fulfills the law. He calls for a rejection of prejudice and urges everyone to embrace the seed of life and peace that reigns within them, leading to eternal joy and comfort. Ultimately, he concludes with a blessing for grace and guidance from the Lord Jesus Christ.
Homily 7 on the Statues
By St. John Chrysostom0GEN 1:1ISA 6:3MAT 5:36GAL 4:24HEB 12:9John Chrysostom emphasizes the connection between sin, grief, and God's cure for humanity, highlighting the destructive nature of sin and the importance of mourning for sin alone. He delves into the passage of Genesis 1:1, showcasing God's forethought and mercy in creation, even in chastisement, as seen in His compassionate call to Adam. Chrysostom concludes with a strong admonition against the casual use of oaths, urging for reverence in speech and a deep respect for the name of the Lord.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Which things are an allegory - They are to be understood spiritually; more being intended in the account than meets the eye. Allegory, from αλλος, another, and αγορεω, or αγορευω, to speak, signifies a thing that is a representative of another, where the literal sense is the representative of a spiritual meaning; or, as the glossary expresses it, ἑτερως κατα μεταφρασιν νοουμενα, και ου κατα την αναγνωσιν· "where the thing is to be understood differently in the interpretation than it appears in the reading." Allegories are frequent in all countries, and are used by all writers. In the life of Homer, the author, speaking of the marriage of Jupiter and Juno, related by that poet, says: δοκει ταυτα αλληγορεισθαι, ὁτι Ἡρα μεν νοειται ὁ αηρ-Ζευς δε, ὁ αιθηρ· "It appears that these things are to be understood allegorically; for Juno means the air, Jupiter the ether." Plutarch, in his treatise De Iside et Osir., says: ὡσπερ Ἑλληνες Κρονον αλληγορουσι τον χρονον· "As the Greeks allegorize Cronos (Saturn) into Chronos (Time.)" It is well known how fond the Jews were of allegorizing. Every thing in the law was with them an allegory. Their Talmud is full of these; and one of their most sober and best educated writers, Philo, abounds with them. Speaking (De Migrat. Abrah., page 420) of the five daughters of Zelophehad, he says: ἁς αλληγορουντες αισθησεις ειναι φαμεν· "which, allegorizing, we assert to be the five senses!" It is very likely, therefore, that the allegory produced here, St. Paul had borrowed from the Jewish writings; and he brings it in to convict the Judaizing Galatians on their own principles; and neither he nor we have any thing farther to do with this allegory than as it applies to the subject for which it is quoted; nor does it give any license to those men of vain and superficial minds who endeavor to find out allegories in every portion of the sacred writings, and, by what they term spiritualizing, which is more properly carnalizing, have brought the testimonies of God into disgrace. May the spirit of silence be poured out upon all such corrupters of the word of God! For these are the two covenants - These signify two different systems of religion; the one by Moses, the other by the Messiah. The one from the Mount Sinai - On which the law was published; which was typified by Hagar, Abraham's bond maid. Which gendereth to bondage - For as the bond maid or slave could only gender - bring forth her children, in a state of slavery, and subject also to become slaves, so all that are born and live under those Mosaic institutions are born and live in a state of bondage - a bondage to various rites and ceremonies; under the obligation to keep the whole law, yet, from its severity and their frailness, obliged to live in the habitual breach of it, and in consequence exposed to the curse which it pronounces.
Jamieson-Fausset-Brown Bible Commentary
are an allegory--rather, "are allegorical," that is, have another besides the literal meaning. these are the two covenants--"these [women] are (that is, mean; omit 'the' with all the oldest manuscripts) two covenants." As among the Jews the bondage of the mother determined that of the child, the children of the free covenant of promise, answering to Sarah, are free; the children of the legal covenant of bondage are not so. one from--that is, taking his origin from Mount Sinai. Hence, it appears, he is treating of the moral law (Gal 3:19) chiefly (Heb 12:18). Paul was familiar with the district of Sinai in Arabia (Gal 1:17), having gone thither after his conversion. At the gloomy scene of the giving of the Law, he learned to appreciate, by contrast, the grace of the Gospel, and so to cast off all his past legal dependencies. which gendereth--that is, bringing forth children unto bondage. Compare the phrase (Act 3:25), "children of the covenant which God made . . . saying unto Abraham." Agar--that is, Hagar.
John Gill Bible Commentary
For this Agar is Mount Sinai in Arabia,.... The Arabic version, instead of Arabia, reads "Balca". The Syriac version makes Hagar to be a mountain, reading the words thus, "for Mount Hagar is Sinai, which is in Arabia": and some have been of opinion that Sinai was called Hagar by the Arabians. It is certain, that which may be pronounced Hagar, does signify in the Arabic language a stone or rock; and that one part of Arabia is called Arabia Petraea, from the rockiness of it; the metropolis of which was or "Agara", and the inhabitants Agarenes; and Hagar was the name of the chief city of Bahrein, a province of Arabia (r): and it may be observed, that when Hagar, with her son, was cast out, they dwelt in the wilderness of Paran, Gen 21:21 which was near to Sinai, as appears from Num 10:12 so that it is possible that this mount might be so called from her, though there is no certainty of it; and near to it, as Grotius observes, was a town called Agra, mentioned by Pliny (s) as in Arabia. However, it is clear, that Sinai was in Arabia, out of the land of promise, where the law was given, and seems to be mentioned by the apostle with this view, that it might be observed, and teach us that the inheritance is not of the law. It is placed by Jerom (t) in the land of Midian; and it is certain it must be near it, if not in it, as is clear from Exo 3:1. And according to Philo the Jew (u), the Midianites, as formerly called, were a very populous nation of the Arabians: and Madian, or Midian, is by (w) Mahomet spoken of as in Arabia; and it may be observed, that they that are called Midianites in Gen 37:36 are said to be Ishmaelites, Gen 39:1 the name by which the Arabians are commonly called by the Jews. The apostle therefore properly places this mountain in Arabia. But after all, by Agar, I rather think the woman is meant: and that the sense is, that this same Agar signifies Mount Sinai, or is a figure of the law given on that mount. And answereth to Jerusalem which now is, and is in bondage with her children; that is, agrees with and resembles the inhabitants of Jerusalem, and of all the cities and towns in Judea; and she, being a bondwoman, represented that state of bondage the Jews were in, when the apostle wrote this, who were in a state of civil, moral, and legal bondage; in civil bondage to the Romans, being tributaries to the empire of Rome, and under the jurisdiction of Caesar; in moral bondage to sin, to Satan, to the world and the lusts of it, whose servants they in general were; and in legal bondage to the ceremonial law, which was a yoke of bondage: they were in bondage under the elements or institutions of it, such as circumcision, a yoke which neither they, nor their forefathers could bear, because it bound them over to keep the whole law; the observance of various days, months, times, and years, and the multitude of sacrifices they were obliged to offer, which yet could not take away sin, nor free their consciences from the load of guilt, but were as an handwriting of ordinances against them; every sacrifice they brought declaring their sin and guilt, and that they deserved to die as the creature did that was sacrificed for them; and besides, this law of commandments, in various instances, the breach of it was punishable with death, through fear of which they were all their life long subject to bondage: they were also in bondage to the moral law, which required perfect obedience of them, but gave them no strength to perform; showed them their sin and misery, but not their remedy; demanded a complete righteousness, but did not point out where it was to be had; it spoke not one word of peace and comfort, but all the reverse; it admitted of no repentance; it accused of sin, pronounced guilty on account of it, cursed, condemned, and threatened with death for it, all which kept them in continual bondage: and whereas the far greater part of that people at that time, the Jerusalem that then was, the Scribes, Pharisees, and generality of the nation, were seeking for justification by the works of the law, this added to their bondage; they obeyed it with mercenary views, and not from love but fear; and their comforts and peace rose and fell according to their obedience; and persons in such a way must needs be under a spiritual bondage. (r) Castel. Lex. Polyglot. col. 804. (s) Nat. Hist. l. 6. c. 28. (t) De locis Hebraicis, fol. 96. H. (u) De Fortitudine, p. 741. (w) Koran, c. 7. p. 126.
Tyndale Open Study Notes
4:24-25 Paul connects Abraham’s human attempt to fulfill God’s promises (4:23) with the human attempt in Galatia and elsewhere to attain salvation by keeping the law. Hagar’s status as a slave-wife corresponds with Israel’s enslaved status under the law. This status contrasts with the status of those who have faith in Christ (4:26-27). 4:24 serve as an illustration (literally are being allegorized): In allegorical writing, every character and event is symbolic of a deeper meaning. Allegorical interpretations often ignore the historical meaning of the text and invent fanciful meanings. Here, by contrast, Paul understood the story correctly in its historical context and recognized the story as history. But he interpreted the characters of the historical story as symbolizing the current situation. Paul’s opponents were apparently also using allegorical methods of interpretation, so Paul refuted faulty allegory with true allegory (cp. 1 Cor 9:22). • God’s two covenants: The old covenant was formed through Moses; the new covenant came through Jesus Christ. • Hagar represents Mount Sinai: Just as Hagar was a slave-wife who represents human effort, Mount Sinai brought slavery to following the law.