Galatians 4:26
Verse
Context
Hagar and Sarah
25Now Hagar stands for Mount Sinai in Arabia and corresponds to the present-day Jerusalem, because she is in slavery with her children.26But the Jerusalem above is free, and she is our mother. 27For it is written: “Rejoice, O barren woman, who bears no children; break forth and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband.”
Sermons
Major Ian Thomas
David Wilkerson
George Fox
T. Austin-Sparks
Edgar Parkyns
Richard BaxterSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But Jerusalem which is above - The apostle still follows the Jewish allegory, showing not only how the story of Hagar and Sarah, Ishmael and Isaac, was allegorized, but pointing out also that even Jerusalem was the subject of allegory; for it was a maxim among the rabbins, that "whatsoever was in the earth, the same was also found in heaven for there is no matter, howsoever small, in this world, that has not something similar to it in the spiritual world." On this maxim, the Jews imagine that every earthly thing has its representative in heaven; and especially whatever concerns Jerusalem, the law, and its ordinances. Rab. Kimchi, speaking of Melchizedec, king of Salem, says: זו ירושלם של מעלה zu Yerushalem shel malah, "This is the Jerusalem that is from above." This phrase frequently occurs among these writers, as may be seen in Schoettgen, who has written an express dissertation upon the subject. Hor. Hebr., vol. i. page 1205. Is free, which is the mother of us all - There is a spiritual Jerusalem, of which this is the type; and this Jerusalem, in which the souls of all the righteous are, is free from all bondage and sin: or by this, probably, the kingdom of the Messiah was intended; and this certainly answers best to the apostle's meaning, as the subsequent verse shows. There is an earthly Jerusalem, but this earthly Jerusalem typifies a heavenly Jerusalem: the former, with all her citizens, is in bondage; the latter is a free city, and all her inhabitants are free also. And this Jerusalem is our mother; it signifies the Church of Christ, the metropolis of Christianity, or rather the state of liberty into which all true believers are brought. The word παντων, of all, is omitted by almost every MS. and version of antiquity and importance, and by the most eminent of the fathers who quote this place; it is undoubtedly spurious, and the text should be read thus: But Jerusalem, which is above, is free, which is our mother.
Jamieson-Fausset-Brown Bible Commentary
This verse stands instead of the sentence which we should expect, to correspond to Gal 4:24, "One from Mount Sinai," namely, the other covenant from the heavenly mount above, which is (answers in the allegory to) Sarah. Jerusalem . . . above-- (Heb 12:22), "the heavenly Jerusalem." "New Jerusalem, which cometh down out of heaven from my God" (Rev 3:12; Rev 21:2). Here "the Messianic theocracy, which before Christ's second appearing is the Church, and after it, Christ's kingdom of glory" [MEYER]. free--as Sarah was; opposed to "she is in bondage" (Gal 4:25). all--omitted in many of the oldest manuscripts, though supported by some. "Mother of us," namely, believers who are already members of the invisible Church, the heavenly Jerusalem, hereafter to be manifested (Heb 12:22).
John Gill Bible Commentary
For it is written,.... Isa 44:1, which is cited to prove, that the heavenly Jerusalem, or Gospel church state, is the mother of us all, and has brought forth, and still will bring forth, many souls to Christ, even many more than were under the legal dispensation by the Jewish church, though the Lord was an husband to them, Jer 31:32. The words are, rejoice thou barren that bearest not, break forth and cry thou that travailest not, for the desolate hath many more children than she which hath an husband; by her that was "barren", and "bore" not, and "travailed" not, and was "desolate", is not meant the Gentile world, which before the coming of Christ was barren and destitute of the knowledge of him, and from among whom very few were called by grace; but the Gospel church in the first beginnings of it, in Christ's time, and especially about the time of his death, and before the pouring forth of the Spirit on the day of Pentecost, when the number of its members were few; for the names of the disciples together were but 120, when it seemed to be barren, and desolate, and deprived of its husband Christ, but was quickly to have a large accession to, it, both of Jews and Gentiles; and therefore is called upon to "rejoice, break forth", and "cry"; that is, to break forth into songs of praise, and express her spiritual joy, by singing aloud, and setting forth in hymns and spiritual songs the glory of powerful and efficacious grace, in the conversion of such large numbers of souls, the like of which had never been known under the former administration. Three thousand were converted under one sermon, and added to this first Gospel church; and the number of its members still increased, and the number of the men that afterwards believed was about five thousand; and after this we hear of more believers being added to the Lord, both men and women; and also that a great company of the priests were obedient to the faith; and when out of this church, the apostles, and other preachers of the Gospel went everywhere into the Gentile world, thousands of souls were converted, and a large number of churches formed, and a spiritual seed has been preserved ever since; and in the latter day Zion will travail in birth, and bring forth a numerous offspring; a nation shall be born at once, and the fulness of the Gentiles shall be brought in. Agreeably to this sense the Jewish writers, Jarchi, Kimchi, and Aben Ezra, understand this passage of Jerusalem; as does also the Chaldee paraphrase, which renders it thus: "Praise, O Jerusalem, which was as a barren woman that bringeth not forth; rejoice in praise, and be glad, who was as a woman which conceives not, for more are the children of Jerusalem forsaken than the children of the habitable city, saith the Lord.''
Tyndale Open Study Notes
4:26 Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), Sarah represents freedom in the heavenly Jerusalem, the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • she is our mother: Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely apart from the law (3:26-29; 4:4-7).
Galatians 4:26
Hagar and Sarah
25Now Hagar stands for Mount Sinai in Arabia and corresponds to the present-day Jerusalem, because she is in slavery with her children.26But the Jerusalem above is free, and she is our mother. 27For it is written: “Rejoice, O barren woman, who bears no children; break forth and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband.”
- Scripture
- Sermons
- Commentary
Christ the Man #1
By Major Ian Thomas7.1K56:51ChristGEN 3:15ISA 7:14ISA 9:6GAL 4:22GAL 4:26GAL 4:28In this sermon, the speaker emphasizes the importance of learning and remembering spiritual principles. He highlights the story of a man who relied on the Lord and experienced divine deliverance. The speaker emphasizes that God is looking for people with faith and a perfect heart towards Him. He also discusses the story of Abraham and how his faith in God's supernatural power led to the birth of Isaac. The speaker encourages listeners to trust in God's strength and not rely on their own abilities.
The Last Revival
By David Wilkerson3.7K45:23ISA 53:10ISA 54:7ISA 54:10MAT 24:11MAT 24:24GAL 4:26In this sermon, the preacher emphasizes the importance of having faith that drives out fear. He quotes Isaiah 54:4, which reassures believers that they will not be ashamed or reproached. The preacher acknowledges the current state of the economy and the fear-inducing messages from the secular world and religious circles. However, he reminds the congregation that God has everything under control and encourages them to trust in Him. The sermon also highlights the need for moral integrity and warns against casting aside moral landmarks in pursuit of worldly freedom. The preacher concludes by emphasizing that the promises in Isaiah 54 apply to both the church as a whole and to individuals, and that faith is the foundation needed for the days ahead.
New Covenant - the Shadow and Reality - Part 4
By Zac Poonen1.2K09:43MAT 5:44LUK 23:34ROM 12:21CO 1:30GAL 4:26EPH 6:12HEB 8:6
This sermon emphasizes the significance of sanctification through Christ alone, highlighting the futility of striving to be holy on our own and the necessity of embracing the new covenant life. It encourages a focus on allowing Jesus to work in us for sanctification and redemption, rather than relying on our efforts. The speaker also addresses the importance of concentrating on spiritual battles against sin and the devil, rather than wasting energy on worldly conflicts or criticisms of others.
Epistle 260
By George Fox0Truth and FreedomWorship in Spirit and TruthJHN 4:24JHN 8:36JHN 14:61CO 6:191CO 7:22GAL 4:26GAL 5:1HEB 1:14HEB 7:162PE 1:4George Fox emphasizes that true freedom comes from the truth, which is found in Christ. He explains that those who are made free by the truth are God's freemen, liberated from sin, false worship, and the control of the devil. Fox encourages believers to worship God in spirit and truth, highlighting that the way of holiness is through Christ, who is the ultimate truth. He warns against the dangers of false prophets and the bondage of traditional worship that is not rooted in the truth. Ultimately, he calls for a return to the true worship of God, which is found within each individual through the Holy Spirit.
The City Which Hath Foundations
By T. Austin-Sparks0Heavenly CitizenshipSpiritual Significance of JerusalemEZK 5:5JHN 12:31JHN 14:30JHN 16:33ACT 7:2GAL 4:26PHP 3:20HEB 11:10REV 21:13REV 21:24T. Austin-Sparks emphasizes the spiritual significance of Jerusalem, illustrating how it is central to God's divine plan and serves as a reflection of the heavenly city. He discusses the historical and geographical importance of Syria and Jerusalem, noting that their true value lies in their spiritual essence, which transcends earthly existence. Sparks draws parallels between the earthly Jerusalem and the New Jerusalem, highlighting the need for the Church to embody heavenly principles and maintain separation from worldly influences. He urges believers to recognize their heavenly citizenship and the importance of living as pilgrims and strangers in this world, ultimately pointing to the Church's role in God's eternal purpose.
A Look Into Revelation
By Edgar Parkyns0JHN 1:29JHN 3:16GAL 4:26REV 1:1Edgar Parkyns delivers his last publicly shared message at Pinecrest Bible Training Center, focusing on the Book of Revelation. He emphasizes the importance of understanding the coded love letter in Revelation as a message from Jesus to His Church, revealing future events that will soon come to pass. Parkyns highlights the transition from the Old Testament order to the New Testament order symbolized by the Lamb in Revelation 5, receiving equal praise with the Father. He encourages the congregation to be diligent in studying the Bible to discern the true meanings and messages within the Book of Revelation.
Heavenly Life Encouragements
By Richard Baxter0PSA 144:15DAN 6:10LUK 2:14LUK 9:33GAL 4:26PHP 3:20COL 3:2REV 4:10REV 5:9Richard Baxter preaches about the importance of maintaining a heavenly life through serious and frequent meditation, emphasizing the spiritual joys, stability, and lasting comfort that come from being friendly with God. He urges listeners to focus on heavenly delights, as neglecting them can lead to a miserable life, dampen love for God, and weaken the desire to serve Him. Baxter encourages a life of heavenly meditation, reminding believers that their true homeland is in heaven, where they can find eternal happiness and draw daily joy from God.
The Remnant Principle - 5
By Chip Brogden0DAN 2:44DAN 4:26DAN 6:10DAN 9:1MAT 6:10MAT 16:18GAL 4:26EPH 4:11REV 21:2Chip Brogden preaches on the principles learned from the Book of Daniel. He emphasizes the Lord's Purpose for Christ to have preeminence, the concept of a Remnant chosen to fulfill God's Will, the inevitable conflict when aligning with God's Kingdom, and the assurance of Heaven's support for those aligned with God's Purpose. Brogden highlights the characteristics of the Overcoming Remnant, the importance of prayer for God's Kingdom, and the spiritual warfare that begins with prayer for God's Purpose, using Daniel's life as an example.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But Jerusalem which is above - The apostle still follows the Jewish allegory, showing not only how the story of Hagar and Sarah, Ishmael and Isaac, was allegorized, but pointing out also that even Jerusalem was the subject of allegory; for it was a maxim among the rabbins, that "whatsoever was in the earth, the same was also found in heaven for there is no matter, howsoever small, in this world, that has not something similar to it in the spiritual world." On this maxim, the Jews imagine that every earthly thing has its representative in heaven; and especially whatever concerns Jerusalem, the law, and its ordinances. Rab. Kimchi, speaking of Melchizedec, king of Salem, says: זו ירושלם של מעלה zu Yerushalem shel malah, "This is the Jerusalem that is from above." This phrase frequently occurs among these writers, as may be seen in Schoettgen, who has written an express dissertation upon the subject. Hor. Hebr., vol. i. page 1205. Is free, which is the mother of us all - There is a spiritual Jerusalem, of which this is the type; and this Jerusalem, in which the souls of all the righteous are, is free from all bondage and sin: or by this, probably, the kingdom of the Messiah was intended; and this certainly answers best to the apostle's meaning, as the subsequent verse shows. There is an earthly Jerusalem, but this earthly Jerusalem typifies a heavenly Jerusalem: the former, with all her citizens, is in bondage; the latter is a free city, and all her inhabitants are free also. And this Jerusalem is our mother; it signifies the Church of Christ, the metropolis of Christianity, or rather the state of liberty into which all true believers are brought. The word παντων, of all, is omitted by almost every MS. and version of antiquity and importance, and by the most eminent of the fathers who quote this place; it is undoubtedly spurious, and the text should be read thus: But Jerusalem, which is above, is free, which is our mother.
Jamieson-Fausset-Brown Bible Commentary
This verse stands instead of the sentence which we should expect, to correspond to Gal 4:24, "One from Mount Sinai," namely, the other covenant from the heavenly mount above, which is (answers in the allegory to) Sarah. Jerusalem . . . above-- (Heb 12:22), "the heavenly Jerusalem." "New Jerusalem, which cometh down out of heaven from my God" (Rev 3:12; Rev 21:2). Here "the Messianic theocracy, which before Christ's second appearing is the Church, and after it, Christ's kingdom of glory" [MEYER]. free--as Sarah was; opposed to "she is in bondage" (Gal 4:25). all--omitted in many of the oldest manuscripts, though supported by some. "Mother of us," namely, believers who are already members of the invisible Church, the heavenly Jerusalem, hereafter to be manifested (Heb 12:22).
John Gill Bible Commentary
For it is written,.... Isa 44:1, which is cited to prove, that the heavenly Jerusalem, or Gospel church state, is the mother of us all, and has brought forth, and still will bring forth, many souls to Christ, even many more than were under the legal dispensation by the Jewish church, though the Lord was an husband to them, Jer 31:32. The words are, rejoice thou barren that bearest not, break forth and cry thou that travailest not, for the desolate hath many more children than she which hath an husband; by her that was "barren", and "bore" not, and "travailed" not, and was "desolate", is not meant the Gentile world, which before the coming of Christ was barren and destitute of the knowledge of him, and from among whom very few were called by grace; but the Gospel church in the first beginnings of it, in Christ's time, and especially about the time of his death, and before the pouring forth of the Spirit on the day of Pentecost, when the number of its members were few; for the names of the disciples together were but 120, when it seemed to be barren, and desolate, and deprived of its husband Christ, but was quickly to have a large accession to, it, both of Jews and Gentiles; and therefore is called upon to "rejoice, break forth", and "cry"; that is, to break forth into songs of praise, and express her spiritual joy, by singing aloud, and setting forth in hymns and spiritual songs the glory of powerful and efficacious grace, in the conversion of such large numbers of souls, the like of which had never been known under the former administration. Three thousand were converted under one sermon, and added to this first Gospel church; and the number of its members still increased, and the number of the men that afterwards believed was about five thousand; and after this we hear of more believers being added to the Lord, both men and women; and also that a great company of the priests were obedient to the faith; and when out of this church, the apostles, and other preachers of the Gospel went everywhere into the Gentile world, thousands of souls were converted, and a large number of churches formed, and a spiritual seed has been preserved ever since; and in the latter day Zion will travail in birth, and bring forth a numerous offspring; a nation shall be born at once, and the fulness of the Gentiles shall be brought in. Agreeably to this sense the Jewish writers, Jarchi, Kimchi, and Aben Ezra, understand this passage of Jerusalem; as does also the Chaldee paraphrase, which renders it thus: "Praise, O Jerusalem, which was as a barren woman that bringeth not forth; rejoice in praise, and be glad, who was as a woman which conceives not, for more are the children of Jerusalem forsaken than the children of the habitable city, saith the Lord.''
Tyndale Open Study Notes
4:26 Just as Hagar represents slavery to human effort based on Mount Sinai (4:24-25), Sarah represents freedom in the heavenly Jerusalem, the ideal city of God. Abraham’s true children by faith (3:29) now live in the reality of God’s reign in Christ. • she is our mother: Sarah’s child, Isaac, was the freeborn recipient of all of God’s promises apart from the law. Similarly, Jews and Gentiles who live by faith in Christ are Sarah’s true children—they receive God’s promises to Abraham freely apart from the law (3:26-29; 4:4-7).