Gal 4:21-31 | RWP | e4.org | That desire to be under the law ( ο υπο νομον θελοντες εινα ). "Under law" (no article), as in ; , legalistic system. Paul views them as on the point of surrender to legalism, as "wanting" ( θελοντες ) to do it ( ; ; , ). Paul makes direct reference to these so disposed to "hear the law." He makes a surprising turn, but a legitimate one for the legalists by an allegorical use of Scripture.

‏ Galatians 4:21-31

That desire to be under the law ( ο υπο νομον θελοντες εινα ). "Under law" (no article), as in 3:23; 4:4, legalistic system. Paul views them as on the point of surrender to legalism, as "wanting" ( θελοντες ) to do it (1:6; 3:3; 4:11, 17). Paul makes direct reference to these so disposed to "hear the law." He makes a surprising turn, but a legitimate one for the legalists by an allegorical use of Scripture.

By the handmaid ( εκ της παιδισκης ). From Ge 16:1. Feminine diminutive of παις, boy or slave. Common word for damsel which came to be used for female slave or maidservant (Lu 12:45) or doorkeeper like Mt 26:29. So in the papyri.

Is born ( γεγεννητα ). Perfect passive indicative of γενναω, stand on record so.

Through promise ( δι' επαγγελιας ). In addition to being "after the flesh" ( κατα σαρκα ).

Which things contain an allegory ( ατινα εστιν αλληγορουμενα ). Literally, "Which things are allegorized" (periphrastic present passive indicative of αλληγορεω ). Late word (Strabo, Plutarch, Philo, Josephus, ecclesiastical writers), only here in N.T. The ancient writers used αινιττομα to speak in riddles. It is compounded of αλλο, another, and αγορευω, to speak, and so means speaking something else than what the language means, what Philo, the past-master in the use of allegory, calls the deeper spiritual sense. Paul does not deny the actual historical narrative, but he simply uses it in an allegorical sense to illustrate his point for the benefit of his readers who are tempted to go under the burden of the law. He puts a secondary meaning on the narrative just as he uses τυπικως in 1Co 10:11 of the narrative. We need not press unduly the difference between allegory and type, for each is used in a variety of ways. The allegory in one sense is a speaking parable like Bunyan's Pilgrim's Progress, the Prodigal Son in Lu 15, the Good Shepherd in Joh 10. But allegory was also used by Philo and by Paul here for a secret meaning not obvious at first, one not in the mind of the writer, like our illustration which throws light on the point. Paul was familiar with this rabbinical method of exegesis (Rabbi Akiba, for instance, who found a mystical sense in every hook and crook of the Hebrew letters) and makes skilful use of that knowledge here. Christian preachers in Alexandria early fell victims to Philo's allegorical method and carried it to excess without regard to the plain sense of the narrative. That startling style of preaching survives yet to the discredit of sound preaching. Please observe that Paul says here that he is using allegory, not ordinary interpretation. It is not necessary to say that Paul intended his readers to believe that this allegory was designed by the narrative. He illustrates his point by it.

For these are ( αυτα γαρ εισιν ). Allegorically interpreted, he means.

From Mount Sinai ( απο ορους Σινα ). Spoken from Mount Sinai.

Bearing ( γεννωσα ). Present active participle of γενναω, to beget of the male (Mt 1:1-16), more rarely as here to bear of the female (Lu 1:13, 57).

Which is Hagar ( ητις εστιν Hαγαρ ). Allegorically interpreted.

This Hagar ( το Hαγαρ ). Neuter article and so referring to the word Hagar (not to the woman, η Hagar) as applied to the mountain. There is great variety in the MSS. here. The Arabians are descendants of Abraham and Hagar (her name meaning wanderer or fugitive).

Answereth to ( συντοιχε ). Late word in Polybius for keeping step in line (military term) and in papyri in figurative sense as here. Lightfoot refers to the Pythagorean parallels of opposing principles ( συνστοιχια ) as shown here by Paul (Hagar and Sarah, Ishmael and Isaac, the old covenant and the new covenant, the earthly Jerusalem and the heavenly Jerusalem). That is true, and there is a correlative correspondence as the line is carried on.

The Jerusalem that is above ( η ανω Ιερουσαλημ ). Paul uses the rabbinical idea that the heavenly Jerusalem corresponds to the one here to illustrate his point without endorsing their ideas. See also Re 21:2. He uses the city of Jerusalem to represent the whole Jewish race (Vincent).

Which is our mother ( ητις εστιν μητηρ ημων ). The mother of us Christians, apply the allegory of Hagar and Sarah to us. The Jerusalem above is the picture of the Kingdom of God. Paul illustrates the allegory by quoting Isa 54:1, a song of triumph looking for deliverance from a foreign yoke.

Rejoice ( ευφρανθητ ). First aorist passive imperative of ευφραινω.

Break forth ( ρηξον ). First aorist active imperative of ρηγνυμ, to rend, to burst asunder. Supply ευφροσυνην (joy) as in Isa 49:13.

The desolate ( της ερημου ). The prophet refers to Sarah's prolonged barrenness and Paul uses this fact as a figure for the progress and glory of Christianity (the new Jerusalem of freedom) in contrast with the old Jerusalem of bondage (the current Judaism). His thought has moved rapidly, but he does not lose his line.

Now we ( ημεις δε ). Some MSS. have υμεις δε (now ye). In either case Paul means that Christians (Jews and Gentiles) are children of the promise as Isaac was ( κατα Ισαακ, after the manner of Isaac).

Persecuted ( εδιωκεν ). Imperfect active of διωκω, to pursue, to persecute. Ge 21:9 has in Hebrew "laughing," but the LXX has "mocking." The Jewish tradition represents Ishmael as shooting arrows at Isaac.

So now ( ουτος κα νυν ) the Jews were persecuting Paul and all Christians (1Th 2:15f.).

Cast out ( εκβαλε ). Second aorist active imperative of εκβαλλω. Quotation from Ge 21:10 (Sarah to Abraham) and confirmed in 21:12 by God's command to Abraham. Paul gives allegorical warning thus to the persecuting Jews and Judaizers.

Shall not inherit ( ου μη κληρονομησε ). Strong negative ( ου μη and future indicative). "The law and the gospel cannot co-exist. The law must disappear before the gospel" (Lightfoot). See 3:18, 29 for the word "inherit."

But of the freewoman ( αλλα της ελευθερας ). We are children of Abraham by faith (3:7).