For this Hagar is Mount Sinai in Arabia (τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἁραβίᾳ)

The sentence is not parenthetical. This covenant is the Hagar of that allegorical history which is explained by the resemblance of her name to the Arabic name of Sinai. The Greek order is not ὄρος Σινὰ, as Galatians 4:24, but Σινὰ ὄρος, in order to bring into juxtaposition the two names which are declared to coincide. The evidence, however, for the actual identity of the names is deficient. The proper name Hagar signifies wanderer or fugitive (Arab. hadschar, comp. Hegira, the term for the flight of Mahomet). It has probably been confounded with the Arabic chadschar a stone or rock, which cannot be shown to be an Arabic designation of Sinai. The similarity of the first two gutturals might easily lead to the mistake.

Answereth to (συνστοιχεῖ)

N.T.o. The subject of the verb is Hagar, not Mount Sinai. Lit. stands in the same row or file with. Hence, belongs to the same category. See on elements, Galatians 3:3.

Jerusalem which now is

As contrasted with "the Jerusalem above," Galatians 4:26. The city is taken to represent the whole Jewish race.

Jerusalem which is above (ἡ ἄνω Ἱερουσαλὴμ)

Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα, which occurs Galatians 1:17, Galatians 1:18; Galatians 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 3:12, Revelation 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω, comp. Philippians 3:14; Colossians 3:1, Colossians 3:2.

Free (ἐλευθέρα)

Independent of the Mosaic law; in contrast with the earthly Jerusalem, which, like Hagar, is in bondage. The Jerusalem above therefore answers to Sarah.

Which is (ἥτις ἐστὶν)

The double relative refers to the Jerusalem which is above, not to free. That Jerusalem, as that which is our mother, is free.

The mother of us all

Render, our mother. Πάντων all does not belong in the text.

The last statement is proved from Scripture, lxx of Isaiah 54:1, which predicts the great growth of the people of God after the Babylonian exile. It is applied to the unfruitful Sarah, who answers to the Jerusalem above, and who is a type of God's dealings with her descendants.

Break forth (ῥῆξον)

In this sense not in N.T. The ellipsis is usually supplied by φωνήν voice; cause thy voice to break forth. Others prefer εὐφροσύνην joy, as suggested by εὐφράνθητι rejoice. Ῥήξει φωνὴν occurs Job 6:5, of the lowing of the ox; and ῥηξάτωσαν, ῥηξάτω εὐφροσύνην in Isaiah 49:13; Isaiah 52:9. As these are the only instances in lxx in which the verb is used in this sense, as the quotation is from Isaiah, and as the verb occurs twice in that prophecy with εὐφροσύνην joy, it seems better to supply that noun here. Cause joy to break forth.

Many more children than (πολλὰ τὰ τέκνα - μᾶλλον ἣ)

Incorrect. Not as Lightfoot and others for πλείονα ἣ more than. Rather, "Many are the children of the solitary one in a higher degree than those of her which hath a husband." It is a comparison between two manys. Both had many children, but the solitary had a greater many.

As Isaac was (κατὰ Ἱσαὰκ)

Lit. after the manner of Isaac. See Romans 9:7-9, and, for this use of κατὰ, 1 Peter 1:15; Ephesians 4:24; Colossians 3:10.

Children of promise (ἐπαγγελίας τέκνα)

Not promised children, nor children that have God's promise, but children who are not such by mere fleshly descent, as was Ishmael, but by promise, as was Isaac: children of the Jerusalem above, belonging to it in virtue of God's promise, even as Isaac was the child of Sarah in virtue of God's promise.

Notwithstanding this higher grade of sonship, the children of promise, the spiritual children of Abraham, are persecuted by the Jews, the mere bodily children of Abraham, as Isaac was persecuted by Ishmael.

Persecuted (ἐδίωκε)

Comp. Genesis 21:9, where Ishmael is said to have mocked Isaac (lxx, παίζοντα μετὰ): but the Jewish tradition related that Ishmael said to Isaac: "Let us go and seek our portion in the field." And Ishmael took his bow and arrows and shot Isaac, pretending that he was in sport. Paul evidently meant something more than jeering.

After the Spirit (κατὰ πνεῦμα)

The divine Spirit, which was the living principle of the promise. Comp. Romans 4:17. The Spirit is called "the Spirit of the promise," Ephesians 1:13.

What saith the Scripture?

Giving emphasis to the following statement. Comp. Romans 4:3; Romans 10:8; Romans 11:2, Romans 11:4. Quotation from lxx of Genesis 21:10. For the words of this bondwoman - with my son Isaac, Paul substitutes of the bondwoman - with the son of the freewoman, in order to adapt it to his context. This is according to his habit of adapting quotations to his immediate use. See 1 Corinthians 1:9; 1 Corinthians 15:55; Ephesians 5:14, etc.

Shall not be heir (οὐ μὴ κληρονομήσει)

Or, shall not inherit. One of the key words of the Epistle. See Galatians 3:18, Galatians 3:29; Galatians 4:1, Galatians 4:7. The Greek negation is strong: shall by no means inherit. Comp. John 8:35. Lightfoot says: "The law and the gospel cannot coexist. The law must disappear before the gospel. It is scarcely possible to estimate the strength of conviction and depth of prophetic insight which this declaration implies. The apostle thus confidently sounds the death knell of Judaism at a time when one half of Christendom clung to the Mosaic law with a jealous affection little short of frenzy, and while the Judaic party seemed to be growing in influence, and was strong enough, even in the Gentile churches of his own founding, to undermine his influence and endanger his life. The truth which to us appears a truism must then have been regarded as a paradox."

In the liberty wherewith. This is according to the reading τῆ ἐλευθερίᾳ ᾗ. Different connections are proposed, as with stand fast, as A.V.: or with the close of chapter 4, as, "we are not children of the bondwoman but of the free with the freedom with which Christ freed us": or, "of her who is free with the freedom with which," etc. But ᾗ wherewith must be omitted. A new clause begins with τῇ ἐλευθερίᾳ. Rend. for freedom did Christ set us free. For, not with freedom. It is the dative of advantage; that we might be really free and remain free. Comp. Galatians 5:13, and John 8:36.

Made (us) free (ἠλευθέρωσεν)

With the exception of John 8:32, John 8:36, only in Paul.

Stand fast (στήκετε)

Used absolutely, as 2 Thessalonians 2:15. Mostly in Paul. See on 1 Thessalonians 3:8.

Be not entangled (μὴ ἐνέχεσθε)

Or, held ensnared. By Paul only here and 2 Thessalonians 1:4. Lit. to be held within. For an elliptical usage see on Mark 6:19.

Yoke (ζυγῷ)

Metaphorical, of a burden or bondage. Comp. Matthew 11:29, Matthew 11:30; Acts 15:10; 1 Timothy 6:1. Similarly lxx, Genesis 27:40; Leviticus 26:13; 2 Chronicles 10:4, 2 Chronicles 10:9, 2 Chronicles 10:10, 2 Chronicles 10:11, 2 Chronicles 10:14. So always in N.T. except Revelation 6:5, where it means a pair of scales. See note, and comp. Leviticus 19:35, Leviticus 19:36; Proverbs 11:1; Proverbs 16:11; Hosea 12:7.

Behold (ἴδε)

Imperative singular, appealing to each individual reader.

IPaul

Comp. 2 Corinthians 10:1; Ephesians 3:1; Colossians 1:23. Asserting his personal authority.

If ye be circumcised (ἐὰν περιτέμνησθε)

Better, receive circumcision. The verb does not mean that they have already been circumcised. It states the case as supposable, implying that they were in danger of allowing themselves to be circumcised.

Christ will profit you nothing

Circumcision is the sign of subjection to the Jewish "yoke" - the economy of the law. The question with the Galatians was circumcision as a condition of salvation. See Galatians 2:3, Galatians 2:5; Acts 15:1. It was a choice between salvation by law and salvation by Christ. The choice of the law involved the relinquishment of Christ. Comp. Galatians 2:21. Chrysostom says: "He who is circumcised is circumcised as fearing the law: but he who fears the law distrusts the power of grace: and he who distrusts gains nothing from that which he distrusts."

Again (πάλιν)

Probably with reference to what he had said at his last visit.

Every man

Emphasizing and particularising the general to you, you, in Galatians 5:2.

A debtor (ὀφειλέτης)

In N.T. mostly of one under moral obligation. So in the sense of sinner, Matthew 6:12; Luke 13:4. Comp. Romans 1:14; Romans 8:12. Similarly the verb ὀφείλειν to owe, as Luke 11:4; Luke 17:10; Romans 15:1, etc., though it is frequent in the literal sense.

To do the law (ποιῆσαι)

Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25 (πράσσῃς). Τηρεῖν to observe the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5 James 2:10 : πληροῦν to fulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2 : φυλάσσειν to keep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13 : also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν to carry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν to observe, keep an eye on with the result of performing: φυλάσσειν to guard against violation: τελεῖν to bring to fulfillment in action.

The whole law (ὅλον)

Comp. James 2:10. Submission to circumcision commits one to the whole law. It makes him a party to the covenant of the law, and the law requires of every one thus committed a perfect fulfillment, Galatians 3:10.

Christ is become of no effect unto you (κατηργήθητε ἀπὸ Χριστοῦ)

Incorrect. Lit. ye were brought to nought from Christ. Comp. Romans 7:2, Romans 7:6. Your union with Christ is dissolved. The statement is compressed and requires to be filled out. "Ye were brought to nought and so separated from Christ." For similar instances see Romans 9:3; Romans 11:3. The ἀπὸ from properly belongs to the supplied verb of separation. For the verb καταργεῖν see on Romans 3:3.

Ye are fallen from grace (τῆς χἁριτος ἐξεπέσατε)

For a similar phrase see 2 Peter 3:17. Having put yourselves under the economy of salvation by law, you have fallen out of the economy of salvation by the grace of Christ. Paul's declarations are aimed at the Judaisers, who taught that the Christian economy was to be joined with the legal. His point is that the two are mutually exclusive. Comp. Romans 4:4, Romans 4:5, Romans 4:14, Romans 4:16. The verb ἐκπίπτειν to fall out, in the literal sense, Acts 12:7; James 1:11. In Class. of seamen thrown ashore, banishment, deprivation of an office, degeneration, of actors being hissed off the stage.

For we (ἡμεῖς γὰρ)

Γὰρ for introduces a proof of the preceding statement, by declaring the contrary attitude of those who continue under the economy of grace. Ye who seek to be justified by the law are fallen from grace; for we, not relying on the law, by faith wait for the hope of righteousness.

Through the Spirit (πνεύματι)

The Holy Spirit who inspires our faith. Not as Lightfoot, spiritually. The words πνεύματι ἐκ πίστεως are not to be taken as one conception, the Spirit which is of faith, but present two distinct and coordinate facts which characterize the waiting for the hope of righteousness; namely, the agency of the Holy Spirit, in contrast with the flesh (comp. Romans 7:6; Romans 8:4, Romans 8:15, Romans 8:16; Ephesians 1:13; Ephesians 2:22), and faith in contrast with the works of the law (comp. Galatians 3:3, and see Galatians 2:16; Galatians 3:3; Romans 1:17; Romans 3:22; Romans 9:30; Romans 10:6).

By faith (ἐκ πίστεως)

Const. with wait, not with righteousness.

Wait for (ἀπεκδεχόμεθα)

Quite often in Paul, and only twice elsewhere, Hebrews 9:28; 1 Peter 3:20. See on Philippians 3:20.

The hope of righteousness (ἐπίδα δικαιοσύνης)

Hope for the object of hope, as Romans 8:24; Colossians 1:5; Hebrews 6:18; Titus 2:13. The phrase means that good which righteousness causes us to hope for. Comp. hope of the calling (Ephesians 1:18; Ephesians 4:4): hope of the gospel (Colossians 1:23).

In Christ Jesus

In the economy of life which he inaugurates and inspires.

Availeth (ἰσχύει)

Has any significance or practical power. The verb in Paul only here and Philippians 4:13. See on 2 Thessalonians 1:9.

Which worketh (ἐνεργουμένη)

See on 1 Thessalonians 2:13. Middle voice, comp. Romans 7:5; 2 Corinthians 1:6; 2 Corinthians 4:12; 2 Thessalonians 2:7; Ephesians 3:20. Not passive, as by many Roman Catholic expositors, faith which is wrought by love.

By love (δἰ ἀγάπης)

Not that justification is through love; but the faith of the justified, which is their subjective principle of life, exhibits its living energy through love in which the whole law is fulfilled (Galatians 5:14). See 1 Timothy 1:5; 1 Thessalonians 1:3; 1 Corinthians 13:1-13.

Ye did run (ἐτρέχετε)

Better, as giving the force of the imperfect, ye were running. You were on the right road, and were making good progress when this interruption occurred. Comp. Galatians 2:2; 1 Corinthians 9:24-27; Philippians 3:14; 2 Timothy 4:7.

Well (καλῶς)

Bravely, becomingly, honorably to yourselves and to the church. Often in Paul. See Romans 11:20; 1 Corinthians 7:37, 1 Corinthians 7:38; 2 Corinthians 11:4; Galatians 4:17; Philippians 4:14.

Did hinder (ἐνέκοψεν)

See on 1 Peter 3:7. Comp. 1 Thessalonians 2:18; Romans 15:22.

Obey the truth (ἀληθείᾳ πείθεσθαι)

The exact phrase N.T.o. Disobey (ἀπειθοῦσι) the truth, Romans 2:8 : obedience (ὑπακοή) of the truth, 1 Peter 1:22.

This persuasion (ἡ πεισμονὴ)

Or, the persuasion. N.T.o. olxx, oClass. It occurs in Ignatius, Romans 3. and Just. Mart. Ap. i. 53. The sense is not passive, your being persuaded, but active, the persuasion which the Judaising teachers exert over you. Comp. 1 Corinthians 1:4, πιθοῖς λόγοις persuasive words. There may be a slight word play on πείθεσθαι and πεισμονὴ. Obedience to the truth is the result of the persuasive power of the truth.

Him that calleth (τοῦ καλοῦντος)

Very often applied to God by Paul. See Romans 8:30; Romans 9:11; 1 Corinthians 1:9; 1 Corinthians 7:15; Galatians 1:15; 1 Thessalonians 2:12 1 Thessalonians 4:7; 1 Thessalonians 5:24; 2 Thessalonians 2:14. The persuasion to subject yourselves to the Jewish law does not proceed from him who called you to freedom in Christ.

A little leaven (μικρὰ ζύμη)

A proverbial warning, which appears also 1 Corinthians 5:6. It refers, not to the doctrine of the false teachers, but to the false teachers themselves. Comp. Mark 8:15. With the single exception of the parable, Matthew 13:33, leaven, in Scripture, is always a symbol of evil. Comp. Exodus 12:15, Exodus 12:19; Exodus 13:3, Exodus 13:7; Exodus 23:18; Leviticus 2:11; Deuteronomy 16:3. This, however, is no warrant for the nonsense which has been deduced from it, as that Jesus' parable of the leaven contains a prophecy of the corruption of Christianity. Because leaven in Scripture is habitually the type of corruption, we are "none the less free to use it in a good sense as Christ did. One figure need not always stand for one and the same thing. The devil is 'a roaring lion,' but Christ is also 'the lion of the tribe of Judah'" (Trench). It is an apt figure of secret, pervading energy, whether bad or good. A new interest is given to the figure by Pasteur's discovery that fermentation is a necessary consequence of the activity and growth of living organisms. A very few of these Judaising intruders are sufficient to corrupt the whole church.

Lump (φύραμα)

Po. See on Romans 9:21.

In the Lord

Const. with I have confidence.

Will be - minded (φρονήσετε)

The word denotes a general disposition of the mind rather than a specific act of thought directed at a given point. Comp. Philippians 3:15, Philippians 3:19; Philippians 4:2; Romans 8:5; Romans 11:20; 1 Corinthians 13:11 : and φρόνημα mind, Romans 8:6, Romans 8:7, Romans 8:27. In Class. often with εὖ well, καλῶς honorably, ὀρθῶς rightly, κακῶς mischievously. Τά τινος φρονεῖν is to be of one's party.

He that troubleth (ὁ αράσσων)

Comp. Galatians 1:7. Not with reference to any particular individual, as Peter or James (Lipsius), but generally, of any possible person, "whoever he may be." The verb is used by Paul only in this Epistle, and refers to disturbance of faith or unity.

And I

In sharp contrast with the disturber.

If I yet preach circumcision (εἰ περιτομὴν ἔτι κηρύσσω)

Commonly explained as an allusion to a charge circulated by the Judaisers that Paul preached or sanctioned the circumcision of Gentile converts in churches outside of Galatia, as, for example, in the case of Timothy, Acts 16:3. But it is quite unlikely that any such charge was circulated. The Judaisers would not have founded such a charge on an individual case or two, like Timothy's, especially in the face of the notorious fact that Paul, in Jerusalem and Antioch, had contested the demand for the circumcision of Gentile Christians; and Paul's question, "Why do I suffer persecution?" would have been pertinent only on the assumption that he was charged with habitually. not occasionally, preaching circumcision. Had the Judaisers actually circulated such a charge, Paul would have been compelled to meet it in a far more direct and thorough manner than he does here. He would have been likely to formulate the charge, and to deal incisively with the inconsistency in his preaching which it involved. The course of his thought is as follows: "He that troubleth you by preaching circumcision shall bear his judgment; but I am not a disturber - not your enemy (Galatians 4:16), for I do not preach circumcision; and the proof of this is that I am persecuted. If I preached circumcision, there would be no offense, and therefore no disturbance; for the cross would cease to be an offense, if, in addition to the cross, I preached just what the Judaisers assert, the necessity of circumcision."

Yet (ἔπι)

As in the time before my conversion. The second ἔπι is not temporal but logical, as Romans 3:7; Romans 9:19. What further ground is there for persecuting me?

Then (ἄρα)

As a consequence of my preaching circumcision.

The offense of the cross (τὸ σκάνδαλον τοῦ σταυροῦ)

Comp. 1 Corinthians 1:23. For offense, see on offend, Matthew 5:29.

Ceased (κατήργηται)

Lit. been done away or brought to nought. See on Galatians 5:4. If Paul had preached circumcision as necessary to salvation, the preaching of the cross would have ceased to be an offense, because, along with the cross, Paul would have preached what the Judaisers demanded, that the Mosaic law should still be binding on Christians. The Judaisers would have accepted the cross with circumcision, but not the cross instead of circumcision. The Judaisers thus exposed themselves to no persecution in accepting Christ. They covered the offense of the cross, and conciliated unbelieving Jews by maintaining that the law was binding upon Christians. See Galatians 6:12.

They were cut off (ἀποκόψονται)

More correctly, would cut themselves off. Perhaps the severest expression in Paul's Epistles. It turns on the practice of circumcision. Paul says in effect: "These people are disturbing you by insisting on circumcision. I would that they would make thorough work of it in their own case, and, instead of merely amputating the foreskin, would castrate themselves, as heathen priests do. Perhaps that would be even a more powerful help to salvation." With this passage should be compared Philippians 3:2, Philippians 3:3, also aimed at the Judaisers: "Beware of the concision" (τὴν κατατομήν), the word directing attention to the fact that these persons had no right to claim circumcision in the true sense. Unaccompanied by faith, love, and obedience, circumcision was no more than physical mutilation. They belonged in the category of those referred to in Leviticus 21:5. Comp. Paul's words on the true circumcision, Romans 2:28, Romans 2:29; Philippians 3:3; Colossians 2:11.

Which trouble (ἀναστατοῦντες)

Only here in Paul, and twice elsewhere, Acts 17:6; Acts 21:38. olxx. Stronger than ταράσσειν disturb. Rather to upset or overthrow. The usual phrase in Class. is ἀνάστατον ποιεῖν to make an upset. Used of driving out from home, ruining a city or country. See on madest an uproar, Acts 21:38. Rev. unsettle is too weak.

For (γὰρ)

Well may I speak thus strongly of those who thus overthrow your whole polity and enslave you, for ye are called for freedom.

Unto liberty (ἐπ' ἐλευθερίᾳ)

Better, for freedom. See on unto uncleanness, 1 Thessalonians 4:7. Ἑπὶ marks the intention.

Only (μόνον)

For a similar use of the word, qualifying or limiting a general statement, comp. 1 Corinthians 7:39; Galatians 2:10; Philippians 1:27; 2 Thessalonians 2:7.

Use not liberty (τὴν ἐλευθερίαν)

Use is not in the Greek. We may supply hold or make or turn.

Occasion (ἀφορμὴν)

See on Romans 7:8. Almost exclusively in Paul.

To the flesh (τῃ σαρκί)

See on Romans 7:5. The flesh here represents lovelessness and selfishness. Christian freedom is not to be abused for selfish ends. Paul treats this subject at length in 1 Corinthians 8:1-13; 1 Corinthians 12:25, 1 Corinthians 12:26. Individual liberty is subject to the law of love and mutual service. Comp. 1 Peter 2:16.

By love (διὰ τῆς ἀγάπης)

Or through love, through which faith works (Galatians 5:6).

All the law (ὁ πᾶς νόμος)

More correctly, the whole law. Comp. Matthew 22:40.

Is fulfilled (πεπλήρωται)

Has been fulfilled. Comp. Romans 13:8. The meaning is not embraced in, or summed up in, but complied with. In Romans 13:9, ἀνακεφαλαιοῦται is summed up, is to be distinguished from πλήρωμα hath fulfilled (Romans 13:8) and πλήρωμα fulfillment (Romans 13:10). The difference is between statement and accomplishment. See on do the law, Galatians 5:3.

Bite and devour (δάκνετε καὶ κατεσθίετε)

Strong expressions of partisan hatred exerting itself for mutual injury. Δάκνειν to bite, N.T.o. In lxx metaphorically, Micah 3:5; Habakkuk 2:7. For κατεσθίειν devour, comp. Matthew 23:13; 2 Corinthians 11:20; Revelation 11:5.

Be consumed (ἀναλωθῆτε)

Rare in N.T. See Luke 9:54. Partisan strife will be fatal to the Christian community as a whole. The organic life of the body will be destroyed by its own members.

Walk (περιπατεῖτε)

Frequent in a metaphorical sense for habitual conduct. See Mark 7:5; John 8:12; Acts 21:21; Romans 6:4; Romans 8:4; 1 Corinthians 3:3; Philippians 3:18. Never by Paul in the literal sense.

In the Spirit (πνεύματι)

Rather, by the Spirit, as the rule of action. Comp. Galatians 6:16; Philippians 3:16; Romans 4:12.

Fulfill (τελέσητε)

Bring to fulfillment in action. See on do the law, Galatians 5:3.

The lust (ἐπιθυμίαν)

Frequent in Paul, and usually in a bad sense; but see Philippians 1:23; 1 Thessalonians 2:17, and comp. Luke 22:15. The phrase lust or lusts of the flesh occurs also Ephesians 2:3; 2 Peter 2:18; 1 John 2:16. It means, not the mere sensual desire of the physical nature, but the desire which is peculiar to human nature without the divine Spirit.