For this Hagar is mount Sinai in Arabia, and answers to Jerusalem which now is, and is in bondage with her children.
All Commentaries on Galatians 4:25 Go To Galatians 4
Cornelius a Lapide
AD 1637
For this Agar is mount Sinai in Arabia. Mount Sinai was called Hagar by the Arabs, according to Chrysostom and others. But this explanation is forced, and leaves a gap in the argument. As we have just seen, Hagar represents the Old Covenant given on Mount Sinai, and this is the sense of the passage.
In Arabia. Even the Arabs typify this Jewish slavery, for they themselves are subject to it. Hence the saying, "the Arabian pipe," mentioned by Julius Pollux, which shows their servile condition, since slaves only (and they for the most part came from Arabia) used to practise the art of music. The Old Covenant of slavery was, therefore, fitly entered into in Arabia, i.e, on Mount Sinai. Chrysostom adds: "Hagar in Hebrew denotes dwelling, Sinai temptation, Arabia falling, Ishmael the hearing of God." Jerome says: "Hagar shows by its meaning that the Old Covenant would not be for ever; Sinai, that it would be a temptation; Arabia, that it would perish; Ishmael, as the name of one who heard only the commandments of God but did not do them, a rough Prayer of Manasseh , a man of blood, the enemy of his brethren, that the Jews would be hard and harsh, enemies of Christians, hearers only of the law, and not doers."
S. Jerome again says tropologically: "Those Christians are born of Hagar who look only at the shell of Holy Scripture, and serve the Lord in fear. Those are born of Sarah who treat the Old Covenant as an allegory, and seek for its spirit, and who serve the Lord in love." See also the remarks of S. Augustine (contra Duas Epp. Pelag. cap4), where he lays down that Abraham, Noah, Moses, and all the righteous men of the Old Covenant, were really children of the New, inasmuch as they were justified by the same faith in the Incarnation and Passion of Christ as Christians, and lived by the same grace and the same love of Christ; while, on the other hand, Christians who keep the law from fear of punishment are children of the Old and not of the New Covenant.
Which is joined to that which now is Jerusalem. So the Vulgate. S. Jerome and Chrysostom take it of a literal vicinity to Jerusalem, inasmuch as Jerusalem borders on the desert in which Sinai is situated, the hills of Iduma alone intervening. But these hills comprise the whole of Iduma, which is a large tract, and, therefore, it cannot be said Sinai is joined to Juda. It would be more accurate to say that it was widely separated from it.
S. Thomas interprets it to mean that Sinai is joined to Jerusalem, not by nearness, but by a continuous road, because the Hebrews went from Egypt by a straight road through Sinai into Juda. But this is too far fetched. In the same way the Red Sea, and Egypt itself, might be said to be joined to Juda.
Accordingly, it is better to understand the words to mean that the conjunction is not of place but of likeness.
With this agrees the Greek word here, συστοιχεί, which means kinship or likeness. Στοίχειν means to go forward in order, or to stand in one"s place. So grammarians call the letters of the alphabet στοιχει̃α, because they are joined in a certain order. Philosophers call the elements—earth, air, fire, and water—by the same name, because each of them has its due place, and its relation to the others. Also verses are called στίχοι, and lines in order, στίχαι. Hence, as Budæus says, kindred things are called σÏστοιχα, and συστοιχία is a series of similar things duly arranged. So here, of Mount Sinai it is said that it, συστοιχει̃, i.e, it has a similarity, it is in the same series or order of things as Jerusalem, because it represents it by a convenient type.
This it does (1.) because, as Mount Sinai is sterile in the desert, so is Jerusalem in its ceremonies. Moreover, the law was given in the first, preserved in the second. (2.) Sinai was outside the Promised land; the Jerusalem of the law is outside the Church of Christ, whether militant or triumphant. (3.) Which is more germane to the Apostle"s purpose; as Sinai nourished and brought up slaves whether Jews or Arabs, and as from it proceeded a servile law, with the sound of the trumpet, with thundering and earthquake, which, therefore, suitably drove its votaries into obedience by fear; so is now Jerusalem, so far as its life and doctrine are concerned, Sinaitic, and produces slaves to the shadows of the law, who obey through fear only. (4.) Sinai is related to Jerusalem also, because the Jews, who received the law at Sinai, were the fathers of those who kept it in Jerusalem; and as the I fathers were, so are the sons.
By metonymy, Sinai and Jerusalem are put for their inhabitants. As Hagar the bondwoman signified the bondage of the Old Covenant, so Mount Sinai, in bringing forth slaves, typified Jerusalem, which did the same. Such as Sinai was, such is Jerusalem. The former was the parent of the slaves, so too is the latter.
Subjoined is a tabular statement of the typology used here:—
SLAVERY
FREEDOM
Hagar the bondwoman
Ishmael, a slave, born after the flesh
The law given at Sinai
The earthly Jerusalem, the synagogue of the Jews, in bondage
The Jews immersed in the shadows of the ceremonial law.
Two wives
Two sons
Two covenants
Two cities
Two sons
Sarah the freewoman.
Isaac, a freeman, born according to promise.
The Gospel given at Sion.
The heavenly Jerusalem, by grace the mother of all the faithful, free.
The faithful who enjoy the grace of Christ.
Jerusalem which now is. The earthly Jerusalem is contrasted with the heavenly, the transitory with that which is to endure for ever.
It may be noted that Jerusalem is not compounded of Jebus and Salem, as Erasmus and others have thought, but of a Hebrew word meaning he shall see, and Salem, in allusion to Genesis 22:14. Hence the meaning of the word is the vision of peace.
And is in bondage with her children. The reference is of course to Hager. As she, a bondwoman, bore Ishmael, he and his descendants inherit their mother"s status; so does the Old Covenant, typified by her, bring forth bondmen. On the other hand, as Sarah was a free woman, her children are free, as are the children of the New Covenant.
The slavery of the Old Covenant consisted mainly in two things, in its obliging men to obedience by fear, and in burdening them with a multitude of dumb ceremonies, which were of no avail to justification. On the other hand, the liberty of the Gospel consists in its leading us to obedience through love, and in teaching us to worship God in spirit and in truth. It has no doubt its own ceremonies, nut they are all aids only to the spiritual life.
