Galatians 4:24Meaning & Commentary from the Church Fathers

How it differs from metaphor and the other tropes of figurative speech, caeteris tropis, we learned in school as children. It says one thing in words and another in the meaning joined to them. The books of orators and poets are full of allegories. Divine Scripture too is composed in great part by means of them. Bearing this in mind, the Apostle Paul, who had also touched somewhat on secular books, used the very name of the trope. He called it allegory, as this was said among his countrymen. Thus, by the true meaning of this place, he showed how Greek writers misuse this trope. That the Apostle Paul, though not perfectly, still knew secular writings is witnessed by his own words: "One of them, a prophet of their own, said: Cretans are always liars, evil beasts, lazy bellies" (Tit. 1:12). This is the so-called heroic verse of the writer Epimenides, whom Plato and the other ancient writers also mention. Likewise, when speaking before the Athenians in the Areopagus, he added: "As even some of your poets have said: For we too are His offspring" (Acts 17:28). This half-line is found in the verses of Aratus, who wrote about the heavens and the stars. There is also another passage: "Most wicked inventions have corrupted good morals" (1 Cor. 15:33). This is an iambic trimeter taken from a comedy of Menander. From these and other places it is evident that secular books were not unknown to Paul. What he here called allegory, elsewhere he called spiritual understanding. For example: "We know that the Law is spiritual" (Rom. 7:14), instead of saying that it is allegory or an allegorical trope. Elsewhere: "All ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ" (1 Cor. 10:3-4). No one doubts that here the manna, the sudden formation of the spring, and the Rock that followed them must be understood allegorically. I know that the contrary word may be set against this: "Brethren, if a man is suddenly overtaken by some sin, you who are spiritual restore such a one in a spirit of meekness" (Gal. 6:1). And elsewhere: "The spiritual man judges all things, but he himself is judged by no one." This is because the word "spiritual" has another meaning than the one we gave above. But by the spiritual man who judges all things and is judged by no one, we understand such a man as knows all the sacred mysteries of the Scriptures, sacramenta Scripturarum. He understands them excellently, sees Christ in the divine books, and admits nothing in them from Jewish tradition.

This accords with what is taking place among us. There, there is one father, but two mothers and two sons. So here there is one God, but two covenants and two peoples. Hagar is the figure of the first covenant, and Sarah of the second. For the old Law was given from Mount Sinai, and near that mountain dwells the race of Hagar. That mountain corresponds to this earthly Jerusalem. Sarah, however, is the figure of the heavenly city, whose sons we are called. It is free, that is, it does not bear the yoke of the Law. The earthly Jerusalem is enslaved, and so are those subject to the Law. The Apostle also points to a prophecy that accords with this prefiguration.

Perhaps he was also adapting himself in part to the methods by which his opponents acted. St. John Chrysostom says: "Since the patriarch Abraham was held in great honor among the Jews, the Apostle shows that the figures began in him. In him too the present events were foreshadowed. First he shows that the Galatians are sons of Abraham. But since the sons of this patriarch did not have equal dignity, for one was born of a bondwoman and the other of a freewoman, he then says that they are not only sons of Abraham. They are such sons as his free and noble-born son was." "Therefore do not be troubled that you were not born of Abraham according to the flesh. For you are kin to him precisely because you were not born of him according to the flesh. Birth according to the flesh does not increase dignity, but diminishes it. By contrast, birth not according to the flesh is a wondrous and spiritual birth. Only those who themselves have been born from above beget in this way." It is worth noting that Sinai in the language of the Arabs is called Hagar. According to St. John Chrysostom's explanation, "Hagar was called a bondwoman, and Mount Sinai in the language of the same land likewise means a bondwoman." "The Jerusalem above is the Church, and those born in her are not slaves." "She is the Jerusalem above because she is heavenly in her perfections and powers, and by her close union with heaven. With heaven she forms one whole and within herself forms heavenly citizens. She is free and gives birth to the free. If we bind ourselves to the Law, we shall become unfree and renounce the mother who bore us. At the same time this suggested: you also were and are such. Why then bind yourselves?" (Bishop Theophan).

The holy Apostle sees it. Others did not see it, but now, from his words, they will see it. Therefore it cannot serve as proof for them. The Apostle does not prove here, but only clarifies what has already been proved. He proved his truth earlier. Now he presents more vividly the advantages of those who hold to it, by pointing to its reflection in the very first events that prepared the way for life under the Law. This kind of turn in speech is like a comparison. It does not prove, but it gives the already proven truth greater persuasive power, the more strikingly that truth is reflected in it. "For these are the two covenants." Earlier, in "which things are allegorized," the word is hatina, indefinite or general: this, this thing, this event. Here, however, the word is hautai, that is, the women. He transfers attention to them, because he intends to explain what the Law gives birth to and what the Gospel gives birth to. He wants to show what fruit comes from each. "Who are these, hautai? The mothers of the sons mentioned, Sarah and Hagar. What do they signify? Two covenants, two laws. Since in the history these were the names of Abraham's wives, the Apostle keeps the common meaning of these names. From the very names he draws a weighty and great conclusion" (St. Chrysostom). "Abraham had two wives and became the father of two sons. One of them came from the bondwoman, and the other from the freewoman. This accords with what is taking place among us. For there, there is one father, but two mothers and two sons. So here there is one God, but two covenants and two peoples" (Blessed Theodoret). First the meaning of Hagar is explained. After the dark picture of bondage under the Law, called Hagar, the eye of the mind may more readily and joyfully rest on the picture of the spiritual freedom of the Gospel, depicted by Sarah. It may cling to it more firmly in attention, and draw the heart there also in affection.