Galatians 4:25
Now Hagar stands for Mount Sinai in Arabia and corresponds to the present-day Jerusalem, because she is in slavery with her children.
Now Hagar
Hagar, an Egyptian maidservant of Sarah, is a pivotal figure in the Genesis narrative. Her account is intertwined with Abraham and Sarah, representing a human attempt to fulfill God's promise through natural means. In Galatians, Paul uses Hagar allegorically to represent the old covenant of the law, contrasting it with the freedom found in Christ. The name "Hagar" itself can evoke themes of wandering and exile, as she was cast out into the wilderness, symbolizing the bondage of the law.

stands for Mount Sinai
Mount Sinai is historically and theologically significant as the location where Moses received the Ten Commandments. In the context of Galatians, Paul uses Mount Sinai to symbolize the old covenant, which was based on adherence to the law. The Greek word for "stands" (ἑστὼς) implies a firm, established position, indicating the enduring nature of the law's demands. This imagery contrasts with the new covenant of grace, which offers freedom from the law's constraints.

in Arabia
Arabia, in the first-century context, was a region that included the Sinai Peninsula. By specifying "in Arabia," Paul grounds his allegory in a real geographical location, emphasizing the historical reality of the law's origin. This detail also serves to distance the law from the promise given to Abraham, which was fulfilled in Christ, highlighting the separation between the old and new covenants.

and corresponds to the present Jerusalem
The "present Jerusalem" refers to the earthly city during Paul's time, which was under Roman rule and heavily influenced by Jewish legalism. The Greek word for "corresponds" (συστοιχεῖ) suggests a parallel or alignment, indicating that just as Hagar is linked to Mount Sinai, the present Jerusalem is linked to the old covenant. This connection underscores the idea that adherence to the law results in spiritual bondage, as opposed to the freedom found in the heavenly Jerusalem.

because she is in slavery with her children
The phrase "in slavery" highlights the bondage associated with the law. Hagar's status as a slave and her offspring's inheritance of that status serve as a metaphor for those who rely on the law for justification. The Greek word for "slavery" (δουλεία) conveys a sense of servitude and lack of freedom. Paul contrasts this with the freedom offered through faith in Christ, which liberates believers from the constraints of the law. The mention of "her children" extends this metaphor to all who are under the law, emphasizing the generational impact of living under legalism rather than grace.

Persons / Places / Events
1. Hagar
An Egyptian maidservant of Sarah, Abraham's wife, who bore Abraham's son Ishmael. In this passage, she symbolizes the old covenant of the law given at Mount Sinai.

2. Mount Sinai
The mountain in Arabia where God gave Moses the Law. It represents the old covenant and the bondage of the law.

3. Arabia
The region where Mount Sinai is located, emphasizing the geographical and spiritual distance from the promise given to Abraham.

4. Present Jerusalem
Refers to the earthly city of Jerusalem during Paul's time, which was under the law and thus in spiritual bondage.

5. Slavery
Symbolizes the bondage under the law, contrasting with the freedom found in the new covenant through Christ.
Teaching Points
Understanding Allegory
Paul uses Hagar and Mount Sinai allegorically to illustrate the difference between the old and new covenants. Recognize the deeper spiritual truths behind biblical accounts.

Bondage vs. Freedom
The law, represented by Hagar and Mount Sinai, leads to bondage. In contrast, faith in Christ brings freedom. Reflect on areas of life where you might be living under "law" rather than grace.

Spiritual Lineage
Consider your spiritual heritage. Are you living as a child of the promise (like Isaac) or under the law (like Ishmael)?

Present Jerusalem vs. Heavenly Jerusalem
The earthly Jerusalem symbolizes the old covenant, while the heavenly Jerusalem represents the new covenant. Focus on your citizenship in the heavenly kingdom.

Living in Grace
Embrace the freedom and grace offered through Christ, moving away from legalism and towards a relationship based on faith and love.
Bible Study Questions
1. How does understanding the historical context of Hagar and Mount Sinai enhance your comprehension of Paul's message in Galatians 4:25?

2. In what ways might you be living under the "law" in your personal life, and how can you transition to living in the freedom of grace?

3. How does the concept of spiritual slavery versus freedom manifest in your daily walk with Christ?

4. What are the implications of being a citizen of the "heavenly Jerusalem" rather than the "present Jerusalem"?

5. How can you apply the lessons from Galatians 4:25 to encourage others who may feel trapped by legalism or religious obligations?
Connections to Other Scriptures
Genesis 16
The account of Hagar and Ishmael, which provides the historical background for Paul's allegory.

Exodus 19-20
The giving of the Law at Mount Sinai, which is the basis for the old covenant that Paul contrasts with the new covenant.

Hebrews 12:18-24
Contrasts Mount Sinai with Mount Zion, paralleling Paul's argument of law versus grace.

Romans 8:15
Discusses the spirit of adoption versus the spirit of slavery, echoing the themes of freedom in Christ.
The Allegory of HagarW.F. Adeney Galatians 4:21-31
Legitimate Use of AllegoryAlbert Barnes, D. D.Galatians 4:24-25
St. Paul AllegorizingArchdeacon FarrarGalatians 4:24-25
The Children of PromiseH. M. Villiers, M. A.Galatians 4:24-25
The Force of the AllegoryT. Binney.Galatians 4:24-25
The Interpretation of the Old TestamentBishop Lynch-Cotton.Galatians 4:24-25
The Lessons of the AllegoryDean Vaughan.Galatians 4:24-25
The Profitableness of ScriptureT. Fuller.Galatians 4:24-25
The Two CovenantsW. Perkins.Galatians 4:24-25
Which Things are an AllegorySpurgeon.Galatians 4:24-25
People
Agar, Galatians, Hagar, Isaac, Paul
Places
Galatia, Jerusalem, Mount Sinai
Topics
Agar, Answereth, Answers, Arabia, Bondage, Correspond, Corresponds, Exists, Hagar, Image, Jerusalem, Mount, Mountain, Present, Servant, Servitude, Sinai, Slavery, Stands
Dictionary of Bible Themes
Galatians 4:21-28

     5721   mothers, a symbol

Galatians 4:21-31

     5078   Abraham, significance
     6661   freedom, and law

Galatians 4:22-31

     1680   types
     7142   people of God, NT

Galatians 4:24-31

     4269   Sinai, Mount

Galatians 4:25-26

     7241   Jerusalem, significance

Library
May 7. "I Travail in Birth Again Until Christ be Formed in You" (Gal. Iv. 19).
"I travail in birth again until Christ be formed in you" (Gal. iv. 19). It is a blessed moment when we are born again and a new heart is created in us after the image of God. It is a more blessed moment when in this new heart Christ Himself is born and the Christmas time is reproduced in us as we, in some real sense, become incarnations of the living Christ. This is the deepest and holiest meaning of Christianity. It is expressed in Paul's prayer for the Galatians. "My little children, for whom I
Rev. A. B. Simpson—Days of Heaven Upon Earth

Fourth Sunday in Lent
Text: Galatians 4, 21-31. 21 Tell me, ye that desire to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons, one by the handmaid, and one by the freewomen. 23 Howbeit the son by the handmaid is born after the flesh; but the son by the freewoman is born through promise. 24 Which things contain an allegory: for these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar. 25 Now this Hagar is mount Sinai in Arabia, and answereth
Martin Luther—Epistle Sermons, Vol. II

The Allegories of Sarah and Hagar
We shall attempt this morning to teach you something of the allegories of Sarah and Hagar, that you may thereby better understand the essential difference between the covenants of law and of grace. We shall not go fully into the subject, but shall only give such illustrations of it as the text may furnish us. First, I shall want you to notice the two women, whom Paul uses as types--Hagar and Sarah; then I shall notice the two sons--Ishmael and Isaac; in the third place, I shall notice Ishmael's conduct
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Adoption --The Spirit and the Cry
The divinity of each of these sacred persons is also to be gathered from the text and its connection. We do not doubt tee the loving union of all in the work of deliverance. We reverence the Father, without whom we had not been chosen or adopted: the Father who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. We love and reverence the Son by whose most precious blood we have been redeemed, and with whom we are one in a mystic and everlasting union: and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

God's Inheritance
GAL. iv. 6, 7. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. This is the second good news of Christmas-day. The first is, that the Son of God became man. The second is, why he became man. That men might become the sons of God through him. Therefore St. Paul says, You are the sons of God. Not--you may be, if you are very good: but you are,
Charles Kingsley—The Good News of God

Luther -- the Method and Fruits of Justification
Martin Luther, leader of the Reformation, was born at Eisleben in 1483, and died there 1546. His rugged character and powerful intellect, combined with a strong physique, made him a natural orator, so that it was said "his words were half battles." Of his own method of preaching he once remarked: "When I ascend the pulpit I see no heads, but imagine those that are before me to be all blocks. When I preach I sink myself deeply down; I regard neither doctors nor masters, of which there are in the church
Various—The World's Great Sermons, Volume I

The Faithful Steward
We are now prepared to present in detail that general system of beneficence, demanded alike by Scripture and reason, and best fitted to secure permanent and ever-growing results. While universal, it must be a system in its nature adapted to each individual, and binding on the individual conscience; one founded on, and embracing, the entire man,--his reason, his heart and will, including views and principles, feelings and affections, with their inculcation, general purposes and resolutions, with corresponding
Sereno D. Clark—The Faithful Steward

"Ye are not in the Flesh," Says the Apostle...
"Ye are not in the flesh," says the apostle, "but in the Spirit"; but then he adds, as the only ground of this, "if so be that the Spirit of God dwelleth in you"; surely he means, if so be ye are moved, guided, and governed by that, which the Spirit wills, works and inspires within you. And then to show the absolute necessity of this life of God in the soul, he adds, "If any man hath not the Spirit of Christ, he is none of his." And that this is the state to which God has appointed, and called all
William Law—An Humble, Affectionate, and Earnest Address to the Clergy

Here are Two Most Important and Fundamental Truths Fully Demonstrated...
Here are two most important and fundamental truths fully demonstrated, First, that the truth and perfection of the gospel state could not take place, till Christ was glorified, and his kingdom among men made wholly and solely a continual immediate ministration of the Spirit: everything before this was but subservient for a time, and preparatory to this last dispensation, which could not have been the last, had it not carried man above types, figures and shadows, into the real possession and enjoyment
William Law—An Humble, Affectionate, and Earnest Address to the Clergy

But one Sometimes Comes to a Case of this Kind...
24. But one sometimes comes to a case of this kind, that we are not interrogated where the person is who is sought, nor forced to betray him, if he is hidden in such manner, that he cannot easily be found unless betrayed: but we are asked, whether he be in such a place or not. If we know him to be there, by holding our peace we betray him, or even by saying that we will in no wise tell whether he be there or not: for from this the questioner gathers that he is there, as, if he were not, nothing else
St. Augustine—On Lying

Introductory Note to the Epistle of Barnabas
[a.d. 100.] The writer of this Epistle is supposed to have been an Alexandrian Jew of the times of Trajan and Hadrian. He was a layman; but possibly he bore the name of "Barnabas," and so has been confounded with his holy and apostolic name-sire. It is more probable that the Epistle, being anonymous, was attributed to St. Barnabas, by those who supposed that apostle to be the author of the Epistle to the Hebrews, and who discovered similarities in the plan and purpose of the two works. It is with
Barnabas—The Epistle of Barnabas

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect.
John Newton—Messiah Vol. 2

How Can I Obtain Faith?
May the Spirit of God assist us while we meditate upon the way by which faith cometh. This shall be followed by a brief indication of certain obstructions which often lie in that way; and then we will conclude by dwelling upon the importance that faith should come to us by that appointed road. I. First, then, THE WAY BY WHICH FAITH COMES TO MEN. "Faith cometh by hearing." It may help to set the truth out more clearly, if we say, negatively, that it does not come by any other process than by hearing;--not
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

The Blood of Sprinkling
Our apostle next tells us what we are come to. I suppose he speaks of all the saints after the death and resurrection of our Lord and the descent of the Holy Ghost. He refers to the whole church, in the midst of which the Holy Spirit now dwells. We are come to a more joyous sight than Sinai, and the mountain burning with fire. The Hebrew worshipper, apart from his sacrifices, lived continually beneath the shadow of the darkness of a broken law; he was startled often by the tremendous note of the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

"But Ye have Received the Spirit of Adoption, Whereby we Cry, Abba, Father. "
Rom. viii. 15.--"But ye have received the Spirit of adoption, whereby we cry, Abba, Father." "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God," 1 John iii. 1. It is a wonderful expression of love to advance his own creatures, not only infinitely below himself, but far below other creatures, to such a dignity. Lord, what is man that thou so magnified him! But it surpasseth wonder, that rebellious creatures, his enemies, should have, not only
Hugh Binning—The Works of the Rev. Hugh Binning

"For as Many as are Led by the Spirit of God, they are the Sons of God. For Ye have not Received the Spirit of Bondage
Rom. viii. s 14, 15.--"For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father." The life of Christianity, take it in itself, is the most pleasant and joyful life that can be, exempted from those fears and cares, those sorrows and anxieties, that all other lives are subject unto, for this of necessity must be the force and efficacy of true religion,
Hugh Binning—The Works of the Rev. Hugh Binning

The Moral Reactions of Prayer
The Moral Reactions of Prayer All religion is founded on prayer, and in prayer it has its test and measure. To be religious is to pray, to be irreligious is to be incapable of prayer. The theory of religion is really the philosophy of prayer; and the best theology is compressed prayer. The true theology is warm, and it steams upward into prayer. Prayer is access to whatever we deem God, and if there is no such access there is no religion; for it is not religion to resign ourselves to be crushed
P. T. Forsyth—The Soul of Prayer

Christ's Humiliation in his Incarnation
'Great is the mystery of godliness, God manifest in the flesh.' I Tim 3:16. Q-xxvii: WHEREIN DID CHRIST'S HUMILIATION CONSIST? A: In his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross. Christ's humiliation consisted in his incarnation, his taking flesh, and being born. It was real flesh that Christ took; not the image of a body (as the Manichees erroneously held), but a true body; therefore he
Thomas Watson—A Body of Divinity

Her virginity Also Itself was on this Account More Pleasing and Accepted...
4. Her virginity also itself was on this account more pleasing and accepted, in that it was not that Christ being conceived in her, rescued it beforehand from a husband who would violate it, Himself to preserve it; but, before He was conceived, chose it, already dedicated to God, as that from which to be born. This is shown by the words which Mary spake in answer to the Angel announcing to her her conception; "How," saith she, "shall this be, seeing I know not a man?" [2031] Which assuredly she would
St. Augustine—Of Holy Virginity.

But if Moreover any not Having Charity, which Pertaineth to the Unity of Spirit...
23. But if moreover any not having charity, which pertaineth to the unity of spirit and the bond of peace whereby the Catholic Church is gathered and knit together, being involved in any schism, doth, that he may not deny Christ, suffer tribulations, straits, hunger, nakedness, persecution, perils, prisons, bonds, torments, swords, or flames, or wild beasts, or the very cross, through fear of hell and everlasting fire; in nowise is all this to be blamed, nay rather this also is a patience meet to
St. Augustine—On Patience

Therefore at that Time, when the Law Also...
27. Therefore at that time, when the Law also, following upon the days of the Patriarchs, [2010] pronounced accursed, whoso raised not up seed in Israel, even he, who could, put it not forth, but yet possessed it. But from the period that the fullness of time hath come, [2011] that it should be said, "Whoso can receive, let him receive," [2012] from that period even unto this present, and from henceforth even unto the end, whoso hath, worketh: whoso shall be unwilling to work, let him not falsely
St. Augustine—On the Good of Marriage

Letter xiv (Circa A. D. 1129) to Alexander, Bishop of Lincoln
To Alexander, [15] Bishop of Lincoln A certain canon named Philip, on his way to Jerusalem, happening to turn aside to Clairvaux, wished to remain there as a monk. He solicits the consent of Alexander, his bishop, to this, and begs him to sanction arrangements with the creditors of Philip. He finishes by exhorting Alexander not to trust too much in the glory of the world. To the very honourable lord, Alexander, by the Grace of God, Bishop of Lincoln, Bernard, Abbot of Clairvaux, wishes honour more
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Eighth Sunday after Trinity Living in the Spirit as God's Children.
Text: Romans 8, 12-17. 12 So then, brethren, we are debtors, not to the flesh, to live after the flesh: 13 for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, these are sons of God. 15 For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit himself beareth witness with our spirit, that we are children
Martin Luther—Epistle Sermons, Vol. III

No Sorrow Like Messiah's Sorrow
Is it nothing to you, all you who pass by? Behold, and see, if there be any sorrow like unto my sorrow! A lthough the Scriptures of the Old Testament, the law of Moses, the Psalms, and the Prophecies (Luke 24:44) , bear an harmonious testimony to MESSIAH ; it is not necessary to suppose that every single passage has an immediate and direct relation to Him. A method of exposition has frequently obtained [frequently been in vogue], of a fanciful and allegorical cast [contrivance], under the pretext
John Newton—Messiah Vol. 1

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