Galatians Chapter 4 verse 25 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 25. - For this Hagar is Mount Sinai in Arabia. This clause has been the subject of much conflicting opinion. The reading of the Greek text is itself much debated, and in the original authorities (manuscripts, versions, and Fathers) it appears in a great variety of forms. A detailed discussion of the latter point would be out of place here; and for the premisses from which the critical judgment is to be drawn, the reader is referred to Alford, and to a detached note which Bishop Lightfoot adds in his ' Commentary,' at the end of this fourth chapter. Only the main result needs to be stated. There are two forms of the text, between which the choice lies. One is that of the Textus Receptus, namely, Τὸ γὰρ Ἄγαρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ," For the word Hagar is Mount Sinai in Arabia." This is maintained by Meyer, Alford, Ellicott, and San-day. The other, omitting the word Ἄγαρ, runs thus: Τὸ γὰρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβία, "For Sinai is a mountain in Arabia." This is accepted by Bentley, Lachmann, Tregelles, Tischendorf (latterly), Bengel, De Wette, Windischmann, Howson, and Lightfoot. In respect to the original authorities, there is not generally thought to exist any great preponderance in the evidence for either the retention or the omission of the word "Hagar." The decision, therefore, depends chiefly upon a comparison of the internal probabilities. In order to this, we must gain as clear a view as we can of the meaning of the above two readings. That of the Textus Receptus, Τὸ γὰρ Ἄγαρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, according to Chrysostom, as well as modern critics, means this: "For the word Hagar is [represents] in Arabia Mount Sinai." Chrysostom remarks, "Hagar is the word for Mount Sinai in the language of that country; "and again, "That mountain where the old covenant was delivered, hath a name in common with the bondwoman." Critics make reference to Galatians 1:17, "I went away into Arabia." "It is difficult," says Dean Stanley, 'Sinai and Palestine,' p. 50." to resist the thought that he [St. Paul] too may have stood upon the rocks of Sinai, and heard from Arab lips the often-repeated Ha jar, rock, suggesting the double meaning to which the text alludes." But the Arabic word for "rock" is chajar, differing from Hajar, the Arabic form of the bondwoman's name, by having eheth for its initial letter instead of he. Further, the Arabs would have used the word only as a common noun, "rock," and not as a proper noun, the name of the mountain. St. Paul could not have mistaken the one for the other. There is no evidence at all to substantiate Chrysostom's assertion that the Arabs did name the mountain Hagar; he apparently thought so only because the apostle seemed to him to affirm it. See Lightfoot further on this point. Moreover, the sentence, "The word Hagar is Mount Sinai in Arabia," is not what St. Paul would have written to express this idea; either, instead of "in Arabia" he would have written "in the language of the country;" or else, "for the Mount Sinai is called Hagar in Arabia." Another objection to this reading is the order in which the words Σινᾶ and ὄρος stand. Elsewhere where the words are conjoined the order is, as in ver. 24, ὄρος Σινᾶ. The passages are these: Exodus 19:18, 20; 24:26; 31:18; 34:2; Nehemiah 9:13; Acts 7:30. The reversal of the order here indicates that Σινᾶ is the subject, and ὄρος belongs to the predicate; that is, that Ἄγαρ must be expunged from the text, and that we adopt the other reading, Τὸ γὰρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, "For Sinai is a mountain in Arabia," the well-known land of Hagar and her descendants; Genesis 16:7; Genesis 21:21; Genesis 25:18 (see Mr. Peele's articles on "Hagar" and "Shur" in the 'Dictionary of the Bible'). The article is prefixed to Σινᾶ as having been already just mentioned; as if it were "for this Sina is," etc. The purpose of the clause, however it be read, is plainly to make more colourable the allegorical exposition; it explains why the locality of the giving of the Law has been referred to in the words, "one, from Mount Sinai" - a local specification quite alien to the apostle's usual manner in referring to the old covenant, and only had recourse to here for this particular object. And answereth to (or, is in the same rank with) Jerusalem which now is (συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλήμ); and standeth in the same class (literally, in the same column) with the Jerusalem that now is. The use of the verb συστοιχεῖν the reader will find amply illustrated in Liddell and Scott's 'Lexicon.' In the military language of Greece, illustrated out of Polybius, οἱ συστοιχοῦντες were those standing in the same file or column, one behind another (as οἱ συζυγοῦντες were those standing side by side in the same rank). Hence, as if tabulated on a board, ideas belonging to the same class, both types and antitypes, were conceived of as if placed in a vertical line in column, and so were called συστοιχοῦντες: whilst ideas belonging to a class contrasted with the former, both types and antitypes, were conceived of as placed horizontally opposite to the former in another column; the two sets of contrasted ideas being ἀντίστοιχα to each other. Thus in the present instance we have two columns - Hagar, slave mother; — Sarah, freewoman. Ishmael, slave child; — Believers, free children. Covenant from Sinai; — Promise. Jerusalem that now is; etc. — Jerusalem that is above; etc. (Compare Erasmus's note in Peele's 'Synopsis.') It is not improbable, as Bishop Lightfoot observes, that St. Paul is alluding to some mode of representation common with Jewish teachers employed to exhibit similar allegories (see Bengel's note above referred to). We may, therefore, conclude that the subject of the verb συστοιχεῖ, whatever it is, is regarded by the apostle as standing in the same category with the now subsisting Jerusalem, especially in the particular respect which he presently insists upon; namely, as being characterized by slavery. For this is the main point of this whole allegorical illustration; that Judaism is slavery and the Christian state liberty. It is not clear whether the subject of this verb, "standeth in the same column with," is "the covenant from Mount Sinai," or "Hagar," or "Sinai." If either of the two former, then the first clause of this verse is a parenthesis. The construction runs the most smoothly by adopting the third view, which takes" Sinai" as the subject. Sinai, that gave forth the covenant which is represented by Hagar, "stands in the same column" with "the Jerusalem that now is;" for Sinai is the starting-place of the covenant which has now its central abode in Jerusalem; the people that was there is now here; and the condition of slavery into which Sinai's covenant brought them marks them now at Jerusalem. And is in bondage with her children (δουλεύει γὰρ [Receptus, δουλεύει δὲ] μετὰ τῶν τέκνων αὐτῆς); for she is in bondage with her children. The reading γὰρ is substituted for δὲ by the editors with general consent. That the subject of the verb "is in bondage" is "the Jerusalem that now is," is apparent from the contrasted sentence which next follows, "but the Jerusalem that is above is free." "With her children;" repeatedly did our Lord group Jerusalem with" her children "(Matthew 23:37; Luke 13:35; Luke 19:44), having, however, in view the city itself with its inhabitants; while St. Paul probably regards Jerusalem more in idea, as representing Judaism in its central manifestation; "her children" being consequently these who were living under the Law. The apostle here assumes that this mystical Jerusalem with her children was in bondage, making the fact a ground for identifying her with Hagar. That the fact was so St. Paul knew, both from his own experience and from his observation of others. The religious life of Judaism consisted of a servile obedience to a letter Law of ceremonialism, interpreted by the rabbins with an infinity of hair-splitting rules, the exact observance of which was bound upon the conscience of its votaries as of the essence of true piety. The apostle also probably took account of the slavish spirit which very largely characterized the religious teaching of the ruling doctors of Judaism; their bondage, that is, not only to the letter of the Law, but to the traditions also of men; that spirit which those who heard the teaching of the Lord Jesus felt to be so strongly contrasted by his manner of conceiving and presenting religious truth. "He taught as one having authority, and not as the scribes." But the main point now contemplated by the apostle was bondage to ceremonialism.

Ellicott's Commentary

Ellicott's Commentary for English Readers(25) For this Agar is mount Sinai in Arabia.--This clause will be, perhaps, best dealt with in an excursus, of which we will at present merely summarise the result by saying that the true (or, rather, most probable) reading appears to be: Now this Agar is Mount Sinai in Arabia; and the sense: "By the word Hagar is meant Mount Sinai in Arabia." There appears to be sufficient evidence to show that Hagar may be regarded as the Arabic name for Sinai, so that there would be a special reason for identifying Hagar allegorically with the old covenant. For a fuller discussion see Excursus B (p. 467).Answereth to Jerusalem which now is.--The word for "answereth" is a technical term in philosophy, applied to the parallel columns containing such antithetical pairs as good--evil; one--many; finite--infinite, &c. Here it will be illustrated by the parallel arrangement of the different points of the allegory given above. "Answereth to" will thus mean "stands in the same column with." Hagar, Sinai, the old covenant, the Jewish nation, or the earthly Jerusalem, all stand upon the same side of the antithesis. They are arranged one above another, or, in other words, they rank in the same line, which is the primitive meaning of the word.Jerusalem which now is.--The present Jerusalem--i.e., the Jewish people still subject to the Law. It is opposed to "Jerusalem which is above," as the pre-Messianic to the Messianic system.And is in bondage with her children.--The true reading is, for she is in bondage with her children. Jerusalem is, as it were, personified, so that "with her Children" means "all who are dependent upon her"--the Jewish system and all who belong to it.EXCURSUS B: ON THE PASSAGE (Galatians 4:25),"FOR THIS AGAR IS MOUNT SINAI IN ARABIA."The words "For this Agar is Mount Sinai in Arabia" present difficulties which seem to need a somewhat longer and more technical discussion than could properly be given to them in the body of the Commentary, and it has seemed the more desirable to devote to them a short excursus, as the view taken is one that, in this instance, diverges from that adopted by more than one of the best authorities, and conspicuously by Dr. Lightfoot.The first question is one of reading. The words appear in no less than four different forms. Two of these, however, may be set aside at once. For the two that remain the authorities are nearly equally balanced. The simple reading "For Sinai is a mountain in Arabia" has in its favour the Sinaitic MS.; the Codex Ephraem; the Codex Augiensis, in the library of Trinity College, Cambridge; and another Dresden MS., which usually agrees with it, and seems to have been derived from the same copy; a good--perhaps the best--cursive; quotations in Origen and Epiphanius; and the Latin authorities generally. The other reading, "Now this Agar is Mount Sinai in Arabia," is supported by the Vatican, Alexandrine, and Claromontane MSS., and by a fourth MS., now at Paris, which bears to the Claromontane a somewhat similar relation to that which the Dresden Codex bears to the Augiensis; a good cursive (somewhat inferior to that on the other side); and the Memphitic version. Balancing these authorities, the preponderance would seem--if we may venture to say so, where Dr. Lightfoot thinks differently--to be with the longer reading last mentioned. It is true that the list on the other side is more copious, and represents a wider diffusion of text; but, taking the two groups together, we believe that the second represents the older and purer form of text, and that its readings will be verified in the greater number of instances. It is indeed just that very group, headed by the Codex Sinaiticus, which comes in to mark the first stage of corruption--one of the very first and earliest forms of corruption, it is true, and one that is most nearly allied to the true text, but still a corruption and deviation from the original.But if the external evidence bears in this direction, internal evidence would seem to confirm it. No doubt internal evidence is a treacherous and double-edged weapon, and it is very often as easy to turn it to one side as to the other. It has been quoted here in support of the shorter reading, and something, perhaps, is to be said for that view. Still, the simpler and more obvious considerations (which should be chiefly looked to) seem to tell rather decidedly the other way. The longer reading is much the more difficult; but it is one of the chief canons of internal evidence that the more difficult reading is to be preferred. It is also easy to see in the form of the Greek phrase what would induce an ignorant scribe to change, and by changing to simplify it. Or even failing this, there is never anything very forced in the hypothesis of an omission which is always one of the most natural of accidents.The reading of the Received text (with the slight change of "now" instead of "for") would seem, then, upon the whole, to be the more probable; and the next question would be, Assuming this reading, what sense is to be placed upon it? There is an Arabic word corresponding very nearly (though not quite) in sound to "Hagar," with the meaning "stone." Hence Chrysostom, in his exposition of this Epistle, assumes that St. Paul is playing upon this similarity of sound. He says that Sinai "is so called (or translated) in the native tongue" of the Arabs, and he speaks of the mountain as "bearing the same name with the bondmaid." This statement of Chrysostom does not appear to have received much independent corroboration, though one traveller (Harant), in the sixteenth century, makes the same assertion. Still, even if Sinai were not called in a special sense "the stone" or "rock," the identity of the Arabic word for "rock" might possibly have suggested to St. Paul a play on words so very much in his style. "The very word Hagar," we may imagine him arguing, "itself the name for 'rock,' suggests the propriety of the analogy which I am applying. It points to the parallel between the stem and relentless legislation of Sinai and the history of Hagar the bondwoman and her son, who persecuted the child of promise." The literary methods of the present day are different, and such an explanation will seem far-fetched. It may be thought a conclusive argument against it that, whether St. Paul himself knew the Arabic signification of "Hagar" or not, he could not expect a Celtic people like the Galatians to know it. But even this argument is less conclusive when applied to one who is so fond of following the course of his own thought as St. Paul. And yet it must be admitted that there are too many elements of uncertainly for the explanation to be pressed at all strongly: it must remain a possibility--not more. On the other hand, even if it should break down, it would not necessarily follow that the reading would have to be abandoned--it would only lose something of its point. We should then have simply an assertion where otherwise there would be also an argument. "This Hagar--the Hagar of which I am speaking--stands for Mount Sinai which is in Arabia, the country of Hagar. The scene of the Mosaic legislation was part of the domains of the Ishmaelites, the children of Hagar, so that the two may very well be compared." This interpretation has the authority of Theodore of Mopsuestia and Theodoret, and it is, perhaps, the safest to fall back upon. At the same time there may be something of the additional point which Chrysostom and those who have followed him in modern times have supposed. . . .