But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
ἀλλ’ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διὰ τῆς ἐπαγγελίας.
Но и҆́же ѿ рабы̀, по пло́ти роди́сѧ: а҆ и҆́же ѿ свобо́дныѧ, по ѡ҆бѣтова́нїю.
Now the fact that Isaac was born of a free wife is not enough to make him signify the people who inherit the New Covenant. What is more important is that he was born according to the promise. For he could have been born according to nature's norms from a slave and in the same way from a free woman, just as Abraham received from Katurah, whom he subsequently married, sons not according to a promise but according to nature.
EPISTLE TO THE GALATIANS 40 [1B.4.21-31]From God's own Scripture it is evident that the birth of Ishmael also was according to promise. But the answer is that a promise is truly fulfilled in the giving of a covenant. It is one thing to bless, increase and multiply greatly, as is written in Ishmael's case, but another to make an heir through a covenant.
EPISTLE TO THE GALATIANS 2.4.22-23What is the meaning of "after the flesh?" Having said that Faith united us to Abraham, and it having seemed incredible to his hearers, that those who were not begotten by Abraham should be called his sons, he proves that this paradox had actually happened long ago; for that Isaac, born not according to the order of nature, nor the law of marriage, nor the power of the flesh, was yet truly his own son. He was the issue of bodies that were dead, and of a womb that was dead; his conception was not by the flesh, nor his birth by the seed, but the Word of God fashioned Him. Not so in the case of the bondman; He came by virtue of the laws of nature, and after the manner of marriage. Nevertheless, he that was not according to the flesh was more honorable than he that was born after the flesh. Therefore let it not disturb you that ye are not born after the flesh; for from the very reason that ye are not so born, are ye most of all Abraham's kindred. The being born after the flesh renders one not more honorable, but less so, for a birth not after the flesh is more marvellous and more spiritual. And this is plain from the case of those who were born of old time; Ishmael, for instance, who was born according to the flesh, was not only a bondman, but was cast out of his father's house; but Isaac, who was born according to the promise, being a true son and free, was lord of all.
Homily on Galatians 4"But the one of the bondwoman." Properly he speaks of Ishmael according to the flesh. For by the law of nature he was born of the flesh; for Isaac was not by the law of the flesh (How could a hundred-year-old man beget?) but by the individual promise.
— [PHOTIUS] Therefore do not assume that being related to Abraham according to the flesh is enough; let this be corrected and let it be believed that unless you are born as children by the promise of Abraham, that is, members and fellow-body of Christ (for he is, by promise, the seed of Abraham), you are outside the promise. [end of the excerpt by Photius] —
Commentary on GalatiansSince his words that they are sons of Abraham seemed incredible — whether those who were not born from him according to the flesh are truly children of Abraham — Paul says that even Isaac, Abraham's own son, was not born from him according to the flesh — for how could this be, when nature had become dead? — but the word of God and the promise formed him. Ishmael, on the other hand, was born according to the natural order. This is precisely what the expression "according to the flesh" means. But despite this, the one born according to the flesh is a slave and excluded from the inheritance, while the one born not according to the flesh is the master and heir. What then prevents you, even though you were not born from Abraham according to the flesh, from being his sons? For you too received a new form of existence through the pronouncement of words at the baptismal font.
Commentary on GalatiansAlso, they differ as to the manner of procreation, because the son of the bondwoman, i.e., Ishmael, was born according to the flesh, but the one of the free woman, i.e., Isaac, according to the promise.
Here a twofold misinterpretation must be avoided. The first is lest we understand "born according to the flesh" as though "flesh" refers here to an act of sin, as it does in Romans (8:13): "If you live according to the flesh, you shall die," and 2 Corinthians (10:3): "For although we walk in the flesh, we do not war according to the flesh"—as though Abraham sinned in begetting Ishmael. The other is lest we suppose, when it is said, "by promise," that Isaac was not born according to the flesh, i.e., through a carnal union, but by the Holy Spirit.
Therefore, it must be said that Ishmael was born according to the flesh, i.e., according to the nature of the flesh. For it is natural among men that from a fertile young woman, such as Hagar was, and a man advanced in years a son be born. But that Isaac be born according to promise is beyond the nature of the flesh: for the nature of the flesh cannot achieve that a son be born of an old man and a barren old woman, as Sara was. In Ishmael are signified the Jewish people, who were born according to the flesh; in Isaac are signified the Gentiles, who were born according to the promise, in which Abraham was promised that he would be the father of many nations: "In thy seed shall all the nations of the earth be blessed" (Gen 22:18).
Commentary on GalatiansWhich things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
ἅτινά ἐστιν ἀλληγορούμενα. αὗται γάρ εἰσι δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἄγαρ·
Ꙗ҆̀же сꙋ́ть и҆носказа́єма: сїѧ̑ бо є҆ста̀ два̀ завѣ̑та: є҆ди́нъ ᲂу҆́бѡ ѿ горы̀ сїна́йскїѧ, въ рабо́тꙋ ражда́ѧй, и҆́же є҆́сть а҆га́рь:
These women represent the two covenants. Moses, taking the blood of a calf in a vessel, sprinkled the people, saying "this is the blood of the covenant, etc." … The law was given on Mount Sinai. In reciting it to the people, Moses called this the book of the testament. He then sprinkled the people with blood, as I have said. This law held sinners as offenders. They soon began to be slaves of sin, as if they had been made sons of Hagar, as if returning to slavery.
EPISTLE TO THE GALATIANS 4.24.1-2Under the sure guidance of the apostle we see how clearly he shows that these two are to be taken allegorically. One may also consider the sons of Keturah under some figure of things to come. The fact that such people did these things is recorded not without purpose but under the guidance of the Holy Spirit. We will perhaps find that heresies and schisms are signified in this allegory. For these are sons of the free woman, that is, of the church, and yet they again revert to life according to the flesh, not spiritually according to a promise.
EPISTLE TO THE GALATIANS 40 [1B.4.21-31]And concerning the allegory of the body: "It is written that Abraham had two sons, the one by a slave-girl and the other by a free woman. And the son of the slave-girl was born according to the flesh, but the son of the free woman in virtue of the promise. This is said by way of allegory. For these are the two covenants." There is no need for further explanations, for two peoples are understood here.
Collations on the Hexaemeron, Collation 2Thus, after their simplicity and innocence, did these daughters [of Lot] so speak, imagining that all mankind had perished, even as the Sodomites had done, and that the anger of God had come down upon the whole earth. Wherefore also they are to be held excusable, since they supposed that they only, along with their father, were left for the preservation of the human race; and for this reason it was that they deceived their father. Moreover, by the words they used this fact was pointed out-that there is no other one who can confer upon the elder and younger church the [power of] giving birth to children, besides our Father. Now the father of the human race is the Word of God, as Moses points out when he says, "Is not He thy father who hath obtained thee [by generation], and formed thee, and created thee?" At what time, then, did He pour out upon the human race the life-giving seed-that is, the Spirit of the remission of sins, through means of whom we are quickened? Was it not then, when He was eating with men, and drinking wine upon the earth? For it is said, "The Son of man came eating and drinking;" and when He had lain down, He fell asleep, and took repose. As He does Himself say in David, "I slept, and took repose." And because He used thus to act while He dwelt and lived among us, He says again, "And my sleep became sweet unto me." Now this whole matter was indicated through Lot, that the seed of the Father of all-that is, of the Spirit of God, by whom all things were made-was commingled and united with flesh-that is, with His own workmanship; by which commixture and unity the two synagogues-that is, the two churches-produced from their own father living sons to the living God.
Against Heresies Book IVAllegory is properly a term in the art of grammar. How it differs from metaphor and other figures of speech we learn as children. It presents one thing in words and signifies another in sense. … Understanding this, Paul (who had a certain knowledge of secular literature also) used the name of the figure of speech and called it allegory according to the usage of his own circle.
EPISTLE TO THE GALATIANS 2.4.24(Verse 24.) These things are spoken in allegory. Allegory properly belongs to the art of grammar, and we learn in elementary schools how it differs from metaphor or other figures of speech. One thing is presented in words, another thing is signified in meaning. The books of orators (Sup. in allegories) and poets are full of them. The divine scripture is also, to a considerable extent, woven together by this. Which understanding the Apostle Paul (who also had some contact with secular literature) used the very word "figure" in order to call it allegory, as it is said among his own people: in order to show, namely, the misuse of this Greek expression in a more meaningful way. But Paul, although not perfectly, knew secular literature, as his own words attest: "One of them, a prophet of their own, said, 'Cretans are always liars, evil beasts, lazy gluttons.'" (Titus 1:12). This is a heroic verse of the poet Epimenides, which both Plato and other ancient writers mention. Also, when he was speaking in the Areopagus in Athens, he added this: "For we are indeed his offspring" as certain of your poets have said. (Acts 17:28). This hemistich is attributed to Aratus, who wrote about the sky and the stars. Also this: Bad company corrupts good morals (1 Cor. XV, 33); it is written in trimeter iambic from Menander's comedy. From these and other examples, it is evident that Paul was not ignorant of secular literature, and what he called allegory here, he called spiritual understanding elsewhere. Like here: For we know that the Law is spiritual (Rom. VII, 14), meaning allegory, or allegorically expressed. And elsewhere: All ate the same spiritual food and drank the same spiritual drink. They drank from the spiritual rock that followed them, and the rock was Christ (I Cor. X, 34). That the manna here, and the sudden gushing forth of the spring, and the rock itself that followed, must be understood allegorically, no one doubts. I know what objection can be made on the other side: Brothers, if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness (Gal. 6, 1). And in another place: But the spiritual man judges all things; yet he himself is judged by no one (1 Corinthians 2:15); so that, what we said above may be clearly understood as a spiritual word. But we call him a spiritual man, who, understanding all the sacraments of the Scriptures, interprets them in a sublime manner, and seeing Christ in the divine books, admits nothing of the Jewish tradition in them.
Commentary on GalatiansContrary to usage, he calls a type an allegory; his meaning is as follows; this history not only declares that which appears on the face of it, but announces somewhat farther, whence it is called an allegory. And what hath it announced? no less than all the things now present.
For these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar. "These:" who? the mothers of those children, Sarah and Hagar; and what are they? Two covenants, two laws. As the names of the women were given in the history, he abides by this designation of the two races, showing how much follows from the very names. How from the names?
Homily on Galatians 4"which things are spoken allegorically." That is, they were types of the future covenants: the births of these two children. For not only the visible things, but also other matters are signified by the births. "which things are spoken allegorically." Instead of what is otherwise meant. For it does not recount the history, but teaches the things foreshadowed in the history. For he introduces:
"She is born into slavery." That of the law.
"or is someone named Hagar." He says: "someone" is a covenant, which has the form of Hagar. And therefore: for the mountain Sinai in the language of the Arabs is called Hagar.
Commentary on GalatiansThose who are at great pains to pervert the meaning of the divine Scriptures … abuse this saying of the apostle's, as though they thought that they could derive from it the power to suppress the entire sense of holy Scripture in their aspirations to speak "allegorically," as if in the manner of the apostle. They fail to see how great a difference there is between their own position and that of the apostle in this passage. For the apostle does not deny the history or pick apart the events of the distant past, but he has stated them as they happened at the time, while using for his own purpose the interpretation of these events.… He would not have said "referred to one who was born" if he had not believed that person had really existed. There cannot be a simile if one takes away the historical reality itself.
COMMENTARYThat is, this history not only narrates about this, but points to something else as well. Therefore it is also called an allegory. That was a figure of the present. These two wives allegorically represent the New and Old Testaments. In what way? Hagar represents the Old Testament. For the law was given from Mount Sinai.
Commentary on GalatiansThen he discloses the mystery when he says, "Which things are said by an allegory."
First, he tells what sort of mystery it is;
Secondly, he explains it (v. 24).
He says therefore: These things which are written about the two sons "are said by an allegory," i.e., the understanding of one thing under the image of another. For an allegory is a figure of speech or a manner of narrating, in which one thing is said and something else is understood. Hence "allegory" is derived from "alos" (alien) and "goge" (a leading), leading, as it were, to a different understanding.
Here it should be noted that "allegory" is sometimes taken for any mystical meaning: sometimes for only one of the four, which are the historical, allegorical, mystical and the anagogical, which are the four senses of Sacred Scripture, all of which differ in signification. For signification is twofold: one is through words; the other through the things signified by the words. And this is peculiar to the sacred writings and no others, since their author is God in Whose power it lies not only to employ words to signify (which man can also do), but things as well. Consequently, in the other sciences handed down by men, in which only words can be employed to signify, the words alone signify. But it is peculiar to Scripture that words and the very things signified by them signify something. Consequently this science can have many senses. For that signification by which the words signify something pertains to the literal or historical sense. But the signification whereby the things signified by the words further signify other things pertains to the mystical sense.
There are two ways in which something can be signified by the literal sense: either according to the usual construction, as when I say, "the man smiles"; or according to a likeness or metaphor, as when I say, "the meadow smiles." Both of these are used in Sacred Scripture; as when we say, according to the first, that Jesus ascended, and when we say according to the second, that He sits at the right hand of God. Therefore, under the literal sense is included the parabolic or metaphorical.
However, the mystical or spiritual sense is divided into three types. First, as when the Apostle says that the Old Law is the figure of the New Law. Hence, insofar as the things of the Old Law signify things of the New Law, it is the allegorical sense. Then, according to Dionysius in the book On The Heavenly Hierarchy, the New Law is a figure of future glory; accordingly, insofar as things in the New Law and in Christ signify things which are in heaven, it is the anagogical sense. Furthermore, in the New Law the things performed by the Head are examples of things we ought to do—because "What things soever were written were written for our learning" (Rom 15:3)—accordingly insofar as the things which in the New Law were done in Christ and done in things that signify Christ are signs of things we ought to do, it is the moral sense. Examples will clarify each of these. For when I say, "Let there be light," referring literally to corporeal light, it is the literal sense. But if it be taken to mean "Let Christ be born in the Church," it pertains to the allegorical sense. But if one says, "Let there be light," i.e., "Let us be conducted to glory through Christ," it pertains to the anagogical sense. Finally, if it is said "Let there be light," i.e., "Let us be illumined in mind and inflamed in heart through Christ," it pertains to the moral sense.
Above, the Apostle spoke of the mystical sense; here he discloses the mystery:
First, as to the mothers;
Secondly, as to the sons (v. 28).
By the two mothers he understands the two testaments. He says therefore, "These," i.e., the two wives, the bondwoman and the free woman, "are the two testaments," the Old and the New: "I will make with the house of Israel a new covenant" (behold, the New Testament), "not according to the covenant which I made with their fathers" (behold the Old Testament) (Jer 31:31). For the free woman signifies the New Testament and the bondwoman the Old.
To understand what a testament is, we should consider that a testament is a pact or agreement dealing with matters which are confirmed by witnesses. Hence in Scripture in many places in lieu of testament is put pact or agreement. Now, whenever a pact or agreement is struck, a promise is made. Therefore, according to the diversity of promises there is a diversity of testaments. But two things have been promised to us: temporal things in the Old Law, and eternal things in the New: "Rejoice and be glad because your reward is great in heaven" (Mt 5:12). Hence these two promises are the two testaments. Hence the Apostle, when he says, "The one from mount Sinai, engendering unto bondage," explains them.
To understand this text, it must be noted with respect to the first that a citizen of a city is called its son, and the city itself his mother: "Daughters of Jerusalem, weep not for me" (Lk 23:28); "The noble sons of Sion" (Lam 4:2). Therefore, by the fact that certain ones become citizens of a city, they are made its sons. Now there is a twofold city of God: the one of earth, called the earthly Jerusalem, and the other of Heaven, called the heavenly Jerusalem. Furthermore, men were made citizens of the earthly city through the Old Testament, but of the heavenly through the New.
He says therefore first: I say that it signifies the two Testaments, namely, the Old and the New. And with respect to this he says: "The one from mount Sinai, engendering unto bondage." Wherein is mentioned first of all the place in which it was given, namely, on Mount Sinai, as is recorded in Exodus (Ch. 20). According to a Gloss the mystical rendition of this is that Sinai is interpreted "Commandment." Hence in Ephesians (Ch. 2) the Old Law is called by the Apostle the law of the Commandments. Now a mountain signifies pride: "Before your feet stumble upon the dark mountains" (Jer. 13:16). Hence by this mountain on which the Law was given a twofold pride of the Jews is signified: one by which they were arrogant against God: "I know thy obstinacy and thy most stiff neck" (Deut 31:27); the other by which they boasted at the expense of other nations, thus perverting what is said in Psalm (147:20): "He hath not done in like manner to every nation; and his judgments he hath not made manifest to them."
Secondly, he explains the end for which it was given, namely, not to make them free, but to make them children of a bondwoman, "engendering unto bondage, which is Hagar," i.e., which is signified by Hagar, who engenders unto bondage, namely, the Old Testament. And this it does with respect to three things; namely, feeling, understanding and fruit. As to understanding, indeed, according to knowledge: because in man is a twofold knowledge. One is free, when he knows the truth of things according to themselves; the other is servile, i.e., veiled under figures, as was the knowledge of the Old Testament. As to feeling, the New Law engenders the feeling of love, which pertains to freedom: for one who loves is moved by his own initiative. The Old, on the other hand, engenders the feeling of fear in which is servitude; for one who fears is moved not by his own initiative but by that of another: "You have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons" (Rom 8:15). But as to the fruit, the New Law begets sons to whom is owed the inheritance, whereas to those whom the Old Law engenders are owed small presents as to servants: "The servant abideth not in the house forever; but the son abideth forever" (Jn 8:35).
Commentary on GalatiansFor this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
τὸ γὰρ Ἄγαρ Σινᾶ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλήμ, δουλεύει δὲ μετὰ τῶν τέκνων αὐτῆς·
а҆га́рь бо, сїна̀ гора̀ є҆́сть во а҆раві́и, прилага́етсѧ же нн҃ѣшнемꙋ і҆ерⷭ҇ли́мꙋ, рабо́таетъ же съ ча̑ды свои́ми:
Hagar, who is interpreted as "sojourning," "wandering" or "tarrying," gives birth to Ishmael.… No wonder that the Old Covenant, which is on Mount Sinai, which is in Arabia and nearby to Jerusalem, is stated and alleged in writing to be ephemeral and not perpetual. The sojourning of Hagar stands in contrast with perpetual possession. The name of Mount Sinai means "tribulation," while Arabia means "death."
EPISTLE TO THE GALATIANS 2.4.25-26(Verses 25, 26.) For this is Hagar arising from Mount Sinai, in servitude, which is Agar. For Sinai is a mountain in Arabia, which corresponds to the present Jerusalem, and is in servitude with her children. But the Jerusalem above is free, which is the mother of us all. For it is written: Rejoice, barren one who does not bear, break forth and shout, you who do not travail, for many are the children of the desolate, more numerous than those of the one who has a husband. She did not conceive for a long time, before Christ was born of the Virgin, and she was barren: not yet with the laughter of the world did Isaac, born of the chosen father, resound with the voice of sublime teachings. For Abraham, also interpreted in our language as the chosen father, is referred to with resounding sound. But Hagar, which is interpreted as sojourning, that is, inhabiting, or pilgrimage, or stay, gives birth to Ishmael, who only hears God's commandments and does not become a rustic, bloodthirsty man, roaming the desert. He is an enemy to all his brothers born of a free woman and resists them with a hostile face. It is not surprising that the old Testament, which was established and written on Mount Sinai, which is in Arabia and is adjacent to the now existing Jerusalem, is not eternal: since the inhabitance is different from perpetual possession, and the name of Mount Sinai signifies temptation, and Arabia signifies decline: and on the contrary, the Jerusalem that is above, which is the free and mother of all saints, demonstrates that the present Jerusalem is below, and immersed in lowliness and humility. There are those who understand the two Testaments and other things in different ways: some interpret the divine Scripture, both the old and the new, according to the diversity of their own sense and judgment, either as a slave or as a free woman, and those who still serve the letter and have the spirit of fear in servitude, wish to be born of Hagar the Egyptian; but those who ascend to higher things and wish to understand allegorically what is written, are the children of Sarah, which in our language is translated as 'princess', in the feminine gender. And they claim this because of that necessity (or, let Al. claim it): that it would be unfair to consider Moses and all the prophets as being born from a slave woman, and indeed, any of the Gentiles as being born from a free woman. Hence, it is better that not only regarding those who are in the Church, according to the diversity of intellects as we said above, we consider some as slaves and others as free: but also regarding the same man, as long as he follows the story, we consider him the son of a slave woman; but when Jesus opens the Scriptures, his heart is set on fire and in the breaking of the bread, he sees Him whom he did not see before (Luke 24): then also Sara's son is called his. Marcion and Manichaeus did not want to remove this passage, in which the Apostle said, 'These things are allegorical,' and the rest that follow, from their own book, thinking that it would be left against us. This is because the Law should be understood differently than it is written, even though it is to be understood allegorically (which we also confess, and Paul teaches). It is not to be understood according to the will of the reader, but according to the authority of the one who wrote it. And by this very fact, they who seemed to want to preserve it against us, are destroyed. For Moses, the servant of the creator God, wrote spiritual things, as the Apostle also teaches, whom they themselves assert to be the preacher of another Christ and a better God.
Commentary on GalatiansThe bond-woman was called Hagar, and "Hagar" is the word for Mount Sinai in the language of that country. So that it is necessary that all who are born of the Old Covenant should be bondmen, for that mountain where the Old Covenant was delivered hath a name in common with the bondwoman. And it includes Jerusalem, for this is the meaning of, "And answereth to Jerusalem that now is." That is, it borders on, and is contiguous to it. "For she is in bondage with her children." What follows from hence? Not only that she was in bondage and brought forth bondmen, but that this Covenant is so too, whereof the bondwoman was a type. For Jerusalem is adjacent to the mountain of the same name with the bondwoman, and in this mountain the Covenant was delivered. Now where is the type of Sarah?
Homily on Galatians 4Mount Sinai is in Arabia. There the law was given to Moses. It is near Jerusalem. That mountain Sinai itself, in the language of the Arabs, is called Hagar. And, it is said, therefore: Hagar and Sarah were types of the two covenants. The slave-girl was a type of the Old Covenant, for she begets servants of the law. The free woman is a type of the New Covenant, for she bears those freed from the yoke of the law. For, it is said, Mount Sinai, where the law was given, is neighboring to Jerusalem, and in the Arabs' tongue it has the same name as Hagar the slave, Hagar herself being likewise called, as from the name, the type becoming near to the truth:
"corresponds to," that is, it touches, it borders.
— [PHOTIUS] "to Jerusalem." That is, to the one here on earth. So the upper and the free one, both stand apart. [end of the excerpt by Photius] —
"And she serves." This, he says, is the old covenant given on Mount Sinai; it serves with her children, the Jews. It serves under the law.
Commentary on GalatiansAnd Sinai is located in Arabia, and in the Arabic language it is called "Hagar." It corresponds to Jerusalem, that is, it is in the vicinity of, borders upon, or is likened to the earthly Jerusalem; it is compared with it, is transferred to it, since there is a resemblance between the two. Just as Hagar was a slave and bore children into slavery, so also the law, given from Mount Sinai, which is called Hagar and is likened to Jerusalem, bears into slavery those who hold to it. For in the law there is much that is unfree and slavish, because virtue too was grounded upon perishable reward — upon earthly blessings, I say — and the avoidance of evil was instilled through punishments and fear.
Commentary on GalatiansThen he gives the explanation of the mystery when he says: "Sinai is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children." But here a difficulty arises: for since Sinai is almost twenty days journey from Jerusalem, it seems false that Sinai has affinity to [borders on] Jerusalem, as the Apostle says here. To this a Gloss responds in a mystical manner that Sinai is in Arabia, which stands for the abjection or affliction under which the Old Testament was given, because the men under it were oppressed by carnal observances after the manner of slaves and foreigners: "This is a yoke which neither we nor our fathers were able to bear" (Acts 15:10). This mountain neighbors on Jerusalem not by a spatial continuity but by a likeness "to that Jerusalem which now is," i.e., to the Jewish people, because just as they love earthly things and for the sake of temporal things are under the bondage of sin, so that mountain engendered unto bondage.
But this does not seem to be the Apostle's intention. For he wants to bring out that from the very place of bondage the Old Testament, which was given on Mount Sinai, engenders unto bondage, because it was given on Sinai not as a place where the children of Israel were to remain, but as a stage in their journey to the promised land. For Jerusalem, too, engenders sons unto bondage. Hence it is with respect to this that Mount Sinai is continuous with her. And this is what he says: which hath affinity to that (i.e., by being part of the continuous route followed by those going to Jerusalem) "Jerusalem which now is, and is in bondage with her children," i.e., the bondage of legal observances (from which Christ redeemed us) and of various sins—"He that commits sins is the servant of sin" (Jn 8:34)—and, literally, from bondage under the Romans who were their masters.
Commentary on GalatiansBut Jerusalem which is above is free, which is the mother of us all.
ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν.
а҆ вы́шнїй і҆ерⷭ҇ли́мъ свобо́дь є҆́сть, и҆́же є҆́сть ма́ти всѣ̑мъ на́мъ.
Jerusalem, which he calls our mother, represents the Lord's mystery, through which we are reborn into freedom, just as she is free. And she is called heavenly because heaven is her seat. Those to whom she gives birth will be there with her.
EPISTLE TO THE GALATIANS 4.26As the moon is the daughter of the sun and receives its light from it, likewise the Church Militant receives hers from that Jerusalem which is above. Wherefore the Apostle calls her our mother, for she is the mother of those influences by which we are made to be the sons of God. The heavenly hierarchy is a model of the Church Militant. It is fitting, then, that the Church Militant have orders corresponding to the model hierarchy.
Collations on the Hexaemeron, Collation 22The image of our mind must therefore be clothed with the three theological virtues, by which the soul is purified, illuminated, and perfected, and thus the image is reformed and made conformable to the supernal Jerusalem and becomes a part of the Church militant, which is the offspring, according to the Apostle, of the heavenly Jerusalem. For he says: That Jerusalem which is above is free, which is our mother.
Itinerarium Mentis in Deum, Chapter 4"If ye hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness," that is, from earthly intercourse to the Jerusalem above, which is the mother of the living; "If, moreover, again you return into Egypt," that is, into earthly intercourse, "ye shall die as men." For mortal, he says, is every generation below, but immortal that which is begotten above, for it is born of water only, and of spirit, being spiritual, not carnal. But what (is born) below is carnal, that is, he says, what is written. "That which is born of the flesh is flesh, and that which is born of the spirit is spirit." This, according to them, is the spiritual generation.
Hippolytus Refutation of All Heresies Book VNow all these things being such as they are, cannot be understood in reference to super-celestial matters; "for God," it is said, "will show to the whole earth that is under heaven thy glory." But in the times of the kingdom, the earth has been called again by Christ [to its pristine condition], and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, "Behold, I have depicted thy walls upon my hands, and thou art always in my sight," And the apostle, too, writing to the Galatians, says in like manner, "But the Jerusalem which is above is free, which is the mother of us all." He does not say this with any thought of an erratic Aeon, or of any other power which departed from the Pleroma, or of Prunicus, but of the Jerusalem which has been delineated on [God's] hands. And in the Apocalypse John saw this new [Jerusalem] descending upon the new earth.
Against Heresies Book VOne and the same Jerusalem can be understood in a fourfold way: historically as the city of the Jews, allegorically as the church of Christ, anagogically as the heavenly city of God, which is the mother of all, and tropologically as the human soul, which is often upbraided or praised under this name by the Lord.
CONFERENCES 14.8.4Those therefore, who are born of her are not bondmen. Thus the type of the Jerusalem below was Hagar, as is plain from the mountain being so called; but of that which is above is the Church. Nevertheless he is not content with these types, but adds the testimony of Isaiah to what he has spoken...
Homily on Galatians 4"the upper Jerusalem." The one is the figure of Hagar; in these things, behold also the figure of Sarah. The figure of her is the upper Jerusalem, that is, the heavenly. For that city of the faithful is free from the observances of the law, and is our mother, he says. Therefore Hagar fulfills the figure of the Old Covenant and of the Jews. But Sarah of the New Covenant and of us. And he called the upper Jerusalem also the Church.
Commentary on GalatiansThe temples of our houses of prayer are of the world because the buildings thereof are derived from the world and constructed therein; but they are spiritual things above the world, because they are types of that Church of the firstborn, whose names are inscribed in heaven, which is Jerusalem the free, the mother of us all. And all the altars and all the other vessels of the service of the Mysteries, and everything with which we perform the Mysteries which have been delivered to us, according to natural origin are of the world; but by reason of the greatness of those things which are administered in them they are exalted and most high, and are esteemed by us as being above nature, for they are the likeness of the living and spiritual powers which are in heaven, in which the service of the hidden Mysteries of God and of His will are perfected.
13 Ascetic Discourses, Discourse 3 -- On FaithThese things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote you a letter, which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, "is the mother of us all." For if any one be inwardly possessed of these graces, he hath fulfilled the command of righteousness, since he that hath love is far from all sin.
Epistle to the Philippians 3Do you know how, like a man, to enter "lawfully" upon this contest and "strive," [2 Timothy 2:5] that, in the might of the Holy Spirit, you choose this for yourself, that you may be crowned with a crown of light, and that they may lead you about in triumph through "the Jerusalem above"? [Galatians 4:26] If so be, then, that you long for all these things, conquer the body; conquer the appetites of the flesh; conquer the world in the Spirit of God; conquer these vain things of time, which pass away and grow old, and decay, and come to an end; conquer the dragon; [Revelation 12:7] conquer the lion; [1 Peter 5:8] conquer the serpent; [2 Corinthians 11:3] conquer Satan — through Jesus Christ, who does strengthen you by the hearing of His words and the divine Eucharist.
Two Epistles on VirginityBut we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," [Revelation 21:2] which the apostle also calls "our mother from above;" [Galatians 4:26] and, while declaring that our πολίτευμα, or citizenship, is in heaven, he predicates of it that it is really a city in heaven. This both Ezekiel had knowledge of [Ezekiel 48:30-35] and the Apostle John beheld. [Revelation 21:10-23] And the word of the new prophecy which is a part of our belief, attests how it foretold that there would be for a sign a picture of this very city exhibited to view previous to its manifestation. This prophecy, indeed, has been very lately fulfilled in an expedition to the East. For it is evident from the testimony of even heathen witnesses, that in Judæa there was suspended in the sky a city early every morning for forty days. As the day advanced, the entire figure of its walls would wane gradually, and sometimes it would vanish instantly. We say that this city has been provided by God for receiving the saints on their resurrection, and refreshing them with the abundance of all really spiritual blessings, as a recompense for those which in the world we have either despised or lost; since it is both just and God-worthy that His servants should have their joy in the place where they have also suffered affliction for His name's sake. Of the heavenly kingdom this is the process. After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts there will ensue the destruction of the world and the conflagration of all things at the judgment: we shall then be changed in a moment into the substance of angels, even by the investiture of an incorruptible nature, and so be removed to that kingdom in heaven of which we have now been treating, just as if it had not been predicted by the Creator, and as if it were proving Christ to belong to the other god and as if he were the first and sole revealer of it.
Against Marcion, Book III, Chapter 25But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," which the apostle also calls "our mother from above; " and, while declaring that our poli/teuma, or citizenship, is in heaven, he predicates of it that it is really a city in heaven.
Against Marcion Book IIII find it was in their foresight of all this, that the heavenly intelligences gazed with admiration on "the Jerusalem which is above," and by the mouth of Isaiah said long ago: "Who are these that fly as clouds, and as doves with their young ones, unto me? " Now, as Christ has prepared for us this ascension into heaven, He must be the Christ of whom Amos spoke: "It is He who builds His ascent up to the heavens," even for Himself and His people.
Against Marcion Book VIn that is the type of Hagar. Look also at the type of Sarah; for she prefigured the heavenly Jerusalem. It is the city of believers, from which our law also comes: for the Gospel is from heaven. This city is free from the observances of the law, and everything in it is ordered freely and with noble dignity. For nothing among us is done for the sake of a visible reward, nor are we threatened with bodily punishments, but both the promises are more divine, and the punishments are befitting the noble — namely, excommunication from the mystical table and penances.
Commentary on GalatiansThen when he says, "But that Jerusalem which is above is free," he discloses the mystery of the free woman.
First, he discloses the mystery;
Secondly, he refers to a prophecy (v. 27).
The first can be understood in two ways, accordingly as we understand this mother to be the one by whom we are engendered, which is the Church Militant, or the mother whose sons we become, which is the Church Triumphant: "He hath regenerated us unto a lively hope by the resurrection of Jesus Christ from the dead" (1 Pet. 1:3). Hence we are so generated in the present Church Militant as to arrive at the Triumphant. Therefore in explaining it thus, our mother is described by four things: by her sublimity, when he says, "above"; secondly, by name, when he says, "Jerusalem"; thirdly by her freedom, when he says, "is free"; fourthly, by her fecundity when he says, "our mother."
She is sublime on account of the face to face vision of God and the perfect enjoyment of God; and this, as to the Church Triumphant: "Then shalt thou see, and abound, and thy heart shall wonder and be enlarged" (Is 60:5); "Mind the things that are above" (Col 3:2). Again she is sublime through faith and hope as to the Church Militant: "Our conversation is in heaven" (Phil 3:20); "Who is this that cometh up from the desert, flowing with delights?" (Cant 8:5). Further, she is a peacemaker, because she is Jerusalem, i.e., vision of peace. This belongs to the Church Triumphant as having perfect peace: "Who hath placed peace in thy borders" (Ps 147:14); "My people shall sit in the beauty of peace" (Is 32:18). Likewise it pertains to the Church Militant which possesses the peace of resting in Christ: "In me you shall have peace" (Jn 16:33). Furthermore, she is free: "Because the creature also itself shall be delivered from the servitude of corruption" (Rom 8:21). And this both as to the Church Triumphant and the Church Militant according to Apocalypse (21:2): "I saw the holy city, the new Jerusalem, coming down out of heaven from God." Finally, she is fruitful, because she is our mother: Militant as engendering; Triumphant as the one whose sons we become: "Shall Sion say: This man and that man is born of her" (Ps 86:5); "Thy sons shall come from afar, and thy daughters shall rise up at thy side" (Is 60:4).
Commentary on GalatiansFor it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
γέγραπται γάρ· εὐφράνθητι στεῖρα ἡ οὐ τίκτουσα, ρῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.
Пи́сано бо є҆́сть: возвесели́сѧ, непло́ды, не ражда́ющаѧ: расто́ргни и҆ возопѝ, неболѧ́щаѧ: ꙗ҆́кѡ мнѡ́га ча̑да пꙋсты́ѧ па́че, не́жели и҆мꙋ́щїѧ мꙋ́жа.
Sarah signifies the heavenly Jerusalem, having been deserted for a long time by her husband's embraces because of her perceived sterility. For men such as Abraham did not use women to satisfy lust but for the procreation of offspring. Now to her sterility age had also been added.… The age of Isaac's parents serves to signify that, new though the people of the New Covenant are, their predestination lies nonetheless with God and is that heavenly Jerusalem of old.
EPISTLE TO THE GALATIANS 40 [1B.4.21-31]He is not undone, he says, but revolves as it were, and goes round himself. Moreover, also, cities in which we dwell, because we turn and go round in them, are denominated "Poleis." In this manner, he says, the Phrygians call this one "Aipolis," inasmuch as he everywhere ceaselessly turns all things, and changes them into their own peculiar (functions). And the Phrygians style him, he says, "very fruitful" likewise, "because," says he, "more numerous are the children of the desolate one, than those of her which hath an husband; " that is, things by being born again become immortal and abide for ever in great numbers, even though the things that are produced may be few; whereas things carnal, he says, are all corruptible, even though very many things (of this type) are produced. For this reason, he says, "Rachel wept for her children, and would not," says (the prophet), "be comforted; sorrowing for them, for she knew," says he, "that they are not." But Jeremiah likewise utters lamentation for Jerusalem below, not the city in Phoenicia, but the corruptible generation below. For Jeremiah likewise, he says, was aware of the Perfect Man, of him that is born again-of water and the Spirit not carnal. At least Jeremiah himself remarked: "He is a man, and who shall know him? " In this manner, (the Naassene) says, the knowledge of the Perfect Man is exceedingly profound, and difficult of comprehension. For, he says, the beginning of perfection is a knowledge of man, whereas knowledge of God is absolute perfection.
The Refutation of All Heresies - Book 5Wherefore the Church beareth much fruit of the redeemed: because no longer Moses (as) mediator nor Elijah (as) messenger, but the Lord Himself has redeemed us, granting many more children to the Church than to the first Synagogue; as Isaiah declared, saying: "Rejoice thou barren, that didst not bear." The barren is the Church, which never at all in former times presented sons to God. "Cry out and call, thou that didst not travail: for the children of the desolate are more than of her which hath an husband." Now the first Synagogue had as husband the Law.
The Proof of the Apostolic Preaching(Verse 27.) For it is written: rejoice, O you barren one, who does not bear; break forth and cry out, you who are not in labor; for the children of the desolate one will be more than those of the one who has a husband. (Isaiah 54:1.) The Synagogue had a husband, the Law; and according to the prophecy of Anna, she who was once barren in children was fertile. (1 Samuel 1.) But the Church, barren without Christ, without any conversation with the bridegroom, lay for a long time in the desert. But after she received the book of divorce into her hands, and turned all the ornaments of the husband into the idol's adornment: then the husband, with the previous belt decaying, wove another belt for his loins from the Gentiles: as soon as she was joined to the husband, she conceived and bore a child. And the Lord cries out through the prophet: 'If a nation is born at once' (Isaiah XLIX, 54): when in one day in the Acts of the Apostles three thousand, and five thousand men believed (Acts III, etc.) I do not think it necessary to speak about the multitude of Christians and the paucity of Jews, when the banners of the cross shine throughout the whole world, and a Jew appears scarce and remarkable in cities.
Commentary on GalatiansWho is this who before was "barren," and "desolate?" Clearly it is the Church of the Gentiles, that was before deprived of the knowledge of God? Who, "she which hath the husband?" plainly the Synagogue. Yet the barren woman surpassed her in the number of her children, for the other embraces one nation, but the children of the Church have filled the country of the Greeks and of the Barbarians, the earth and sea, the whole habitable world. Observe how Sarah by acts, and the Prophet by words, have described the events about to befal us. Observe too, that he whom Isaiah called barren, Paul hath proved to have many children, which also happened typically in the case of Sarah. For she too, although barren, became the mother of a numerous progeny. This however does not suffice Paul, but he carefully follows out the mode whereby the barren woman became a mother, that in this particular likewise the type might harmonize with the truth. ...
Homily on Galatians 4"For it is written." And therefore, he says, Sarah was a type of the Jerusalem above, that is, of the Church, because she too being barren and without children, like the church once from the Gentiles, triumphed in offspring over Hagar; and the Church triumphed over the synagogue. And Isaiah is witness to these things: "Rejoice, you barren, who do not bear." (Isa. 54:1) Is Isaiah speaking to the Church composed of Gentiles? He commands her to cry out with joy. "Break forth now," either the barrenness into fruitfulness, or break forth the voice of gladness.
"because many are the children of the desert." He calls the Church from among the nations a desert and barren. For it was a desert of every good thing before they believed in Christ.
"more than of her who has a husband." He called him a man having or directing, governing and providing for the synagogue of the Jews: or as formerly enjoying the providence of God.
Commentary on Galatians"Rejoice, you barren that bearest not; break forth and cry, you that travailest not; for she that is desolate has many more children than she that has an husband." In that He said, "Rejoice, you barren that bearest not," He referred to us, for our church was barren before that children were given to her. But when He said, "Cry out, you that travailest not," He means this, that we should sincerely offer up our prayers to God, and should not, like women in travail, show signs of weakness. And in that He said, "For she that is desolate has many more children than she that has an husband," [He means] that our people seemed to be outcast from God, but now, through believing, have become more numerous than those who are reckoned to possess God.
Second Epistle To The Corinthians (Pseudo-Clement)He is not satisfied with these prefigurations, but refers to the testimony of Isaiah, who calls the church from the Gentiles barren and not having a husband; and indeed, she was deprived of the knowledge of God and childless, since she produced not a single prophet of God or teacher. And the Jewish synagogue he calls the one having a husband, either because she had the law, which guided her actions, or because she had God Himself.
"Shout" is used instead of "shout with a voice of joy," because you now have a multitude of children: both prophets and teachers and sons of God have come from you; you have given birth to the whole world, and not just one nation, like the Jewish synagogue.
Commentary on Galatians"For it is written," namely in Isaiah (54:1) according to the Septuagint. Here is mentioned the prophecy through which is proved, first of all, that the mother referred to is free, and secondly, that she is fruitful. With respect to the first, it should be noted that in a fertile woman there is first sorrow in giving birth, but this is followed by joy in beholding the child: "A woman when she is in labor hath sorrow, because her hour is come; but when she hath brought forth the child, she remembereth no more her anguish for joy that a man is born into the world" (Jn 16:21). But a barren woman neither suffers the pangs of birth nor has joy in a child. Again there is a difference between bearing and travailing. For the latter refers to the effort to bear, whereas the former refers to the releasing of the foetus now formed. Therefore the fertile woman experiences pain in travail but joy in bearing; the sterile woman, on the other hand, experiences neither the pain of travail nor the joy of bearing.
But these are the two things which the prophet announces to the barren woman: "Rejoice, thou barren, that bearest not: break forth and cry, thou that travailest not." Herein he speaks of Jerusalem, which he calls free and is signified by the barren Sara. For the Church was barren, namely, the Church Militant, of the Gentiles before their conversion when they offered their sons not to God but to the devil. Hence it is said to Babylon: "Barrenness and widowhood will come upon thee, because of the multitude of thy sorceries" (Is 47:9). The Church Triumphant, too, was barren before the passion of Christ, because to her were born no sons who entered into glory, save in hope. For a mighty engine of war blocked the entrance to Paradise, so that no one might enter. To this barren one he says: "Rejoice thou that bearest not." As if to say: The barren, as has been said, are sorrowful, not because they bear, but because they bear not: "As Anna had her heart full of grief, she prayed to the Lord, shedding many tears" (1 Kg. 1:10). But you shall rejoice in the great number of your children: "Then shall thy heart wonder and be enlarged," i.e., you will show the joy in your soul outwardly (Is 60:5). For there are two things in childbirth: the pain from the rupturing of the membrane enclosing the child in the womb, and the crying from pain. Hence he says, "thou that travailest not," i.e., the Church Militant, that makes no effort to bear through desire, and the Church Triumphant, that does not cry for travail; or because the time for having sons has not yet come, "break forth," i.e., show outwardly the joy you have within and cry with sounds of praise: "Cry, cease not, lift up thy voice like a trumpet" (Is 58:1). These two things, namely, to cry and to break forth, pertain to freedom.—Thus the freedom of the mother is made manifest.
He follows with the fruitfulness: "for many are the children of the desolate, more than of her that hath a husband." But since it was said above that the free Church is signified by Sara, there seems to be some doubt whether Sara was desolate. I answer that she was made desolate by Abraham, as it is said here, not by a divorce but with respect to the work of the flesh. For Abraham resorted to the work of the flesh not for the pleasure but to obtain a child. Therefore when he learned that Sara was barren, he abandoned her; not by forsaking the marriage bed, but by not resorting to her from precisely the time that Sara introduced the bondwoman to him. By this we are given to understand that the Church of the Gentiles was left desolate by Christ, because Christ had not yet come; and that the Church Triumphant was desolate of men, for whom no means of entry was open. Of this desolate woman, i.e., the Church of the Gentiles, there are many children, i.e., "more than of her," namely, the synagogue, "that hath a husband," namely, Moses: "The barren hath borne many: and she that had many children is weakened" (1 Kg. 2:5). And this is due to the coming of the spouse, namely, Christ, by Whom she had been left desolate not by want of love, but because the bearing of children had been delayed.
Commentary on GalatiansNow we, brethren, as Isaac was, are the children of promise.
ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν.
[Заⷱ҇ 211] Мы́ же, бра́тїе, по і҆саа́кꙋ ѡ҆бѣтова́нїѧ ча̑да є҆смы̀.
For not alone upon Abraham's account did He say these things, but also that He might point out how all who have known God from the beginning, and have foretold the advent of Christ, have received the revelation from the Son Himself; who also in the last times was made visible and passable, and spake with the human race, that He might from the stones raise up children unto Abraham, and fulfil the promise which God had given him, and that He might make his seed as the stars of heaven, as John the Baptist says: "For God is able from these stones to raise up children unto Abraham." Now, this Jesus did by drawing us off from the religion of stones, and bringing us over from hard and fruitless cogitations, and establishing in us a faith like to Abraham. As Paul does also testify, saying that we are children of Abraham because of the similarity of our faith, and the promise of inheritance.
Against Heresies Book IVIf, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the resurrection of the just. For his seed is the Church, which receives the adoption to God through the Lord, as John the Baptist said: "For God is able from the stones to raise up children to Abraham." Thus also the apostle says in the Epistle to the Galatians: "But ye, brethren, as Isaac was, are the children of the promise." And again, in the same Epistle, he plainly declares that they who have believed in Christ do receive Christ, the promise to Abraham thus saying, "The promises were spoken to Abraham, and to his seed. Now He does not say, And of seeds, as if [He spake] of many, but as of one, And to thy seed, which is Christ." And again, confirming his former words, he says, "Even as Abraham believed God, and it was accounted to him for righteousness. Know ye therefore, that they which are of faith are the children of Abraham. But the Scripture, fore-seeing that God would justify the heathen through faith, declared to Abraham beforehand, That in thee shall all nations be blessed. So then they which are of faith shall be blessed with faithful Abraham." Thus, then, they who are of faith shall be blessed with faithful Abraham, and these are the children of Abraham. Now God made promise of the earth to Abraham and his seed; yet neither Abraham nor his seed, that is, those who are justified by faith, do now receive any inheritance in it; but they shall receive it at the resurrection of the just. For God is true and faithful; and on this account He said, "Blessed are the meek, for they shall inherit the earth."
Against Heresies Book VOne might ask how he speaks of the Galatians, whom he had called fools. He accused them of starting in the Spirit and finishing in the flesh. When the apostle called them "sons of promise" in the way that Isaac was, he meant that he did not completely despair of their salvation and judged that they would return again to the Spirit, in which they had begun, and become sons of the free woman.
EPISTLE TO THE GALATIANS 2.4.28(Verse 28.) But we, brethren, are children of promise according to Isaac. It is of no difficulty of understanding that the Apostle and those like him are said to be children of promise according to Isaac. But because Origen, explaining this passage, thus presents the example of the Apostle: But you, brethren, are children of promise according to Isaac, it is asked how he now calls the Galatians, whom he had called foolish and said had begun in the Spirit, to finish in the flesh, children of promise according to Isaac? Therefore, we say that the Apostle calls them children of the promise according to Isaac, because he does not completely despair of their salvation, and he believes that they will return to the spirit with which they had started, and become children of freedom. Even though they were born according to the flesh, they are children of the slave woman.
Commentary on GalatiansIt is not merely that the Church was barren like Sarah, or became a mother of many children like her, but she bore them in the way Sarah did. As it was not nature but the promise of God which rendered Sarah a mother, [for the word of God which said, "At the time appointed I will return unto thee, and Sarah shall have a son," (Gen. 18:14.) this entered into the womb and formed the babe,] so also in our regeneration it is not nature, but the Words of God spoken by the Priest, (the faithful know them,) which in the Bath of water as in a sort of womb, form and regenerate him who is baptized.
Wherefore if we are sons of the barren woman, then are we free. But what kind of freedom, it might be objected, is this, when the Jews seize and scourge the believers, and those who have this pretence of liberty are persecuted? for these things then occurred, in the persecution of the faithful. Neither let this disturb you, he replies, this also is anticipated in the type, for Isaac, who was free, was persecuted by Ishmael the bondman. ...
Homily on Galatians 4Not only was the Church barren as Sarah was, nor afterwards did she have much offspring like her, but it was begotten in the same manner. For Sarah did not bear Isaac by the law of nature, but by divine grace. Nor does the Church give birth by the law of nature in the baptismal font, but by divine grace. Do you see how the type in every respect agrees with the truth?
"according to Isaac." For we were not begotten according to nature, but according to grace, as Isaac through the promise.
He says, "But we, brothers, are children of the promise according to Isaac." Therefore being free, we ought not to be enslaved under the law of Moses.
Commentary on GalatiansWe were born not according to nature but according to grace. For, just as in Isaac's case, it was not the law of nature but that of the gospel that fashioned us. Thus the promise given to Abraham engendered us.
EPISTLE TO THE GALATIANS 4.28The Church, he says, being barren like Sarah, not only became the mother of many children, as she did, but also gave birth in the same manner as she. Just as it was not nature but the promise that made her a mother (for He Who said, "I will return to you at this same time" (Gen. 18:10) entered the womb and formed the fruit), so also with us, as was said above, the divine words pronounced at baptism accomplish a new creation.
Commentary on GalatiansHaving disclosed the mystery as to the mothers, he now discloses it as to the sons.
First, he differentiates between the sons;
Secondly, he sets down the main conclusion (v. 31).
He distinguishes the sons on three counts:
First, as to the manner of origin;
Secondly, as to the feeling of love (v. 29).
Thirdly, as to their right to the inheritance (v. 30).
The manner of origin, according to which the sons of Abraham are born, is twofold: one is by origin according to the flesh, as Ishmael, of the bondwoman; the other not according to the flesh, as Isaac, of the free woman—not because he was not born in the way of nature, but because, as has been said, it was beyond the natural power of the flesh for a son to be born of a barren old woman. Two people are understood by these two sons: by Ishmael is understood the Jewish people, who derived from Abraham by carnal propagation; but by Isaac, the people of the Gentiles, who descended from Abraham by imitation of his faith. Hence he says: "Now we, brethren," i.e., the faithful, both Jew and Gentile, as Isaac was, i.e., in the line of Isaac, "are the children of the promise" that was made to Abraham: "They that are the children of the promise are accounted for the seed" (Gen 21; Rom 9:8). But note that the children of Abraham according to the flesh are, literally, the Jewish people; but, mystically, the ones who come to the faith for the sake of carnal and temporal goods.
Commentary on GalatiansBut as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
ἀλλ’ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτω καὶ νῦν.
Но ꙗ҆́коже тогда̀ по пло́ти роди́выйсѧ гонѧ́ше дꙋхо́внаго, та́кѡ и҆ нн҃ѣ.
Ishmael, the elder brother, persecuted him while still a nursing infant, claiming for himself the prior right of circumcision and the inheritance of the firstborn.… And it is aptly said that he who is born according to nature persecutes the spiritual. The spiritual one never persecutes the natural one but forgives him like an untutored brother, for he knows that he may progress.
EPISTLE TO THE GALATIANS 2.4.29-31(Vers. 29-31.) But as then he that was born according to the flesh persecuted him that was born according to the spirit, even so it is now. But what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. In this liberty Christ hath made us free. I do not think it impossible to find where Ishmael persecuted Isaac; but only this, that when the son of the Egyptian, who was elder, played with Isaac, Sara was indignant, and said to Abraham: Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with my son Isaac. (Gen. XXI, 10). And certainly, a simple game among children is unworthy of expulsion and abandonment. But the Apostle, like a Hebrew among Hebrews, and instructed at the feet of the teacher Gamaliel, who once restrained the raging Pharisees against the Lord by council, understood from the words of Sarah saying: for the son of the maidservant will not inherit with my son Isaac, that that simple game was not. But because perhaps Ishmael, as the older one, and at that time already circumcised when he could understand and feel what he suffered, claimed for himself the right of the firstborn, the Scripture called the quarrel of the little ones a game. Unable to bear these words, Sarah, not enduring the custom of the firstborn claiming the rights of a slave woman's son from a young age, burst out in a voice: Cast out the slave woman and her son, for the son of the slave woman shall not inherit with my son Isaac. When this seemed harsh to Abraham (for greater things are always due to the firstborn), not only did Ishmael cease to be the firstborn, but he did not even receive an equal portion with his younger brother: God, who wanted the free woman to be inside and the slave woman to be expelled, confirms Sarah's words and speaks to Abraham: Let it not be harsh in your sight concerning the boy and the slave woman. Everything that Sara tells you, listen to her voice: for it is through Isaac that you will have descendants. Just as in the past, the older brother Ishmael persecuted the infant Isaac, claiming the privilege of circumcision and the rights of the firstborn; so now, according to the flesh, Israel (formerly Ishmael) rises up against the younger brother, the Christian people from the nations. Let us consider the foolishness of the Jews, who killed the Lord, persecuted the prophets and apostles, and opposed the will of God; and we will see much greater persecutions, as History also teaches us, stirred up by the Jews against the Christians than by the Gentiles. Do we marvel at the Jews? Even today, those who are born again in Christ and live spiritually are persecuted by those who still live in the flesh. And as they rise with Christ, they seek the things that are above, not the things that are below. Let them do what they want: let them persecute Isaac with Ishmael; let them cast out the bondwoman and her Egyptian mother. They will not inherit the promise, which only those who are born of the promise will obtain. And elegantly also, he who is born according to the flesh persecutes the spiritual. For the spiritual does not pursue the carnal; but forgives him as to a country brother: he knows that he can improve over time. And if at any time he sees the Egyptian son angry, he remembers the one father who created light, cattle, and mosquitoes: and in a great house, there are not only golden and silver vessels; but also wooden and earthen vessels. Therefore, let us say with the Apostle Paul: We are not slaves of the son, but free (2 Timothy 2); and being renewed in Christ, let us hear the words of the Lord speaking to the Jews: If you abide in my word, you will know the truth, and the truth will set you free (John 8:31, 32). The Apostle, liberated by this freedom, used to say: 'For although I am free from all, he who sins is a slave of sin' (I Cor. IX, 19). He, knowing himself free from all vices, from every desire and error, rightly rejoiced in the freedom of Christ saying: 'We are not slaves, but free: in this freedom Christ has set us free' (John VIII, 34).
Commentary on GalatiansWhat! does all this consolation consist in showing that freemen are persecuted by bond-men? By no means, he says, I do not stop here, listen to what follows, and then, if you be not pusillanimous under persecution, you will be sufficiently comforted. And what is it that follows? "Cast out the son of the handmaid, for he shall not inherit with the son of the freewoman." Behold the reward of tyranny for a season, and of recklessness out of season! the son is cast out of his father's house, and becomes, together with his mother, an exile and a wanderer. And consider too the wisdom of the remark; for he says not that he was cast forth merely because he persecuted, but that he should not be heir. For this punishment was not exacted from him on account of his temporary persecution, (for that would have been of little moment, and nothing to the point,) but he was not suffered to participate in the inheritance provided for the son. And this proves that, putting the persecution aside, this very thing had been typified from the beginning, and did not originate in the persecution, but in the purpose of God. Nor does he say, "the son of Abraham shall not be heir," but, "the son of the handmaid," distinguishing him by his inferior descent. Now Sarah was barren, and so is the Gentile Church; observe how the type is preserved in every particular, as the former, through all the by-gone years, conceived not, and in extreme old age became a mother, so the latter, when the fulness of time is come, brings forth. And this the prophets have proclaimed, saying, "Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for more are the children of the desolate than of her which hath the husband." And hereby they intend the Church; for she knew not God, but as soon as she knew Him, she surpassed the fruitful synagogue.
Homily on Galatians 4— [THEODORET] Let this not trouble us either, that those entrusted are driven out by the unbelievers. For we find something of this kind also in the type, but it in no way prevailed against Isaac. [end of the excerpt by Theodoret] —
"Yet as at that time." And from that very fact that the faithful were persecuted by the Jews (for they were then persecuted), he shows the pattern to be true. For even Ishmael, who was born according to the flesh, persecuted Isaac, who was born according to the Spirit and the promise. ...
Commentary on GalatiansThen, lest someone say: what kind of freedom is this, when the Jews scourge the believers, and those who think themselves free are subjected to persecution? — he says that it was the same way back then too. Ishmael persecuted Isaac, but nevertheless this in no way prevented the one being persecuted from being the lawful son of Abraham and the master of the one persecuting. Thus, from this very persecution of us by the Jews, our likeness to Isaac and our kinship with Abraham is revealed.
Commentary on GalatiansSecondly, they are distinguished according to affection, because "he that was born according to the flesh persecuted him that was after the spirit." But this raises a difficulty. First, because it is not recorded that Ishmael persecuted Isaac, but only that they played together: "When Sara had seen the son of Hagar, the Egyptian, playing with Isaac her son, she said to Abraham: Cast out this bondwoman and her son" (Gen 21:9). I answer that the Apostle calls this playing a persecution, because there is deception when an older person plays with a younger one; since the older person, in playing with the younger, intends to deceive him. Or, as some say, Ishmael compelled Isaac to adore the clay images he fashioned. By this he was teaching him to be turned from the worship of the one God; and this was a considerable persecution, since it is a greater evil to cause spiritual death than bodily. Furthermore, in Genesis this is called a game because he did this under the guise of a game.
There is another difficulty, namely, how the children according to the flesh persecuted and do persecute the children according to the spirit? The answer is that from the beginning of the early Church the Jews persecuted Christians, as is obvious in the Acts of the Apostles, and they would do the same even now, if they were able. Now, however, those who are carnal persecute spiritual men in the Church even as to the body; those, namely, who seek glory and temporal gain in the Church. Hence a Gloss says that "all who seek from the Lord earthly aggrandizement in the Church pertain to this Ishmael. They are the ones who oppose those who are making spiritual progress and slander them. They have iniquity in their mouth, and craft and deceit on their tongues." But the ones who spiritually persecute the spiritual sons are the haughty and the hypocrites. For sometimes they who are plainly carnal and evil recognize their guilt and humble themselves before the good; but the foolish persecute in others the goodness they themselves lack.
A further question arises from the fact that heretics whom we persecute say that they are the ones born according to the spirit and we according to the flesh. I answer that there are two kinds of persecution: the good one is that in which a person persecutes another to lead him back to good. And this is what just men do to evil men, and spiritual men to carnal men; either to correct them, if they want to be converted, or, if they are obstinate, to destroy them, lest they contaminate the flock of the Lord. The other type of persecution is evil, namely, when a person persecutes another in order to pervert him; and this is what those who are born according to the flesh do to those who are born according to the spirit.
Commentary on GalatiansNevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
ἀλλὰ τί λέγει ἡ γραφή; ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς· οὐ μὴ γὰρ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας.
Но что̀ глаго́летъ писа́нїе; И҆зженѝ рабꙋ̀ и҆ сы́на є҆ѧ̀, не и҆́мать бо наслѣ́довати сы́нъ рабы́нинъ съ сы́номъ свобо́дныѧ.
"Since, when we were children," says the same apostle, "we were kept in bondage under the rudiments of the world. And the child, though heir, differeth nothing from a servant, till the time appointed of the father." Philosophers, then, are children, unless they have been made men by Christ. "For if the son of the bond woman shall not be heir with the son of the free," at least he is the seed of Abraham, though not of promise, receiving what belongs to him by free gift. "But strong meat belongeth to those that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." "For every one that useth milk is unskilful in the word of righteousness; for he is a babe," and not yet acquainted with the word, according to which he has believed and works, and not able to give a reason in himself.
The Stromata Book 1Above, where the chapter was being interpreted, that: "you who desire to be under the law, do you not hear the law," (Gal. 4:21) we said this was contrived concerning Paul, namely that even the law itself, that is the old covenant, seemed to need to permit the law and Judaism, and behold it has been demonstrated. For when Hagar was a type of the Jews and of the old law, and Sarah and Isaac of the faithful and of the new covenant, in that very old covenant Hagar and Ishmael were cast out (for, he says, she cast out the bondwoman and her son), plainly in that very old one the expulsion of the Jews was foreshadowed. Do you see that one ought not to hold to the law? Because those who trusted in it were cast out? Behold then that even the old covenant in its power counseled not to hold to the law, to cast out those who adhere only to it, that is, the Jews. For if one must always conform to the law and the old covenant, Hagar and her child, who were a type of the Jews, would not have been cast out. Isaac alone inherited, who was a type of those who trust in Christ. And again, she was not cast out merely because she was persecuted, but that she might not become a sharer of the inheritance.
Commentary on GalatiansBy "the words of Scripture" he means those spoken of Sarah explaining the goal of the Scripture, for the sake of which he has written these things afresh, so that after the truth the type also may be explained.
EPISTLE TO THE GALATIANS 4.30Lest someone say: so what of it? Is it consoling for believers, who are now being persecuted by the Jews, that Isaac too was persecuted back then? – he says: listen to what Scripture says, and you will receive instruction: for the temporary persecution that Ishmael inflicted on Isaac, he is completely cast out. And as punishment he not only suffers banishment, but much more – he is deprived of participation in what has been prepared for the son. And this punishment is all the more severe because it has its origin not in the persecution, but in the decision and decree of God. Note also that the one who was not deemed worthy of the inheritance he called the son not of Abraham, but of the bondwoman, indicating that he is also of very lowly origin. So then, look, he has proven that the law itself points to its own abolition, since everything that was said, being a foreshadowing of what is now taking place, is written in the law, that is, in the books of the Old Testament.
Commentary on GalatiansFinally, as to their right to the inheritance, they are distinguished by the authority of Scripture: "Cast out the bondwoman and her son" (Gen 21:10). By this we are given to understand that the Jews and persecutors of the Christian religion, as well as carnal and evil Christians, will be cast out from the kingdom of heaven: "Many shall come from the east and the west and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven" (Mt 8:11); "Without are dogs and sorcerers" (Rev 22:15). Furthermore, the bondwoman, i.e., vice and sin itself, will be cast out: "Every work that is corruptible shall fail in the end" (Sir 14:20). The reason for all this is added, "because the son of the bondwoman shall not be heir with the son of the free woman." For in this world the good are mingled with the wicked and the wicked with the good: "As the lily among thorns, so is my love among the daughters" (Cant 2:2). But in the eternal fatherland there will be only the good. In Judges (11:2) it is said to Jephtah: "Thou canst not inherit in the house of our father, because thou art born of a harlot."
Commentary on GalatiansSo then, brethren, we are not children of the bondwoman, but of the free.
Ἄρα, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα, ἀλλὰ τῆς ἐλευθέρας.
Тѣ́мже, бра́тїе, нѣ́смы рабы̑нина ча̑да, но свобо́дныѧ.
We were therefore sons of the slave woman when we were liable for our sins. But, having received the remission of sins from Christ, we have been made free.
EPISTLE TO THE GALATIANS 4.31Let us consider whether we should say that the righteous people of old were children of the slave woman or the free. But God forbid that they should be the slave woman's. If therefore they are the free woman's, they belong to the new covenant in the Holy Spirit, whose life-giving power the apostle contrasts with "the letter that kills."
AGAINST TWO LETTERS OF PELAGIUS 3.12He turns and discusses this on all sides, desiring to prove that what had taken place was no novelty, but had been before typified many ages ago. How then can it be otherwise than absurd for those who had been set apart so long and who had obtained freedom, willingly to subject themselves to the yoke of bondage?
Homily on Galatians 4"Therefore, brothers, we are not children of the bondwoman." If then we are not children of a bondwoman, nor of slaves, how do we submit ourselves to the servitude of the law? We are not, since Hagar is not our example, but of the Jews. For Sarah is our example.
Commentary on GalatiansNay, rather banish quite away from your "free" head all this slavery of ornamentation.
On the Apparel of Women Book IIAll of this is directed toward showing that everything that has now happened to us was prefigured many years before. How then, after this, is it not strange, having received freedom so many years before, to voluntarily become slaves again?
Commentary on GalatiansThis freedom we obtain from Christ; hence he says, "by the freedom wherewith Christ has made us free": "If therefore the son shall make you free, you shall be free indeed" (Jn 8:36).
Commentary on Galatians
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας.
Пи́сано бо є҆́сть, ꙗ҆́кѡ а҆враа́мъ два̀ сы̑на и҆мѣ̀: є҆ди́наго ѿ рабы̀, а҆ дрꙋга́го ѿ свобо́дныѧ.
And concerning the allegory of the body: "It is written that Abraham had two sons, the one by a slave-girl and the other by a free woman. And the son of the slave-girl was born according to the flesh, but the son of the free woman in virtue of the promise. This is said by way of allegory. For these are the two covenants." There is no need for further explanations, for two peoples are understood here.
Collations on the Hexaemeron, Collation 2(Verse 22, 23.) For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through the promise. It is of great difficulty to demonstrate that only Isaac, who was born of Sarah, was generated through the promise, and not also Ishmael, who was born of the Egyptian slave Hagar. For the Scripture refers that when Hagar, fleeing from Sarah, who was mistreating her, came to her in the desert, an angel appeared to her and instructed her to submit to her mistress's authority. This same angel also spoke these words: "I will surely multiply your offspring exceedingly, so that they will not be counted for multitude" (Genesis 16:10). And afterwards concerning Ishmael (of which surely no one doubted the words of the promise): He will be a rustic man, his hand against everyone, and everyone's hand against him, and he will dwell opposite the face of all his brothers. But it can be answered that the promise of an angel is of less authority than that of God himself. For just as a star, when the sun rises, does not shine: so the words of angels are obscured, and vanish, and are considered as nothing in comparison to the promise of God. Indeed, this response seems to have some importance; but it is immediately countered by the authority of the following Scripture. For it is written: And Abraham said to God: May Ismael live in your sight (Ibid., XVII, 18 seqq.); and God answered him as follows: Behold, your wife Sara shall bear you a son, and you shall name him Isaac, and I will establish my covenant with him, as an everlasting covenant, and with his descendants after him. And regarding Ismael: Behold, I have heard you, and behold, I have blessed him, and I will multiply him, and increase him greatly. Twelve nations will he beget, and I will make him into a great nation. But my covenant I will establish with Isaac, whom Sarah will bear to you at this time next year. From these statements of God it is evident that Ishmael was also born according to the promise. But this is how it is resolved: the promise is properly fulfilled in the giving of the covenant, and it is different to bless, increase, and multiply greatly, which is written concerning Ishmael. It is different to make someone an heir through the covenant, which is said regarding Isaac: I will establish my covenant with him as an everlasting covenant, and with his descendants after him. And in the following: But my covenant I will establish with Isaac, whom Sarah shall bear to you (Gen., XVII, 19). And how different are gifts from assets: different are bequests from inheritance (for we read that gifts were given to the sons of Abraham by his concubines, but the inheritance of all his assets was left to the son of Sarah); so, as we have said, blessings and bequests are different from a covenant. But this can also be said of Ishmael, after his conception, whether by an angel or by God speaking. But concerning Isaac, before he was conceived in Sarah's womb, God had promised. These things, however, let them be said as much as the modesty of our intelligence allows. But if anyone can find something greater, how is it that Ishmael, who was born of a slave woman, is not the son of the promise, but Isaac, who was born of a free woman: he should rather be heard. And if anything, says the Apostle, you think differently, and God has revealed this to you. Now, briefly, we must strive for higher things, so that we may say that each one of us is born first, not according to the promise, as long as he is instructed by the simple words of the Scriptures and still delights in Jewish explanations: but when he surpasses to higher things and understands the spiritual law, then he is generated from the promise: and, to speak more clearly, every day those who do the works of Abraham are born from Abraham. But those who have the spirit of slavery, again in fear, are born of the Egyptian servant girl; but those who have received the spirit of adoption, are free through Sarah: by this freedom we are given by Christ. The Lord speaks to the Jews who still preferred to be the sons of the servant girl: If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free (John 8:31-32). So, those ignorant of the mystery that was being spoken, say: We are descendants of Abraham, and we have never been slaves to anyone: how can you say that we will be set free? Jesus answered them: Amen, amen I say to you, whoever commits sin is the slave of sin. But a slave does not remain in the house forever; but the son remains forever. If therefore we are the servants of sin, Agar has begotten us, the Egyptian: if sin reigns not in our mortal body, we are the sons of God indeed.
Commentary on GalatiansHe returns again to Abraham, not in the way of repetition, but, inasmuch as the Patriarch's fame was great among the Jews, to show that the types had their origin from thence, and that present events were pictured aforetime in him. Having previously shown that the Galatians were sons of Abraham, now, in that the Patriarch's sons were not of equal dignity, one being by a bondwoman, the other by a free-woman, he shows that they were not only his sons, but sons in the same sense as he that was freeborn and noble. Such is the power of Faith.
Homily on Galatians 4"Abraham had two sons." He wishes to show that those who are Abraham's offspring by physical kinship, that is, the Jews, are related by flesh, while those who are brought into Abraham's offspring by faith, that is, the Christians, are offspring of Abraham by promise. But even then, he says, the son according to the flesh, Ishmael, was cast out, just as now his fleshly kin, the Jews, have been. And he calls the son according to the promise, Isaac, who remained inside, just as now, he says, the kin according to the promise, the Christians. Do you see that the law knows how to expel those who belong to it alone, that is, the Jews?
Commentary on GalatiansBut why enlarge on such a subject? When the very apostle whom our heretics adopt, interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves; and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ; teaching the Galatians, moreover, that the two narratives of the sons of Abraham had an allegorical meaning in their course; and to the Ephesians giving an intimation that, when it was declared in the beginning that a man should leave his father and mother and become one flesh with his wife, he applied this to Christ and the church.
Against Marcion Book IIIAbove he said that you are children of Abraham. But since the sons of the patriarch were not of equal dignity, but one was from the slave woman and the other from the free woman, he now shows that you are not only children, but are such as the free and noble one was. Thus has faith ennobled you.
Commentary on GalatiansThen when he says, "It is written that Abraham had two sons," he sets forth his intention, saying: The reason I ask whether you have read the Law is that it contains certain things which clearly indicate that the Law must not be retained. And the Apostle mentions specifically the two sons of Abraham. First, he states one point in which they are alike. Secondly, two points in which they differ.
They are alike in having the same father. Hence he says, "It is written that Abraham had two sons." In fact he had more than two, because after Sara's death, he fathered other sons of Cetura, as is stated in Genesis (Ch. 25). But the Apostle does not mention them because they have no role in this allegory. Now two peoples, the Jews and the Gentiles, can be signified by those two, i.e., the son of the bondwoman and the son of the free woman—and by the other sons of Cetura, schismatics and heretics. These two peoples are alike in having one father, for the Jews are the children of Abraham according to the flesh, but the Gentiles, by imitating him in faith. Or, they are the sons of Abraham, i.e., of God, Who is the Father of all: "Have we not all one father?" (Mal 2:10); "Is he the God of the Jews only?" (Rom 3:29).
But they differ in two respects: namely, in the condition of their mother, because one is of a bondwoman, as is said in Genesis (Ch. 21) (yet Abraham did not sin by lying with her, because he approached her in conjugal affection and under God's ordinance); the other, namely, Isaac, whom Sara, his wife, begot unto him was born of a free woman: "I will return and come to thee at this time, life accompanying, and Sara thy wife shall have a son" (Gen 18:10).
Commentary on Galatians