What Does Scripture Say?

4:21 Tell me, you who want to be under law, do you not listen to the law? ( P A Ip 2p le,gw "tell/ say" + D 1s pro evgw, "to me" + P A P V M P w/ d.a. o` qe,lw "you who are wanting/ wishing/ desiring" + P A If eivmi, "to be" + prep w/Ac M S u`po, no,moj "under a law/ legal system" + P A I 2p avkou,w akouo "do you hear/ listen to" + neg ptcl ouv "not" + Ac M S w/d.a. o` no,moj "the law")

1. If the Judaizers appealed to the Mosaic Law and their interpretation of it, Paul could do the same. cp 3:6-13
2. His rhetorical question contains a definite note of sarcasm Paul returns to a (milder) tone of rebuke, since there are those who still have not separated from their error.
3. Certainly Paul did not consider the Judaizers as his own personal enemies, they were enemies of the Truth if his argument could effect their repentance and Ph2 salvation, so much the better.
4. He now focuses on those who were trying to achieve justification by keeping legal requirements; those Galatians who wanted to be under a law-system, as well as the Judaizers themselves.
5. If there were those who desired to be under a legal system (u`po, no,moj), should they not learn from the ultimate legal system, the God-given Mosaic Law?
6. Rather than let them choose the portions to which they would subscribe, Paul brings in another example from Scripture that supports his position against theirs.
7. He has used direct quotations, now he will use allegory a story in which the entities stand for something other than their obvious sense; a figurative treatment of a subject under the guise of another.
8. This approach may be the intent of the author (as in Bunyans Pilgrims Progress), or it may be the contribution of the interpreter.
9. The allegorical school was already rising among the Jewish schools of thought, and would be later developed into the Cabala:

1. this was an esoteric book of interpretation based on mystical interpretation of the Scriptures, designed to know the "true" or "deeper" meaning of Scripture
2. it reached its peak about the 13^th century, even influencing some Christian and Reformation teachers
3. it denies the literal, historical, and grammatical approach to Biblical exegesis, depending instead on the enlightenment of the interpreter
4. it is, therefore, Satanically inspired
5. it ignores the straightforward statements of the text and searches for the supposed higher or hidden meaning and intent of the original author
6. while Scripture does contain parables, metaphors, similes, and allegories, this method of interpretation of the straight narrative is the pure invention of the interpreter, and should be avoided.
7. yet, Paul uses allegory, under the ministry of the Holy Spirit, here and in 1Cor 9:8-10

1. Their probable allegory included the facts, but distorted the identity of Isaac (Jews) and Ishmael (Gentiles) to prove that if one was to come under the covenant, one must align with the Mosaic Law, keeping circumcision and other commandments to justify themselves before God.
2. Because the Judaizers used allegorizing to prove their point, Paul attacks them on their own level, and under the HS it would prove an effective counter-argument.
3. If the Galatians are so fascinated by the typically rabbinical approach of the Judaizers, fine Paul will also present an argument they must, according to their own standards, accept.
4. "Law" is used in its wider sense of the Pentateuch, the five books written by Moses, including Genesis.

The Historical Facts

4:22 For it is written that Abraham had two sons, (sub con ga.r "for" + Pf P I 3s gra,fw - grapho "it has been written (and still is)" + c.c. o[ti "that" + N M S VAbraa.m "Abraham" + A A I 3s e;cw echo "had" + Ac M P card num du,o duo "two" + Ac M P ui`o,j huios "sons") one by the bondwoman and one by the free woman. (Ac M S card num ei-j hies "one" + prep w/ Ab F S (source) evk h` paidi,skh paidiske "slave girl; bondwoman" + c.c. kai, "and" + Ac M S card num ei-j "one" + prep w/ Ab F S evk h` evleu,qeroj eleutheros "free woman")

4:23 But the son by the bondwoman (str advers avlla, "but" + N M S d.a. o` "the one" + comp ptcl me,n men "on the one hand" (not translated) + prep w/ Ab F S w/ d.a. evk h` paidi,skh "the slave girl/ bondwoman") was born according to the flesh, (Pf P I 3s genna,w gennao "was born" + prep w/ Ac F S kata, sa,rx kata sarx "according to flesh") and the son by the free woman through the promise. (comp ptcl de, "but" (on the other hand goes with me,n men above) + N M S d.a. o` "the one" + prep w/ Ab F S w/ d.a. evk h` evleu,qeroj "free woman" + prep w/ G F S dia, evpaggeli,a "through promise")

1. The typical rabbinical approach was to appeal to Scripture, then work towards proving the argument from that passage.
2. Hence Pauls statement "for it is written".
3. He refers to the historical facts of Gen 16 17, wherein Abraham and Sarah temporarily lost faith and sought to produce an heir by their own efforts, instead of continuing to trust God.
4. Abraham represents the only two approaches for man to come to God faith or unbelief.
5. He mentions three aspects of the Genesis narrative:

1. Abraham had two sons
2. the two mothers differed in status: one was a slave, the other free
3. the two sons differed in the circumstances leading to their birth

1. Sarah knew about the promise of an heir given to Abraham, and even knew it was the Lord who had prevented her from becoming pregnant.
2. She convinced her husband to impregnate her slave Hagar, so that she could obtain a son.
3. This practice was common in ancient times, though not approved by God. Gen 30:3,9
4. Although this activity was outside the Directive Will of God, since He did not overrule in this case we must recognize it took place only under His Permissive Will.
5. Application: there are times God will let us "have our way" even though it is, strictly speaking, against His Will; this is for our ultimate benefit, that we may learn from our mistakes.
6. Abraham was culpable since he was Sarahs spiritual authority and should have overruled her.
7. "Flesh" is used two ways in Scripture, as referring to the natural body and referring to the Sin Nature present in the body.
8. Since Isaac was born in the natural manner, the reference cannot be to the natural body, instead it makes explicit the fact that Ishmael was not born according to Gods grace, but under energy of the flesh.
9. The result of this energy of the flesh (they did not have faith in God, whatever is not of faith is sin) was Ishmael, the son of Abraham, born of their STA activity ("according to the flesh").
10. But God was obligated by His own words to provide a legitimate heir, so 14 years later He confirmed the promise. Gen 17:1-16
11. Even though their works and human good were against the Promise, God kept His part of the Covenant, blessing Abraham and Sarah against all odds, by the miraculous reinvigoration of their sexual ability.
12. At the time of the reconfirmation, Abraham requested that God allow his son Ishmael to be the one through whom the promise was fulfilled. Gen 17: 18 "And Abraham said to God, Oh that Ishmael might live before You!"
13. God flatly denied the request the heir had to be born according to the promise, not the sinful activity of those seeking to fulfill Gods will on their own terms. Gen 17:19 "But God said, No, but Sarah your wife shall bear you a son, and you shall call his name Isaac"
14. Application: God does not honor the work of people who refuse to live according to His directives, i.e. legalists who insist on worshipping God the way they determine it should be done so the Word of God is our only guide.
15. Earlier in his history, Abraham had even attempted to name his head steward as his heir, but God had reiterated the promise to him. Gen 15:2 "Abram said, O Lord GOD, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?"
16. Principle: even great believers may, at times, doubt the revealed Will of God, but He is faithful to keep His Word, as per His attributes of Veracity and Immutability.
17. So, in spite of the claims of the Judaizers, physical descent from Abraham, or legal works in line with the Covenant (Ishmael was circumcised also) did not guarantee a portion of the inheritance only by partaking of the Promise can one attain the blessings.
18. Since Ishmael was born to a slave woman, he was also under the bondage of slavery; quite different was Isaac, born to a free woman.
19. The promise to Abraham that he would have a son by Sarah was fulfilled by means of a miracle; so also the promise of Messiah was fulfilled by a miraculous birth. Isa 7:14 "Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel."

The Interpretation

4:24 This is allegorically speaking, (N N P rel pro o[stij hostis "these things" + P I 3s eivmi, "are" + P P P N N P avllhgore,w allegoreo "being spoken allegorically; being allegorized") for these women are two covenants: (sub con ga,r "for" + N F P dem pro ou-toj houtos "these" + P I 3s eivmi, "are" + N F P card num du,o "two" + N F P diaqh,kh diatheke "covenants") one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar. (N F S card num ei-j "one" + comp ptcl me,n "on the one hand" (not translated) + prep w/ G N S avpo. o;roj Sina/ "from Mount Sinai" + P A P N F S genna,w gennao "bearing children; giving birth" + prep w/ Ac F S eivj doulei,a douleia "unto slavery" + N F S rel pro o[stij "who; which one" + P I 3s eivmi, "is" + N F S prop noun ~Aga,r "Hagar")

1. Allegory is not a legitimate method of interpreting Scripture, and yet Paul wants to show that the Judaizers method can be used to disprove their position and strengthen his own.
2. Therefore he begins this interpretation by emphasizing that it is allegory, so that his readers do not think he is denying the historical, factual nature of Scripture.
3. This is the only use of the word avllhgore,w allegoreo, although he does use the principle in 1Cor 9:8-10.
4. This further emphasizes that allegory is not the primary method of interpreting Gods Word, rather the literal hermeneutic should be used.
5. The only reason this is a legitimate allegory is that Paul was using it under the direction of the Holy Spirit, and he does not violate any principle of Scripture in the passage.
6. The allegory of Jn 10:1f is one intended by the original author, but the historical narrative of events was intended solely as a historical account.
7. Hagar was a Gentile and a slave, but she had nothing to do with the Mosaic Law, nor did she represent or foreshadow it.
8. Abraham, on the other hand, was a type of God the Father when he offered Isaac up to God, Moses was a type of Christ when he led the Israelites through the Red Sea, and Aaron was a type of Christ when he offered the sacrifices.
9. Since Hagar was a slave, she could only produce a slave Ishmael had no right to inherit any of Abrahams wealth. cp Gen 21:9f
10. Those seeking justification by legal works are enslaved to those demands they can never rise above the status of slave as long as they are slaves.
11. If they are believers, they have failed to exploit the freedom that they have as a result of their position in Christ.
12. They lack basic grace orientation, a fundamental prerequisite of the CWL, and focus on who and what they are, instead of Who and What God is.

The Components Identified

4:25 Now this Hagar is Mount Sinai in Arabia (sub con de, "now" + N N S d.a. to. "the one" + N F S prop noun ~Aga,r "Hagar" + P I 3s eivmi, "is" + N N S o;roj Sina/ "Mount Sinai" + prep w L F S w/ d.a. evn h` VArabi,a "in the Arabia" (Arabian desert)) and corresponds to the present Jerusalem, (c.c. de, "and yet" + P A I 3s sustoice,w sustoicheo "corresponds; parallels" (from "along with" and "a wall", hence along the same lines with used of military columns) + D F S w/ d.a. h` VIerousalh,m( "to the Jerusalem" + adv nu/n "now; present") for she is in slavery with her children. (sub con ga,r "for" + P A I 3s douleu,w douleuo "she is a slave; she serves as a slave" + prep w/ G N P w/ d.a. meta, to, te,knon teknon "with the small children" + G F 3s pro auvto,j "of her")

1. Now Paul begins to draw on his allegory, identifying the different components.

1. Sarah and Hagar = two covenants
2. Hagar = the Mosaic Covenant, Mount Sinai (where the Law was given), and Jerusalem at the time of writing

1. Again, it is only in this context that Hagar can be identified with the Mosaic Law in any sense; the historical facts are simply that she was a slave of Sarah, who bore a son to Abraham under his misapplication.
2. Mount Sinai "in Arabia" is not a reference to the Arabs, in fact throughout Galatians the theme has decidedly emphasized that racial, historical, geographical, social, or other distinctions have no spiritual significance.
3. Just as God chose Mt. Sinai to be the geographical place for the promulgation of the Mosaic Law, He chose Jerusalem to be the geographical place where the Mosaic Covenant would be upheld and exemplified. cp 1 Ki 11:36 "that My servant David may have a lamp always before Me in Jerusalem, the city where I have chosen for Myself to put My name."
4. Representing Mount Sinai, Hagar corresponds to the earthly Jerusalem of Pauls day, steeped in religious legalism and devoid of the promise of inheritance.
5. The particular spelling of "Jerusalem" (VIerousalh,m) points to the spiritual condition of the city, whether adjusted or not. cp 1:17, 18 (with ~Ieroso,luma for the physical city)
6. Because they had rejected Messiah as the fulfillment of the Promise, they were still under the curse of the Law, and therefore slaves to it. cp 3:10-14
7. Just as Hagar was under legal bondage with her son Ishmael, so the Jews were in spiritual bondage under the Law.
8. Her children are those who seek justification via legal works, but will never attain it.
9. During the current period of Israels unbelief, the Earthly Jerusalem is in conflict with the Heavenly. cp Rev 11:8 "and their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their Lord was crucified."

The Heavenly Jerusalem

4:26 But the Jerusalem above is free; she is our mother. (sub con de, "and yet" + N F S w/ d.a. h` VIerousalh.m "the Jerusalem" + adv a;nw "above" + P I 3s eivmi, "is" + N F S adj evleu,qeroj eleutheros "free/ unenslaved" + N F S rel pro o[stij "she who" + P I 3s eivmi, "is" + N F S mh,thr meter "a mother" + G 1p pro evgw, "of us; our" )

1. For the purposes of this allegory, Paul has identified Hagar the slave with the Mosaic Law what is not directly stated but implied is that Sarah represents the covenant of promise and the Jerusalem above, the mother of all who are free.
2. Heb 11:8-10 identifies the city Jerusalem as the one Abraham, Isaac, and Jacob all sought as their inheritance/ promise.
3. The New Jerusalem will be brought to the New Earth, at the beginning of the Eternal Age, wherein the Church Universal shall dwell forever with the Lord Jesus Christ. Rev 21
4. When we became believers, we did not come to Mt. Sinai (Mosaic Law), we came to the New Jerusalem, the throne of the living God. Heb 12:18-23
5. This is the place of our spiritual citizenship, and where our true loyalties should lie. Phi 3:20 "For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ"
6. Just as Abraham is considered our spiritual father, so Sarah is our spiritual mother, both share the distinction of being our spiritual forebears and examples. cp 1Pe 3:6 "Thus Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear."
7. Following the allegory, just as God had to give new life to the womb of Sarah in order for the promised son to exist, so He must give us new life in order for us to be His children.
8. We, as inhabitants of the free city Jerusalem, are free: free from legalism, bondage, works, and the flesh also free to serve God as no unbeliever can.

4:27 For it is written, (sub con ga,r "for" + Pf P I 3s gra,fw grapho "it has been written; it stands written") "REJOICE, BARREN WOMAN WHO DOES NOT BEAR; (A P Ip 2s euvfrai,nw euphaino "be glad; rejoice" + V F S stei/ra steira "barren woman; one who cannot bear children" + V F S d.a.h` "the one" + neg ptcl ouv "not" + P A P V F S ti,ktw tikto "produce/ give birth") BREAK FORTH AND SHOUT, YOU WHO ARE NOT IN LABOR; (A A Ip 2s r`h,gnumi hrenumi "break forth; attack" + c.c. kai, "and" + A A Ip boa,w boao "raise a cry (of joy or pain); shout" + V F S d.a. h` "the one" + neg ptcl ouvk "not" + P A P V F S wvdi,nw odino "suffering birth pains; not being in labor") FOR MORE NUMEROUS ARE THE CHILDREN OF THE DESOLATE THAN OF THE ONE WHO HAS A HUSBAND." (exp con o[ti "for; because" + N N P adj polu,j polus "much; many" + "are" (ellipsis) + N N P w/d.a. to. te,knon teknon "the children" + G F S w/d.a. h` e;rhmoj eremos "of the desolate/ deserted/ uninhabited (main use is a desert land)" + comp adv ma/llon mallon "more" + sub con h' "than" + P A P G F S w/d.a. h` e;cw "the one who is having" + Ac M S w/d.a. o` avnh,r aner "the husband")

1. Paul will again appeal to Scripture to document his position.
2. The original citation, from Isa 54:1, deals with the restoration of the Jewish people following the Babylonian captivity.
3. Although the situation appeared hopeless to the Jews who were being taken prisoner by the enemy, the Lord assured them that Jerusalem would be restored to more than its original glory, including vast numbers of inhabitants.
4. The spiritual condition of Jerusalem preceding Babylonian Exile was one of idolatry, murder, false prophets, and denial of their one true God. cp Jer 5:20f
5. When God brought about the destruction of Jerusalem, it was a complete devastation of the old order.
6. Any women who had borne children were left desolate, their children had been slaughtered at least those who had been barren would have hope of future child-bearing.
7. The remnant of positive believers were so few, it was as if there were none left to repopulate the restored Jerusalem promised after the Exile.
8. These were the "barren", those for whom there seemed no hope of continuing.
9. God made these people a promise, one along the same lines as that made to Sarah and Abraham, that He would continue their line despite all appearances.
10. This Promise was so sure that the Lord commanded them to exercise faith in it by rejoicing and shouting for joy they could rely on Him to fulfill it.
11. Selected passages that identify the "desolate" one in the context of the original prophecy are: Isa 48:18-19, 49:19-21, 51:2-3.
12. The old Jerusalem, with its misplaced religious mindset, was to be desolated, uninhabited, and a waste place. cp Jer 19:8a "I will also make this city a desolation and an object of hissing;"
13. Yet the promise/ prophecy was that in the Millennial reign, the New Jerusalem would be repopulated to overflow.
14. Paul continues with the allegory the original prophecy had nothing to do with Sarah and Hagar, or even the Church Age.
15. He uses the prophecy in regard to Sarah, the "barren" one, and Hagar, the "desolate".
16. The Gentiles, who had previously been barren, i.e. not producing fruit unto the Lord, were now in a better position than the desolate Jerusalem, with its false worship of God.
17. Religious Jerusalem of Pauls day was under the same curse as that of Isaiahs prophecy, and for the same reason: rejection of the Lord. cp Mt 23:38 "Behold, your house is being left to you desolate!"
18. The religious Jews who did not believe the Promise were no better than the idolatrous Jews of the past or the idolatrous Gentiles they so despised, since they placed some thing (their own religious ideas and practices for salvation) over the true worship of Yahweh.
19. Sarah had a husband, so does the New Jerusalem, so do we (the Church). Rev 21:2 "And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband." and 2 Cor 11:2 "For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin."
20. Hagar, however, was left desolate without inheritance or participation in the Abrahamic Covenant. Gen 21:10-21
21. There are more unbelievers (those of the old Jerusalem mindset), than believers (those who have taken advantage of the Promise).
22. But as he has made clear, it is better to be an heir of the Promise than the son of a slave.
23. Sarah could rejoice in the promise of a son, we can rejoice in the promise of being inhabitants of the New Jerusalem.
24. If the meaning of this verse seems unusual, it is because Paul has used a principle of Biblical interpretation that allows great stretches, hence the reason it should be avoided (except when the HS led an author to do so).

Our Identification in the Allegory

4:28 And you brethren, like Isaac, are children of promise. (c.c./ weak advers de, "and yet" + N 2p pro su, "you" + V M P avdelfo,j adelphos "brothers" + P I 2p eivmi, "you are" + prep w/ Ac M S prop noun kata, VIsaa,k "according to/ like Isaac" + N N P te,knon teknon "children" + G F S evpaggeli,a "of promise"(descriptive gen)

1. Paul now applies the allegory to the Galatians (and to all believers).
2. Based on the pattern of Isaac, we are children of promise, namely the promise to Abraham that Gentiles would be justified by faith. cp 3:8
3. That promise found fulfillment in the coming of Christ. 3:13,14, 4:4,5
4. It was fulfilled experientially when they responded to the gospel. 3:1,2, 4:13
5. Ishmael was the product of the Sin Nature, which corresponds to legalism; Isaac was the product of faith in the promise of God.
6. Since a miracle had to occur for Isaac to be born, his was a supernatural birth; in the same way, a supernatural birth was required for each of us to be born again as Gods children.
7. Since we belong to Christ, each of us are Abrahams offspring, heirs according to the promise. 3:29
8. Since they (and we) are children of promise, born from supernatural means, they should not live under bondage as the Judaizers were trying to convince them to do.
9. Application: every believer is free in Christ and all are under obligation not to submit to the human viewpoint and legalism of the Fundamentalists.

The Flesh Vs. the Spirit

4:29 But as at that time he who was born according to the flesh (str advers avlla, "but" + comp adv w[sper hosper "just as; even as" + adv to,te "then" + A P P N M S w/d.a. o` genna,w gennao "the one having been born" + prep w/ Ac F S kata, sa,rx sarx "according to flesh" ) persecuted him who was born according to the Spirit, (I A I 3s diw,kw dioko "was persecuting" + Ac M S d.a. o` "the one; him" + prep w/ Ac N S kata, pneu/ma pneuma "according to spirit") so it is now also. (comp adv ou[twj houtos "in this way; in the same manner" + adjunc conj kai, "also" + adv nu/n "now")

1. To complete the allegory, Paul now makes reference to the attitude of the STA driven "child of the flesh" towards the free "child of the promise".
2. This is what the Galatians and all believers must recognize sinful man, especially religious, legalistic, hypocritical reversionists have been and always will be antagonistic to the Truth and its proponents.
3. The historical occasion was a feast to celebrate the weaning of Isaac, when he was about five, and Ishmael was nineteen. Gen 21:8-9 (the ages are based on the 400 year oppression of Gen 15:13)
4. The Hebrew word "mocking" is the same word on which "Isaac" is based (laughter), but in an intensive form.
5. The laughter was not innocent, but constituted persecution and derision for the first time Ishmael saw his hopes of inheritance under Abraham threatened.
6. His persecution was based on resentment and jealousy he was unwilling to acclimate to things as they now were.
7. Rather than behave himself, he persecuted Isaac, the heir of the Promise; Paul says it is "so also now", and it continues that way until today.
8. The Lord taught that positive believers will be persecuted, in Mt 5:10-12
9. The remarkable thing is that much of the persecution does not come from the kosmos and negative unbelievers in general, but from the religious crowd.
10. Often, the greatest persecution comes from negative and lukewarm believers.
11. There is indication that both Hagar and Ishmael were believers. Gen 16:8f; 25:8 cp 17 "gathered to his people" ; occurs 7x, always of believers.
12. Those who are outside the blessings of Bible Doctrine (grace, mercy, peace, DGP) will resent and persecute those who enjoy their freedom; whether through overt attack or mockery.
13. Application: we must recognize these attacks for what they are, a challenge to our freedom in Christ and an attempt to drag us back to the slavery of legalism and its proponents.
14. It was the religious Pharisees and other religious leaders who persecuted and killed Jesus, not the Gentiles. Ac 2:23 "this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death."
15. Pauls fiercest opponents were the fanatically zealous religious Judaizers. Ac 21:27f
16. Some of the greatest opposition today comes from the pulpits of those who refuse to follow the straight and narrow.

Resultant Separation

4:30 But what does the Scripture say? (str advers avlla, "but" + Ac N S inter pro ti,j tis "what" + P A I 3s le,gw lego "says" + N F S w/d.a. h` grafh, - graphe "the writing; the Scripture") "CAST OUT THE BONDWOMAN AND HER SON, (A A Ip 2s evkba,llw ekballo "cast out" (Aor imp = once for all time) + Ac F S w/d.a. h` paidi,skh paidiske "the slave-girl/ bondwoman" + c.c. kai, "and" + Ac M S w/d.a. o` ui`o,j "the son" + G F 3s pro auvto,j "of her; her") FOR THE SON OF THE BONDWOMAN SHALL NOT BE AN HEIR (sub con ga,r "for" + N M S w/d.a. o` ui`o.j "the son" + G F S w/d.a. h` paidi,skh "of the bondwoman" + double neg ptcl w/ F A I 3s ouv mh, klhronome,w kleronomeo "absolutely will not inherit/ be an heir" (double neg = "in no way whatsoever")) WITH THE SON OF THE FREE WOMAN." (prep w/ G M S w/d.a. meta, o` ui`o,j "with the son" + G F S h` evleu,qeroj eleutheros "of the free woman")

(infer ptcl dio, "so then; therefore" (based on preceding info) + V M P avdelfo,j adelphos "brothers" + neg ptcl w/ P I 1p ouvk eivmi, "we are not" + N N P te,knon "children" + G F S paidi,skh "bondwoman" + str advers avlla, "but; but rather" + G F S w/d.a. h` evleu,qeroj "of the freewoman")

1. The second of two points Paul makes regarding the story in Genesis (the first being persecution) is separation from those who are antagonistic to our spiritual well-being.
2. The quotation is from Gen 21:10, originally the words of Sarah, but confirmed by God Himself in v 12.
3. As we have seen before (3:8), Paul gives the written word itself the same authority as God God said it, it is recorded in Scripture, therefore the Scripture says it.
4. Just as Ishmael was not adjusted to the doctrine of the Abrahamic Covenant passing through Isaac, so the Judaizers were not happy with the works-free gospel and their place in the new dispensation.
5. They were jealous and highly resentful of these Gentiles who had been given equal access to God, without reference to the Mosaic Law.
6. Their thinking was, "If we were under obligation to keep the Law, why should these people get a free pass?" cp Mt 20:2-16
7. The point is that the Galatians should do likewise: get the unrepentant legalists out of their lives and churches.
8. As Ishmael was not going to get any better as long as he lived with Abraham, so the Judaizers must go if things were to get back to normal.
9. Hagar and Ishmael represent those who adhere to salvation by works, Ph2 justification by legal acts alone, or any form of a works-based gospel.
10. Sarahs words to Abraham, confirmed by God, is reflected in our separation from religious reversionism.
11. In the allegory, Hagar = the Mosaic Law = present Jerusalem with its religious mindset of works = legalists.
12. But we, as spiritual children of Sarah and the Promise, are citizens of the New Jerusalem, free born without reference to law any law.
13. Legalists have no part or parcel of the inheritance Ph1 salvation, Ph2 blessing or Ph3 reward.
14. The words "so then" show that the conclusion stated here is logically derived from what is stated above.
15. Paul was a literal, physical descendant of Abraham and Sarah, the Gentiles were not; but the most important relationship is brothers due to adoption by God and position in Christ, hence the address "brethren".
16. Physical relationship or the lack thereof does not determine the relationship of the believer with God. cp Rom 2:28-29
17. It was Jews and Judaizers that were persecuting Christians (Paul and the Galatians), not vice versa therefore they correspond to Ishmael against Isaac.
18. We are not to allow them to convince us we are not worthy of inheritance (the derision and mocking of Ishmael), we are worthy via our relation to our spiritual mother, the free woman.
19. The Judaizers were believers, but they refused to let go of their legalism, voluntarily placing themselves under the slavery of legalism and asceticism and impelling others to do so.
20. The phrase "so it is now" of vs 29 relates the case of Isaac and Ishmael to believers and legalists as Ishmael was driven away from the true heir, so the legalists must be removed from our midst.
21. The implication is clear since we are children of a free woman, we ought not to act like slaves, or giving slaves authority over us.