But Jerusalem which is above - The spiritual Jerusalem; the true church of God. Jerusalem was the place where God was worshipped, and hence, it became synonymous with the word church, or is used to represent the people of God. The word rendered "above," (ἄνω anō) means properly "up above," that which is above; and hence, heavenly, celestial; Colossians 3:1-2; John 8:23. Here it means the heavenly or celestial Jerusalem; Revelation 21:2, "And I John saw the holy city, new Jerusalem, coming down from God, out of heaven." Hebrews 12:22," ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem." Here it is used to denote the church, as being of heavenly origin.

Is free - The spirit of the gospel is that of freedom. It is freedom from sin, freedom from the bondage of rites and customs, and it tends to promote universal freedom; see the note at Galatians 4:7; compare John 8:32, John 8:36; and the note at 2 Corinthians 3:17.

Which is the mother of us all - Of all who are true Christians, whether we are by birth Jews or Gentiles. We should not, therefore, yield ourselves to any degrading and debasing servitude el any kind; compare the note at 1 Corinthians 6:12.

But Jerusalem which is above - The apostle still follows the Jewish allegory, showing not only how the story of Hagar and Sarah, Ishmael and Isaac, was allegorized, but pointing out also that even Jerusalem was the subject of allegory; for it was a maxim among the rabbins, that "whatsoever was in the earth, the same was also found in heaven for there is no matter, howsoever small, in this world, that has not something similar to it in the spiritual world." On this maxim, the Jews imagine that every earthly thing has its representative in heaven; and especially whatever concerns Jerusalem, the law, and its ordinances. Rab. Kimchi, speaking of Melchizedec, king of Salem, says: זו ירושלם של מעלה zu Yerushalem shel malah, "This is the Jerusalem that is from above." This phrase frequently occurs among these writers, as may be seen in Schoettgen, who has written an express dissertation upon the subject. Hor. Hebr., vol. i. page 1205.

Is free, which is the mother of us all - There is a spiritual Jerusalem, of which this is the type; and this Jerusalem, in which the souls of all the righteous are, is free from all bondage and sin: or by this, probably, the kingdom of the Messiah was intended; and this certainly answers best to the apostle's meaning, as the subsequent verse shows. There is an earthly Jerusalem, but this earthly Jerusalem typifies a heavenly Jerusalem: the former, with all her citizens, is in bondage; the latter is a free city, and all her inhabitants are free also. And this Jerusalem is our mother; it signifies the Church of Christ, the metropolis of Christianity, or rather the state of liberty into which all true believers are brought. The word παντων, of all, is omitted by almost every MS. and version of antiquity and importance, and by the most eminent of the fathers who quote this place; it is undoubtedly spurious, and the text should be read thus: But Jerusalem, which is above, is free, which is our mother.

But Jerusalem which is above,.... This Sarah was a type and figure of; she answered to, and agreed with this; which is to be understood, not of the church triumphant in heaven, but of the Gospel church state under the administration of the new covenant; and that, not as in the latter day glory, when the new Jerusalem shall descend from God out of heaven, but as it then was in the apostle's time, and has been since. Particular respect may be had to the first Gospel church at Jerusalem, which consisted of persons born from above, was blessed with a Gospel spirit, which is a spirit of liberty, out of which the Gospel went into all the world, and from among whom the apostles and first preachers of the word went forth everywhere, and were the means of the conversion of multitudes, both among Jews and Gentiles, and so might be truly said to be the mother of us all. The church in general, under the Gospel, may be, as it often is, called Jerusalem, because of its name, the vision of peace; being under the government of the Prince of peace; the members of it are sons of peace, who are called to peace, and enjoy it; the Gospel is the Gospel of peace, and the ordinances of it are paths of peace; and the new covenant, under the administration of which the saints are, is a covenant of peace. Jerusalem was the object of God's choice, the palace of the great King, the place of divine worship, was compact together, and well fortified: the Gospel church state consists of persons, who, in general, are the elect of God, among whom the Lord dwells, as in his temple. Here his worship is observed, his word is preached, and his ordinances administered; saints laid on the foundation, Christ, and being fitly framed together, grow up unto an holy temple in him, and are surrounded by him, as Jerusalem was with mountains, and are kept by his power unto salvation. This is said to be above, to distinguish it from the earthly Jerusalem, the inhabitants of which were chiefly men of the world, carnal men; but this heavenly Jerusalem, or Gospel church state, chiefly consists of persons born from above, called with an heavenly calling, and who bear the image of the heavenly one, whose conversation is in heaven, who are seeking things above, and in a little time will be there themselves; its constitution and form of government are from above, and so are its doctrines, and its ordinances. The Jews often Speak of

, or or , "Jerusalem above" (x), as distinguished from Jerusalem below: and to this distinction the apostle seems to have respect here, who further says concerning this Jerusalem, that she

is free; from the servitude of sin, Satan, and the world, from the yoke of the law, and from a spirit of bondage; having the Spirit of God, the spirit of adoption, who is a free spirit, and makes such free that enjoy him; and where he is, there is true liberty. He adds,

which is the mother of us all; that are born again, whether Jews or Gentiles, as particularly the church at Jerusalem was, and the Gospel church state in general may be said to be; since here souls are born and brought forth to Christ, are nursed up at her side, and nourished with her breasts of consolation, the word and ordinances. This form of speech is also Jewish: thus it is said (y) that

"Zion, , "the mother of Israel", shall bring forth her sons, and Jerusalem shall receive the children of the captivity.''

Again, explaining Proverbs 28:24 it is observed (z), that there is no father but the ever blessed God, , "and no mother" but the congregation of Israel. Some copies leave out the word "all"; and so do the Vulgate Latin, Syriac, and Ethiopic versions, and only read, "the mother of us", or "our mother".

(x) Zohar in Gen. fol. 13. 2. & 16. 2. & 75. 4. & 77. 1. & 78. 2. & 114. 3. & 121. 1. & in Exod. fol. 6. 1. & 92. 2. T. Bab. Taanith, fol. 5. 1. Gloss. in T. Bab. Sanhedrin, fol. 97. 2. Caphtor, fol. 14. 2. & 25. 2. & 65. 1. & 68. 2. & 71. 2. & 118. 2. Raziel, fol. 13. 1. & 27. 1. Tzeror Hammor, fol. 61. 3. & 150. 3. Nishmat Chayim, fol. 26. 2. Kimchi in Hos. xi. 19. (y) Targum in Cant. 8. 5. (z) Sithre Tora in Zohar in Gen. fol. 55. 2. & Raya Mehimna in Zohar in Lev. fol. 34. 1.

Jerusalem which is above (ἡ ἄνω Ἱερουσαλὴμ)

Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα, which occurs Galatians 1:17, Galatians 1:18; Galatians 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 3:12, Revelation 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω, comp. Philippians 3:14; Colossians 3:1, Colossians 3:2.

Free (ἐλευθέρα)

Independent of the Mosaic law; in contrast with the earthly Jerusalem, which, like Hagar, is in bondage. The Jerusalem above therefore answers to Sarah.

Which is (ἥτις ἐστὶν)

The double relative refers to the Jerusalem which is above, not to free. That Jerusalem, as that which is our mother, is free.

The mother of us all

Render, our mother. Πάντων all does not belong in the text.

But Jerusalem which is {e} above is free, which is the mother of us all.

(e) Which is excellent, and of great worth.

4:26 But Jerusalem which is above is free. The freewoman and her free child represent the heavenly Jerusalem, the church of Christ.

The mother of us all. The mother of those in Christ.

4:26 But the other covenant is derived from Jerusalem that is above, which is free - Like Sarah from all inward and outward bondage, and is the mother of us all - That is, all who believe in Christ, are free citizens of the New Jerusalem.

26. This verse stands instead of the sentence which we should expect, to correspond to Ga 4:24, "One from Mount Sinai," namely, the other covenant from the heavenly mount above, which is (answers in the allegory to) Sarah.

Jerusalem . above-(Heb 12:22), "the heavenly Jerusalem." "New Jerusalem, which cometh down out of heaven from my God" (Re 3:12; 21:2). Here "the Messianic theocracy, which before Christ's second appearing is the Church, and after it, Christ's kingdom of glory" [Meyer].

free-as Sarah was; opposed to "she is in bondage" (Ga 4:25).

all-omitted in many of the oldest manuscripts, though supported by some. "Mother of us," namely, believers who are already members of the invisible Church, the heavenly Jerusalem, hereafter to be manifested (Heb 12:22).

4:21-27 The difference between believers who rested in Christ only, and those who trusted in the law, is explained by the histories of Isaac and Ishmael. These things are an allegory, wherein, beside the literal and historical sense of the words, the Spirit of God points out something further. Hagar and Sarah were apt emblems of the two different dispensations of the covenant. The heavenly Jerusalem, the true church from above, represented by Sarah, is in a state of freedom, and is the mother of all believers, who are born of the Holy Spirit. They were by regeneration and true faith, made a part of the true seed of Abraham, according to the promise made to him.