Teks -- Galatians 4:26 (NET)

4:26 But the Jerusalem above is free, and she is our mother.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Gal 4:26 - The Jerusalem that is above

The Jerusalem that is above ( hē anō Ierousalēm ).

Paul uses the rabbinical idea that the heavenly Jerusalem corresponds to the one here to illustrate his point without endorsing their ideas. See also Rev 21:2. He uses the city of Jerusalem to represent the whole Jewish race (Vincent).

Vincent: Gal 4:26 - Jerusalem which is above

Jerusalem which is above ( ἡ ἄνω Ἱερουσαλὴμ )

Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα , which occurs Gal 1:17, Gal 1:18; Gal 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. Heb 11:10; Heb 12:22; Heb 13:14; Rev 3:12, Rev 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. Phi 3:14; Col 3:1, Col 3:2.

Vincent: Gal 4:26 - Free

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.

Vincent: Gal 4:26 - Which is

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.

Vincent: Gal 4:26 - The mother of us all

The mother of us all

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

Wesley: Gal 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.

JFB: Gal 4:26

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

JFB: Gal 4:26 - Jerusalem . . . above

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

JFB: Gal 4:26 - free

As Sarah was; opposed to "she is in bondage" (Gal 4:25).

JFB: Gal 4:26 - 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).

Clarke: Gal 4:26 - But Jerusalem which is above

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

Clarke: Gal 4:26 - Is free, which is the mother of us all

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.

Calvin: Gal 4:26 - But Jerusalem, which is above

26.But Jerusalem, which is above. The Jerusalem which he calls above, or heavenly, is not contained in heaven; nor are we to seek for it out of this world; for the Church is spread over the whole world, and is a “stranger and pilgrim on the earth.” (Heb 11:13.) Why then is it said to be from heaven? Because it originates in heavenly grace; for the sons of God are

“born, not of blood, nor of the will of the flesh,
nor of the will of man,” (Joh 1:13,)

but by the power of the Holy Spirit. The heavenly Jerusalem, which derives its origin from heaven, and dwells above by faith, is the mother of believers. To the Church, under God, we owe it that we are

“born again, not of corruptible seed, but of incorruptible,”
(1Pe 1:23,)

and from her we obtain the milk and the food by which we are afterwards nourished.

Such are the reasons why the Church is called the mother of believers. And certainly he who refuses to be a son of the Church in vain desires to have God as his Father; for it is only through the instrumentality of the Church that we are “born of God,” (1Jo 3:9,) and brought up through the various stages of childhood and youth, till we arrive at manhood. This designation, “the mother of us all,” reflects the highest credit and the highest honor on the Church. But the Papists are fools and twice children, who expect to give us uneasiness by producing these words; for their mother is an adulteress, who brings forth to death the children of the devil; and how foolish is the demand, that the children of God should surrender themselves to her to be cruelly slain! Might not the synagogue of Jerusalem at that time have assumed such haughty pretensions, with far higher plausibility than Rome at the present day? and yet we see how Paul strips her of every honorable distinction, and consigns her to the lot of Hagar.

Defender: Gal 4:26 - Jerusalem which is above

The heavenly Jerusalem is where the Lord Jesus is even now preparing a place for us (Joh 14:3). It is the "city which hath foundations, whose builder and maker is God," for which Abraham was looking as he went out into the "strange country" to which God had led him (Heb 11:8-10). In the allegory, Sarah represents that city of freedom in the heavens; thus all her children, with Isaac as the heir of promise representing them, are likewise heirs of the promise and therefore free."

TSK: Gal 4:26 - Jerusalem // free // mother

Jerusalem : Psa 87:3-6; Isa 2:2, Isa 2:3, Isa 52:9, Isa 62:1, Isa 62:2, Isa 65:18, Isa 66:10; Joe 3:17; Mic 4:1, Mic 4:2; Phi 3:20; Heb 12:22; Rev 3:12, Rev 21:2, 10-27

free : Gal 4:22, Gal 5:1; Joh 8:36; Rom 6:14, Rom 6:18; 1Pe 2:16

mother : Son 8:1, Son 8:2; Isa 50:1; Hos 2:2, Hos 2:5, Hos 4:5; Rev 17:5

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gal 4:26 - which is above // is the mother of all

The new covenant, or the dispensation of the gospel, or the Christian church,

which is above or from above, which answereth to Sarah, and is said to be above, because revealed from heaven by Christ, sent out of the bosom of the Father, not as the law was revealed upon earth, upon Mount Sinai. Hence apostates from the doctrine of the gospel, are said to turn from him who speaketh from heaven, Heb 12:25 . Or else it is said to be above, because it is the assembly of the firstborn written in heaven, Gal 4:23 : hence the gospel church is called the heavenly Jerusalem, Gal 4:22 . Of this gospel church the apostle saith, that it is free; i.e. free from the yoke and bondage of the ceremonial law, or from the covenant and curse of the law. Which church, he saith,

is the mother of all believers, they embracing the same faith, and walking in the same steps; from whence it was easy for the Galatians to conclude their freedom and liberty also from the law.

Gill: Gal 4:26 - But Jerusalem which is above // which is the mother of us all

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

ירושלם דלעילא, or עלאה, or של מעלה, "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, אמן דישראל, "the mother of Israel", shall bring forth her sons, and Jerusalem shall receive the children of the captivity.''

Again, explaining Pro 28:24 it is observed ^z, that there is no father but the ever blessed God, ואין אמו, "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".