For Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children.

“The 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?”

“Above, the Apostle set forth the mystical understanding; here he opens up the mystery. And first as to the mothers; second as to the sons, where he says "but we, brothers," etc. By the two mothers he understands the two testaments. And therefore he first sets down what is signified; second he explains it, where he says "the one indeed from mount," etc. He says therefore: "these," namely the two wives, the handmaid and the free woman, "are the two testaments," the old and the new. Jeremiah 31:31: "I will strike a new covenant with the house of Israel" — behold the new testament; "not according to the covenant," etc. — behold the old testament. For the free woman signifies the new testament, but the handmaid the old. But in order to know what a testament is, it must be noted that a testament is the same as a pact or covenant of those things which are confirmed by witnesses. Hence in Scripture, many times, in place of "testament" is put "covenant" or "pact." But wherever a covenant or pact intervenes, some promise is made. And therefore, according to the diversity of promises, there is a diversity of testaments. Now two things are promised to us: namely temporal things in the old law, and eternal things in the new. Matthew 5:12: "Rejoice and be glad," etc. These two promises, therefore, are the two testaments. Hence the Apostle, consequently, when he says "the one indeed," etc., explains them. And first as to the old; second as to the new, where he says "but that Jerusalem which is above," etc. But for the clarity of the letter it must be known, concerning the first, that any citizen of some city is said to be a son of it, and the city itself is as it were his mother. Luke 23:28: "Daughters of Jerusalem, do not weep," etc. Lamentations, the last chapter: "The renowned sons of Sion," etc. Through this, therefore — that some become citizens of some city — they are made its sons. Now the city of God is twofold: one earthly, namely the earthly Jerusalem; the other spiritual, namely the heavenly Jerusalem. But through the old testament men were made citizens of the earthly city, and through the new, of the heavenly. And therefore concerning this he does two things: first he sets forth the mystery explained; second he assigns the reason for the mystical explanation, where he says "for Sinai," etc. He says therefore first: I say that it signifies the two testaments, namely the old and the new. And as to this he says: "the first indeed from mount Sinai," etc. Where, first, the place in which it was given is set down, because literally on mount Sinai, as is said in Exodus 20 — whose mystical reason, according to the Gloss, is that Sinai is interpreted "commandment." Hence also by the Apostle the old law is called "the law of commandments," Ephesians 2:15; but the mountain signifies pride, Jeremiah 13:16: "before your feet stumble against the dark mountains," etc. Hence through this mountain on which the law was given, is signified a twofold pride of the Jews: one by which they were proud against God, Deuteronomy 31:27: "I know your contentiousness," etc.; the other by which they were proud against other nations, abusing that which is said in Psalm 147:20: "He has not done in like manner to every nation," etc. Second, however, he sets forth for what purpose it was given, because not for making free persons, but sons of the handmaid mother, "generating unto servitude, which is Agar" — that is, it is signified through Agar — which indeed generates unto servitude, namely the old testament. And this in three ways: namely as to affection, as to understanding, and as to fruit. As to understanding, indeed, according to knowledge: because in man there is a twofold knowledge — one free, namely when he knows the truth of things according to itself; the other, however, servile, that is, subjected to the veilings of figures. And such was the knowledge of the old testament. As to affection, however, because the new law generates an affection of love, which pertains to freedom, for he who loves is moved from himself. But the old generates an affection of fear, in which is servitude; for he who fears is moved not from himself, but from another. Romans 8:15: "You have not received the spirit of servitude again in fear," etc. But as to fruit, because the new law generates sons to whom an inheritance is owed; but to those whom the old generates, small gifts are owed, as to servants. John 8:35: "The servant does not remain in the house forever; the son remains in the house forever." He assigns the reason for the mystery when he says "for Sinai is a mountain in Arabia," etc. Where first a doubt arises, because since Sinai is distant from Jerusalem by nearly twenty days' journey, it seems false that Sinai is joined to Jerusalem, as the Apostle here says. But to this it is answered mystically in the Gloss thus: that Sinai is in Arabia. For Arabia is interpreted "lowliness" or "affliction," in which the old testament was given, because men, as it were servants and strangers, were afflicted under it by carnal observances. Acts 15:10: "This is a burden, which neither our fathers nor we," etc. "Which" — the mountain — "is joined" — not through continuity of space but through likeness — "to that which is now Jerusalem," that is, to the Jewish people; because just as they themselves love earthly things, and serve under sin for the sake of temporal things, so also that mountain generated unto servitude. But this does not seem to be the intention of the Apostle. For he himself intends that the old testament, which was given on mount Sinai, should generate unto servitude from the very place of servitude; because it was given on Sinai, yet not to the sons of Israel remaining there, but to those setting out for the land of promise. For Jerusalem also generates sons of servitude, and therefore as to this, mount Sinai is joined with it. And this is what he says: "which is joined to it" — namely through the continuation of the journey of those going to Jerusalem — "which is now Jerusalem, and serves with her children" — namely with the servitude of the legal observances (from which Christ redeemed us) and the servitude of various sins, John 8:34: "He who commits sin is the servant of sin" — and (literally) from the servitude of the Romans, who ruled over them. Then, when he says "but that Jerusalem which is above," etc., here consequently he opens up the mystery concerning the free woman. And first he explains the mystery; second he brings in a prophecy, where he says "for it is written," etc. The first indeed can be understood in two ways, according as we can understand this mother either as that through which we are generated, which is the Church Militant; or as that mother into whose sons we are generated, which is the Church Triumphant. 1 Peter 1:3: "He has regenerated us unto a living hope," etc. Thus, therefore, we are generated in the present Church Militant, so that we may arrive at the Triumphant. Explaining it, then, in this manner, our mother is described from four things: namely from sublimity, when he says "above"; second from her name, when he says "Jerusalem"; third from freedom, when he says "is free"; fourth from fruitfulness, when he says "our mother." She is, therefore, sublime through the open vision of God and through the perfect enjoyment of God, and this as to the Church Triumphant. Isaiah 60:5: "You shall see, and abound," etc. Colossians 3:2: "Mind the things that are above," etc. Likewise sublime through faith and hope, as to the Church Militant. Philippians 3:20: "Our citizenship is in heaven," etc. Canticle 3:6 and 8:5: "Who is this that ascends," etc. But she is also peaceful, because "Jerusalem," that is, "vision of peace." This indeed befits the Church Triumphant, as having perfect peace. Psalm 147:14: "Who has placed peace as your borders," etc. Isaiah 32:18: "My people shall sit in the beauty of peace." Likewise it befits the Church Militant, which, having peace in Christ, rests. John 16:33: "In me you shall have peace." She is also free — Romans 8:21: "The creature itself shall be freed," etc. — and this as to the Triumphant, and also as to the Militant, as Apocalypse 21:2: "I saw the holy city Jerusalem," etc. But she is fruitful, because "our mother": the Militant indeed as generating, the Triumphant as that into whose sons we are generated. Psalm 86:5: "Shall not a man say of Sion," etc. Isaiah 60:4: "Your sons shall come from afar," etc. "For it is written," namely Isaiah 54:1, for according to the Septuagint. Here is set down the prophecy, through which first the freedom of the aforesaid mother is proved; second her fruitfulness, where he says "for many are the children," etc. But it must be known, concerning the first, that in a fruitful woman, first indeed there is sadness in giving birth, second there follows joy in the offspring received, according to that word of John 16:21: "A woman when she gives birth," etc. But a barren woman neither suffers in childbirth, nor rejoices in offspring. Now "to bear" and "to be in labor" differ, because "to be in labor" denotes the effort toward birth, while "to bear" denotes the bringing forth of the fetus already formed. In labor, therefore, the fruitful woman experiences pain, and in the birth, joy. But the barren woman is deprived both of the pain of labor and of the joy of birth. But the prophet enjoins these two upon the barren woman, saying "Rejoice, you barren one," etc., where he speaks of Jerusalem, whom he calls free, signified through the barren Sarah. For the Church was barren — namely the Church Militant of the gentiles before its conversion, which was offering a son not to God, but to the Devil. Hence it is said to Babylon, Isaiah 47:9: "Barrenness and widowhood have come upon you," etc. And the Church Triumphant, before the Passion of Christ, was barren, because none were generated into her sons through entrance into glory except in hope. For a sword had been placed before the gate of Paradise, so that no one could enter. To this barren woman, therefore, it is said "rejoice, you who do not bear," etc., as if he were to say: barren women, as has been said, do not grieve over childbirth, but over the fact that they do not bear. 1 Kings 1:10: "When Anna was of bitter spirit," etc. But you shall rejoice in the multitude of your children. Isaiah 60:5: "Then your heart shall be enlarged and shall marvel" — namely showing outwardly the joy of the mind. For there are two things in childbirth: namely pain from the breaking of the membranes by which the fetus is contained in the womb, and a cry arising from that very pain. And therefore he says "you who are not in labor" — namely the Church Militant, which does not strive toward birth through desire, and the Triumphant, which is not in labor with grief, or because the time for receiving children had not yet come — "break forth," that is, make manifest outwardly the joy which you have within, "and cry out" with a voice of praise. Isaiah 58:1: "Cry out, do not cease," etc. And these two pertain to freedom, namely to cry out and to break forth: thus, therefore, the freedom of the mother appears. There follows the fruitfulness: "for many are the children," etc. But since it was said above that the free Church is signified through Sarah, there seems to be a doubt whether Sarah was forsaken. To which it must be known that she was forsaken by Abraham, as is said here, not through divorce, but as to the carnal act. For Abraham did indeed engage in the carnal act, not on account of concupiscence, but for the sake of receiving offspring. When, therefore, it became known to him that Sarah was barren, he forsook her, not breaking the marriage bed, but because he did not make use of her from that precise time when Sarah brought in the handmaid to him. By which it is given to be understood, that the Church of the gentiles was forsaken by Christ, because Christ had not yet come, and that the Church Triumphant was forsaken by men, for whom access to her did not yet lie open. Of this forsaken woman, therefore — namely the Church of the gentiles — "many are the children," that is, more than the children of her, namely of the synagogue, "which has a husband," namely Moses. 1 Kings 2:5: "The barren has borne very many, and she who had many children," etc. And this upon the coming of the bridegroom, namely Christ, by whom she had been forsaken — not in love, but with the childbearing postponed.”

“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 Pro 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.”

“For this Agar is Mount Sinai in Arabia - Το γαρ Αγαρ Σινα ορος εστιν εν τη Αραβια. This is the common reading; but it is read differently in some of the most respectable MSS., versions, and fathers; thus: το γαρ Σινα ορος εστιν εν τῃ Αραβια, for this Sinai is a mountain of Arabia; the word Αγαρ, Agar, being omitted. This reading is supported by CFG, some others, the Ethiopic, Armenian, Vulgate, and one copy of the Itala; by Epiphanius, Damascenus, Ambrosiaster, Jerome, Augustine, Hilary, Sedulius, and Bede; and the word is sometimes, though not always, omitted by Cyril and Origen, which proves that in their time there were doubts concerning the common reading. Of the word Agar in this verse, which renders the passage very obscure and difficult, Professor White says, forsitan delendum, "probably it should be expunged." Griesbach has left it in the text with a note of doubtfulness. Answereth to Jerusalem - Hagar, the bond maid, bringing forth children in a state of slavery, answereth to Jerusalem that now is, συστοιχει, points out, or, bears a similitude to, Jerusalem in her present state of subjection; which, with her children - her citizens, is not only in bondage to the Romans, but in a worse bondage to the law, to its oppressive ordinances, and to the heavy curse which it has pronounced against all those who do not keep them.”

“Translate, "For this word, Hagar, is (imports) Mount Sinai in Arabia (that is, among the Arabians--in the Arabian tongue)." So CHRYSOSTOM explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," that is, Hagar, meaning a rock or stone. Hagar twice fled into the desert of Arabia (Gen. 16:1-16; Gen 21:9-21): from her the mountain and city took its name, and the people were called Hagarenes. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law which inspires with terror, and the spirit of bondage. answereth--literally, "stands in the same rank with"; "she corresponds to." Jerusalem which now is--that is, the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spiritual Jerusalem of the Gospel, which in germ, under the form of the promise, existed ages before, and shall be for ever in ages to come. and--The oldest manuscripts read, "For she is in bondage." As Hagar was in bondage to her mistress, so Jerusalem that now is, is in bondage to the law, and also to the Romans: her civil state thus being in accordance with her spiritual state [BENGEL].”