1 Now I mean that the heir, as long as he is a minor, is no different from a slave, though he is the owner of everything. 2 But he is under guardians and managers until the date set by his father. 3 So also we, when we were minors, were enslaved under the basic forces of the world. 4 But when the appropriate time had come, God sent out his Son, born of a woman, born under the law, 5 to redeem those who were under the law, so that we may be adopted as sons with full rights. 6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls “Abba! Father!” 7 So you are no longer a slave but a son, and if you are a son, then you are also an heir through God. 8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all.9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless basic forces? Do you want to be enslaved to them all over again? 10 You are observing religious days and months and seasons and years. 11 I fear for you that my work for you may have been in vain. 12 I beg you, brothers and sisters, become like me, because I have become like you. You have done me no wrong! 13 But you know it was because of a physical illness that I first proclaimed the gospel to you, 14 and though my physical condition put you to the test, you did not despise or reject me. Instead, you welcomed me as though I were an angel of God, as though I were Christ Jesus himself!15 Where then is your sense of happiness now? For I testify about you that if it were possible, you would have pulled out your eyes and given them to me! 16 So then, have I become your enemy by telling you the truth? 17 They court you eagerly, but for no good purpose; they want to exclude you, so that you would seek them eagerly. 18 However, it is good to be sought eagerly for a good purpose at all times, and not only when I am present with you. 19 My children—I am again undergoing birth pains until Christ is formed in you! 20 I wish I could be with you now and change my tone of voice, because I am perplexed about you. 21 Tell me, you who want to be under the law, do you not understand the law? 22 For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. 23 But one, the son by the slave woman, was born by natural descent, while the other, the son by the free woman, was born through the promise. 24 These things may be treated as an allegory, for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar. 25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 26 But the Jerusalem above is free, and she is our mother. 27 For it is written: “Rejoice, O barren woman who does not bear children; break forth and shout, you who have no birth pains, because the children of the desolate woman are more numerousthan those of the woman who has a husband.” 28 But you, brothers and sisters, are children of the promise like Isaac. 29 But just as at that time the one born by natural descent persecuted the one born according to the Spirit, so it is now. 30 But what does the scripture say? “Throw out the slave woman and her son, for the son of the slave woman will not share the inheritance with the son” of the free woman. 31 Therefore, brothers and sisters, we are not children of the slave woman but of the free woman.
Galatians6 chapters
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Texts in conversation
Compare LXX Isaiah 54:1 and Galatians 4:27 and 2 Clement 2:1
Septuagint · New Testament · Early Christian
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Summary
In the Greek version of Isaiah 54, God promises children to a barren woman. In Galatians 4, Paul applies this to Sarah's free children, and in 2 Clement, the preacher applies it to the church's growth, likely drawing on Isaiah independently of Paul.
Passages
LXX Isaiah 54:1
Septuagint
1Rejoice, you barren that do not bear; break forth and cry, you that are not in labor: for more are the children of the desolate than of her that has a husband: for the Lord has said,2 Enlarge the place of your tent, and of your curtains: fix the pins, do not spare, lengthen your cords, and strengthen your pins;3 spread forth your tent yet to the right and the left: for your seed shall inherit the Gentiles, and you shall make the desolate cities to be inhabited.4 Do not fear, because you have been put to shame, neither be confounded, because you were reproached: for you shall forget your everlasting shame, and shall no more at all remember the reproach of your widowhood.
22 For it is written that Abraham had two sons, one by the slave woman and the other by the free woman.23 But one, the son by the slave woman, was born by natural descent, while the other, the son by the free woman, was born through the promise.24 These things may be treated as an allegory, for these women represent two covenants. One is from Mount Sinai bearing children for slavery; this is Hagar.25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children.26 But the Jerusalem above is free, and she is our mother.27 For it is written: “Rejoice, O barren woman who does not bear children; break forth and shout, you who have no birth pains, because the children of the desolate woman are more numerousthan those of the woman who has a husband.”
1“Rejoice, you barren who bore no child. Break out and cry, you who have not labored; for more are the children of the desolate than of her who has a husband.” In that He said “Rejoice, you barren who bore no child,” He spoke of us: for our Church was barren, before children were given to her.2 And in that He said, “Cry aloud, you who have not labored,” He means this: Let us not, like women in labor, grow weary of offering up our prayers simply to God.3 Again, in that He said, “For the children of the desolate are more than of her who has the husband,” He spoke so, because our people seemed desolate and forsaken by God, whereas now, having believed, we have become more than those who seemed to have God.
“... There is one potential parallel, 2 Clem. 2. 1 and Gal. 4. 27, but this may be explained by each author’s independent use of Isa. 54. 1. [...] As Lightfoot observes, both ‘Clement’ and Justin apply the prophecy of Isaiah in the same way, as referring to a time when there would be more Gentile than Jewish believers. This is quite different from the use to which Paul puts his citation, for he uses it to demonstrate that Sarah’s children (the followers of Christ) are free, whereas Hagar’s children (the Jews) are slaves to the Law. This would imply that ‘Clement’ and Justin drew on the same Vorlage, perhaps a testimony book, not on Paul’s letter to the Galatians. ...”
