Galatians 4:21-31: Is the Law Bondage, or Liberty?

Joshua Perez 

10/13/24

Paul’s allegory in Galatians 4 is a very nuanced parable drawn from the scriptures, and it requires a thorough knowledge of them to understand Paul's actual meaning. 

"Tell me, you who desire to be under the law, do you not listen to the law?" (Galatians 4:21)

Paul uses the term “under the law”, hypo nomos in greek, numerous times in his letters, and in the book of Roman’s he defines it for us. 

“We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin...For sin will have no dominion over you, since you are not under law but under grace. What then? Are we to sin because we are not under law but under grace? By no means! Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?” (Romans‬ ‭6‬:‭6‬, ‭14‬-‭16)‬ 

Here Paul explains that being under the law is synonymous with being under the dominion of sin. Paul is not insinuating that the law itself is sin, as he explains in Romans 7:7.

"What should we say then? Is the law sin? Absolutely not! On the contrary, I would not have known sin if it were not for the law. For example, I would not have known what it is to covet if the law had not said, Do not covet." (Romans 7:7)

But rather, that the law defines and exposes the sin in our lives (1 John 3:4; Romans 3:20, 7:7), and the need for the savior. Since Yeshua the Messiah has freed us from the dominion of sin (Galatians 3:13; Romans 8:2), we are no longer under the law, more specifically the law of sin and death. Which should be properly understood as the law's punishment, and condemnation. But, as Paul further explains in verses 15-16, despite not being under the law of sin and death (the law’s condemnation), we are to still not sin by breaking the law. As whomever you obey, you become a slave to. Whether of sin unto death (Romans 6:23), or obedience unto righteousness (Deuteronomy 6:25; Romans 8:4,10:5). 

As Paul explains in Galatians 3:10, those who seek to be saved by the law are under the law’s curse (the law of sin and death). The Curse of the law Paul is referring to is mentioned in Deuteronomy 11:26-28,  Deuteronomy 27:26, and Deuteronomy 30:15-20. All of which explain, that when we keep the law we receive blessing and life, and when we break the law we receive cursing and death. Paul brilliantly calls this concept the law of sin and death. The issue is, that everyone has broken and transgressed the law, sinned, at some point in their life (Psalm 14:3, 53:3; 1 Kings 8:46; Romans 3:23; Ecclesiastes 7:20). Thus, all of humanity is under the laws curse, the law of sin and death. Yeshua the Messiah came to free us from the curse of the law (Romans 8:2; Galatians 3:13), and commands us to believe in him for our salvation (Romans 10:9). To rely on works of the law for salvation, as opposed to faith in Christ, is to deny the one who came to free us from thecurse of the law. Concluding them under the curse of the law, with no one to free them. Paul of course is not saying we are not under the obligations of the Torah, as he also explains we are not to make void the law by our faith, but rather establish it.

"Do we then cancel the law through faith? Absolutely not! On the contrary, we uphold the law" (Romans 3:31)

As, obedience to the Torah is the fruit, not the root of our salvation (Ephesians 2:8-10; James 1-2). When the law is viewed as a pre-requisite for salvation, it leads to bondage ( Acts 15:1,10; Galatians 5:1-4). But, when it is kept out of response to our salvation, it leads to liberty (Deuteronomy 30:11-14; Psalm 119:44-45; James 1:25; 1 John 5:3). So, when Paul addresses those in Galatians 4:21 who “desire to be under the law”, he is speaking to those who are committing a misapplication of the law, that it be a pre-requisite for salvation. To continue, 

"For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through promise." (Galatians 4:22-23)

The story of Abraham and his two sons is found in Genesis chapters 16-21. As we can read, Abraham was given the covenant of promise off of the basis of his faith (Genesis 15:6-21). The promise being, that he and his wife Sarah would have a son even in their old age, that would carry on the seed of the woman and the covenant of faith (Genesis 3:15). After years of Abraham’s wife not conceiving, Abraham then took it upon himself to establish this covenant by going into his handmaid Hagar, which led to the birth of Ishmael. Ishmael was born of a bond woman, and was the result of Abraham’s works and distrust in God’s promise. This forbid Ishmael from being Abraham’s heir, or to carry on the seed of faith. After Abraham started trusting God again, the promise was fulfilled, and Sarah his wife conceived bearing Isaac (Genesis 16). Since Isaac was the result of Abraham’s faith, he became the heir of the seed of promise. When we understand the context of Genesis 15-21, we can then understand the allegory Paul is drawing form this passage. 

"Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children." (Galatians 4:24-25)

Paul goes on to say that Abraham and Hagar, and Abraham and Sarah are symbols for 2 different covenants. The 1st covenant, Abraham and Hagar, represents the covenant made at Mount Sinai (Exodus 19:5), the law of God as given to Moses. Paul goes on to explain that this covenant bears children for slavery, and corresponds to 1st century Jerusalem as she is in slavery with her children. This is where reflecting on the previously established context of Galatians comes into fruition. Paul’s objection in Galatians is not obedience to the law as the result of salvation, but rather the mis-application of the law to be the source of our salvation. The first leads to liberty (Deuteronomy 30:11-14; Psalm 119:44-45; James 1:25; 1 John 5:3), the other leads to bondage (Galatians 5:1-4; Acts 15:1,10 ). 

As again, Torah observance is meant to be the fruit, not the root of our salvation. This very principle is repeated over and over throughout the Torah. Adam was created in God’s image (Genesis 1:26), and then was later given the instruction (Genesis 2:16-17). Abraham believed God and it was counted to him as righteousness (Genesis 15:6), and afterwards made sure to keep charge and obey Hashem's Torah (Genesis 26:5). Even in the story of the exodus, Israel was delivered out of Egypt because of their belief (Hebrews 11:28-29; Exodus 1-14), and then was after given the law at Mount Sinai (Exodus 19:5-Deuteronomy 34:12). The law was never given to save Israel, as they received the law after they had already put their trust in Hashem via the Passover. Their faith. If one looks to Sinai for salvation they become enslaved. If salvation is sought through Sinai than the Passover was in vain. First Passover, then Mount Sinai. First faith, then obedience. As the law is our way of being obedient, and showing God we love him (Exodus 20:6; Deuteronomy 5:10, 7:9, 10:12-13; John 14:15, 21, 23-24, 15:10; 1 John 2:3-5, 3:22-24, 5:2-3; 2 John 1:5-6). 

"Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children." (Galatians 4:25)

This is further confirmed, when Paul explains that Hagar and Mount Sinai correspond to the present day Jerusalem. As in, Jerusalem during the 1st century. What was Israel’s problem with the law in the 1st century? It was their mis-application of God’s law, that it be a prerequisite for salvation (Romans 9:30-33; Acts 15:1,10). 

"But the Jerusalem above is free, and she is our mother. For it is written, Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labor, For the children of the desolate one will be more than those of the one who has a husband." (Galatians 4:26-27 - quoting Isaiah 54:1)

The major blunder people make when interpreting this passage, is assuming the 2nd covenant to be the new covenant. This is not what Paul has just explained, Paul explained that this 2nd covenant is the one by which we are made part of the Jerusalem which is above.

“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect,” (Hebrews‬ ‭12‬:‭22‬-‭23‬)

This is speaking of none other than the covenant of faith as given to Abraham, the covenant by which we are saved (Romans 10:9; Habbakuk 2:4), and are made citizens of the heavenly Jerusalem. Aswell as children to her which is mother of us all.  Sarah, Abraham’s wife. As Paul has also previously explained, when we put our faith in Jesus Christ, we become spiritual children of Abraham the father of us all, and heirs according to the promise (Galatians 3:28-29; Romans 9:6-8). Thus by extension, we must also become spiritual children of Sarah, the mother of us all. 

"Now you, brothers, like Isaac, are children of promise. But just as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. But what does the Scripture say? “Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman.” So, brothers, we are not children of the slave but of the free woman." (Galatians 4:28-30 - quoting Genesis 21:10)

Because we are children of the free woman, and have become liberated from the dominion of sin, by faith in Yeshua the Messiah. We may use not this liberty according to the flesh, but by love, serving one another (Galatians 5:13). As well, as loving, and serving our God. For this is the love of God, that we keep his commandments. And his commandments are not burdensome.

"For this is the love of God, that we keep His commandments; and His commandments are not burdensome" (1 John 5:3)