The other passage is Ps 87:
On the holy mount stands the city he founded;
the LORD loves the gates of Zion
more than all the dwelling places of Jacob.
Glorious things are spoken of you,
O city of God.
Among those who know me I mention Rahaba and Babylon;
behold, Philistia and Tyre, with Ethiopia—
“This one was born there,” they say.
And of Zion it shall be said,
“This one and that one were born in her”;
for the Most High himself will establish her.
The LORD records as he registers the peoples,
“This one was born there.”
Singers and dancers alike say,
“All my springs are in you.” (RSV)
What is remarkable about this psalm is that it speaks of Gentile nations that were once enemies of Israel as people who have come to know God, and even as people who were born in Zion, who have come to celebrate Jerusalem as the source of their life, their “springs” of water.
A notable New Testament vision also speaks of the origin of the new people of God. In the book of Revelation, John reports seeing “a great sign . . . in the sky, a woman clothed with the sun” (Rev 12:1). The woman who wears a crown of twelve stars symbolizes Zion, who miraculously gives birth to a son (Isa 66:7) “destined to rule all the nations” (Rev 12:5). Since the people of God of the Old and New Testaments are continuous, the woman is also the Church, whose children are identified as “those who keep God’s commandments and bear witness to Jesus” (Rev 12:17). Mary, the actual “woman” of whom Jesus the †Messiah and Son of God was born, represents and embodies Zion and is a †type of the Church. She is honored in the Catholic Church as “the mother of Christians,” a fitting title, since Mary is the mother of the Son of God, in whom baptized believers have received adoption as God’s sons and daughters (Gal 4:4–6).
a. Here “Rahab” refers to Egypt (see also Isa 30:7).
[4:27]
To account for the heavenly Jerusalem’s extraordinary fruitfulness, Paul quotes a prophecy from Isa 54:1:
Raise a glad cry, you barren one who never bore a child,
break forth in jubilant song, you who have never been in labor,
For more numerous are the children of the deserted wife
than the children of her who has a husband.
In its original context this prophecy concerns Jerusalem at the time of the exile, when the city was like a barren woman since she did not have inhabitants and appeared to be abandoned by God, her husband, after the destruction of the temple. In contrast, Babylon, a pagan city, was like a very happy woman. Supported by her god, as it must have seemed to her people, she enjoyed power and prosperity and ruled over an immense empire.
The prophecy predicts a reversal of this situation. All of a sudden, the deserted one will become a mother surrounded by numerous children, meaning that Jerusalem will be repopulated and even overpopulated because the people in exile will return from all the †nations with their children born in exile. The prophet describes this extraordinary and miraculous influx in Isa 49:12, 18–23; 60:4; and 66:8–13. In the chapter quoted by Paul, the prophet says, “You will spread out to the right and to the left, / and your descendants will possess the nations” (Isa 54:3 NRSV).
By quoting this text from Isaiah, Paul indicates that it had not been completely fulfilled by the return from exile in the fifth and sixth centuries BC. In fact, the return had been rather modest and limited, so that after the return, the prophecy still retained its value as a promise for the future. Jews in the period of the Second Temple generally agreed on this point and based their expectation of the future glorious restoration of Jerusalem on this prophecy and others like it (e.g., Tob 13:10–18). Paul discerns that the prophecy looks beyond the material restoration of the earthly city of Jerusalem to the decisive stage of God’s plan in which a spiritual city (the Church) is established that is accessible to all nations. The Apostle thus applies the prophecy to this new Jerusalem: it might appear to be like a barren and abandoned woman, since it does not yet have the shape or structure of a normal city, yet God gives it a stupendous fruitfulness. Composed initially only of Jews—ensuring its continuity with ancient Jerusalem—it now takes possession of the nations (Isa 54:3) through the conversion of many peoples.
Reflection and Application (4:21–27)
A person might wonder whether birth from “the Jerusalem above” (4:25–27) is merely a metaphorical way of referring to the spiritual birth of Christians in contrast to the natural descent of the Jewish people from Abraham. Although spiritual birth is clearly one implication of having “the Jerusalem above” as our mother, the contrast between two Jerusalems (“present Jerusalem” and “Jerusalem above”) has broader implications. Other New Testament texts elaborate on the “Jerusalem above.” Hebrews 12:22–24 contrasts the spiritual situation of Christians with that of Israel at Mount Sinai under the Old Covenant and says this:
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, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. (ESV)
The text identifies Mount Zion with the heavenly Jerusalem, the place where God dwells and Christ is with him on the throne—a reality to which Christians on earth “have come.” Other passages in Hebrews exhort readers to “approach” God’s throne with confidence (Heb 4:16; 10:19–22). As the body of Christ on earth, the Church is the temple of God on earth (1 Cor 3:16), the place where his Spirit dwells, although that temple is still under construction (Eph 2:19–22; 1 Pet 2:5). As God’s dwelling on earth, it overlaps with heaven, God’s true dwelling, which Hebrews identifies as the heavenly Jerusalem. This helps to explain how Christian worship, and above all, the Mass, is a participation in the liturgy of heaven. Believers have access to God’s temple in heaven through Christ and in the Holy Spirit. Other Pauline texts also refer to the real but hidden present access of Christians to the life of heaven.6
Visions in the book of Revelation depict Christians on earth worshiping in God’s temple (Rev 11:1–2) and singing as they follow the Lamb on the heavenly Mount Zion (14:1–5). The visions foretell that the fullness of God’s kingdom will come to pass when the heavenly Jerusalem, the holy of holies of the temple built and indwelt by God, descends from heaven and is established on the new earth (21:1–3, 10–23).7
Paul’s reference to the “Jerusalem above” who “is our mother” in Gal 4:26 is the earliest New Testament text that refers to the extraordinary spiritual reality that is our origin, our present place of worship, and our future destiny.
Implications for Christian Identity (4:28–31)
28Now you, brothers, like Isaac, are children of the promise. 29But just as then the child of the flesh persecuted the child of the spirit, it is the same now. 30But what does the scripture say?
“Drive out the slave woman and her son!
For the son of the slave woman shall not share the inheritance with the son”
of the freeborn. 31Therefore, brothers, we are children not of the slave woman but of the freeborn woman.
OT: Gen 21:1–13
NT: Rom 9:8; 11:28–29; Gal 3:29; 4:3; 5:11
[4:28]
After his joyful quotation of Isaiah, Paul returns to the connection between believers and Isaac, who was born “through a promise” (4:23). The †Gentiles’ conversion to †faith in Christ fulfills the promise contained in Isaiah’s prophecy (Isa 54:1, quoted in Gal 4:27) and so many other prophecies of the Old Testament, beginning with the promise in Gen 12:3 that all the families of the earth will be blessed (see Gal 3:8).8 Paul’s Gentile Christian readers are thus like Isaac, . . . children of the promise.
[4:29]
They should remember, however, that as in the case of Isaac, they cannot expect that their situation will be tranquil. Ishmael, Abraham’s son by the slave Hagar, did not leave Isaac alone. Although the NABRE translation of Gen 21:9 simply says that Ishmael was “playing” with Isaac, other translations (including the †Septuagint) interpret the Hebrew verb to mean playing as an expression of mockery or hostility. Paul follows that interpretation, which allows him to make yet another comparison with the situation of the Christians, this time with those who were being persecuted by some Jews (Gal 5:11).9 Referring to Ishmael as the child of the flesh (literally, “the one born according to the †flesh”) in order to reinforce Ishmael’s connection with the Jews, Paul uses a contrasting expression for Isaac, the child of the spirit (“the one according to the Spirit”), to underscore the parallel between Isaac and Christians. He contrasts natural birth with birth brought about by the action of the Holy Spirit.
[4:30]
Sarah, vexed by Ishmael’s conduct toward Isaac, appeals to Abraham: Drive out the slave woman and her son! (see Gen 21:10–12). God himself tells the patriarch to listen to Sarah. Paul thus presents Sarah’s request as an authoritative word from Scripture and an expression of God’s will. The Galatians should break with the †Judaizing Christians so that there will be no ambiguity about †justification—that is, about the basis of membership in the Church. †Gentile Christians ought not to make compromises to gain admission to synagogues in the hope of sharing in Israel’s †inheritance. In fact, the inheritance will be given not to the children born according to the †flesh but to the children born of the promise—namely, Jews and Gentiles who believe in Jesus.
[4:31]
Paul’s interpretation of Genesis shows him to be rather audacious, since by it he severs the bond between the majority of the Jews—those who have refused to believe in Christ—and their ancestor Isaac and associates them instead with Ishmael, the ancestor of a †Gentile people that was not in a †covenant relationship with God. Conversely, the Apostle affirms that the Galatians, who have no racial ties with Abraham, “like Isaac, are children of the promise” (4:29) and children not of the slave woman but of the freeborn woman. Paul thus sets forth a striking paradox. At the same time it is important not to overstate his position. Paul does not say that the non-Christian Jews are children of Hagar; he says only that they belong to the covenant of Sinai, which was prefigured in the person of Hagar.10
Paul distinguishes two possible ways to be children of Abraham. One is “according to the †flesh”—namely, through natural descent without any spiritual union with the patriarch—and the other “according to the spirit,” which involves a spiritual union. The authentic descendants for whom the †inheritance is reserved are obviously the ones who are spiritually united to Abraham (see 4:30; Rom 9:6–13). This union is obtained by adhering in †faith to God’s plan, which was accomplished in Christ. The Jews who refuse to believe in Christ break their spiritual bond with Abraham and thus place themselves in the situation prefigured by Ishmael. On the other hand, every person who believes in Christ, the son of Abraham through the promise, is spiritually united to Abraham and is grafted into his authentic line of descent (see Rom 11:17). This applies first of all to Jews, but it also applies to non-Jews, because the decisive factor that connects a person to the promise is his or her spiritual response of faith in Christ.11
Reflection and Application (4:28–31)
From the very beginning, Christians have identified with Israel, God’s chosen people. Every morning in the Liturgy of the Hours, the Church prays the Song of Zechariah (Luke 1:68–79), which, in the translation of the liturgy, begins, “Blessed be the Lord, the God of Israel; he has come to his people and set them free.” Likewise when Christians pray the Psalms, we pray them identifying with Israel (sometimes referred to as Jacob) and with Jerusalem. The New Testament confirms the perspective that the Church is an †eschatologically expanded Israel, gathered around its †Messiah. Romans 11:17–24 speaks of †Gentiles, wild olive branches, being grafted into the cultivated olive tree of Israel. Ephesians 2:11–22 speaks of the reconciliation between Jew and Gentile achieved by Christ’s death on the cross. It explains how Gentile believers, who were once complete outsiders, have become members of God’s household and are being built into a temple where God dwells by his Spirit. First Peter, sent to predominantly Gentile communities of Christians in Asia Minor, addresses the recipients as sojourners of the “dispersion” (diaspora), a term used to refer to Jews living outside the land of Israel (1 Pet 1:1). The same letter refers to its Gentile Christian readers by terms previously used only of Israelites—“a chosen race, a royal priesthood, a holy nation, a people of his own” (2:9). And it exhorts them to “maintain good conduct among the Gentiles” (2:12)—“Gentiles” in this context referring to pagans, people who are not part of God’s people. This close identification of the Church with Israel led some early Christians to think that Gentile converts should keep the †law of Moses, a misunderstanding that Paul firmly rejects.
A question that the New Testament does not address is what this means for the relationship of Christians to Jews who do not believe in Jesus, especially those born generations after the leadership of the Jewish nation rejected the Messiah. Some Christians answer this question with a theology that regards the Church as the replacement for Israel. But that does not do justice to the texts that indicate God will never give up on his chosen people Israel (e.g., Isa 49:15; Rom 11).12 The best answer to this question is the one that recognizes God’s relationship both with Israel and with the Church. The patriarchs and the ancient writings that we call the Old Testament do not belong exclusively to either Jews or Christians; they are our common heritage. Christians respect Jews as our older brothers in the †faith of Abraham. It is our desire and prayer that one day they will attain the full purpose God has in mind for them by coming to faith in Jesus, the Messiah of Israel, so that they too may share in the †inheritance promised to Abraham’s descendants.
1. Paul does not refer to Gen 25:1–6, which would complicate the perspective he is presenting. That text speaks of other sons of Abraham by Keturah, whom Abraham married after the death of Sarah.
2. Paul does not distinguish between “allegory” and “type.” Allegory attributes meanings that are other than the plain sense to persons, objects, or actions that appear in a narrative (e.g., Christ’s interpretation of the parable of the sower in Matt 13:18–23). Types are persons, places, institutions, and events in Scripture that prefigure later realities in salvation history. For example, Adam is a “type” of Christ; manna is a “type” of the Eucharist. Although in Gal 4:24 Paul presents a typological exegesis of biblical persons, places, and events, he calls it “allegory.”
3. See the explanation of the meaning of covenant at 3:15.
4. For balancing perspectives, see the sidebar, “Paul’s Nuanced View of the Law,” pp. 146–47, and the reflection that follows it.
5. Acts indicates that many Jews, including “thousands” in Jerusalem (Acts 21:20), did believe in Jesus. But it seems the majority of Jews, and certainly most of the religious and political leadership of Jerusalem, did not believe, either during Jesus’ lifetime or afterward (Acts 22–23).
6. See Rom 5:2; Eph 1:3; 2:4–6, 18; 3:12; Col 3:1–4.
7. There is no temple in the new Jerusalem because the city itself is the place of God’s dwelling (1 Kings 6:19–20; Rev 21:22). The fact that it is the holy of holies is indicated by its being a perfect cube with equal length, width, and height like the original holy of holies (Rev 21:16). For a fuller explanation of these texts from Revelation, see Peter S. Williamson, Revelation, CCSS (Grand Rapids: Baker Academic, 2015).
8. Other prophecies that the Gentiles will join Israel in worshiping God include Pss 22:28; 67:3–6; 72:17; Isa 2:1–3; 52:10; 66:18–21; and many more.
9. Acts of the Apostles indicates that Jews who did not accept Jesus were the primary persecutors of Christian
s in the earliest days of the Church (e.g., Acts 5:17–40; 6:8–14; 7:54–58; 8:1; 12:1–4; 13:45–50; 14:2–6, 19; 21:27–28; 23:12–14). There is, however, no indication that Jews were persecuting Christians in Galatia; Paul may be referring to persecution of himself by †Judaizers (see Gal 5:11).
10. Paul provides a more complete and nuanced account of God’s relationship with the Jews who do not believe in Christ in Rom 9–11, where he affirms that “the gifts and the call of God are irrevocable” (Rom 11:29) and foresees a day when “all Israel will be saved” (Rom 11:26).
11. Earlier, in Gal 3:28–29, Paul showed that adherence to Christ secures not only a spiritual union with Abraham but also a physical connection, since believers have become members of the body of Christ, who is the descendant of Abraham, par excellence.
12. The Catholic Church teaches about God’s continuing special relationship with the Jewish people in Vatican II’s Nostra Aetate (Declaration on the Relation of the Church to Non-Christian Religions) 4.
Concluding Summons to Live as Free People
Galatians 5:1–12
Now the Apostle draws practical conclusions not only from his final scriptural argument (4:21–31) but also from the whole doctrinal section (3:1–4:31). Galatians 5:1–12 is a tumultuous passage containing an exhortation (5:1), a warning (5:2–4), and a doctrinal statement (5:5–6), followed by a reprimand (5:7), a reassurance (the first part of 5:10), a prediction of judgment (the second part of 5:10), a personal defense (5:11), and a final declaration against the troublemakers (5:12).
Galatians Page 21
