Paul's allegory

Paul's allegory

Paul is interpreting the voice of the judge from the four voices (Prophet, Priest, King, Judge) contained in the OT allegory. He is deriving it's meaning from the text rather than imposing his own meaning upon it. However, he is imposing what he knows of Christ and the gospel upon it as he understands that they are shadows 'of the good things coming' (He 10.1) and can now be properly interpreted in light of Christ. This imposition is not 'forced' as we shalll see. It is validated by the text itself. Paul's allegory is not complete, but merely an example of the method used, by which we can see more details of the allegory.

Gal 4.19 ¶ My little children, of whom I travail in birth again until Christ be formed in you, full My little children – Paul sets the stage for the allegory he will present. The Galatians are his children under the promise in the same manner that Ishamel was a child of the law, and Isaac was a child of the promise.

20 I desire to be present with you now, and to change my voice; for I stand in doubt of you. change my voice – perhaps refering to taking the tone and sense of the judge.

21 ¶ Tell me, ye that desire to be under the law, do ye not hear the law? hear the law – the law is a reference to the first five books, or to the full collection of scripture from the OT. Since Paul will include references to Isaiah, he is using the latter.

22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. one by a bondmaid, the other by a freewoman - Although we might dismiss this as a repetition of fact, I cannot find a reference to Sarah as a freewoman, so Paul has already started the interpretation. Her name means 'noblewoman' which is obvious to Jewish children. He is comparing the state of the two women without naming them. Hagar is known to be the handmaid, and by the interpretation of her name, Sarah is the 'noblewoman' or 'freewoman'.

23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. but he of the bondwoman - Ishmael composed of ee – he, shama – harken/obey, el – God . By virtual of his name, he represents the law of God which must be obeyed. By this Paul associated Ishamel with the law.

born of the flesh – Paul has extensively used the Christian dualism of flesh and spirit elsewhere. Ishamael was born of the contrivances of Sarai and Abram in contrast to Isaac who was born by the promise (or the spirit) of God.

24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. from Mt Sanai - Ishmael was born under the covenant of Mt Sanai, specifically the Leverite marriage De 25.5-6.

gendereth (begets) to bondage – The Leverite marriage is commanded and disgrace is given to those who don't perform their duty.De 25.9-10

25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. Agar - the subroot GR meaning sojourn gives her name the meaning she sojourns which is given in dictionaries as flight. A sojourner is one who does not belong here. It is a temporary state. And as in the NT, we a sojourners are in the flesh.

mount Sanai - thorny interpreted by Jesus's parable of the sower validates that cares of the world ensnare the flesh.

Arabia – mixed, desert The meaning of the word confirms the allegory of desolation by the flesh.

answereth to Jerusalem which now is -

26 But Jerusalem which is above is free, which is the mother of us all. 27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. 28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not children of the bondwoman, but of the free.