But the Jerusalem above
This phrase introduces a contrast between the earthly Jerusalem and a heavenly counterpart. The "Jerusalem above" is a concept rooted in Jewish apocalyptic literature, symbolizing the divine and perfect city of God. In the Greek, "ἄνω" (anō) signifies "above" or "heavenly," indicating a realm that transcends earthly limitations. This heavenly Jerusalem is often associated with the ultimate fulfillment of God's promises and the eschatological hope of believers. It represents the spiritual reality and the eternal kingdom that believers are citizens of, as opposed to the physical city bound by the old covenant.

is free
The term "free" (Greek: ἐλεύθερος, eleutheros) is pivotal in Paul's argument throughout Galatians. It signifies liberation from the bondage of the law and sin. In the context of Galatians, Paul contrasts the freedom found in Christ with the slavery of adhering to the law for justification. This freedom is not merely a release from legalistic constraints but an invitation to live in the grace and liberty provided by the Spirit. The "Jerusalem above" being free underscores the new covenant's nature, which is characterized by grace and freedom rather than legalistic bondage.

and she is our mother
This metaphorical language draws on the imagery of motherhood to convey belonging and identity. In the ancient world, one's city or nation was often personified as a mother, providing identity and nurture. Here, Paul uses "mother" to emphasize the believers' spiritual lineage and identity. The "Jerusalem above" as "our mother" signifies that believers are born of the Spirit and belong to the new covenant community. This spiritual maternity contrasts with the physical descent from the earthly Jerusalem, which is associated with the old covenant. The use of "mother" also evokes nurturing and care, suggesting that the heavenly Jerusalem provides spiritual sustenance and identity to the children of God.

(26) Jerusalem which is above.--The ideal or heavenly Jerusalem. (Comp. Hebrews 12:22, "Ye are come to . . . the heavenly Jerusalem;" Revelation 21:2, "the holy city, new Jerusalem." This "new" or "heavenly" Jerusalem is the seat or centre of the glorified Messianic kingdom, just as the old Jerusalem had been the centre of the earthly theocracy. The conception of the "heavenly Jerusalem" among the Jews, like the rest of their Messianic beliefs, took a materialistic form. It was to be a real but gorgeous city suspended in mid-air, "three parasangs" (11� miles) above the earthly city. Sometimes it is regarded as the exact copy of its earthly counterpart, and at other times as forming a perfect square. (Comp. Revelation 21:16.) No such materialistic notions attach to the idea as presented by St. Paul. "Jerusalem which is above" is to him a spiritual city, of which the Christian is a member here and now. It is part of the Messianic kingdom, to the whole of which the Apostle gave an ideal character. He could not but do so, seeing that the kingdom began with the coming of its King, though there was no earthly and visible realisation of it. The Christian "conversation" (or, rather, commonwealth, the constitution that he was under) was "in heaven," while he himself was upon earth. (See Philippians 3:20.)

Which is the mother of us all.--The true reading is, undoubtedly, which is our mother, omitting "all." The heavenly Jerusalem was the metropolis of Christianity, just as the earthly Jerusalem was the metropolis of Judaism.

Verse 26. - But Jerusalem which is above is free (ἡ δὲ ἄνω Ἱερουσαλήμ ἐλευθέρα ἐστίν); but the Jerusalem that is above is free. The mystic Jerusalem in which Christ reigns, the Son of David, who is at the right hand of God. For the word "above," ἄνω, comp. Colossians 3:1, 2, "Seek the things that are above (τὰ ἄνω) where Christ is, seated at the right hand of God: set your mind on the things that are above; your life is hid with Christ in God;" and Philippians 3:20, "Our citizenship (πολίτευμα) is in heaven." This is identical with the "heavenly Jerusalem" of Hebrews 12:22, which, standing in contrast with the "mount that might be touched and that burned with fire," Sinai with its soul-crushing terrors, appears associated with the pacifying blood of Jesus, and with communion with all that is holiest and most glorious. The essential identity of the contrast in the two passages, which are mutually illustrative, bespeaks a common origin in one and the same mind. The supernal Jerusalem is not chiefly contrasted with the Jerusalem "that now is," in point of time: she is not the future only, though in the future to be manifested - the holy city, New Jerusalem, coming down (as St. John writes) from God out of heaven (Revelation 21:2); but she is there now, with God. It would be in harmony with St. Paul's representation to suppose that he conceives of her having been there with God in heaven of old, her citizens upon earth being the true servants of God in all ages. In former ages, however, she was comparatively barren; it needed that the enthronization of the God-Man, "the Mediator of the new covenant" (Hebrews 12:24), on "God's holy hill of Zion," should take place before she could become the prolific mother here shown to us. Commentators refer to rabbinical speculations relative to a Jerusalem which was conceived of as existing in heaven, as illustrated by Schottgen's 'Dissertatio de Hierosol. Caelesti' ('Hor. Hebr.,' vol. 1. diss. 5.), and also by Wetstein both here and on Revelation 21. It would be interesting if we could determine when those rabbinical speculations first arose, and how far it may be judged probable that they or some earlier form of them out of which these sprang suggested anything to St. Paul for the form in which he clothed his own conception of this idea; there may have been such. Meanwhile, we cannot but be struck by the purely ideal and spiritual character in which the apostle here exhibits his conception of it; though something like a terrene manifestation in the future seems indicated in Romans 8:21. "Is free;" the counterpart of Sarah, as mentioned in vers. 22, 23. That this Jerusalem is free, the apostle feels it needless to state; she to his very consciousness is the very home and bosom of God's love, having her very existence, as well as her outward-acting power, in his pervading, actuating Spirit. Bondage, constraint, there cannot be; for all volitions are there harmonized, absorbed, by the Spirit of love uniting her component elements both with each other and with God. Which is the mother of us all (ἥτις ἐστὶ μήτηρ ἡμῶν [Receptus, πάντων ἡμῶν]) which is our mother. Here again, as in ver. 24, ἥτις means "which, being such as she is, is our mother." We look at the Jerusalem that is above, and in her princely freedom we recognize what we her children are. The πάντων, which the Textus Receptus has before ἡμῶν, and which is by the general consent of critics rejected, is with much probability supposed to have come into the text by the copyist's recollection of the similar sentence in Romans 4:16, 17, Ἀβραάμ, ὅς ἐστι πατὴρ πάντων ἡμῶν. But πάντων, which there belongs to the essential thought of the context that God had made Abraham "the father of many nations," is unnecessary here, where the apostle is chiefly concerned with the freedom which characterizes the family of promise. If documentary evidence proved it to be genuine, it would find its justification in the notion of the fruitfulness which now at length, as the apostle presently shows, is given to the supernal Jerusalem.

Parallel Commentaries ...


But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

the
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Jerusalem
Ἰερουσαλὴμ (Ierousalēm)
Noun - Nominative Feminine Singular
Strong's 2419: Of Hebrew origin; Hierusalem, the capitol of Palestine.

above
ἄνω (anō)
Adverb
Strong's 507: Up, above, up to the top, up to the brim, things above, heaven, the heavenly region. Adverb from anti; upward or on the top.

is
ἐστίν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

free,
ἐλευθέρα (eleuthera)
Adjective - Nominative Feminine Singular
Strong's 1658: Free, delivered from obligation. Probably from the alternate of erchomai; unrestrained, i.e. not a slave, or exempt.

[and she]
ἥτις (hētis)
Personal / Relative Pronoun - Nominative Feminine Singular
Strong's 3748: Whosoever, whichsoever, whatsoever.

is
ἐστὶν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

our
ἡμῶν (hēmōn)
Personal / Possessive Pronoun - Genitive 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

mother.
μήτηρ (mētēr)
Noun - Nominative Feminine Singular
Strong's 3384: A mother. Apparently a primary word; a 'mother'.


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NT Letters: Galatians 4:26 But the Jerusalem that is above (Gal. Ga)