What is the Jerusalem Above?
By Jonathan Mitchell

Paul makes an apocalyptic statement in Gal. 4:26,

"Yet, on the other hand, the Jerusalem above is free (continues being a freewoman - one not bound or enslaved), who is our mother (or: which, in fact, continues being a mother of US)."

What did he mean by the phrase "the Jerusalem above"?

The text that precedes this verse in Gal. 4 gives us the context. The following is an excerpt from Comments on Galatians, in "John, Judah, Paul & ?"

21. Go on telling me, those of you constantly wanting or intending to be under Law (or: exist [controlled] by a legalistic custom or system, or [Torah]), do you not continue listening to and hearing the Law (or: paying attention to the [Torah])?

Here, in this first clause, we see plainly stated what this letter is opposing: "to be under Law (or, Torah)." It is not just a matter of circumcision; it is not about sabbath-keeping, or about morality codes, or about keeping certain Jewish feasts, or just about keeping the Ten Commandments. It is about being UNDER the rule and regulation of the Law brought through Moses.

And so, he rhetorically asks them if they are actually hearing or listening to what the Law says. "Are they really paying attention to the Torah?" This rhetorical question can be taken in more than one way:

1) The foregoing verses have set the stage, bringing his listeners to intimate receptivity, and now the next phase of his argument begins. Do they really want to be controlled by a legalistic custom or system of prejudice-creating divisions between races, genders, and social statuses of "clean and unclean," privileged and unprivileged, all under male-dominated hierarchies? All of that is what the Law teaches, and Gal. 5:3 tells us that Paul is referring to "the whole Law," which means "the entire Torah!"

2) He is asking them if they are, by implication of "hearing," i.e., "... obeying what the Law says for those under it to do and perform?" In other words, "Are you listening to all that it has to say and are you performing all of it?"

3) Paul is simply setting up what he is about to point out to them in the following allegorical interpretation that is taken FROM the Torah. So, he is in effect saying: "Listen to what the Torah teaches us about the Law from the story of Sarah and Hagar."

So now Paul references a story from Israel's history as the foundation for what he will say about what these folks should do with the Law.

22. For it has been, and stands, written that, Abraham had two sons: one forth from out of the servant girl (the maid; the female slave), and one from out of the Freewoman.

As he says in vs. 24, below, this argument will be in the form of an allegory, interpreting the incident in the story of Abraham which involved Sarah and Hagar, and their respective sons. He takes their social standing to be representative of what he has been contrasting between the slavery of the Law, and the freedom that comes with the advent of the Promise (Christ; the new humanity and new creation; the covenant of life in the Spirit). So he sets the stage: a son from a female slave (or, "servant girl" - Hagar) versus the son "from out of the Freewoman (Sarah)."

"It is important to note that Paul does not at first mention them by name, because he wishes rather to draw attention to the categories to which they belonged" (Donald Guthrie, The New Century Bible Commentary, Galatians, p 123).

23. But, on the one hand, the one from out of the servant girl (the maid) had been born (generated and birthed) down from (in accord with; on the level of; consistent with; in the sphere of) flesh (= by human means: the ordinary course of the natural realm); on the other hand, the one from out of the Freewoman [was] through Promise (or: through means of a declared pledge; [other MSS: because of the announced Promise])

The manner of birth becomes a key issue of his argument. Ishmael, Hagar's son, represents the "flesh," since his birth came by natural means; on the other hand, Isaac's birth was an act of God - the result of the Promise. This is the crux of the issue that he is presenting, and it points to the miracle of the cross: God's saving act and the birthing of the Second Humanity. Paul never mentions Sarah by name, but instead emphasizes that she was a "freewoman," underlining the inherent freedom that comes with the Promise - set in stark relief against the dark background of the slavery inherent in the old covenant. The old covenant was NOT God's plan for humanity; the freedom that comes with His Promise (Christ) has always been His plan and purpose for the destiny of humanity.

24. - which, to be sure, are habitually being allegorized (or: are normally being expressed in, or as, an allegory; are commonly spoken of as something other [than what the language literally means]) - for you see, these women are (= represent) two settled arrangements (covenants; contracts; wills): one, on the one hand, from Mount Sinai, habitually (repeatedly; continuously) giving birth into slavery (or: bondage) - which is Hagar. [cf Ex. 19:17 (LXX)]

Here I rendered the present tense of the participle of the first clause as "habitually" and "normally." Paul is by this statement bringing in the authority of rabbinical precedence for allegorical interpretation of the OT stories. The "allegorical interpretation of Scriptures... was brought to a fine art, for example by Philo of Alexandria" (A.E. Harvey, The New English Bible Companion to the NT p 612). So now Paul focuses on the women: they are "two settled arrangements (covenants; or - wills)."

Next, he allegorizes Hagar, the female slave, as being Mount Sinai - which was an accepted figure for the Law and Moses' instructions. From this he posits that the Law (figured by Hagar) is "habitually, repeatedly and continuously giving birth into slavery." The Law constantly produces slavery and bondage to and for those that are "under it." So it stands that if you are under the Law, you are not Abraham's seed in accord with the Promise. You will not enjoy the allotment of the Spirit nor of Grace. You will be void of faith and remain a slave to sin and death. There is no life in you, because the Law cannot produce life (Gal. 3:21), and you are under a curse (Gal. 3:10).

25. Now this Hagar is (= represents) Mount Sinai, within Arabia, and she continuously stands in the same line (or: keeps step in the same rank; marches in a column; walks or stands in a parallel row; or: is habitually rudimentary together; or: = corresponds to) with the present-day Jerusalem, for she continues in slavery (or: functioning in bondage) with her children.

Paul repeats the significance of Hagar representing Mount Sinai, thus once again placing the Law in the status of a slave, not a son, in God's metaphorical household. Next, he builds upon this by now equating the "present Jerusalem" as another figure of the Law, since it is the capital of natural Israel and the seat of the Law. Hagar/Mt. Sinai "continuously stands in the same line or rank with Sinai, and is habitually rudimentary together with [first century] Jerusalem [= the Law]." Thus, those living under the control and direction of the Jews in Jerusalem are also in slavery - along with her children, i.e., what she produces, just as what the slave girl Hagar produced was also in slavery. Paul is equating the historical Jerusalem and the Judaizers to Ishmael, a slave - not a son who will inherit the promises. A gloomy picture, indeed!

The clause, "continuously stands in the same line with" is the verb 'sustoicheo' (from 'sun-' and 'stoicheo') and I have given different pictures of this word (used only here in the NT) in the parenthetical expansion. What is of interest is that it is in the same word family as 'stoicheia' which we encounter in Gal. 4:3 & 9, as well as in Col. 2:8, 20 and Heb. 5:12. With this in mind, I gave the optional rendering, "is habitually rudimentary together with." The Law was the 'stoicheia', "the elementary things (or: fundamental principles; rudiments and rules)" that pertained to the education of one that was still a minor (Gal. 4:1-2), and had not yet been placed as a son. This figures the old covenant of Judaism.

With this context in mind, we can see that those who correspond to The Promise are in a higher status, or realm, than those who are under the Law.

But does the phrase, "Jerusalem above," signify more than higher status? We suggest that the answer is, "Yes." It is a higher sphere of existence and relationship. It is being Joined to the Lord (1 Cor. 6:17). It is being raised up and seated with Christ in the heavenly realm (Eph. 2:6). It is the spiritual location that is described in Heb. 12:

22. But to the contrary, you folks have approached so that you are now at Mount Zion - even in a city of a continuously living God; in "Jerusalem upon heaven" [cf Heb. 11:16; Rev. 21:2ff] (or: in a Jerusalem pertaining to and having the character and qualities of a superior, or added, heaven and atmosphere; or: in Jerusalem [situated] upon, and comparable to, the atmosphere; centered in a superimposed-heavenly Jerusalem) - also among ten-thousands (or: myriads) of agents and messengers (people with a/the message):

23.[that is] in (or: to) an assembly of an entire people (or: a festal gathering of all, in a universal convocation) and in (or: to) a summoning forth (or: a called-out and gathered community) of firstborn folks having been copied (from-written, as from a pattern; or: enrolled; registered in a list) within [the; or: various] atmospheres (or: in the sphere of heavens), and in (or: to; with) God, a Judge (an Evaluator and Decider) of all people, even (or: that is; also) among (or: to; with) spirits of right and just folks (or: centered in the sphere of breath-effects from people who are rightwised, fair and in right relationship within the Way pointed out) having been made complete and brought to the destined goal (perfected; finished; matured), [cf Rev. 3:12; Phil. 3:20; Rev. 14:1-5; Ex. 4:22]

24. and in (or: to) Jesus, a Medium (or: an agency; an intervening substance; a middle state; one in a middle position; a go-between; an Umpire; a Mediator) of a new and fresh (young; recently-born) arrangement (covenant; settlement; a deposit throughout, in every direction; a placing through the midst; or: a will and testament), and to and in blood of sprinkling, and to One continuously speaking something superior to (or: stronger and better than) Abel. [cf Heb. 10:22; Mat. 17:1-5; Jn. 4:21; Ps. 46:4; 132:13; Isa. 28:16; 33:5]

The "Jerusalem above" is called the Bride, the Wife of the Lamb, and is designated as The New Jerusalem (cf Rev. 21:9b-22:5). We see this spelled out in the apocalyptic language of Rev. 3:12,

"The person habitually conquering (repeatedly overcoming so as to be the victor): I will continue making (forming; constructing; creating; producing) him [to be] a pillar (or: column) in the Temple that is My God, and he (or: it) would nevermore (could by no means any more) come out (or: go outside), and I will proceed to write upon him My God's Name (or: The Name from My God) and (or: even; that is,) the Name of the City of My God: 'The New and different Jerusalem' - the one habitually descending from out of the atmosphere, from God - and My Name, the one new in character and quality (or: the new name from Me; [other MSS: and the new name])."

This was spoken to the called-out, covenant communities (also known as the "churches").Now as to "habitually descending from out of the atmosphere (heaven)," recall Jesus words to His disciples, in Jn. 1:51,

"I am presently laying it out, saying to you folks, you will proceed seeing the heaven (or: sky; atmosphere) being one that is opened back up again, and 'God's agents (the folks with a message from God) repeatedly ascending (continuously and progressively stepping back up again) and then habitually descending (repeatedly and progressively stepping down)' [cf Gen. 28:12] upon the Son of the Man."

We will close this article with another excerpt from "Comments on Galatians," citing the final verses of Gal. 4:

28. Now we [other MSS: you folks], brothers (folks from the same womb; = fellow believers; = my family), down from (or: corresponding to; in the sphere and manner of) Isaac, are (continuously exist being) children of Promise (or: ones-born from a declared pledge).

They (or, the inclusive "we") correspond to Isaac and truly have Abraham as their father, with the bride of Christ, the heavenly New Jerusalem, as their mother. They are folks produced by Christ's faith and His faithfulness. Guthrie point to this form of address, "brothers," and says that it "is particularly relevant here in view of the phrase 'children of promise'..." (ibid. p 126).

29. But nevertheless, just as then, the one being born down from (in accordance with; corresponding to; on the level of; in the sphere of) flesh (= human efforts; = the natural realm) was constantly pursuing and persecuting the one down from (in accordance with; corresponding to; in the sphere of) Spirit (or: Breath-effect), so also now. [Gen. 21:9]

The incident to which he refers apparently must have been what is briefly described as Ishmael's "mocking" in Gen. 21:9, which prompted Sarah to speak to Abraham, recorded in vs. 10, and quoted here in vs. 30, below. Paul now turns to the current situation that both he and the Galatians are presently experiencing. The Jews and the Judaizing Christians are "pursuing and persecuting the one" - and note the contrast to the "many" of vs. 27, for the new creation was no longer two: us and them, but "one" - "down from spirit (or: Breath-effect)." Note that the contrast in vs. 23, above, was between "flesh" and "Promise," so Paul is affirming the connection of the Promise with the coming of the Spirit. The Spirit fulfilled the Promise. The "flesh" is seen here as a figure for the works-oriented Law of the old covenant, while the "spirit" was the new covenant marker - those who possessed the Spirit, and its fruit, were citizens of the Jerusalem "above." They live in and by the faith which is Christ, and from Whom faith is provided to us.

In 2 Cor. 3:6 we see that the letter (= the Torah) kills, but the spirit (= the new covenant and arrangement in Christ) brings life.

The ancient pattern was being fulfilled as the blessings of Abraham were coming to the nations and including them in this one new covenant.

30. Still, what does the Scripture yet say? "Cast out (or: At once expel) the servant girl (the slave-girl; the maid) and her son, for by no means will the son of the servant girl (the slave-girl; the maid) be an heir (take possession of and enjoy the distributed allotment) with the son of the freewoman." [Gen. 21:10]

Once again Paul nails his arguments with this quote from Gen. 21:10. The Galatians were to cast out the Law, together with the old covenant and all legalism, Phariseeism, ceremonialism (cf John 4:21) and the divisive prejudice which are produced by them (their children). Here it is not people that are being cast out, but the Law and all of its effects. Instead of religion what the Messiah brought were covenant communities that are bound together with love and an attitude of mutual acceptance and fair treatment of others. It's as simple as that. It is Christ within and among us.

The last clause of this quote means that the Law will not exist alongside of the Spirit within the called-out groups. The Law and its rules and regulations are not to be a part of the new creation. Paul's rhetoric describes a summary separation and exclusion of Judaizing elements from the new covenant.

31. Wherefore, brothers (folks from the same womb; family; siblings; = fellow believers), we are not (we do not exist being) children of a slave-girl (a servant girl; a maid), but, to the contrary, of, and from, the (or: this) Freewoman.

In this verse he affirms that they did not come forth from keeping the Law, but from the faith that comprised the freewoman who is joined to Christ's faithfulness. It is the Vine that produces the branches, and then the fruit. They and we (in corporate solidarity: brothers; Family) are the fulfillment of Abraham's (= the Seed's faith) vehicle of blessing the ethnic multitudes. Guthrie makes an astute observation: "[I]t should be noted that the Greek has 'a slave,' which draws more pointed attention to the qualitative aspect, i.e. slave children, although when the free woman is referred to an article is used..." (ibid. p 127).

We conclude from all this that "the Jerusalem above" is all of us who are joined to the Lord, and are branches of the Vine (Jn. 15).

Jonathan

PS: Gal. 5:1 belongs to chapter 4, for it is Paul's summation of this passage:

"For the [aforementioned] freedom, Christ immediately set us free (or: [The] Anointed One at once liberates us in, to, for, and with, this liberty; [cf Jn. 8:32])! Keep on standing firm, therefore, and do not again be habitually held within a yoke of slavery (or: a cross-lever [of a pair of scales, or for carrying heavy loads] whose sphere is bondage) (or: Continuously stand firm, then, in the freedom [to which the] Anointing sets us free, and stop being progressively confined again by a yoke pertaining to servitude)!"

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