Galatians 4:22

KJV

For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.

KJV (with Strong's)

For {G1063} it is written {G1125}, that {G3754} Abraham {G11} had {G2192} two {G1417} sons {G5207}, the one {G1520} by {G1537} a bondmaid {G3814},{G2532} the other {G1520} by {G1537} a freewoman {G1658}.

Complete Jewish Bible

It says that Avraham had two sons, one by the slave woman and one by the free woman.

Berean Standard Bible

For it is written that Abraham had two sons, one by the slave woman and the other by the free woman.

American Standard Version

For it is written, that Abraham had two sons, one by the handmaid, and one by the freewoman.

Commentary

### SUMMARY
Galatians 4:22 serves as the foundational historical premise for Paul's profound allegory contrasting the covenants of law and grace. By referencing the well-known Old Testament account of Abraham's two sons, Ishmael and Isaac, born to Hagar (a bondmaid) and Sarah (a freewoman) respectively, Paul sets the stage for a theological argument that underscores the spiritual heritage of believers through promise rather than through adherence to the Mosaic Law. This verse, seemingly a simple historical statement, is strategically placed to introduce a complex yet crucial distinction between spiritual bondage and spiritual freedom, central to the Galatian epistle's message of justification by faith.

### CONTEXT
* **Literary Context:** Galatians 4:22 initiates a pivotal allegorical argument (Galatians 4:21-31) that culminates Paul's defense of justification by faith alone, which began in earnest in chapter 3. Prior to this, Paul has passionately argued that believers are "heirs according to promise" ([Galatians 3:29](/galatians/3-29 "Galatians 3:29 - Heirs According to Promise")) and are no longer under the "custodian" of the Law ([Galatians 3:24-25](/galatians/3-24-25 "Galatians 3:24-25 - The Law as a Custodian")). He has just reminded the Galatians of their adoption as sons of God, crying "Abba, Father!" ([Galatians 4:6](/galatians/4-6 "Galatians 4:6 - Spirit of Adoption")). The introduction of Abraham's two sons directly follows Paul's lament over the Galatians' potential return to "weak and worthless elementary principles" ([Galatians 4:9](/galatians/4-9 "Galatians 4:9 - Returning to Bondage")), making the allegory a direct and powerful illustration of the spiritual freedom they risk forfeiting by embracing legalism.
* **Historical & Cultural Context:** The Galatian churches were facing a significant challenge from Judaizers—Jewish Christians who insisted that Gentile converts must be circumcised and observe aspects of the Mosaic Law to be truly saved. This was not merely a theological debate but a cultural clash, as adherence to Jewish customs was seen by some as essential for full inclusion in God's people. Paul's audience would have been intimately familiar with the Genesis narrative of Abraham, Hagar, Ishmael, Sarah, and Isaac, as it was a cornerstone of Jewish identity and heritage. By drawing upon this shared history, Paul strategically reinterprets a foundational narrative to expose the spiritual implications of their choices, challenging their understanding of true lineage and covenant. The concept of "bondmaid" and "freewoman" would have resonated deeply in a society where slavery was a common institution, making the spiritual analogy of bondage to the Law versus freedom in Christ particularly potent.
* **Key Themes:** This verse directly contributes to the overarching theme of **Justification by Faith vs. Works of the Law**, serving as a historical anchor for Paul's allegorical argument. It introduces the **Contrast Between Covenants**, specifically the old covenant of Law (represented by Hagar and Ishmael, leading to bondage) and the new covenant of Promise/Grace (represented by Sarah and Isaac, leading to freedom). It also highlights the theme of **Spiritual Sonship and Inheritance**, emphasizing that true spiritual lineage is determined by God's promise and not by human effort or fleshly birth, echoing Paul's earlier assertion that those who are of faith are "sons of Abraham" ([Galatians 3:7](/galatians/3-7 "Galatians 3:7 - Sons of Abraham by Faith")). The verse sets the stage for understanding **Freedom in Christ** as opposed to **Bondage to the Law**, which is a central message throughout the entire letter, culminating in the declaration to "stand firm therefore in the freedom with which Christ has set us free" ([Galatians 5:1](/galatians/5-1 "Galatians 5:1 - Stand Firm in Freedom")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **written (Greek, _gráphō'_):** This verb signifies "to grave" or "to write," often used in the New Testament to refer to the authoritative, divinely inspired Old Testament Scriptures. Paul's use of "it is written" (γέγραπται, a perfect passive indicative) emphasizes the established, unchangeable nature of the historical fact he is about to present, grounding his theological argument in the undeniable truth of God's Word. It signals that what follows is not merely Paul's opinion but a truth derived from foundational biblical history.
* **bondmaid (Greek, _paidískē'_):** This term refers to a "girl" or, more specifically, a "female slave or servant." In the context of Abraham's household, Hagar was Sarah's Egyptian slave, given to Abraham to bear a child when Sarah was barren. Paul's choice of this term is crucial for his allegory, as Hagar and her offspring, Ishmael, will come to represent those born "according to the flesh" and, allegorically, the covenant of Law, which leads to spiritual bondage.
* **freewoman (Greek, _eleútheros'_):** Meaning "unrestrained (to go at pleasure)" or "not a slave," this term directly contrasts with "bondmaid." Sarah, Abraham's wife, was a free woman. In Paul's allegory, Sarah and her son, Isaac, represent those born "through promise" and, allegorically, the covenant of grace, which leads to spiritual freedom and true inheritance. The legal status of these women becomes a powerful metaphor for spiritual states.

#### Verse Breakdown
* **"For it is written,"**: Paul begins by appealing to the authority of Scripture, specifically the Old Testament. This phrase, "γέγραπται γάρ" (gar gegraptai), introduces a foundational truth from the Hebrew Bible that serves as the basis for his subsequent allegorical interpretation. It underscores that his argument is not novel but rooted in divine revelation.
* **"that Abraham had two sons,"**: This states the undisputed historical fact from Genesis. Abraham, the patriarch revered by both Jews and Christians, indeed had two prominent sons: Ishmael, born to Hagar, and Isaac, born to Sarah. This simple statement provides the historical data upon which Paul will build his complex theological argument.
* **"the one by a bondmaid,"**: This refers to Ishmael, born to Hagar, Sarah's Egyptian servant, as recorded in [Genesis 16:1-4](/genesis/16-1-4 "Genesis 16:1-4 - Hagar and Ishmael"). The term "bondmaid" (paidískē) is critical, emphasizing Hagar's enslaved status, which Paul will allegorically link to spiritual bondage under the Law.
* **"the other by a freewoman."**: This refers to Isaac, born to Sarah, Abraham's wife, as recorded in [Genesis 21:1-3](/genesis/21-1-3 "Genesis 21:1-3 - The Birth of Isaac"). The term "freewoman" (eleútheros) highlights Sarah's free status, which Paul will allegorically connect to spiritual freedom and the covenant of promise.

#### Literary Devices
Paul employs a significant literary device in Galatians 4:22 and the verses that follow: **Allegory**. While this specific verse states a historical fact, it functions as the launching point for the entire allegorical narrative that follows in [Galatians 4:23-31](/galatians/4-23-31 "Galatians 4:23-31 - The Allegory of Hagar and Sarah"). Paul takes the historical account of Abraham's two sons and reinterprets it to convey a deeper spiritual truth about the two covenants—Law and Grace. This is not merely an illustration but a sustained comparison where the characters and events (Hagar, Ishmael, Sarah, Isaac, their births, and their status) stand for abstract concepts (covenants, spiritual bondage, spiritual freedom, inheritance). Furthermore, the phrase "For it is written" indicates an **Allusion** to the Old Testament, specifically the Genesis narratives concerning Abraham's family. This allusion grounds Paul's argument in the shared sacred texts, lending authority and familiarity to his otherwise challenging reinterpretation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 4:22 is a theological linchpin, setting the stage for Paul's most direct and sustained allegorical argument against legalism and for justification by faith. The distinction between the "bondmaid" and the "freewoman" is not merely a historical detail but a profound theological metaphor for the two ways one can relate to God: through the works of the Law, which leads to spiritual slavery and exclusion from the true inheritance, or through faith in God's promise, which leads to spiritual freedom and adoption as a child of God. This verse underscores that true spiritual lineage is not determined by physical descent or adherence to external regulations, but by participation in the covenant of grace through faith, echoing the New Testament's consistent emphasis on the spiritual over the carnal.

* [Genesis 16:1-4](/genesis/16-1-4 "Genesis 16:1-4 - Hagar and Ishmael")
* [Genesis 21:1-3](/genesis/21-1-3 "Genesis 21:1-3 - The Birth of Isaac")
* [Romans 9:7-8](/romans/9-7-8 "Romans 9:7-8 - Not All Descendants are Children of God")

### REFLECTION AND APPLICATION
While Galatians 4:22 presents a historical fact, its placement within Paul's letter invites us to reflect deeply on the nature of our spiritual identity and the source of our salvation. It challenges us to examine whether we are living as "children of the bondwoman," striving to earn God's favor through our own efforts, rules, or religious performance, or as "children of the freewoman," resting in the unmerited grace and promise of God through faith in Christ. This verse serves as a powerful reminder that true freedom and belonging in God's family come not from what we do, but from what God has done for us. It calls us to embrace our identity as children of promise, living in the liberty that Christ has secured, rather than reverting to any form of legalism that would put us back under a yoke of slavery.

#### Questions for Reflection
* **In what areas of your life might you be subtly relying on your own efforts or adherence to rules rather than fully trusting in God's grace for your standing with Him?**
* **How does understanding the distinction between the "bondmaid" and "freewoman" allegorically help you appreciate the freedom you have in Christ?**
* **What practical steps can you take to live more fully as a "child of promise" and less as one striving under a burden of performance?**

### FAQ
**Why does Paul begin his allegory with such a simple historical statement?**

Answer: Paul begins with a simple historical statement ("For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman") to establish an undeniable, universally accepted fact from the Old Testament. This common ground allows him to then introduce his allegorical interpretation in the subsequent verses ([Galatians 4:23-31](/galatians/4-23-31 "Galatians 4:23-31 - The Allegory of Hagar and Sarah")), recontextualizing a familiar narrative to reveal profound theological truths about the nature of the Law and Grace. By starting with "it is written," he grounds his spiritual argument in the authority of Scripture, making his reinterpretation of Abraham's family history a divinely inspired lesson rather than a mere human invention.

### CHRIST-CENTERED FULFILLMENT
Galatians 4:22, though a historical prelude, points profoundly to Christ as the ultimate fulfillment of God's promise and the source of true spiritual freedom. The distinction between the son of the bondmaid (Ishmael, born according to the flesh, representing the Law and its inability to give life) and the son of the freewoman (Isaac, born through divine promise, representing grace) ultimately finds its resolution in Jesus Christ. He is the true "seed" of Abraham ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Seed of Abraham")), through whom all the promises of God are fulfilled. We, as believers, are not children of the Law, bound by its demands, but "children of the promise" ([Galatians 4:28](/galatians/4-28 "Galatians 4:28 - Children of Promise")), because we are "in Christ" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - One in Christ Jesus")). His perfect obedience under the Law and His atoning sacrifice on the cross ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse of the Law")) have liberated us from its curse, allowing us to receive the Spirit of adoption and cry "Abba, Father!" ([Galatians 4:6](/galatians/4-6 "Galatians 4:6 - Spirit of Adoption")). Thus, the freedom symbolized by Sarah and Isaac is fully realized in the new covenant established by Christ, making Him the very embodiment of the "freewoman's" offspring, bringing true spiritual liberty to all who believe.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 16:15

¶ And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael.

Genesis 21:10

Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, [even] with Isaac.

Genesis 21:1

¶ And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.

Genesis 21:2

For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.

Genesis 16:2

And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

Genesis 16:4

¶ And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.