Galatians 4:23

KJV

But he [who was] of the bondwoman was born after the flesh; but he of the freewoman [was] by promise.

KJV (with Strong's)

But {G235} he {G3303} who was of {G1537} the bondwoman {G3814} was born {G1080} after {G2596} the flesh {G4561}; but {G1161} he of {G1537} the freewoman {G1658} was by {G1223} promise {G1860}.

Complete Jewish Bible

The one by the slave woman was born according to the limited capabilities of human beings, but the one by the free woman was born through the miracle-working power of God fulfilling his promise.

Berean Standard Bible

His son by the slave woman was born according to the flesh, but his son by the free woman was born through the promise.

American Standard Version

Howbeit the son by the handmaid is born after the flesh; but the son by the freewoman is born through promise.

Commentary

### SUMMARY
Galatians 4:23 is a pivotal verse within Paul's allegorical argument, contrasting the births of Ishmael and Isaac to illustrate the fundamental difference between two covenants: the Law and the Promise. It succinctly states that the son of the bondwoman (Ishmael) was born according to natural human effort, "after the flesh," while the son of the freewoman (Isaac) was born as a miraculous fulfillment of God's divine "promise." This distinction lays the groundwork for Paul's robust defense of justification by faith and freedom in Christ, challenging the Judaizers' insistence on adherence to the Mosaic Law for salvation.

### CONTEXT
* **Literary Context:** Galatians 4:23 is an integral part of Paul's extended allegory from [Galatians 4:21-31](/galatians/4-21-31 "Galatians 4:21-31 - Hagar and Sarah Allegory"), where he uses the Old Testament narrative of Abraham's two sons, Ishmael and Isaac, to explain the nature of the old covenant (Law) and the new covenant (Grace). Preceding this verse, Paul challenges those who desire to be under the Law, asking if they have heard the Law itself ([Galatians 4:21](/galatians/4-21 "Galatians 4:21 - Under the Law?")). He then introduces the historical fact of Abraham having two sons, one by a bondwoman and one by a freewoman ([Galatians 4:22](/galatians/4-22 "Galatians 4:22 - Two Sons of Abraham")). Verse 23 specifically details the manner of their births, setting the stage for the allegorical interpretation that follows, where Hagar and Ishmael represent the covenant from Mount Sinai, leading to bondage, and Sarah and Isaac represent the Jerusalem above, leading to freedom ([Galatians 4:24-26](/galatians/4-24-26 "Galatians 4:24-26 - The Two Covenants Allegory")). The ultimate aim is to underscore that true heirs of God's promise are those born "by promise," not "after the flesh."

* **Historical & Cultural Context:** Paul is writing to the churches in Galatia, a region in Asia Minor, to counteract the influence of "Judaizers." These were Jewish Christians who insisted that Gentile converts needed to observe aspects of the Mosaic Law, particularly circumcision, in addition to faith in Christ, to be truly saved or perfected. This teaching undermined the sufficiency of Christ's work and the freedom of the gospel. The cultural backdrop includes the Jewish understanding of lineage and inheritance, where being a physical descendant of Abraham was highly valued. Paul leverages this understanding but redefines true spiritual lineage, showing that it comes through God's promise, not through natural birth or adherence to the Law. The story of Abraham, Hagar, and Sarah was well-known to both Jewish and Gentile converts, making it an effective allegorical tool to convey complex theological truths about covenants, law, and grace.

* **Key Themes:** This verse contributes significantly to several overarching themes in Galatians. Firstly, it powerfully illustrates the theme of **Justification by Faith vs. Works of the Law**. Ishmael's birth "after the flesh" represents human effort and reliance on the Law, while Isaac's birth "by promise" signifies God's sovereign grace and faithfulness, received through faith, not human striving. This directly opposes the Judaizers' insistence on legalistic observance. Secondly, it develops the theme of **Freedom in Christ vs. Bondage to the Law**. The "bondwoman" and her son symbolize the slavery that the Law imposes, unable to grant true righteousness or spiritual life, whereas the "freewoman" and her son represent the liberty found in the New Covenant through Christ. Paul consistently argues that Christ has set believers free from the curse and burden of the Law ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse of the Law")). Finally, the verse reinforces the theme of **The True Heirs of Abraham**. Paul redefines what it means to be a child of Abraham, asserting that spiritual inheritance comes not through physical descent or adherence to the Law, but through faith in God's promise, just as Abraham himself was justified by faith ([Galatians 3:6-9](/galatians/3-6-9 "Galatians 3:6-9 - Abraham's Faith and Righteousness")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **born (Greek, _gennáō'_):** From G1080, meaning to procreate, beget, or be born. In this context, it refers to the physical act of birth. For Ishmael, it highlights a birth resulting from natural, human means, emphasizing Abraham and Sarah's attempt to fulfill God's promise through their own efforts. For Isaac, while still a physical birth, the emphasis shifts to the supernatural circumstances surrounding it, implying a divine origin beyond natural human capacity.
* **flesh (Greek, _sárx'_):** From G4561, referring to the physical body or human nature. When used "after the flesh" (κατὰ σάρκα), it denotes something done according to natural human ability, strength, or initiative, often in contrast to divine power or spiritual principles. Here, it underscores that Ishmael's birth was a product of human planning and natural procreation, without the direct miraculous intervention that characterized Isaac's birth.
* **promise (Greek, _epangelía'_):** From G1860, signifying an announcement, assurance, or pledge, especially a divine assurance of good. In this verse, it refers specifically to God's covenantal promise to Abraham that he would have a son through Sarah, despite their old age ([Genesis 17:15-19](/genesis/17-15-19 "Genesis 17:15-19 - God's Promise of Isaac")). Isaac's birth "by promise" (δι’ ἐπαγγελίας) emphasizes that it was entirely a result of God's faithfulness and supernatural power, not human effort or natural means.

#### Verse Breakdown
* **"But he [who was] of the bondwoman was born after the flesh":** This clause refers to Ishmael, the son of Abraham and Hagar. The phrase "of the bondwoman" (ἐκ τῆς παιδίσκης) highlights his mother's status as a slave, which Paul will later connect to the bondage of the Law. "Born after the flesh" (κατὰ σάρκα) signifies that his conception and birth occurred through natural human means, a result of Abraham and Sarah's attempt to fulfill God's promise through their own human ingenuity and impatience, rather than waiting on God's supernatural intervention. This represents reliance on human effort and the Law.
* **"but he of the freewoman [was] by promise":** This clause refers to Isaac, the son of Abraham and Sarah. "Of the freewoman" (ἐκ τῆς ἐλευθέρας) emphasizes Sarah's status as a free woman, which Paul allegorically links to the freedom found in the new covenant of grace. "By promise" (δι’ ἐπαγγελίας) is the crucial contrast, indicating that Isaac's birth was not a natural occurrence but a miraculous fulfillment of God's specific, divine pledge, born when Sarah was beyond childbearing age. This signifies God's supernatural initiative, faithfulness, and the reception of blessing through faith in His word.

#### Literary Devices
Paul employs a powerful use of **Allegory** in this passage, using the historical account of Abraham's two sons to represent two distinct spiritual realities: the Law and Grace. The characters of Hagar and Sarah, and their sons Ishmael and Isaac, are not merely historical figures but serve as symbolic representations of the old covenant (bondage) and the new covenant (freedom). The contrasting phrases "born after the flesh" and "by promise" exemplify **Antithesis**, highlighting the stark opposition between human effort and divine initiative. This rhetorical device emphasizes the absolute difference in the source and nature of the two "births" or covenants. Furthermore, the passage utilizes **Typology**, where Ishmael and Isaac serve as types, foreshadowing the two groups of people: those who seek righteousness through the Law and those who receive it through faith in God's promise.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 4:23 is foundational to understanding the nature of salvation and the Christian life. It asserts that true spiritual inheritance and sonship come not through human effort or adherence to religious law, but solely through God's sovereign promise and grace, received by faith. This verse underscores the radical discontinuity between the Old Covenant, which exposed humanity's inability to achieve righteousness through works, and the New Covenant, which provides righteousness as a free gift through Christ. It is a powerful reminder that our standing before God is not based on our performance, but on His faithfulness to His word.

* [Romans 9:7-9](/romans/9-7-9 "Romans 9:7-9 - Not all Descendants are Children of God")
* [Hebrews 11:11-12](/hebrews/11-11-12 "Hebrews 11:11-12 - Sarah's Faith and Isaac's Birth")
* [Galatians 3:18](/galatians/3-18 "Galatians 3:18 - Inheritance by Promise, Not Law")

### REFLECTION AND APPLICATION
This verse calls believers to a profound examination of the source of their assurance and identity. Are we living as children of the "bondwoman," constantly striving through our own efforts, religious performance, or adherence to rules to earn God's favor or prove our worth? Or are we living as children of the "freewoman," resting in the liberating truth that our spiritual birth and inheritance are entirely "by promise"—a gift of God's unmerited grace through Christ? Embracing the truth of Galatians 4:23 means abandoning legalism and self-righteousness, and instead, living in the freedom and gratitude that comes from knowing we are loved, accepted, and made heirs not by what we do, but by what God has done. This understanding should foster humility, deepen our trust in God's faithfulness, and empower us to serve Him out of love rather than obligation.

#### Questions for Reflection
* **In what areas of my life do I tend to rely on my own efforts ("born after the flesh") rather than trusting in God's promise and grace?**
* **How does understanding my spiritual birth as "by promise" impact my daily walk with God and my assurance of salvation?**
* **What practical steps can I take to live more fully in the freedom of God's promise, rather than the bondage of performance?**

### FAQ

**What is the significance of "born after the flesh" versus "by promise" in this verse?**

Answer: The distinction between "born after the flesh" and "by promise" is central to Paul's argument. "Born after the flesh" refers to Ishmael's birth, which resulted from Abraham and Sarah's natural human attempt to fulfill God's promise through Hagar ([Genesis 16:2-4](/genesis/16-2-4 "Genesis 16:2-4 - Sarah's Plan with Hagar")). It signifies a birth according to human effort and natural means, representing the Law, which relies on human performance. "By promise" refers to Isaac's miraculous birth, which was a direct fulfillment of God's supernatural pledge to Abraham and Sarah ([Genesis 21:1-2](/genesis/21-1-2 "Genesis 21:1-2 - Isaac's Birth as Promised")). This signifies a birth entirely dependent on God's divine initiative and faithfulness, representing the New Covenant of grace, received through faith. Paul uses this contrast to highlight that true spiritual sonship and inheritance come through God's unmerited promise, not through human works or adherence to the Law.

### CHRIST-CENTERED FULFILLMENT
Galatians 4:23 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Ishmael, born "after the flesh," represents the old covenant that could not give life and ultimately led to bondage, demonstrating humanity's inability to achieve righteousness through its own efforts. Isaac, born "by promise," is a type of all those who are "born again" not of natural descent, nor of human decision or a husband’s will, but "born of God" ([John 1:13](/john/1-13 "John 1:13 - Born of God")). This spiritual birth, which grants us true sonship and inheritance, is made possible only through Christ. He is the ultimate "promise" of God, the One through whom all God's promises are "Yes" and "Amen" ([2_corinthians/1-20](/2_corinthians/1-20 "2 Corinthians 1:20 - All God's Promises are Yes in Christ")). By His perfect obedience and sacrificial death, Christ fulfilled the Law and inaugurated the New Covenant of grace, enabling believers to be justified by faith and receive the Spirit of adoption, crying "Abba, Father!" ([Galatians 4:4-7](/galatians/4-4-7 "Galatians 4:4-7 - Adoption as Sons")). Thus, our spiritual identity as children of the "freewoman" is secured not by our works, but by our union with Christ, the promised Seed ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Seed is Christ")), who delivers us from the curse of the Law and grants us the inheritance of eternal life.

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

Hebrews 11:11

Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.

Romans 9:7

Neither, because they are the seed of Abraham, [are they] all children: but, In Isaac shall thy seed be called.

Romans 9:8

That is, They which are the children of the flesh, these [are] not the children of God: but the children of the promise are counted for the seed.

Genesis 18:10

And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard [it] in the tent door, which [was] behind him.

Genesis 18:14

Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.

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.