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Commentary on Galatians 4 verses 21–31
In these verses the apostle illustrates the difference between believers who rested in Christ only and those judaizers who trusted in the law, by a comparison taken from the story of Isaac and Ishmael. This he introduces in such a manner as was proper to strike and impress their minds, and to convince them of their great weakness in departing from the truth, and suffering themselves to be deprived of the liberty of the gospel: Tell me, says he, you that desire to be under the law, do you not hear the law? He takes it for granted that they did hear the law, for among the Jews it was wont to be read in their public assemblies every sabbath day; and, since they were so very fond of being under it, he would have them duly to consider what is written therein (referring to what is recorded Gen. 16 and 21), for, if they would do this, they might soon see how little reason they had to trust in it. And here, 1. He sets before them the history itself (Gal 4:22, Gal 4:23): For it is written, Abraham had two sons, etc. Here he represents the different state and condition of these two sons of Abraham - that the one, Ishmael, was by a bond-maid, and the other, Isaac, by a free-woman; and that whereas the former was born after the flesh, or by the ordinary course of nature, the other was by promise, when in the course of nature there was no reason to expect that Sarah should have a son. 2. He acquaints them with the meaning and design of this history, or the use which he intended to make of it (Gal 4:24-27): These things, says he, are an allegory, wherein, besides the literal and historical sense of the words, the Spirit of God might design to signify something further to us, and that was, That these two, Agar and Sarah, are the two covenants, or were intended to typify and prefigure the two different dispensations of the covenant. The former, Agar, represented that which was given from mount Sinai, and which gendereth to bondage, which, though it was a dispensation of grace, yet, in comparison of the gospel state, was a dispensation of bondage, and became more so to the Jews, through their mistake of the design of it, and expecting to be justified by the works of it. For this Agar is mount Sinai in Arabia (mount Sinai was then called Agar by the Arabians), and it answereth to Jerusalem which now is, and is in bondage with her children; that is, it justly represents the present state of the Jews, who, continuing in their infidelity and adhering to that covenant, are still in bondage with their children. But the other, Sarah, was intended to prefigure Jerusalem which is above, or the state of Christians under the new and better dispensation of the covenant, which is free both from the curse of the moral and the bondage of the ceremonial law, and is the mother of us all - a state into which all, both Jews and Gentiles, are admitted, upon their believing in Christ. And to this greater freedom and enlargement of the church under the gospel dispensation, which was typified by Sarah the mother of the promised seed, the apostle refers that of the prophet, Isa 54:1, where 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 who hath a husband. 3. He applies the history thus explained to the present case (Gal 4:28); Now we, brethren, says he, as Isaac was, are the children of the promise. We Christians, who have accepted Christ, and rely upon him, and look for justification and salvation by him alone, as hereby we become the spiritual, though we are not the natural, seed of Abraham, so we are entitled to the promised inheritance and interested in the blessings of it. But lest these Christians should be stumbled at the opposition they might meet with from the Jews, who were so tenacious of their law as to be ready to persecute those who would not submit to it, he tells them that this was no more than what was pointed to in the type; for as then he that was born after the flesh persecuted him that was born after the Spirit, they must expect it would be so now. But, for their comfort in this case, he desires them to consider what the scripture saith (Gen 21:10), Cast out the bond-woman and her son, for the son of the bond-woman shall not be heir with the son of the free-woman. Though the judaizers should persecute and hate them, yet the issue would be that Judaism would sink, and wither, and perish; but true Christianity should flourish and last for ever. And then, as a general inference from the whole of the sum of what he had said, he concludes (Gal 4:31), So then, brethren, we are not children of the bond-woman, but of the free.
What is the meaning of "after the flesh?" Having said that Faith united us to Abraham, and it having seemed incredible to his hearers, that those who were not begotten by Abraham should be called his sons, he proves that this paradox had actually happened long ago; for that Isaac, born not according to the order of nature, nor the law of marriage, nor the power of the flesh, was yet truly his own son. He was the issue of bodies that were dead, and of a womb that was dead; his conception was not by the flesh, nor his birth by the seed, but the Word of God fashioned Him. Not so in the case of the bondman; He came by virtue of the laws of nature, and after the manner of marriage. Nevertheless, he that was not according to the flesh was more honorable than he that was born after the flesh. Therefore let it not disturb you that ye are not born after the flesh; for from the very reason that ye are not so born, are ye most of all Abraham's kindred. The being born after the flesh renders one not more honorable, but less so, for a birth not after the flesh is more marvellous and more spiritual. And this is plain from the case of those who were born of old time; Ishmael, for instance, who was born according to the flesh, was not only a bondman, but was cast out of his father's house; but Isaac, who was born according to the promise, being a true son and free, was lord of all.
From God’s own Scripture it is evident that the birth of Ishmael also was according to promise. But the answer is that a promise is truly fulfilled in the giving of a covenant. It is one thing to bless, increase and multiply greatly, as is written in Ishmael’s case, but another to make an heir through a covenant.
(Verse 22, 23.) For it is written that Abraham had two sons, one by a slave woman and one by a free woman. But the son of the slave was born according to the flesh, while the son of the free woman was born through the promise. It is of great difficulty to demonstrate that only Isaac, who was born of Sarah, was generated through the promise, and not also Ishmael, who was born of the Egyptian slave Hagar. For the Scripture refers that when Hagar, fleeing from Sarah, who was mistreating her, came to her in the desert, an angel appeared to her and instructed her to submit to her mistress's authority. This same angel also spoke these words: "I will surely multiply your offspring exceedingly, so that they will not be counted for multitude" (Genesis 16:10). And afterwards concerning Ishmael (of which surely no one doubted the words of the promise): He will be a rustic man, his hand against everyone, and everyone's hand against him, and he will dwell opposite the face of all his brothers. But it can be answered that the promise of an angel is of less authority than that of God himself. For just as a star, when the sun rises, does not shine: so the words of angels are obscured, and vanish, and are considered as nothing in comparison to the promise of God. Indeed, this response seems to have some importance; but it is immediately countered by the authority of the following Scripture. For it is written: And Abraham said to God: May Ismael live in your sight (Ibid., XVII, 18 seqq.); and God answered him as follows: Behold, your wife Sara shall bear you a son, and you shall name him Isaac, and I will establish my covenant with him, as an everlasting covenant, and with his descendants after him. And regarding Ismael: Behold, I have heard you, and behold, I have blessed him, and I will multiply him, and increase him greatly. Twelve nations will he beget, and I will make him into a great nation. But my covenant I will establish with Isaac, whom Sarah will bear to you at this time next year. From these statements of God it is evident that Ishmael was also born according to the promise. But this is how it is resolved: the promise is properly fulfilled in the giving of the covenant, and it is different to bless, increase, and multiply greatly, which is written concerning Ishmael. It is different to make someone an heir through the covenant, which is said regarding Isaac: I will establish my covenant with him as an everlasting covenant, and with his descendants after him. And in the following: But my covenant I will establish with Isaac, whom Sarah shall bear to you (Gen., XVII, 19). And how different are gifts from assets: different are bequests from inheritance (for we read that gifts were given to the sons of Abraham by his concubines, but the inheritance of all his assets was left to the son of Sarah); so, as we have said, blessings and bequests are different from a covenant. But this can also be said of Ishmael, after his conception, whether by an angel or by God speaking. But concerning Isaac, before he was conceived in Sarah's womb, God had promised. These things, however, let them be said as much as the modesty of our intelligence allows. But if anyone can find something greater, how is it that Ishmael, who was born of a slave woman, is not the son of the promise, but Isaac, who was born of a free woman: he should rather be heard. And if anything, says the Apostle, you think differently, and God has revealed this to you. Now, briefly, we must strive for higher things, so that we may say that each one of us is born first, not according to the promise, as long as he is instructed by the simple words of the Scriptures and still delights in Jewish explanations: but when he surpasses to higher things and understands the spiritual law, then he is generated from the promise: and, to speak more clearly, every day those who do the works of Abraham are born from Abraham. But those who have the spirit of slavery, again in fear, are born of the Egyptian servant girl; but those who have received the spirit of adoption, are free through Sarah: by this freedom we are given by Christ. The Lord speaks to the Jews who still preferred to be the sons of the servant girl: If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free (John 8:31-32). So, those ignorant of the mystery that was being spoken, say: We are descendants of Abraham, and we have never been slaves to anyone: how can you say that we will be set free? Jesus answered them: Amen, amen I say to you, whoever commits sin is the slave of sin. But a slave does not remain in the house forever; but the son remains forever. If therefore we are the servants of sin, Agar has begotten us, the Egyptian: if sin reigns not in our mortal body, we are the sons of God indeed.
Now the fact that Isaac was born of a free wife is not enough to make him signify the people who inherit the New Covenant. What is more important is that he was born according to the promise. For he could have been born according to nature’s norms from a slave and in the same way from a free woman, just as Abraham received from Katurah, whom he subsequently married, sons not according to a promise but according to nature.
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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, 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). He then introduces the historical fact of Abraham having two sons, one by a bondwoman and one by a freewoman (Galatians 4:22). 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). 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). 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).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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). 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). 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). 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). 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). 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), who delivers us from the curse of the Law and grants us the inheritance of eternal life.