TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 4:21–31.
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.
Historical interpretation
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Now the father of the human race is the Word of God, as Moses points out when he says, "Is not He thy father who hath obtained thee
These women represent the two covenants. Moses, taking the blood of a calf in a vessel, sprinkled the people, saying “this is the blood of the covenant, etc.” … The law was given on Mount Sinai. In reciting it to the people, Moses called this the book of the testament. He then sprinkled the people with blood, as I have said. This law held sinners as offenders. They soon began to be slaves of sin, as if they had been made sons of Hagar, as if returning to slavery.
Contrary to usage, he calls a type an allegory; his meaning is as follows; this history not only declares that which appears on the face of it, but announces somewhat farther, whence it is called an allegory. And what hath it announced? no less than all the things now present.
For these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar. "These:" who? the mothers of those children, Sarah and Hagar; and what are they? Two covenants, two laws. As the names of the women were given in the history, he abides by this designation of the two races, showing how much follows from the very names. How from the names?
(Verse 24.) These things are spoken in allegory. Allegory properly belongs to the art of grammar, and we learn in elementary schools how it differs from metaphor or other figures of speech. One thing is presented in words, another thing is signified in meaning. The books of orators (Sup. in allegories) and poets are full of them. The divine scripture is also, to a considerable extent, woven together by this. Which understanding the Apostle Paul (who also had some contact with secular literature) used the very word "figure" in order to call it allegory, as it is said among his own people: in order to show, namely, the misuse of this Greek expression in a more meaningful way. But Paul, although not perfectly, knew secular literature, as his own words attest: "One of them, a prophet of their own, said, 'Cretans are always liars, evil beasts, lazy gluttons.'" (Titus 1:12). This is a heroic verse of the poet Epimenides, which both Plato and other ancient writers mention. Also, when he was speaking in the Areopagus in Athens, he added this: "For we are indeed his offspring" as certain of your poets have said. (Acts 17:28). This hemistich is attributed to Aratus, who wrote about the sky and the stars. Also this: Bad company corrupts good morals (1 Cor. XV, 33); it is written in trimeter iambic from Menander's comedy. From these and other examples, it is evident that Paul was not ignorant of secular literature, and what he called allegory here, he called spiritual understanding elsewhere. Like here: For we know that the Law is spiritual (Rom. VII, 14), meaning allegory, or allegorically expressed. And elsewhere: All ate the same spiritual food and drank the same spiritual drink. They drank from the spiritual rock that followed them, and the rock was Christ (I Cor. X, 34). That the manna here, and the sudden gushing forth of the spring, and the rock itself that followed, must be understood allegorically, no one doubts. I know what objection can be made on the other side: Brothers, if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness (Gal. 6, 1). And in another place: But the spiritual man judges all things; yet he himself is judged by no one (1 Corinthians 2:15); so that, what we said above may be clearly understood as a spiritual word. But we call him a spiritual man, who, understanding all the sacraments of the Scriptures, interprets them in a sublime manner, and seeing Christ in the divine books, admits nothing of the Jewish tradition in them.
Allegory is properly a term in the art of grammar. How it differs from metaphor and other figures of speech we learn as children. It presents one thing in words and signifies another in sense. … Understanding this, Paul (who had a certain knowledge of secular literature also) used the name of the figure of speech and called it allegory according to the usage of his own circle.
Those who are at great pains to pervert the meaning of the divine Scriptures … abuse this saying of the apostle’s, as though they thought that they could derive from it the power to suppress the entire sense of holy Scripture in their aspirations to speak “allegorically,” as if in the manner of the apostle. They fail to see how great a difference there is between their own position and that of the apostle in this passage. For the apostle does not deny the history or pick apart the events of the distant past, but he has stated them as they happened at the time, while using for his own purpose the interpretation of these events.… He would not have said “referred to one who was born” if he had not believed that person had really existed. There cannot be a simile if one takes away the historical reality itself.
Under the sure guidance of the apostle we see how clearly he shows that these two are to be taken allegorically. One may also consider the sons of Keturah under some figure of things to come. The fact that such people did these things is recorded not without purpose but under the guidance of the Holy Spirit. We will perhaps find that heresies and schisms are signified in this allegory. For these are sons of the free woman, that is, of the church, and yet they again revert to life according to the flesh, not spiritually according to a promise.
Continue studying Galatians 4:24 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
In Galatians 4:24, the Apostle Paul employs an allegorical interpretation of the Old Testament narrative concerning Abraham's two sons, Ishmael and Isaac, and their mothers, Hagar and Sarah. This verse serves as a pivotal point in his argument against the Judaizers, explicitly stating that these historical events symbolize two distinct covenants: the Old Covenant, represented by Mount Sinai and Hagar, which leads to spiritual bondage, and by implication, the New Covenant of grace and freedom, represented by Sarah and Isaac, which Paul will further elaborate upon. Paul uses this powerful illustration to underscore the fundamental difference between salvation by law and salvation by grace, emphasizing that reliance on legalistic adherence inevitably results in slavery to sin and the Law's demands.
Context
Literary Context
Galatians 4:24 is situated within Paul's fervent defense of justification by faith alone, a central theme of his letter to the Galatians. Chapters 3 and 4 specifically address the relationship between the Law and the Promise. Paul has already established that believers are children of God through faith in Christ, not through adherence to the Mosaic Law (Galatians 3:26). He uses the analogy of a child heir under a guardian to explain the temporary nature of the Law, which served to bring people to Christ (Galatians 3:24). Leading up to verse 24, Paul expresses his concern for the Galatians' regression into legalism, lamenting their desire to be enslaved by elemental principles (Galatians 4:9). The allegorical illustration of Hagar and Sarah, beginning in verse 21, is a rhetorical masterstroke, using a narrative from the very Law the Judaizers revered to dismantle their arguments for legalism and highlight the liberating truth of the Gospel.
Historical & Cultural Context
The letter to the Galatians was written to churches in the Roman province of Galatia, likely facing pressure from "Judaizers"—Jewish Christians who insisted that Gentile converts must be circumcised and observe the Mosaic Law to be truly saved. This was a critical theological dispute in the early church, challenging the very essence of the Gospel. Paul's audience would have been familiar with the Genesis accounts of Abraham, Hagar, Sarah, Ishmael, and Isaac, as these were foundational narratives in Jewish tradition. The concept of "covenants" was also deeply ingrained in their understanding of God's relationship with humanity, particularly the Abrahamic Covenant and the Mosaic Covenant. Paul's use of allegory, while perhaps surprising to some, was a recognized method of interpretation in both Jewish and Hellenistic thought, allowing him to draw profound spiritual lessons from historical events. His specific application, however, was revolutionary, reinterpreting these narratives to demonstrate the superiority of the New Covenant in Christ over the Old Covenant of Law.
Key Themes
Galatians 4:24 contributes significantly to several overarching themes in the book of Galatians. Foremost is the theme of Justification by Faith vs. Works of the Law, with this verse powerfully illustrating how reliance on the Law leads to spiritual Bondage rather than freedom. Paul contrasts the Old Covenant (represented by Mount Sinai and Hagar) which "gendereth to bondage," with the New Covenant (implied, and further developed in subsequent verses, represented by Sarah and Jerusalem above) which offers Freedom in Christ. This passage also highlights Paul's strategic use of Old Testament Interpretation to support New Testament truths, demonstrating that the Law itself, when rightly understood, points to the necessity of grace. The allegorical method here is not to deny historicity but to reveal deeper theological implications, emphasizing that the historical events of Genesis foreshadow the spiritual realities of salvation history, particularly the contrast between those who pursue righteousness through human effort and those who receive it as a gift through faith in Christ Jesus (Galatians 2:16).
Exposition and Analysis
Key Word Analysis
To allegorize. Paul explicitly states that the narrative of Hagar and Sarah functions as an allegory. This means that while the story is historically true, it also carries a deeper, symbolic meaning intended to convey a spiritual truth. Paul is not denying the literal events but is drawing out their typological significance to illustrate the nature of the two covenants.
Properly, a disposition, i.e. (specially) a contract (especially a devisory will). This term refers to solemn agreements or divine arrangements God made with humanity. Here, Paul identifies two distinct covenants: the one associated with Mount Sinai (the Mosaic Law) and, by implication, the covenant of promise (the Abrahamic and New Covenants). The contrast between these two forms the core of Paul's argument for Christian freedom.
Slavery (ceremonially or figuratively). Paul states that the covenant from Mount Sinai "gendereth to bondage." This signifies a state of spiritual slavery, where individuals are held captive by the demands of the Law, constantly striving to earn righteousness through works, and ultimately failing, leading to condemnation rather than freedom. It contrasts sharply with the freedom offered through faith in Christ.
Verse Breakdown
"Which things are an allegory:"
Paul introduces his interpretive method, declaring that the preceding narrative concerning Abraham's two sons and their mothers (Hagar and Sarah) is not merely historical but also functions as an allegory. This signifies that the historical events are being used to reveal deeper, spiritual truths about the nature of God's covenants and the path to righteousness.
"for these are the two covenants;"
The conjunction "for" (G1063, gár) indicates that Paul is providing the reason or explanation for his allegorical interpretation. The "things" he has just described—the two women and their sons—represent two distinct covenants. This immediately sets up a theological contrast that is central to his argument against legalism and for salvation by grace.
"the one from the mount Sinai, which gendereth to bondage, which is Agar."
Paul identifies the first of the two covenants. This covenant originates "from the mount Sinai," clearly referring to the Mosaic Law given to Israel. He then powerfully declares that this covenant "gendereth to bondage," meaning it produces or gives birth to a state of spiritual slavery. This is because the Law, by its nature, reveals sin and demands perfect obedience, which no one can perfectly fulfill, thus leading to condemnation and a perpetual state of striving. This covenant is directly associated with Hagar, Abraham's bondwoman, symbolizing its nature.
Literary Devices
Paul masterfully employs several literary devices in Galatians 4:24. The most prominent is Allegory, as explicitly stated by Paul himself. He takes a historical narrative from Genesis and treats it as a symbolic representation of deeper theological truths, specifically the contrast between two covenants. This is not a denial of historicity but an extraction of spiritual meaning. He also uses Personification by attributing the act of "gendering" or "giving birth" to the covenant itself, stating it "gendereth to bondage." This vivid imagery emphasizes the inherent outcome of attempting to gain righteousness through the Law. Furthermore, there is clear Symbolism, where Hagar symbolizes the covenant of Mount Sinai and its outcome of bondage, setting the stage for Sarah to symbolize the covenant of promise and freedom in the subsequent verses. This allegorical framework serves as a powerful Rhetorical Device to persuade the Galatians of the folly of returning to legalism and the liberating truth of the Gospel.
Theological and Thematic Connections
Galatians 4:24 is a theological linchpin in Paul's argument for Christian liberty. It fundamentally distinguishes between two ways of relating to God: through the Law, which leads to spiritual slavery, and through grace, which leads to freedom. The Old Covenant, symbolized by Mount Sinai and Hagar, was characterized by demands and the revelation of sin, ultimately leading to a state of condemnation for those who sought to be justified by its works. This verse underscores that the Law's purpose was not to provide life but to expose humanity's inability to meet God's perfect standards, thereby driving people to seek salvation elsewhere. It sets the stage for the profound truth that true righteousness and sonship come not through human effort or adherence to external regulations, but through a radical, faith-based relationship with Christ.
Reflection and Application
Galatians 4:24 offers a profound spiritual mirror for believers today. It challenges us to examine the foundation of our faith and our ongoing walk with God. Are we living in the freedom of grace, trusting in Christ's finished work, or are we subtly, perhaps unconsciously, slipping back into a legalistic mindset, attempting to earn God's favor through our performance, good deeds, or adherence to a set of rules? This verse reminds us that any system, teaching, or personal discipline that adds human effort as a prerequisite for salvation or spiritual acceptance inevitably leads to "bondage." True spiritual growth and joy are found not in striving to meet an impossible standard, but in resting in the perfect righteousness of Christ and living out of the abundance of His grace. It calls us to embrace the liberating truth that we are children of the promise, not of the law, and to live in the freedom that Christ has secured for us.
Questions for Reflection
FAQ
What does Paul mean by "allegory" in Galatians 4:24?
When Paul states that "these things are an allegory," he is not suggesting that the historical account of Abraham, Hagar, Sarah, Ishmael, and Isaac is fictional or merely a made-up story. Instead, he is employing a recognized interpretive method to show that these historical events carry a deeper, symbolic, and spiritual meaning that illuminates the nature of God's covenants. Paul is drawing out the typological significance of the Old Testament narrative to illustrate the contrast between the Old Covenant (Law) and the New Covenant (Grace), demonstrating how the former leads to bondage and the latter to freedom. He uses the historical account as a powerful object lesson for his theological argument.
Christ-Centered Fulfillment
Galatians 4:24, by clearly defining the covenant from Mount Sinai as one that "gendereth to bondage," powerfully sets the stage for the ultimate fulfillment found in Jesus Christ. The Law, while holy and good, could only reveal humanity's sin and inability to perfectly obey, thus leading to condemnation and spiritual slavery (Romans 7:7-13). Christ, however, is the very embodiment of the New Covenant, the "better covenant" established on "better promises" (Hebrews 8:6). He perfectly fulfilled the righteous demands of the Law, living a sinless life, and then, as the ultimate Lamb of God, offered Himself as the perfect sacrifice to atone for the sins of humanity (John 1:29; Hebrews 9:11-14). Through faith in Him, believers are freed from the curse and bondage of the Law, no longer striving to earn righteousness but receiving it as a free gift (Galatians 3:13; Romans 3:21-26). Christ is the "seed" of Abraham through whom all nations are blessed, fulfilling the promise made to Abraham, not the Law given at Sinai (Galatians 3:16). Thus, the allegorical contrast of Hagar (bondage) and Sarah (freedom) finds its ultimate resolution and glorious reality in the liberating work of Jesus Christ, who delivers us from slavery to sin and the Law into the glorious freedom of the children of God (Galatians 5:1).