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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
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As Paul does also testify, saying that we are children of Abraham because of the similarity of our faith, and the promise of inheritance.
Thus also the apostle says in the Epistle to the Galatians: "But ye, brethren, as Isaac was, are the children of the promise."
It is not merely that the Church was barren like Sarah, or became a mother of many children like her, but she bore them in the way Sarah did. As it was not nature but the promise of God which rendered Sarah a mother, [for the word of God which said, "At the time appointed I will return unto thee, and Sarah shall have a son," (Gen. 18:14.) this entered into the womb and formed the babe,] so also in our regeneration it is not nature, but the Words of God spoken by the Priest, (the faithful know them,) which in the Bath of water as in a sort of womb, form and regenerate him who is baptized.
Wherefore if we are sons of the barren woman, then are we free. But what kind of freedom, it might be objected, is this, when the Jews seize and scourge the believers, and those who have this pretence of liberty are persecuted? for these things then occurred, in the persecution of the faithful. Neither let this disturb you, he replies, this also is anticipated in the type, for Isaac, who was free, was persecuted by Ishmael the bondman. Wherefore he adds,
(Verse 28.) But we, brethren, are children of promise according to Isaac. It is of no difficulty of understanding that the Apostle and those like him are said to be children of promise according to Isaac. But because Origen, explaining this passage, thus presents the example of the Apostle: But you, brethren, are children of promise according to Isaac, it is asked how he now calls the Galatians, whom he had called foolish and said had begun in the Spirit, to finish in the flesh, children of promise according to Isaac? Therefore, we say that the Apostle calls them children of the promise according to Isaac, because he does not completely despair of their salvation, and he believes that they will return to the spirit with which they had started, and become children of freedom. Even though they were born according to the flesh, they are children of the slave woman.
One might ask how he speaks of the Galatians, whom he had called fools. He accused them of starting in the Spirit and finishing in the flesh. When the apostle called them “sons of promise” in the way that Isaac was, he meant that he did not completely despair of their salvation and judged that they would return again to the Spirit, in which they had begun, and become sons of the free woman.
We were born not according to nature but according to grace. For, just as in Isaac’s case, it was not the law of nature but that of the gospel that fashioned us. Thus the promise given to Abraham engendered us.
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Summary
Galatians 4:28 serves as a pivotal declaration in Paul's letter, asserting that believers in Christ are not defined by adherence to the Mosaic Law, but are, like Isaac, "children of promise." This verse culminates Paul's allegorical argument contrasting Hagar and Sarah, firmly establishing the spiritual identity of Christians as heirs of God's supernatural covenant of grace, received through faith, rather than through human effort or legalistic observance. It underscores the profound truth that our standing before God is entirely dependent on His faithfulness and sovereign initiative.
Context
Literary Context
This verse is the climactic conclusion of Paul's intricate allegory found in Galatians 4:21-27. In this passage, Paul employs the Old Testament narrative of Abraham's two sons, Ishmael (born of Hagar, the slave woman) and Isaac (born of Sarah, the free woman), to illustrate the fundamental difference between the covenant of Law and the covenant of Promise. Hagar and Ishmael represent those who seek righteousness through works of the Law, leading to spiritual bondage and exclusion from the inheritance. Sarah and Isaac, born miraculously according to God's promise, symbolize those who are born of the Spirit and receive salvation through faith in God's unmerited grace. Galatians 4:28 directly applies this allegory to the Galatian believers, unequivocally identifying them with Isaac, the child of promise, thereby refuting the Judaizers' insistence on legalistic adherence.
Historical & Cultural Context
The Apostle Paul wrote his letter to the churches in Galatia to counter the pervasive influence of "Judaizers," Jewish Christians who insisted that Gentile believers must be circumcised and observe the Mosaic Law to be truly saved and fully integrated into God's people. This teaching directly undermined the core gospel message of salvation by grace through faith alone. The Galatians, many of whom were Gentiles, were being swayed by these false teachers, leading to confusion and a potential return to a system of works. Paul's argument, therefore, is not merely theological but deeply pastoral, aimed at safeguarding the purity of the gospel and the spiritual freedom of the believers. The cultural context includes the Jewish understanding of lineage and covenant, where physical descent and adherence to the Law were paramount, which Paul deftly reinterprets through a spiritual lens.
Key Themes
Galatians 4:28 powerfully contributes to several overarching themes in Galatians. Firstly, Spiritual Identity and Lineage is central; Paul asserts that believers' true identity is not found in their adherence to the Law, but in their spiritual birthright as "children of promise," rooted in God's supernatural initiative and faithfulness, mirroring Isaac's miraculous birth. Secondly, the theme of Freedom from Legalism is paramount. By identifying believers with Isaac, Paul emphasizes their liberation from the bondage of the Law, a theme he passionately defends throughout the letter, particularly in Galatians 5:1. Lastly, this verse powerfully reinforces the theme of Salvation by Grace Through Faith. The miraculous nature of Isaac's birth, independent of human ability or natural means, serves as a potent illustration that God's plan of salvation is not dependent on human works but entirely on His sovereign promise and power. This echoes the foundational truth that Abraham himself was justified by faith, a principle Paul champions as the true path to righteousness.
Exposition and Analysis
Key Word Analysis
This particle, often translated as "but" or "and," here serves as a strong continuative or transitional marker. It signals a direct application and a climactic conclusion to the preceding allegorical argument. Paul is moving from the illustrative narrative to a direct, emphatic statement about the Galatian believers' present reality and identity. It marks a decisive shift to the practical implication of the allegory.
Derived from a root meaning "to beget" or "to produce," téknon emphasizes the direct, natural relationship of offspring to parent. In this context, it highlights the intimate and genuine spiritual relationship believers have with God, being "produced" or "born" of His promise. It signifies a true, filial connection, not merely an adopted status, emphasizing the profound reality of their new spiritual birthright.
This term refers to "an announcement," specifically a "divine assurance of good." Its use here is critical, as it underscores that the spiritual birthright of believers is not earned, achieved, or based on human merit or effort, but is entirely a gift based on God's sworn word, His covenant, and His unchangeable character. It emphasizes God's faithfulness as the sole basis for the believer's inheritance and salvation.
Verse Breakdown
"Now we, brethren"
Paul addresses the Galatian believers directly and inclusively, drawing them into the profound truth he is about to declare. The term "brethren" underscores their shared spiritual family and common identity in Christ, even amidst their theological struggles. This phrase signals a direct application of the preceding allegory to their lives.
"as Isaac was"
This is the crucial point of comparison, linking the Galatian believers' spiritual reality directly to the miraculous birth of Isaac. Isaac's birth was not a result of Abraham and Sarah's natural ability or human planning, but solely the fulfillment of God's supernatural promise when they were beyond natural childbearing age. This comparison establishes the divine, supernatural origin of the believers' spiritual standing.
"are the children of promise"
This is the declarative statement of identity. It means that believers derive their spiritual existence, their status, and their inheritance not from adherence to the Law (represented by Ishmael, born of human effort), but from God's sovereign, unmerited promise. Their spiritual lineage is one of grace, rooted in God's faithfulness to His word, making them heirs of the spiritual blessings promised to Abraham through faith.
Literary Devices
Paul's declaration in Galatians 4:28 powerfully employs several literary devices. Central to its impact is Allegory, which Paul has meticulously constructed in the preceding verses, using the historical figures of Hagar, Sarah, Ishmael, and Isaac to represent abstract theological concepts—the covenant of Law versus the covenant of Promise. This verse serves as the direct application of that allegory, making the abstract concrete for his audience. Furthermore, Paul uses Analogy or Comparison, explicitly stating "as Isaac was," drawing a direct parallel between Isaac's miraculous birth by divine promise and the spiritual birthright of believers. This comparison highlights the supernatural nature of their salvation, independent of human works. Finally, the verse functions as a powerful Declaration or Assertion, a definitive statement of identity that leaves no room for ambiguity. Paul is not merely suggesting; he is proclaiming the true spiritual status of the Galatian believers, reinforcing his core argument against legalism with undeniable clarity.
Theological and Thematic Connections
Galatians 4:28 is a cornerstone for understanding the nature of salvation and our spiritual identity. It powerfully articulates the doctrine of justification by faith, emphasizing that our standing before God is not earned through human effort or adherence to a legal code, but is a gracious gift received through faith in God's promise. This truth liberates believers from the burden of performance-based religion, establishing their security and inheritance firmly in God's unchangeable character and His sovereign initiative. It underscores that the New Covenant, unlike the Old Covenant which revealed sin, is a covenant of grace, fulfilling God's ancient promises through Christ. Believers are thus heirs not by natural descent or legalistic achievement, but by divine design and adoption into God's family.
Reflection and Application
Understanding ourselves as "children of promise" profoundly reshapes our spiritual outlook and daily living. This truth liberates us from the exhausting and futile pursuit of earning God's favor through our own efforts or adherence to rules. Instead, it invites us to rest in the finished work of Christ and the unwavering faithfulness of God, who initiated and sustains our salvation. Recognizing that our identity is rooted in God's promise, not our performance, fosters deep security, peace, and confidence in our relationship with Him. It empowers us to live not under the burden of legalism, but in the joyous freedom of grace, motivated by love and gratitude rather than fear or obligation. This identity also calls us to trust God's promises for every aspect of our lives, knowing that the same God who miraculously brought Isaac into being and saved us by grace will faithfully fulfill all His good purposes for us.
Questions for Reflection
FAQ
What is the significance of Paul comparing believers to Isaac in Galatians 4:28?
Paul's comparison of believers to Isaac is profoundly significant because it underscores the miraculous and divine nature of our spiritual birthright. Isaac was born not through natural human ability or effort (as Abraham and Sarah were beyond childbearing age), but solely through God's supernatural intervention and faithfulness to His promise (Genesis 21:2). By contrast, Ishmael was born through human ingenuity and effort (Hagar, the slave woman). Therefore, when Paul states that "we, brethren, as Isaac was, are the children of promise," he is asserting that believers in Christ derive their spiritual life and standing with God not from adherence to the Law or human works, but entirely from God's gracious promise and power. This comparison fundamentally defines the believer's identity as one rooted in grace, freedom, and divine initiative, rather than legalistic bondage or human achievement. It highlights that salvation is a sovereign act of God, received by faith, just as Isaac's birth was a fulfillment of God's faithful word.
Christ-Centered Fulfillment
Galatians 4:28 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Believers are "children of promise" not merely in a general sense, but specifically because they are "in Christ." Christ is the true "Seed" of Abraham, through whom all the promises of God are realized (Galatians 3:16). Just as Isaac was the promised son who inherited the covenant blessings, Jesus is the ultimate promised Son, the heir of all things, through whom God's covenant of grace is established and guaranteed. Our status as children of promise is entirely dependent on our union with Him. It is through Christ's perfect obedience, sacrificial death, and victorious resurrection that the promises of justification, adoption, and eternal life are secured for us. Therefore, every divine assurance of good, every epangelía, finds its resounding "Yes" and "Amen" in Him (2 Corinthians 1:20). We are children of promise because Christ, the Promise Incarnate, has made us so, granting us spiritual birth and an inheritance not through human effort, but through His divine accomplishment.