Galatians 4:29

KJV

But as then he that was born after the flesh persecuted him [that was born] after the Spirit, even so [it is] now.

KJV (with Strong's)

But {G235} as {G5618} then {G5119} he that was born {G1080} after {G2596} the flesh {G4561} persecuted {G1377} him that was born after {G2596} the Spirit {G4151}, even {G2532} so {G3779} it is now {G3568}.

Complete Jewish Bible

But just as then the one born according to limited human capability persecuted the one born through the Spirit’s supernatural power, so it is now.

Berean Standard Bible

At that time, however, the son born by the flesh persecuted the son born by the Spirit. It is the same now.

American Standard Version

But as then he that was born after the flesh persecuted himthat was bornafter the Spirit, so also it is now.

Commentary

### SUMMARY
Galatians 4:29 serves as a potent conclusion to Paul's allegory of Sarah and Hagar, drawing a direct parallel between the historical animosity within Abraham's household and the contemporary conflict faced by the Galatian believers. Paul asserts that just as Ishmael, born "after the flesh" through human effort, persecuted Isaac, born "after the Spirit" through divine promise, so too do those who cling to legalism and human works now persecute those who embrace the freedom and new life found in the Holy Spirit through faith in Christ. This verse underscores the enduring spiritual tension between two opposing principles of relating to God: one based on human achievement, the other on divine grace.

### CONTEXT
* **Literary Context:** This verse is the climactic point of Paul's allegorical argument in [Galatians 4:21-31](/galatians/4-21-31 "Galatians 4:21-31 - The Allegory of Hagar and Sarah"). Having established the two covenants represented by Hagar (slavery, Mount Sinai, Jerusalem that now is) and Sarah (freedom, heavenly Jerusalem), Paul uses the historical interaction between Ishmael and Isaac to illustrate the ongoing conflict. Ishmael, born of human effort (the flesh), represents those under the Law, while Isaac, born of divine promise (the Spirit), represents those who are children of God through faith. Verse 29 directly applies this historical pattern to the Galatian church, demonstrating that the spiritual conflict between legalism and grace is not new but a continuation of an ancient tension. It sets the stage for Paul's urgent call to stand firm in Christian liberty in [Galatians 5:1](/galatians/5-1 "Galatians 5:1 - Stand Firm in Freedom").
* **Historical & Cultural Context:** Paul is writing to churches in Galatia, a region in Asia Minor, where Gentile converts were being pressured by Judaizers to adopt Jewish customs, particularly circumcision, as a prerequisite for full salvation and inclusion in God's people. These Judaizers argued that faith in Christ was insufficient without adherence to the Mosaic Law. This cultural pressure created a deep division within the early Christian community. The reference to Ishmael "persecuting" Isaac likely alludes to [Genesis 21:9](/genesis/21-9 "Genesis 21:9 - Ishmael Mocking Isaac"), where Ishmael is described as "mocking" or "playing" (a word that can imply hostile or derisive behavior) Isaac. In a culture where family lineage and adherence to tradition were paramount, the conflict between Abraham's two sons would have been a well-known narrative, providing a powerful and relatable metaphor for the Galatians' current struggles with legalistic factions.
* **Key Themes:** Galatians 4:29 powerfully encapsulates several major themes central to the book of Galatians and Paul's broader theology. Firstly, it highlights the **Conflict of "Flesh" vs. "Spirit"**, portraying two distinct ways of life and relating to God: one based on human effort and the Law (flesh), and the other on divine grace and the Holy Spirit's work (Spirit). This theme is further developed in [Galatians 5:16-18](/galatians/5-16-18 "Galatians 5:16-18 - Walking by the Spirit"). Secondly, the verse underscores the **Persecution of the Righteous**, demonstrating that those who live by God's promise and the Spirit often face opposition from those who cling to legalistic systems. This echoes the broader New Testament teaching that believers will experience tribulation for their faith, as seen in [John 15:20](/john/15-20 "John 15:20 - The World's Hatred") and [2 Timothy 3:12](/2_timothy/3-12 "2 Timothy 3:12 - Persecution for Godliness"). Lastly, it reinforces the theme of **True Sonship**, emphasizing that genuine belonging to God's family is not determined by human lineage or adherence to the Law, but by being born of the Spirit and receiving God's promise through faith in Christ, a concept foundational to Paul's argument in [Galatians 3](/galatians/3 "Galatians 3 - Justification by Faith").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **born (Greek, _gennáō'_):** This word, derived from a root meaning "to procreate," signifies the act of bringing forth life, whether physically or figuratively. In Galatians 4:29, Paul employs it to distinguish between two types of birth: one "after the flesh" (natural, human-initiated) and the other "after the Spirit" (divinely initiated, miraculous). This distinction is crucial for understanding the nature of true sonship in God's family, which is not a result of human effort or lineage but of divine regeneration.
* **flesh (Greek, _sárx'_):** While literally referring to the physical body, in Pauline theology, "flesh" often denotes human nature in its fallen state, characterized by weakness, sinfulness, and a reliance on human effort rather than God's grace. In this context, "born after the flesh" signifies a life or identity derived from human ability, natural descent, or adherence to the Mosaic Law as a means of righteousness, contrasting sharply with the Spirit-empowered life.
* **persecuted (Greek, _diṓkō'_):** This verb means "to pursue" or "to chase," and by implication, "to persecute." It suggests active hostility, opposition, and harassment. Paul's use of this term indicates that Ishmael's "mocking" of Isaac (Genesis 21:9) was not a trivial matter but an act of genuine antagonism. By applying this to the Galatian situation, Paul reveals that the Judaizers' pressure was not merely theological disagreement but a form of spiritual persecution against those who embraced the freedom of the Spirit.

#### Verse Breakdown
* **"But as then he that was born after the flesh":** This clause introduces the historical precedent. "He that was born after the flesh" refers to Ishmael, Abraham's son by Hagar. His birth was according to natural human means and Abraham's own initiative, not solely through divine promise. This represents the principle of human effort and the Old Covenant, which relies on adherence to the Law. The "then" refers to that historical time in Abraham's household.
* **"persecuted him [that was born] after the Spirit":** This describes Ishmael's hostile action towards Isaac. Isaac was "born after the Spirit" in the sense that his birth was a miraculous fulfillment of God's promise to Abraham and Sarah, defying natural human possibility. This represents the principle of divine grace and the New Covenant, which relies on God's sovereign work. The persecution highlights the inherent conflict between these two opposing principles.
* **"even so [it is] now."**: This powerful concluding phrase draws a direct, contemporary parallel. Paul asserts that the same dynamic of conflict and persecution is occurring in the Galatian church. Those who are "born after the flesh" (the Judaizers, relying on law-keeping and human merit) are persecuting those who are "born after the Spirit" (the Gentile believers who embrace salvation by grace through faith). This makes the historical allegory immediately relevant to their present struggle.

#### Literary Devices
Paul employs several potent literary devices in Galatians 4:29 to amplify his argument. The primary device is **Analogy** or **Comparison**, explicitly stated with "as then... even so now," drawing a direct parallel between the historical conflict in Abraham's family and the contemporary struggle in Galatia. This analogy is part of a larger **Allegory** (Galatians 4:21-31), where Ishmael and Isaac, along with their mothers, symbolize two covenants and two ways of life. Furthermore, there is a stark **Contrast** between "flesh" and "Spirit," which are used as **Symbolism** for two opposing principles: human effort/legalism versus divine grace/freedom. The term "persecuted" also carries significant **Irony**, as those who claim to be God's true people (the Judaizers) are acting with hostility towards those who are truly God's children by promise, mirroring Ishmael's behavior.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 4:29 is a profound theological statement on the enduring conflict between two fundamentally different approaches to God: one based on human performance and the other on divine grace. It reveals that the spiritual battle between legalism and liberty is not merely an intellectual debate but often manifests as active opposition and persecution. Paul demonstrates that this tension is not new, but a recurring pattern throughout redemptive history, originating in the very household of Abraham. Those who seek to establish their own righteousness through works inevitably clash with those who humbly receive righteousness as a gift through the Spirit. This verse underscores the radical nature of the Gospel of grace, which often provokes hostility from those committed to self-justification, highlighting that true sonship is a spiritual reality, not a matter of lineage or adherence to external codes.

* [Galatians 5:17](/galatians/5-17 "Galatians 5:17 - Flesh vs. Spirit")
* [Romans 8:13](/romans/8-13 "Romans 8:13 - Living by the Spirit")
* [John 15:20](/john/15-20 "John 15:20 - Persecution of Believers")

### REFLECTION AND APPLICATION
Galatians 4:29 serves as a timeless reminder that the spiritual conflict between reliance on human effort and reliance on divine grace is an ever-present reality, both within the church and in our individual lives. We are constantly tempted to revert to a "flesh-based" approach, seeking to earn God's favor through our performance, rules, or traditions, rather than resting in the finished work of Christ. This verse calls us to examine where our security truly lies: in our own efforts or in God's unmerited favor. Moreover, it prepares us for the reality of opposition. When we genuinely embrace the freedom and radical grace of the Gospel, it often challenges the pride and self-righteousness of those around us, even within religious circles. We should not be surprised when our Spirit-led freedom is met with misunderstanding, criticism, or even active hostility. Instead, we are called to stand firm in the liberty Christ has given us, recognizing that our identity as children of promise, born of the Spirit, is secure, regardless of external pressures.

#### Questions for Reflection
* **In what areas of my life do I tend to rely on "the flesh" (my own efforts, rules, or performance) rather than "the Spirit" (God's grace and power)?**
* **How does the "persecution" described in this verse manifest in the church or in my own experience today?**
* **What does it mean practically to live "after the Spirit" in my daily life, especially when facing opposition?**
* **How can I better embrace and defend the freedom of the Gospel for myself and others, without falling into legalism or license?**

### FAQ

**What is the significance of "born after the flesh" versus "born after the Spirit"?**

Answer: "Born after the flesh" refers to a natural birth, resulting from human will and effort, as was the case with Ishmael. Theologically, it symbolizes reliance on human ability, the Mosaic Law, and works for righteousness. "Born after the Spirit," on the other hand, refers to a supernatural birth, a divine act of God's promise and power, as was the case with Isaac. Theologically, it symbolizes new life and righteousness received through God's grace and the work of the Holy Spirit, apart from human merit or legal observance. Paul uses this distinction to highlight the two opposing ways people relate to God: through human performance or divine gift.

**Who are the "persecutors" Paul refers to in the Galatian context?**

Answer: In the context of Galatians, the "persecutors" are primarily the Judaizers—Jewish Christians who insisted that Gentile converts must be circumcised and adhere to the Mosaic Law to be truly saved and fully accepted into the Christian community. Their insistence on law-keeping undermined the sufficiency of Christ's work and the freedom of the Gospel. While they may not have engaged in physical violence, their theological pressure and condemnation of those living by grace constituted a form of spiritual and social persecution, drawing a parallel to Ishmael's hostile "mocking" of Isaac in [Genesis 21:9](/genesis/21-9 "Genesis 21:9 - Ishmael Mocking Isaac").

**How does this verse apply to believers "now"?**

Answer: Paul's declaration, "even so it is now," signifies that the conflict between "flesh" and "Spirit" is an enduring spiritual reality. For believers today, this means two things: First, there is an ongoing internal struggle between our old nature (the flesh) and the new life in the Spirit, as described in [Galatians 5:17](/galatians/5-17 "Galatians 5:17 - The Conflict of Flesh and Spirit"). Second, believers who live by grace and the freedom of the Spirit may still face opposition or "persecution" from those who cling to legalism, human tradition, or self-righteousness, whether inside or outside the church. This verse reminds us that genuine faith in Christ, which embraces radical grace, often challenges human pride and therefore can provoke hostility.

### CHRIST-CENTERED FULFILLMENT
Galatians 4:29, while rooted in the Old Testament narrative of Abraham's sons, finds its ultimate fulfillment and resolution in Jesus Christ. The conflict between those born "after the flesh" and those born "after the Spirit" points to the fundamental division between humanity's fallen nature and God's redemptive work. Jesus, as the true "seed" of Abraham (as emphasized in [Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Seed of Abraham")), embodies the ultimate "one born after the Spirit." His miraculous conception by the Holy Spirit (as seen in [Luke 1:35](/luke/1-35 "Luke 1:35 - The Holy Spirit and Mary")) and His life lived in perfect obedience to God's will represent the pinnacle of Spirit-led existence. Moreover, Christ Himself experienced ultimate persecution from those who clung to a legalistic interpretation of the Law, culminating in His crucifixion (as foretold in [John 15:20](/john/15-20 "John 15:20 - The World's Hatred of Jesus")). His death and resurrection not only broke the power of sin and the Law, but also inaugurated the new covenant, making it possible for all believers to be "born of the Spirit" (as Jesus taught in [John 3:5-8](/john/3-5-8 "John 3:5-8 - Born of Water and Spirit")) and become true children of God by adoption through faith in Him. Thus, the persecution experienced by the Spirit-born is a participation in Christ's own suffering, and their ultimate victory is secured in His triumph over the flesh and the Law.

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 21:9

¶ And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.

Romans 8:13

For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

Galatians 5:11

And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.

Hebrews 10:33

Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.

Hebrews 10:34

For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

1 Thessalonians 2:14

For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they [have] of the Jews:

1 Thessalonians 2:15

Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: