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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.
Nay, rather banish quite away from your "free" head all this slavery of ornamentation.
We were therefore sons of the slave woman when we were liable for our sins. But, having received the remission of sins from Christ, we have been made free.
He turns and discusses this on all sides, desiring to prove that what had taken place was no novelty, but had been before typified many ages ago. How then can it be otherwise than absurd for those who had been set apart so long and who had obtained freedom, willingly to subject themselves to the yoke of bondage?
(Vers. 29-31.) But as then he that was born according to the flesh persecuted him that was born according to the spirit, even so it is now. But what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. In this liberty Christ hath made us free. I do not think it impossible to find where Ishmael persecuted Isaac; but only this, that when the son of the Egyptian, who was elder, played with Isaac, Sara was indignant, and said to Abraham: Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with my son Isaac. (Gen. XXI, 10). And certainly, a simple game among children is unworthy of expulsion and abandonment. But the Apostle, like a Hebrew among Hebrews, and instructed at the feet of the teacher Gamaliel, who once restrained the raging Pharisees against the Lord by council, understood from the words of Sarah saying: for the son of the maidservant will not inherit with my son Isaac, that that simple game was not. But because perhaps Ishmael, as the older one, and at that time already circumcised when he could understand and feel what he suffered, claimed for himself the right of the firstborn, the Scripture called the quarrel of the little ones a game. Unable to bear these words, Sarah, not enduring the custom of the firstborn claiming the rights of a slave woman's son from a young age, burst out in a voice: Cast out the slave woman and her son, for the son of the slave woman shall not inherit with my son Isaac. When this seemed harsh to Abraham (for greater things are always due to the firstborn), not only did Ishmael cease to be the firstborn, but he did not even receive an equal portion with his younger brother: God, who wanted the free woman to be inside and the slave woman to be expelled, confirms Sarah's words and speaks to Abraham: Let it not be harsh in your sight concerning the boy and the slave woman. Everything that Sara tells you, listen to her voice: for it is through Isaac that you will have descendants. Just as in the past, the older brother Ishmael persecuted the infant Isaac, claiming the privilege of circumcision and the rights of the firstborn; so now, according to the flesh, Israel (formerly Ishmael) rises up against the younger brother, the Christian people from the nations. Let us consider the foolishness of the Jews, who killed the Lord, persecuted the prophets and apostles, and opposed the will of God; and we will see much greater persecutions, as History also teaches us, stirred up by the Jews against the Christians than by the Gentiles. Do we marvel at the Jews? Even today, those who are born again in Christ and live spiritually are persecuted by those who still live in the flesh. And as they rise with Christ, they seek the things that are above, not the things that are below. Let them do what they want: let them persecute Isaac with Ishmael; let them cast out the bondwoman and her Egyptian mother. They will not inherit the promise, which only those who are born of the promise will obtain. And elegantly also, he who is born according to the flesh persecutes the spiritual. For the spiritual does not pursue the carnal; but forgives him as to a country brother: he knows that he can improve over time. And if at any time he sees the Egyptian son angry, he remembers the one father who created light, cattle, and mosquitoes: and in a great house, there are not only golden and silver vessels; but also wooden and earthen vessels. Therefore, let us say with the Apostle Paul: We are not slaves of the son, but free (2 Timothy 2); and being renewed in Christ, let us hear the words of the Lord speaking to the Jews: If you abide in my word, you will know the truth, and the truth will set you free (John 8:31, 32). The Apostle, liberated by this freedom, used to say: 'For although I am free from all, he who sins is a slave of sin' (I Cor. IX, 19). He, knowing himself free from all vices, from every desire and error, rightly rejoiced in the freedom of Christ saying: 'We are not slaves, but free: in this freedom Christ has set us free' (John VIII, 34).
Let us consider whether we should say that the righteous people of old were children of the slave woman or the free. But God forbid that they should be the slave woman’s. If therefore they are the free woman’s, they belong to the new covenant in the Holy Spirit, whose life-giving power the apostle contrasts with “the letter that kills.”
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SUMMARY
Galatians 4:31 serves as a powerful concluding declaration in Paul's allegorical argument, asserting the true spiritual identity of believers. Having contrasted the two covenants represented by Hagar and Sarah—one leading to bondage under the Law, the other to freedom through promise—Paul unequivocally states that those in Christ are not subject to the former, but are heirs of the latter. This verse encapsulates the core message of Galatians: salvation and sonship are by grace through faith, not by adherence to the Mosaic Law.
CONTEXT
Literary Context: Galatians 4:31 provides the climactic summary to Paul's extensive allegorical argument spanning Galatians 4:21-30. In this passage, Paul employs the Old Testament narrative of Abraham, Hagar, and Sarah to illustrate the fundamental difference between the covenant of Law (represented by Hagar and Ishmael, born of human effort and leading to slavery) and the covenant of Promise (represented by Sarah and Isaac, born supernaturally and leading to freedom). The preceding verses detail Hagar's expulsion, directly linking it to the spiritual expulsion of those who cling to legalism. Thus, Galatians 4:31 serves as the decisive theological conclusion, affirming the Galatian believers' status as children of the free woman, Sarah, and by extension, heirs of the promise in Christ.
Historical & Cultural Context: The epistle to the Galatians was written to churches grappling with the influence of "Judaizers," Jewish Christians who insisted that Gentile converts must be circumcised and observe the Mosaic Law to be truly saved or fully righteous. This teaching directly undermined the sufficiency of Christ's atoning work and the doctrine of justification by faith alone. The allegory of Hagar and Sarah would have resonated deeply with a Jewish or Jewish-influenced audience familiar with the foundational narratives of Israel. Paul's use of Abraham, a figure revered by both Jews and Christians, allowed him to dismantle the Judaizers' arguments from within their own theological framework, demonstrating that even Abraham's story points to salvation by promise, not by legalistic adherence. The cultural understanding of slavery versus freedom, and the legal implications of one's birth status (bondwoman vs. free woman), provided a powerful metaphor for the spiritual realities Paul was conveying.
Key Themes: This verse powerfully contributes to several key themes prevalent throughout Galatians. Foremost is the theme of Freedom in Christ versus Bondage to the Law. Paul consistently argues that Christ has set believers free from the curse and burden of the Law, a freedom that is not license but liberation for true spiritual life (Galatians 5:1). Closely related is the theme of Covenant Theology, highlighting the superiority of the Abrahamic covenant of promise, fulfilled in Christ, over the Mosaic covenant of Law as a means of justification. The Law's purpose was to expose sin and lead to Christ, not to provide salvation. Finally, the verse underscores Spiritual Identity and Inheritance. Believers are not defined by their adherence to legal codes but by their adoption as sons and daughters through faith in Christ, making them true heirs of Abraham's spiritual blessings (Galatians 3:29).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in Galatians 4:31 to drive home his theological point. The most prominent is Allegory, where the historical figures of Hagar and Sarah are used to represent abstract theological concepts: the covenant of Law and the covenant of Grace, respectively. This allows Paul to explain complex theological truths through a relatable narrative. He also uses stark Contrast, setting "children of the bondwoman" against "children of the free," which vividly highlights the two mutually exclusive spiritual states. This antithesis underscores the absolute choice believers must make between legalism and grace. Finally, the verse functions as a powerful Rhetorical Declaration, a definitive statement of truth that leaves no room for ambiguity, serving as a climactic summary of his preceding argument and a call to embrace their true identity in Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 4:31 profoundly articulates the essence of the New Covenant in Christ, emphasizing that our standing before God is not based on human effort or adherence to the Law, but solely on His gracious promise received through faith. This verse underscores the radical freedom found in Christ, a freedom from the curse of the Law, the power of sin, and the burden of earning righteousness. It redefines spiritual identity, moving believers from a status of servitude to one of adopted sonship, heirs of God's rich promises. This truth liberates believers to live in joyful obedience, motivated by love for God rather than fear of condemnation.
REFLECTION AND APPLICATION
Galatians 4:31 is not merely a theological statement but a profound call to live out our true identity in Christ. It compels us to embrace the glorious freedom that is ours, recognizing that our salvation, acceptance, and inheritance are entirely gifts of grace, not earned by our performance. This truth should liberate us from the subtle (or overt) legalism that often creeps into Christian life, whether it's seeking validation through religious duties, comparing ourselves to others, or feeling condemned when we fail. Living as children of the free means resting in Christ's finished work, walking in the Spirit, and serving God out of love and gratitude, not out of a desperate need to prove ourselves worthy. It calls us to resist any teaching or pressure that would place us back under a yoke of bondage, reminding us that Christ has truly set us free.
Questions for Reflection
FAQ
What is the "bondwoman" and "free" referring to in Galatians 4:31?
Answer: In Galatians 4:31, Paul is referring to an allegory he developed in Galatians 4:21-30. The "bondwoman" is Hagar, Abraham's slave, whose son Ishmael was born by natural means and represents the Mosaic covenant given at Mount Sinai, which leads to spiritual bondage and condemnation for those who try to earn righteousness through it. The "free" refers to Sarah, Abraham's free wife, whose son Isaac was born by supernatural promise and represents the covenant of grace, which brings spiritual freedom and sonship through faith in Christ. Paul's point is that believers are not under the Law (like Hagar's children) but are heirs of the promise (like Sarah's children).
Does this verse mean Christians are free to sin?
Answer: Absolutely not. While Galatians 4:31 declares freedom from the Law as a means of salvation, this freedom is not a license for immorality. Paul explicitly addresses this in Galatians 5:13, stating, "For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another." True freedom in Christ is freedom from the power of sin, enabling us to live righteously by the power of the Holy Spirit, not freedom to sin. Our liberation from the Law's condemnation leads to a joyful and Spirit-empowered obedience, not lawlessness.
CHRIST-CENTERED FULFILLMENT
Galatians 4:31 finds its ultimate fulfillment in Jesus Christ, the one through whom the promise to Abraham is finally realized and the Law's demands are perfectly met. Christ is the true "seed" of Abraham, through whom all nations are blessed, as foretold in Galatians 3:16. He is the one who was "born under the Law, to redeem those who were under the Law, so that we might receive adoption as sons" (Galatians 4:4-5). By His perfect obedience and sacrificial death, Jesus fully satisfied the righteous requirements of the Law, liberating us from its curse and condemnation (Galatians 3:13). Therefore, our identity as "children of the free" is entirely dependent on our union with Christ. He is the "free" one who bestows His freedom upon us, making us co-heirs with Him (Romans 8:17) and enabling us to live in the glorious liberty of the children of God (Romans 8:21). Our freedom is not merely a legal status but a spiritual reality, empowered by the indwelling Holy Spirit, who is the Spirit of adoption, crying out "Abba! Father!" (Galatians 4:6).