Galatians Chapter 4 verse 23 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 23. - But he who was of the bondwoman was born after the flesh (ἀλλ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται); howbeit the son by the handmaid is shown as born (or, begotten) after the flesh. The ἀλλὰ is strongly adversative; both, indeed, were sons of Abraham, but there was a marked distinction in the way in which they severally came into being. The apostle has evidently in his eye the analogy presented by the natural birth of the Jewish descendants from Abraham, as contrasted with the birth of Abraham's spiritual seed through faith in the promises of the gospel. This point, however, he is content with merely, in vers. 28, 29, glancing at. His main point is the condition of both mother and child in each case, as being either both free or both in bondage. It is not clear whether the apostle by γεγέννηται meant "born" or "begotten," the verb being used in both senses: but neither is it material. The perfect tense of the verb either supposes us to be as it were present at the time of Ishmael's expulsion, in which case it would mean, "hath been born," or is used with reference to the record in the history, meaning in this case "appears in the story as having been born." So the perfect tense is used also in Hebrews 7:6, δεδεκάτωκε, εὐλόγηκε, and Hebrews 10:18, ἐγκεκαίνισται. "According to the flesh" does not precisely mean "in the common course of torture;" the word "flesh" rather contrasts the present visible sphere of human life with the invisible spiritual world, in much the same way as "flesh" is so often contrasted with "spirit." Ishmael was born "after the flesh," because he was born in the common course of nature; Isaac was born (ver. 28) "after the Spirit," because his birth was connected with the invisible spiritual world "through the promise," which on the one A hand was given by God the great Sovereign of the spiritual world, and on the other was laid hold of and made effectual in that same world of spiritual action by Abraham's and Sarah's faith. But he of the freewoman was by promise (ὁ δὲ ἐκ τῆς ἐλευθέρας δὶ [Receptus, διὰ τῆς] ἐπαγγελίας); but the son by the freewoman through a promise (or, through the promise). If the article before ἐπαγγελίας be retained, it is to be taken as pointing to the well-known promise made by the Lord to Abraham, both in the night in which God made a covenant with him (Genesis 15.). and afresh, in a more definite form, on the eve of the destruction of Sodom (Genesis 18.). This promise was the means of Isaac's being born, calling forth as it did an acting of faith in God, both in Abraham (Romans 4:17-21), and likewise in Sarah (Hebrews 11:11), in consideration of which the Almighty beyond the course of nature gave them this child.

Ellicott's Commentary

Ellicott's Commentary for English Readers(23) But.--Both were alike in being children of Abraham; they were unlike in that one was born naturally, the other by divine instrumentality.Was born.--Strictly, is born--i.e., is stated to have been born, was born as we still read.After the flesh--i.e., in the regular course of nature.By promise.--The birth of Isaac is regarded as due to the direct agency of the promise, The promise itself is conceived of as possessing a creative power. The birth of Isaac was the result of a miraculous intervention. (See Genesis 18:10.)