At that time
This phrase sets the historical context, referring to the time of Abraham, Sarah, Hagar, Isaac, and Ishmael. In Genesis, Ishmael, the son of Hagar, was born according to the flesh, while Isaac, the son of Sarah, was born according to God's promise. The phrase underscores the continuity of God's plan throughout history, reminding us that the events of the past have spiritual significance for the present.

however
This conjunction introduces a contrast between the two sons, Ishmael and Isaac, and their respective births. It highlights the tension between human effort and divine promise, a theme central to Paul's argument in Galatians. The use of "however" emphasizes the unexpected nature of God's work, which often defies human expectations and efforts.

the son born by the flesh
This refers to Ishmael, who was born to Abraham and Hagar. The phrase "born by the flesh" indicates a birth that resulted from human effort and natural means, rather than divine intervention. In the broader context of Galatians, Paul uses this to symbolize those who rely on the law and human effort for salvation, contrasting with those who rely on faith and the Spirit.

persecuted
The Greek word used here is "ediōken," which means to pursue or oppress. Historically, this refers to the mocking and mistreatment of Isaac by Ishmael, as recorded in Genesis 21:9. Spiritually, it symbolizes the ongoing conflict between those who live by the flesh and those who live by the Spirit. This persecution is a recurring theme in the lives of believers, who often face opposition from the world.

the son born by the Spirit
This phrase refers to Isaac, whose birth was the result of God's promise to Abraham and Sarah. "Born by the Spirit" signifies a supernatural birth, one that is initiated and fulfilled by God's power. In the context of Galatians, it represents those who are born again through faith in Christ and live by the Spirit, in contrast to those who rely on the law.

It is the same now
Paul draws a parallel between the historical events of Isaac and Ishmael and the current situation in the Galatian church. Just as Ishmael persecuted Isaac, so too do those who rely on the law persecute those who live by faith. This statement serves as a reminder that the struggle between flesh and Spirit is ongoing, and believers must remain steadfast in their faith, trusting in God's promises rather than human efforts.

(29) Persecuted.--The expression used in Genesis 21:9 is translated in our version "mocking." It seems doubtful whether the Hebrew can really mean more than "playing." The Jewish traditions added that Ishmael took out the child Isaac and "shot at him with arrows under pretence of sport." The Arab tribes, Ishmael's descendants, had always been a thorn in the side of their Israelite neighbours.

Him that was born after the Spirit.--A miraculous agency intervened in the birth of Isaac, and the Christian Church was inaugurated and inspired by the same agency--that of the Spirit. The Messianic reign was realised through the Spirit; and their participation in this reign made all Christians true and spiritual descendants of Abraham.

Even so it is now.--This seems to have especial reference to the behaviour of the Judaising party in Galatia, but would also apply to the relations between Jews and Christians generally.

Verse 29. - But as then he that was born after the flesh persecuted him that was born after the Spirit (ἀλλ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ Πνεῦμα). (For the phrase, "after," or "according to, the Spirit," see note on ver. 23.) It must be conceded that the apostle somewhat strains the expression in applying it to the case of Isaac; but he does it for the purpose of exhibiting the manner of his birth as homogeneous with that of his antitypes; for these are they of whom it is the more characteristically true; for they are begotten through the Spirit's agency, into the Spirit's kingdom, to be to the uttermost perfected by the Spirit. The imperfect ἐδίωκε, was persecuting, points to the scene presented to our view in Genesis 21:9, in the midst of which intervenes the injunction," Cast out," etc.; or possibly the apostle regards what then took place as one among other incidents exhibiting the same animus on the part of Ishmael. We cannot doubt that St. Paul points to the word "mocking," which occurs in the passage referred to. At the feast held in honour of Isaac's being weaned, "Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking." The same Hebrew verb is used of insult and disrespect in Genesis 39:14, "He hath brought in an Hebrew unto us to mock us;" so again ver. 17. The Septuagint, as we now have it, instead of "mocking," has παίζοντα μετὰ Ἰσαὰκ τοῦ υἱοῦ αὐτῆς, "at play with Isaac her son;" which would indicate no unkindness on Ishmael's part, but suggest the idea that Sarah's resentment was simply a movement of jealous feeling, roused by her seeing Ishmael assuming a position of equality with a child of hers. But the apostle disregards this interpretation, if indeed the words, "with Isaac her sons" had already then been interpolated into the passage. As those words are not in the Hebrew, the participles lacking any such explanatory adjunct, would fail of itself to express this idea. It is further rendered improbable by the disparity in age between the two lads; for Isaac, having been just weaned, would be only two or three years old, whilst Ishmael would be sixteen or seventeen. It is much more likely that Ishmael, having arrived at these years, participated in Hagar's feelings of jealousy and disappointment that this child should have come to supersede him in the position which, but for this, he might have held in the family; and that, on the occasion of this "great feast," by which the aged pair were celebrating their pious joy ever this "child of promise" as well as very markedly signalizing his peculiar position as Abraham's heir, the elder-born indulged himself in ill-natured and very possibly profane ridicule of the circumstances under which Isaac was born. Hagar's feelings towards her mistress had of old been those of upstart insubordination (Genesis 16:4). That both mother and son were very greatly in the wrong is evidenced by the sanction which Heaven accorded to the punishment with which they were visited. The critics (see Wetstein) quote the following passage from the rabbinical treatise, 'Bereshith rabb.,' 53, 15. "Rabbi Asaria said: Ishmael said to Isaac, 'Let us go and see our portion in the field;' and Ishmael took bow and arrows, and shot at Isaac, and pretended that he was in sport." St. Paul's view, therefore, of the import of the Hebrew participle rendered "mocking" is corroborated by the rabbinical interpretation of the word - a consideration which in such a case is of no small weight. The particular word, "persecuted," with which the apostle describes Ishmael's behaviour to his half-brother, was, no doubt, like the expression, "born after the Spirit," suggested by the antitypal case to which he is comparing it. But the features justifying its application to Ishmael viewed as typical were these - spiteful jealousy; disregard of the will of God; antipathy to one chosen of God to be Abraham's seed; abuse of superior power. Even so it is now (οὕτω καὶ νῦν); even so he does now. The full sentence represented by this elliptic one is: "even so now does he that is born after the flesh persecute him that is born after the Spirit." This was a fact with which the apostle's experience was but too familiar. In Asia Minor itself, as the Acts abundantly testifies, from city to city had he been dogged by the animosity of the "children of Hagar." No doubt something of this had been witnessed even in the Galatian towns, of the evangelization of which we have no equally full particulars; there, too, we may believe, St. Paul's converts had had to note the abhorrence with which their master was regarded by the adherents of the old religion; and it was natural that this should have a tendency to lessen his hold upon their minds; for were not the Jews the ancient Israel of God, the depositaries of his revelations? Moreover, the hostility which harassed him would also alight more or less upon them as being disciples of his (see Jerusalem that is above; etc. Galatians 6:12, and note). All this might make some of them the more ready to listen to Judaizing suggestions. In this verse, therefore, St. Paul is not merely breathing out a sorrow of his own but is fortifying the Galatian believers against a temptation assaulting themselves.

Parallel Commentaries ...


At that time,
τότε (tote)
Adverb
Strong's 5119: Then, at that time. From ho and hote; the when, i.e. At the time that.

however,
ἀλλ’ (all’)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

the [son]
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

born
γεννηθεὶς (gennētheis)
Verb - Aorist Participle Passive - Nominative Masculine Singular
Strong's 1080: From a variation of genos; to procreate; figuratively, to regenerate.

by
κατὰ (kata)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

[the] flesh
σάρκα (sarka)
Noun - Accusative Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.

persecuted
ἐδίωκεν (ediōken)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1377: To pursue, hence: I persecute. A prolonged form of a primary verb dio; to pursue; by implication, to persecute.

the [son born]
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

by
κατὰ (kata)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

[the] Spirit.
Πνεῦμα (Pneuma)
Noun - Accusative Neuter Singular
Strong's 4151: Wind, breath, spirit.

[It is] the same
οὕτως (houtōs)
Adverb
Strong's 3779: Thus, so, in this manner. Or (referring to what precedes or follows).

now.
νῦν (nyn)
Adverb
Strong's 3568: A primary particle of present time; 'now'; also as noun or adjective present or immediate.


Galatians 4:29 NIV
Galatians 4:29 NLT
Galatians 4:29 ESV
Galatians 4:29 NASB
Galatians 4:29 KJV

Galatians 4:29 BibleApps.com
Galatians 4:29 Biblia Paralela
Galatians 4:29 Chinese Bible
Galatians 4:29 French Bible
Galatians 4:29 Catholic Bible

NT Letters: Galatians 4:29 But as then he who was born (Gal. Ga)