Exegetical and Hermeneutical Commentary of Galatians 4:29
But as then he that was born after the flesh persecuted him [that was born] after the Spirit, even so [it is] now.
29. In Gen 21:9-10, we read, ‘And Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking. Wherefore she said, Cast out the bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac’. There is no specific mention here of persecution. But apart from the fact that insult is one form of persecution a form in which the spirit of hatred finds expression when prevented by law or lack of opportunity from open violence according to the Jewish tradition, Ishmael actually assaulted Isaac. And this hostility was perpetuated by their descendants. The Hagarenes or Hagarites are thrice mentioned among the enemies of Israel, 1Ch 5:10 ; 1Ch 5:19; Psa 68:7.
even so it is now ] Compare our Lord’s words (Joh 15:20), ‘If they have persecuted me, they will also persecute you’. St Paul could say this from his own experience. See 2Ti 3:11, where after speaking of the persecutions which he had endured, he adds, ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution’. From the Acts of the Apostles we learn that the chief originators of these persecutions were the Jews whose bigoted attachment to the Rabbinic system inspired them with a bitter hatred of the Gospel and those who proclaimed it. In the subsequent history of the Church the illustrations of St Paul’s words are written in letters of blood. But to those who suffer for the truth these persecutions are an evident token of salvation, and that of God, Php 1:28. They are ‘the marks of the Lord Jesus’, proofs of sonship, badges of freedom, pledges of inheritance.
Fuente: The Cambridge Bible for Schools and Colleges
But as then he that was born after the flesh – Ishmael; see Gal 4:23.
Persecuted him that was born after the Spirit – That is, Isaac. The phrase, after the Spirit, here, is synonymous with according to the promise in the previous verse. It stands opposed to the phrase after the flesh, and means that his birth was by the special or miraculous agency of God; see Rom. 4. It was not in the ordinary course of events. The persecution here referred to, was the injurious treatment which Isaac received from Ishmael, or the opposition which subsisted between them. The particular reference of Paul is doubtless to Gen 21:9, where it is said that Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. It was on account of this, and at the special request of Sarah, that Hagar and her son were expelled from the house of Abraham; Gen 21:10.
Even so it is now – That is, Christians, the children of the promise, are persecuted by the Jews, the inhabitants of Jerusalem, as it now is, and who are uninterested in the promises, as Ishmael was. For an illustration of this, see Paleys Hora Paulina, on this Epistle, no. v. Dr. Paley has remarked that it does not appear that the apostle Paul was ever set upon by the Gentiles, unless they were first stirred up by the Jews, except in two instances. One of these was at Philippi, after the cure of the Pythoness Act 16:19; and the other at Ephesus, at the instance of Demetrius; Act 19:24. The persecutions of the Christians arose, therefore, mainly from the Jews, from those who were in bondage to the Law, and to rites and customs; and Pauls allusion here to the case of the persecution which Isaac the free-born son endured, is exceedingly pertinent and happy.
Fuente: Albert Barnes’ Notes on the Bible
Gal 4:29
He that was born after the flesh persecuted him that was born after the Spirit.
Enmity between the natural and the spiritual man
I must profess that since I observed the course of the world, and the concord of the Word and providences of God, I took it for a notable proof of mans fall, and of the verity of the Scripture, and the supernatural origin of true sanctification, to find such a universal enmity between the holy and the serpentine seed, and to find Cain and Abels case so ordinarily exemplified, and him that is born after the flesh to persecute him that is born after the Spirit. And methinks to this day it is a great and visible help for the confirmation of our Christian faith. But that which is much remarkable in it is, that nothing else in the world, except the crossing of mens carnal interest, doth meet with any such universal enmity. A man may be as learned as he can, and no man hate him for it. If he excel all others, all men will praise him, and proclaim his excellency; he may be an excellent linguist, an excellent philosopher, an excellent physician, an excellent logician, an excellent orator, and all commend him. Among musicians, architects, soldiers, seamen, and all arts and sciences, men value, prefer, and praise the best; yea, even speculative theology, such wits as the schoolmen and those who are called great divines are honoured by all, and meet, as such, with but little enmity, persecution, or obloquy in the world. Though I know that even a Galilaeus, a Campanella, and man such have suffered by the Roman Inquisitors, that was not so much in enmity to their speculations or opinions, as through a fear lest new philosophical notions should unsettle mens minds and open the way to new opinions in theology, and so prove injurious to the kingdom and interest of Rome. I know also that Demosthenes, Cicero, Seneca, Lucan, and many other learned men have died by the hands or power of tyrants. But this was not for their learning, but for their opposition to those tyrants wills and interests. And I know that some religious men have suffered for their sins and follies, and some for their meddling too much with secular affairs, as the counsellors of princes, as Funetius, Justus Jonas, and many others. But yet no parts, no excellency, no skill or learning, is hated commonly, but honoured in the world; no, not theological learning, save only this practical godliness and religion, and the principles of it, which only renders men amiable to God, through Christ, and saves mens souls. (R. Baxter.)
Honour of persecution
One who was persecuted in Queen Marys time wrote thus: A prisoner for Christ! What is this for a poor worm? Such honour have not all His saints. Both the degrees which I took in the university have not set me so high as the honour of becoming a prisoner of the Lord.
Glorifying in persecution
Paul and Silas had their prison songs in their prison sufferings. Those caged birds sing with as much melody as any that have sky liberty. Thus Ignatius, in his epistle, glorified, saying: The wild beasts may grind me as corn between their teeth: but I shall by that become as choice bread in the hand of my God. (Archbishop Secker.)
Faithfulness under persecution
A young Christian soldier in the army was often assaulted by his tent-mates while at prayer at night. He sought advice of the chaplain, and, by his counsels, omitted his usual habit. But his ardent soul could not endure this. He chose rather to have prayer with persecution than peace without it, and resumed his old way. The result was, that after a time all his tent-companions knelt in prayer with him. In reporting to the chaplain he said, Isnt it better to keep the colours flying?
Riches of persecution
A certain person, on seeing a Christian woman go cheerfully to prison, said to her, O, you have not yet tasted of the bitterness of death. She as cheerfully replied, No, nor never shall; for Christ has promised, that those who keep His sayings shall never see death.
On persecution
In these words the apostle doth present to our eye the true face of the Church in an allegory of Sarah and Hagar, of Ishmael and Isaac, of Mount Sinai and Mount Sion. Take the full scheme and delineation in brief.
1. Here is Sarah and Hagar; that is, servitude and freedom.
2. Here are two cities: Jerusalem that now is, the synagogue of the Jews; and that Jerusalem which is above, the vision of peace, and mother of all the faithful. For by the new covenant we are made children unto God.
3. Here is the law promulgated and thundered out on Mount Sinai; and the gospel, the covenant of grace, which God published, not from the mount, but from heaven itself, by the voice of His Son. In all, you see a fair correspondence and agreement between the type and the thing, but so that Jerusalem our mother is still the highest; the gospel glorious with the liberty it brought, and the law putting OH a yoke, breathing nothing but servitude and fear; Isaac an heir, and Ishmael thrust out; the Christian more honourable than the Jew.
The veil is drawn, and you may behold presented to your view and consideration a double parallel.
1. Of the times; But as then, so now.
2. Of the occurrences, the acts and monuments, of these times, divided between two, the agent and the patient, those that are born after the flesh persecuting, and those that are born after the Spirit suffering persecution.
I. Though the privileges and prerogatives of the Church be many, yet was she never exempted from persecution, but rather had it entailed on her as an inheritance.
1. In the persons themselves.
2. This will yet more plainly appear from the very nature and constitution of the Church, which is best seen in her blood, when she is militant; which is more full and expressive than any other representation of the title that she hath.
3. As it was then, so it is now. St. Paul doth not say, It may be so, or It is by chance, but So it is, by the providence of God, which is seen in the well-ordering and bringing of every motion and action of man to a right end, which commonly runneth in a contrary course to that which flesh and blood, human infirmity, would find out. Eternity and mortality, majesty and dust and ashes, wisdom and ignorance, steer not the same course, nor are they bound to the same point, My ways are not your ways, nor My thoughts yours, saith God, by His prophet, to a foolish nation who in extremity of folly would be wiser than God. We must first be made more spiritual by the contradiction of those who are born after the flesh; more Isaacs than before, for the many Ishmaels. So perfection is not only agreeable to the wisdom of God, but convenient to the weakness of man. And it is a beatitude: Blessed poverty, blessed mourning, blessed persecution (Mat 5:3-4; Mat 5:10-12). Blessedness is set upon these as a crown, or as rich embroidery upon sackcloth, or some coarser stuff. Thus you see the Church is not, cannot be, exempt from persecution, if either we consider the quality of the persons themselves, or the nature and constitution of the Church, or the providence and wisdom and mercy of God.
II. Let us now look back upon this dreadful but blessed sight, and see what advantage we can work, what light we can strike, out of this cloud of blood to direct and strengthen us in this our warfare, that we may be faithful unto death, and so receive the crown of life (Rev 2:10).
1. Let us not be dismayed when we see that befall the Church which befalleth all the kingdoms and commonwealths in the world, when we see the face of the Church gather blackness, and not shine in that beauty in which formerly we beheld her. For what strange thing is it that Ishmael should mock Isaac? that a serpent should bite, or a lion roar? that the world should be the world, or the Church the Church? The Church, so far as she is visible, in respect of her visibility and outward form, is as subject to change as any other thing that is seen, as those things which we use to say are but the balls of fortune to play with.
2. And that we may not marvel, let us, in the next place, have a right judgment in all things, and not set up the Church in our fancy, and shape her out by the state and pomp of this world, but be transformed by the renewing of our minds (Rom 12:2). We must not make the world the idea and platform of a Church.
3. Therefore let us cast down these imaginations, these bubbles of air blown up by the flesh the worse part which doth soonest bring on a persecution, and doth soonest fear it; and let us, in the place of these, build up a royal fort, build ourselves up in our holy faith, and so fit and prepare ourselves against the fiery trial.
4. Be ye therefore ready; for, in an hour when you think not, the Son of man, the Captain of your salvation, may come (Mat 24:44), and put you into the lists. Though the trumpet sound not to battle, yet is it not peace. And now, to conclude, What saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not inherit with the son of the freewoman.
To cast out is an act of violence; and the true Church evermore hath the suffering part; but yet she may cast them out, and that with violence; but then it is with the same violence we take the kingdom of heaven, a violence upon ourselves (Mat 11:12).
1. By laying ourselves prostrate, by the vehemency of our devotion, by our frequent prayers that God would either melt their hearts, or shorten their hands; either bring them into the right way, or strike off their chariot wheels. 2 By our patience and long-suffering. Patience worketh more miracles than power.
3. We cast them out by our innocency of life, and sincerity of conversation.
4. Lastly: We may cast them out by casting our burden on the Lord (Psa 55:22); by putting our cause into His hands who best can plead it, by citing our persecutors before His tribunal who is the righteous Judge. If we thus cast it upon Him, we need no other umpire, no other revenger. If it be a loss, He can restore it; if an injury, He can return it; if grief, He can heal it; if disgrace, He can wipe it off: and He will certainly do it, if we so cast it upon Him as to trust in Him alone; the full persuasion of Gods power being that which awaketh Him as one out of sleep, putteth Him to clothe Himself with His majesty, setteth His power a working, to bring mighty things to pass, and make Himself glorious by the delivery of His people. (A. Farindon, D. D.)
He that was born after the flesh persecuted him that was born after the Spirit
When the powers of the world give any rest, yet the carnal seed will be mocking and scoffing, and bringing Gods holy ways into contempt, branding them with censures and calumnies. The reasons of this are partly because men are drunk with the delusions of the flesh, and so cannot judge of spiritual things; and partly to excuse themselves. Men will be quarrelling at religion when they have no mind to practise it, and dispute away duties when they are unwilling to perform them; partly they take occasion from the failings of Gods people, though there is no reason why they should do so. An art should not be condemned for the workmans want of skill; but they do so. If Christians be serious then religion is counted an uncomfortable thing. If there be any differences among Gods people, because of their several degrees of light, oh, then there are so many sects and factions and controversies about religion, they suspect all. If any creep into the holy profession, and pollute it with their scandals, then all strictness in religion is but a pretence and imposture. If men be strict and would avoid every ordinary failing incident to mankind, then they are more nice than wise, and this is preciseness and indiscretion. (T. Manton, D. D.)
We must expect persecution
A soldier in the East Indies–a stout, lion-hearted man–had been a noted prizefighter, and a terror to those who knew him. That man sauntered into the mission chapel, heard the gospel, and was converted. The change in his character was most marked and decided. The lion was changed into a lamb. Two months afterwards, in the mess-room, some of those who had been afraid of him before began to ridicule him. One of them said, Ill put it to the test whether he is a Christian or not; and, taking a basin of hot soup, he threw it into his bosom. The whole company gazed in breathless silence, expecting that the lion would start up, and murder him on the spot. But after he had torn open his waistcoat, and wiped his scalded breast, he calmly turned round, and said, This is what I must expect if I become a Christian. I must suffer persecution. His comrades were filled with astonishment. (Biblical Treasury.)
Persecution is harmless
Do they cast us out of the city? They cannot cast us out of that which is in the heavens. If they who hate us could do this, they would be doing something real against us. So long, however, as they cannot do this, they are but pelting us with drops of water or striking us with the wind. (Gregory Nazianzen.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 29. But as then he] Ishmael, who was born after the flesh-whose birth had nothing supernatural in it, but was according to the ordinary course of nature,
Persecuted him] Isaac, who was born after the Spirit-who had a supernatural birth, according to the promise, and through the efficacy, of the Holy Spirit, giving effect to that promise-Sarah shall have a son, Ge 17:16-21; Ge 21:1, c.
Persecuted him the persecution here referred to is that mentioned Ge 21:9. It consisted in mocking his brother Isaac.
Even so it is now.] So the Jews, in every place, persecute the Christians; and show thereby that they are rather of the posterity of Hagar than of Sarah.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As it was in Abrahams time, Ishmael, who was born in a mere carnal and ordinary way of generation, persecuted Isaac, by mocking at him, Gen 21:9, who was born by virtue of the promise, and the mighty power of God, enabling Sarah at those years to conceive, and Abraham to beget a child;
even so it is now, the carnal seed of Abraham, the Jews, persecute the Christians, which are his spiritual seed. From whence we may observe, that the Holy Ghost accounteth mockings of good people for religion, persecution. So Heb 11:36; Others had trial of cruel mockings; and we know these were one kind of the sufferings of Christ. By this also the apostle doth both confirm what he had before said, in making Hagar a type of the Jews, and Sarah a type of the Gentiles, the Jews persecuting the seed of Christ, as Hagars seed persecuted Isaac.
Fuente: English Annotations on the Holy Bible by Matthew Poole
29. persecutedIshmael”mocked” Isaac, which contained in it the germ and spiritof persecution (Ge 21:9). Hismocking was probably directed against Isaac’s piety and faith inGod’s promises. Being the older by natural birth, he haughtily pridedhimself above him that was born by promise: as Cain hated Abel’spiety.
him . . . born after theSpiritThe language, though referring primarily to Isaac, bornin a spiritual way (namely, by the promise or word of God, renderedby His Spirit efficient out of the course of nature, in making Sarahfruitful in old age), is so framed as especially to refer tobelievers justified by Gospel grace through faith, as opposed tocarnal men, Judaizers, and legalists.
even so it is now(Gal 5:11; Gal 6:12;Gal 6:17; Act 9:29;Act 13:45; Act 13:49;Act 13:50; Act 14:1;Act 14:2; Act 14:19;Act 17:5; Act 17:13;Act 18:5; Act 18:6).The Jews persecuted Paul, not for preaching Christianity inopposition to heathenism, but for preaching it as distinct fromJudaism. Except in the two cases of Philippi and Ephesus (where thepersons beginning the assault were pecuniarily interested in hisexpulsion), he was nowhere set upon by the Gentiles, unless they werefirst stirred up by the Jews. The coincidence between Paul’s Epistlesand Luke’s history (the Acts) in this respect, is plainly undesigned,and so a proof of genuineness (see PALEY,Hor Paulin).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But as then,…. In the times of Abraham, when Hagar and Sarah, the types of the two dispensations of the covenant, and Ishmael and Isaac, the figures of the two different seeds, the natural and spiritual seed of Abraham, legalists and true believers, were living:
he that was born after the flesh; which was Ishmael, who was a type, or an allegorical representation of such who were under the Sinai covenant, and were seeking for righteousness by the works of the law; as he was born after the flesh, according to the ordinary course of nature, and was, as he was born, a carnal man; so are self-justiciaries, notwithstanding all their pretensions to religion and righteousness, just as they were born; there is nothing but flesh in them; they are without God, and Christ, and the Spirit, and have neither true faith, nor hope, nor love, not any other grace; they have no internal principle of goodness in them; flesh, or corrupt, nature, has the government of them, is the reigning principle in them; their minds are fleshly, and so are their tenets; and such is their conversation, they trust in the flesh, in outward performances, in their own righteousness, and so come under the curse; for as many as trust in an arm of flesh, or are of the works of the law, are under the curse of it:
persecuted him that was born after the Spirit: by whom is meant Isaac, who, though he was not conceived under the overshadowings of the Holy Spirit, without the help of man, as Christ was; yet because of the divine power which was so eminently displayed in his conception and generation, under all the difficulties, and disadvantages, and seeming impossibilities of nature, he is said to be born after the Spirit: and besides, he was also regenerated by the Spirit of God, was a good man, and one that feared the Lord, as the whole account of him shows; and in this also fitly pointed out the spiritual seed, true believers, under the Gospel dispensation, who are born again of water, and of the Spirit, and are renewed in the spirit of their minds; in whom the work of the Spirit is begun, and grace is the governing principle; in whom the Spirit of God dwells and operates; and whose conversation is spiritual, and who walk not after the flesh, but after the Spirit. The persecution of Isaac by Ishmael was by “mocking” him, Ge 21:9 the Hebrew word there made use of is in allusion to Isaac’s name, which signifies “laughter”: and Ishmael laughed at him, jeered and derided him. The Jewish doctors are divided about the sense of this: some say that the word rendered “mocking” is expressive of idolatry, according to
Ex 32:6 and that Ishmael would have taught Isaac, and drawn him into it; others that it signifies uncleanness, according to
Ge 39:17 and that he talked to him in a lascivious and indecent manner, in order to corrupt his mind: others that it designs murder according to 2Sa 2:14 and that he intended to kill him, and attempted it a; it is pretty much received by them, that either he finding him alone, or they going out to the field together, he took his bow and drew it, and shot an arrow at him, with an intention to kill him b, though he pretended it was but in play: and one of their writers on the text says c, that the word used, by gematry, that is, by the arithmetic of the letters, signifies , “to slay”; so that this persecution was not by words only, but by deeds: but others d of them more rightly think, that it meant a contention about the inheritance, which Sarah’s words to Abraham seem to confirm; and that Ishmael claimed the birthright, and despised Isaac as the younger son; insisted upon the right to the inheritance, and mocked at the promise of God, with respect to Isaac; and might threaten what he would do to him, should he claim it thereupon: mocking has been always reckoned a species of persecution; so the Old Testament saints, among other instances of persecution, had trial of “cruel mockings”; thus our Lord was persecuted, and also his apostles
and even so it is now. The carnal Jews, who trusted in themselves that they were righteous, and despised others, persecuted the spiritual seed that believed in Christ, both by words and deeds; they confiscated their goods, imprisoned their persons, and even put them to death; and the false teachers, though they did not, and could not go such lengths, yet as persons fitly represented by Ishmael, they derided the apostles, and mocked at the doctrines of grace preached by them, and despised those that embraced them; and pleaded that the inheritance belonged to them, upon the foot of the works of the law: and so it is at this day; though there is no persecution of men’s persons and estates, yet there never was a greater persecution of the doctrines of grace, and of the righteousness of Christ, and the saints more mocked at and derided for maintaining them; and that by persons just of the same complexion as those in the apostle’s time, signified by Ishmael, carnal professors, and self-righteous persons.
a Jarchi in Gen. xxi. 9. Bereshit Rabba, sect. 53. fol. 47. 4. b Jarchi & Bereshit Rabba, sect. 53, fol. 47. 4. Pirke Eliezer. c. 30. c Baal Hattrim, in loc. d Jarchi & Bereshit Rabba, ut supra. (sect. 53, fol. 47. 4.)
Fuente: John Gill’s Exposition of the Entire Bible
Persecuted (). Imperfect active of , to pursue, to persecute. Ge 21:9 has in Hebrew “laughing,” but the LXX has “mocking.” The Jewish tradition represents Ishmael as shooting arrows at Isaac.
So now ( ) the Jews were persecuting Paul and all Christians (1Th 2:15f.).
Fuente: Robertson’s Word Pictures in the New Testament
1 ) “But as then,” (all’ hosper tote) “But even as at that time,” when Isaac was young, born to Abraham and Sara in fulfillment of the promise, Gen 17:15-19.
2) “He that was born after the flesh,” (ho kata sarka gennetheis) “The one born according to the flesh,” Gen 16:1-16. The birth of Ishmael and occasion of his birth was of the flesh-plan and flesh will of Abraham and Sarah, from their first going into Egypt where they apparently got Hagar, to the birth of Ishmael, Gen 12:19; Gen 16:1-5.
3) “Persecuted him that was born after the Spirit,” (edioken ton kata pneuma) “persecuted the one born according to the spirit;” This seems to allude to the early conflict between the two when Ishmael, a young teenager of Hagar “made fun” of Isaac who was nursing at the end time of his weaning from Sarah’s breast, at perhaps four or five years of age, Gen 21:7-11.
4) “Even so it is now,” (houtos kai nun) “So also it exists and shall now hereafter continually,” according to the flesh. Those who, after or according to the will and works of the law and the flesh deeds, seek salvation and lay claim thereby to enter a universal, invisible church body of Christ, persecute, and make fun of those who accept the View of salvation by promise of faith in Jesus Christ as Abraham, while yet an heathen received it, Gal 3:8; Rom 4:1-5; Gal 3:26. Through faith in Christ Gentile believers become children of God, as Abraham. And through obedience in the fellowship of His church worship and service they become joint-heirs with Christ, Rom 8:17.
Fuente: Garner-Howes Baptist Commentary
29. As then, he that was born after the flesh. He denounces the cruelty of the false apostles, who wantonly insulted pious persons that placed all their confidence in Christ. There was abundant need that the uneasiness of the oppressed should be soothed by consolation, and that the cruelty of their oppressors should be severely checked. It is not wonderful, he says, that the children of the law, at the present day, do what Ishmael their father at first did, who, trusting to his being the first-born, persecuted Isaac the true heir. With the same proud disdain do his posterity now, on account of outward ceremonies, circumcision, and the various services of the law, molest and vaunt over the lawful sons of God. The Spirit is again contrasted with the flesh, that is, the calling of God with human appearance. (1Sa 16:7.) So the disguise is admitted to be possessed by the followers of the Law and of works, but the reality is claimed for those who rely on the calling of God alone, and depend upon his grace.
Persecuted. But persecution is nowhere mentioned, only Moses says that Ishmael was מצהק, ( metzahek,) mocking, (Gen 21:9😉 and by this participle he intimates that Ishmael ridiculed his brother Isaac. The explanation offered by some Jews, that this was a simple smile, is entirely inadmissible; for what cruelty would it have argued, that a harmless smile should have been so fearfully revenged? There cannot then be a doubt that he maliciously endeavored to provoke the child Isaac by reproachful language.
But how widely distant is this from persecution? (80) And yet it is not idly or unguardedly that Paul enlarges on this point. No persecution ought to distress us so much as to see our calling attempted to be undermined by the reproaches of wicked men. Neither blows, nor scourging, nor nails, nor thorns, occasioned to our Lord such intense suffering as that blasphemy:
“
He trusted in God; what availeth it to him? for he is deprived of all assistance.” (Mat 27:43.)
There is more venom in this than in all persecutions; for how much more alarming is it that the grace of Divine adoption shall be made void, than that this frail life shall be taken from us? Ishmael did not persecute his brother with the sword; but, what is worse, he treated him with haughty disdain by trampling under foot the promise of God. All persecutions arise from this source, that wicked men despise and hate in the elect the grace of God; a memorable instance of which we have in the history of Cain and Abel. (Gen 4:8.)
This reminds us, that not only ought we to be filled with horror at outward persecutions, when the enemies of religion slay us with fire and sword; when they banish, imprison, torture, or scourge; but when they attempt, by their blasphemies, to make void our confidence, which rests on the promises of God; when they ridicule our salvation, when they wantonly laugh to scorn the whole gospel. Nothing ought to wound our minds so deeply as contempt of God, and reproaches cast upon His grace: nor is there any kind of persecution more deadly than when the salvation of the soul is assailed. We who have escaped from the tyranny of the Pope, are not called to encounter the swords of wicked men. But how blind must we be, if we are not affected by that spiritual persecution, in which they strive, by every method, to extinguish that doctrine, from which we draw the breath of life! — when they attack our faith by their blasphemies, and shake not a few of the less informed! For my own part, I am far more grieved by the fury of the Epicureans than of the Papists. They do not attack us by open violence; but, in proportion as the name of God is more dear to me than my own life, the diabolical conspiracy which I see in operation to extinguish all fear and worship of God, to root out the remembrance of Christ, or to abandon it to the jeers of the ungodly, cannot but rack my mind with greater anxiety, than if a whole country were burning in one conflagration:
(80) “The history tells us, that he laughed at, derided, and mocked him to scorn, which is real persecution; probably through pride, and the conceit of being Abraham’s eldest son and heir.” — Chandler. “ Διώκω will here denote injurious treatment of every kind, both in deeds and words. And although the Mosaic history records only one instance of insulting treatment, — namely, on Ishmael mocking Sarah, when she weaned Isaac, (Gen 21:9,) yet when we consider the disappointment which both Hagar and Ishmael must have felt on the birth of Isaac, it was not unnatural for them to feel ill-will, and show it on every occasion, to the real heir of the promise. And many such are recorded, from tradition, in the Rabbinical writers.” — Bloomfield.
Fuente: Calvin’s Complete Commentary
(29) Persecuted.The expression used in Gen. 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, Ishmaels 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 agencythat 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Then now The persecution of Isaac by Ishmael is identical with the persecution of faithful Christians by circumcised Jews and Judaists. Isaac and the faithful Christians are alike the born after the flesh, as Ishmael and the Judaists are alike the born after the flesh. And this verities the statement of our note on Rom 9:8. Persecuted, seems, at first, to be a severe word for mocking, (in Gen 21:9,) describing Ishmael’s demeanour to Isaac; and still more for the Hebrew, which is “laughing,” and the Septuagint, which is “playing.” But, somehow, it was Ishmaelite playing; arousing the indignation of Sarah, confirmed by Jehovah; was the type of future wars between the two races, and, as here, the type, of the persecution of the good by the bad.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But as then he who was born after the flesh persecuted he who was born after the Spirit, even so it is now. But what does the Scripture say? “Cast out the handmaid and her son, for the son of the handmaid shall not inherit with the son of the free-woman”.’
But significantly, just as initially the one born ‘of the flesh’ persecuted the one born according to the Spirit, so it still is. The true Christians are being ‘persecuted’ by the Judaisers and by the Jews. The Scripture therefore says they are to cast the Judaisers out, and have nothing to do with them, for it says, ‘Cast out the slave and her son, for the slave’s son shall not inherit with the free woman’s son’. So as we are not children of the slave woman, but of the free woman, we should have nothing to do theologically with those who are still slaves to the Law.
Paul has in mind the Judaisers, but the message also applies to all who seek to bring Christians into subjection to ordinances and regulations. Once these become seen as part of that which is necessary for salvation and Christian growth (rather than as just helpful) those who promulgate them must be cast out and removed.
We notice here how the argument has moved from just being ‘under Law’ and ‘under promise’, to being ‘of the flesh’ and ‘of the Spirit’ in readiness for what is to follow. To be under the Law is to live according to the flesh. To live truly under promise is to live according to the Spirit.
Furthermore there is another interesting result of his argument. It demonstrates that those who called themselves the sons of Abraham and saw themselves as the true sons of Abraham were not true sons of Abraham. In God’s eyes they were spiritually Ishmaelites. They would no longer inherit the promises promised to Abraham’s true seed. They were no longer the true Israel, the Israel of God. It was the church who were the true descendants of Abraham through Isaac. It was they who were the true Israel of God (Gal 6:16). The unbelieving Jews were to be seen as descended through Ishmael. They had been cut off from the olive tree (see Rom 9:6-8; Rom 11:19-20).
Fuente: Commentary Series on the Bible by Peter Pett
Gal 4:29. Born after the flesh That is, Ishmael; in whose birth there was nothing beyond the common course of nature. He that was born after the Spirit is Isaac, who was produced as the spiritual seed, by the especial energy of God’s miraculous power. See Gen 21:3. 2Co 10:3.Even so is it now: that is, “So the carnal Jews who are the seed of Abraham after the flesh, abuse and persecute us Christians, who are Abraham’s seed after the spirit, because we will not conform to the observance of legal ceremonies.” The expressions, born after the flesh, and born after the Spirit, have, in their original brevity with regard to the whole view wherein St. Paul uses them, an admirable beauty and force.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gal 4:29-30 . Nevertheless, notwithstanding this their higher state of sonship, these spiritual children of Abraham are persecuted by the bodily children of Abraham, as was formerly the case with Isaac and Ishmael; but (Gal 4:30 ) how wholly without ultimate success is, and, according to the Scripture, must be, this persecution! This is not a collateral trait (Holsten), but the consolatory practical result in which the allegory terminates its triumphantly joyful conclusion . Comp. on Gal 4:31 .
] then , namely, at that time when the allegorically-significant history came to pass.
] see Gal 4:23 .
] persecuted . It is true that in Gen 21:9 Ishmael is designated only as a mocker (of Isaac). [223] But Paul follows the tradition , which, starting from the basis of that statement, went further. See Beresch. R. liii. 15: “Dixit Ismael Isaaco: eamus et videamus portionem nostram in agro; et tulit Ismael arcum et sagittas, et jaculatus est Isaacum et prae se tulit ac si luderet.” According to Hofmann, Paul in the word probably intends a running after Isaac wantonly to annoy him (just as the partisans of the law followed after the believing Gentiles in order to annoy them, Gal 5:10 ; Gal 5:12 ). Quite unsupported by any historical evidence, and very inappropriate to the of the Judaists (of which there is no mention here at all); comp. Gal 1:7 .
] him that is born according to the Spirit , that is, him who was born in consequence of the intervening agency of the Holy Spirit (for the divine , as the principle of the divine promise, is instrumental in the efficacy of the latter). By means of the vis carnis Isaac could not have been born, but only by means of the vis Spiritus divini , which, operative in the divine promise, furnished at his procreation (Rom 4:17 ff.) the capacity of generation and conception. In fact, therefore, conveys the same idea as , Gal 4:23 . The explanation: per singularem efficacitatem Dei (Schott), compares things which are in their nature different (Luk 1:35 ), and is not verbally accurate. And Hilgenfeld unnecessarily assumes (comp. Bengel) that the expression is to be explained by a blending together of the ideal reference of the allegory to the Christians, and of its historical basis.
] So also now the children of Abraham according to the flesh (the Jews) persecute those who are Abraham’s children (Christians, , Gal 4:28 ). Comp. 1Th 2:15 . This does not exclude any kind of persecution which the Christians suffered at the hands of the Jews; but that which is intended must have been actual persecutions , such as those to which the Christians as a body were so generally at that time subjected by the Jews, and not the on the part of the Judaists (Hofmann; see on ).
;] triumphantly introduces the divine certainty of the want of success, which will attend this , to the destruction of the persecutors themselves. Observe how the importance of the utterance is brought out more vividly by the interrogative announcement. Comp. Rom 4:3 ; Rom 10:8 ; Rom 11:2 ; Rom 11:4 ; Dissen, ad Dem. de cor . p. 186, 347; Blomfield, Gloss. ad Aesch. Pers . 1013. The quotation is from Gen 21:10 , almost exactly following the LXX. Instead of in the LXX. (which therefore D* E? F G, codd. of the Itala, and some Fathers read also here), Paul has written , not accidentally, but in order to give prominence to the contrast, which significantly refers back to the chief point of the allegory (comp. Gal 4:22 ).
. . . ] The words of Sarah to Abraham (which, however, in Gen 21:12 are expressly approved by God and confirmed with a view to fulfilment), requiring the expulsion of Hagar and her son from the house . From this, looking to the scope of the allegory, the Galatians are to infer the exclusion of the non-free Jews, who were now persecuting the free Christians, from the people of God. This exclusion already actually exists even in the present , in so far as the true Israel which is free from the law (the , Gal 6:16 ) has taken the place of the ancient people of God, and will attain its perfect realization at the , when none but the free Christian family of God will share in the of eternal Messianic salvation. Comp. Gal 3:18 ; Gal 3:29 . According to Hofmann (comp. also his Schriftbew . II. 2, p. 71), the meaning is, that as Abraham separated Ishmael from Isaac, so also the readers are to dismiss from among them , as unentitled to share in their inheritance, those who desired to force upon them their own legalism; the Christian body ought to remain undisturbed by such persons. This weakening of the idea is impossible with a correct conception of in Gal 4:29 ; the sure divine Nemesis against the persecutors must be meant the divine (Luk 18:7 f.; comp. 2Th 1:6 ; 2Th 1:8 ).
.] prefixed with great emphasis; the son of the bond-woman shall assuredly not inherit . Comp. Gen 25:5 f. As to the exclusion, according to the Israelite law, of the children of a concubine from the right of inheritance, see Selden, de success, ad leg. Hebr . p. 28; Saalschtz, M. R . p. 831; Ewald, Alterth . p. 266.
[223] The idea that Paul, in using , really intended nothing more than this mocking (“nulla enim persecutio tam molesta esse nobis debet, quam dum impiorum ludibriis videmus labefactari nostram vocationem,” Calvin), is not in harmony with the comprehensive sense of the word.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
Ver. 29. Persecuted him ] By cruel mockings and real injuries, challenging the birthright and deriding the covenant, &c. Moses’s word, Gen 21:9 , holds forth, that Ishmael did not only himself mock Isaac, but made others also to mock him, exposing him to their jeers. The Papists made way for their great project of perdition in 1588, (Spanish Armada) by dividing the people here under the terms of Protestant and Puritan, and provoking them thereby to real and mutual both hate and contempt. (George Abbot’s Answer.)
Even so it is now ] And so also it is now, may we say at this day. For what do Papists persecute us for else, but because we reject their justification by works? They poisoned their own Cardinal Contarenus, for that he declared himself sound in this point, by a book that he set forth some four years before the Council of Trent.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
29 .] . . ., see Gal 4:23 . It has been thought that there is nothing in the Hebrew text to justify so strong a word as . It runs, ‘and Sarah saw the son of Hagar ’ ( , LXX); and some deny that ever means ‘he mocked.’ But certainly it does: see Gen 19:14 . And this would be quite ground enough for the , for the spirit of persecution was begun. So that we need not refer to tradition, as many have done (even Ellic., whom see; Jowett, as unfortunately usual with him when impugning the accuracy of St. Paul, asserts rashly and confidently, that the sense in which the Apostle takes the Hebrew is inadmissible), to account for St. Paul’s expression.
, sc. , him that was born after the Spirit , i.e. in virtue of the promise, which was given by the Spirit. Or, ‘ by virtue of the Spirit’s agency :’ but the other is better.
] “nec quicquam est quod tam graviter animos nostras vulnerare debeat, quam Dei contemptus, et adversus ejus gratiam ludibria: nec ullum magis exitiale est persequutionis genus, quam quum impeditur anim salus.” Calv.
Fuente: Henry Alford’s Greek Testament
Gal 4:29 . . This imperfect denotes a tendency and disposition rather than actual persecution on the part of Ishmael. The nearest approach to it recorded is in fact his mockery of Isaac on the occasion of his weaning (Gen 21:9 ). The LXX gives a different version of his conduct on that occasion, which is accepted in the margin of the Revised Version, and seems more in harmony with the circumstances, viz. , that he was playing with the child, bearing himself in short as an elder brother in the family, and that the jealousy of Sarah was aroused lest he should claim an elder brother’s share of the inheritance. But the Apostle adopts the traditional view of his conduct which was accepted by the Jews, in consequence perhaps of the subsequent feud between the two races; and discovers in Ishmael the same jealous temper that was exhibited by Jewish persecutors towards the infant Church.
Fuente: The Expositors Greek Testament by Robertson
even so it is now = so it is now also.
Fuente: Companion Bible Notes, Appendices and Graphics
29.] . . ., see Gal 4:23. It has been thought that there is nothing in the Hebrew text to justify so strong a word as . It runs, and Sarah saw the son of Hagar ( , LXX); and some deny that ever means he mocked. But certainly it does: see Gen 19:14. And this would be quite ground enough for the , for the spirit of persecution was begun. So that we need not refer to tradition, as many have done (even Ellic., whom see; Jowett, as unfortunately usual with him when impugning the accuracy of St. Paul, asserts rashly and confidently, that the sense in which the Apostle takes the Hebrew is inadmissible), to account for St. Pauls expression.
, sc. , him that was born after the Spirit, i.e. in virtue of the promise, which was given by the Spirit. Or, by virtue of the Spirits agency: but the other is better.
] nec quicquam est quod tam graviter animos nostras vulnerare debeat, quam Dei contemptus, et adversus ejus gratiam ludibria: nec ullum magis exitiale est persequutionis genus, quam quum impeditur anim salus. Calv.
Fuente: The Greek Testament
Gal 4:29. , persecuted) wantonly, Gen 21:9. Persecution is the work of carnal, not of spiritual men. [Take care lest you esteem it of little importance, whatever is done against the children of the free woman.-V. g.]- ) viz. , him who was born after the Spirit. Paul, having the Apodosis in his mind, so frames his discourse respecting Ishmael and Isaac as to apply it to carnal men and believers. Where the Spirit is, there is liberty.
Fuente: Gnomon of the New Testament
Gal 4:29
Gal 4:29
But as then he that was bom after the flesh persecuted him that was born after the Spirit, so also it is now.-Ishmael persecuted Isaac. (Gen 21:9). It is likely that Ishmael denied the birthright, Isaac claimed that he himself was the first-born, Sarah saw and heard it and said to Abraham: Cast out this handmaid and her son: for the son of this handmaid shall not be heir with my son, even with Isaac. (Gen 21:10). While Ishmael was the older, he, as not the child of promise, was not the lawful child.
Fuente: Old and New Testaments Restoration Commentary
he that: Gen 21:9
after the Spirit: Joh 3:5, Joh 15:9, Rom 8:1, Rom 8:13
even: Gal 5:11, Gal 6:12-14, Mat 23:34-37, 1Th 2:14, 1Th 2:15, Heb 10:33, Heb 10:34
Reciprocal: 2Ki 2:23 – mocked Son 1:6 – my mother’s Joh 8:40 – now Gal 4:1 – That Phm 1:16 – a brother
Fuente: The Treasury of Scripture Knowledge
Gal 4:29. , -But as then he who was born after the flesh persecuted him who was born after the Spirit, so it is also now. The is adversative, warning those who like Isaac are children of promise to anticipate and prepare for persecution. For , see under Gal 4:25; is the opposite-the one was born naturally, the other supernaturally, or by promise, realized by the agency of the Holy Spirit. The verb is imperfect-the action in some shape yet ideally continues. Winer, 40, 3. What the persecution was, it is difficult to decide. The Old Testament implies it, and Jewish legend amplifies it; so that as a fact it was well known at least to one section of the Galatian church. The words in Gen 21:9 are . . . , rendered in the Septuagint- . . . . Lightfoot conjectures that the Hebrew verse may have originally ended , and that the words implied in the Greek may have dropped out on account of the homoeoteleuton. The Hebrew then is, And when Sarah saw the son of Hagar laughing. Sarah’s consequent anger implies that he was laughing at, mocking or jeering, her son Isaac. Isaac’s own name was laughter, and Ishmael may have turned it into boyish ridicule. He was laughter to his mother in one sense, but to his brother in a very different sense-the one laughed for him, the other at him. For , Pro 26:19, Jer 15:7; Jer 31:4. That the Hebrew word has such a meaning is plain from Gen 19:14 : Lot seemed as one that mocked; Gen 39:14 : He hath brought in an Hebrew unto us to mock us; and in Gal 4:17. In 2Sa 2:14 a word from the kindred root , H8471 denotes the combat which Joab proposes, and which he grimly calls a play or sport. These instances dispose of Jowett’s statement, that the word neither in the Hebrew nor the Seventy admits the sense of mocking. It was natural that Ishmael, now sixteen years of age, and for many years regarded and no doubt courted as the heir of Abraham’s wealth, should regard with peculiar jealousy the younger child who had ousted him; and it was natural for him to make mockery of him, or to laugh at or make himself merry over the idea of one so much younger and feebler becoming the ultimate possessor. Some such sense belongs to the Hebrew term, for it must account for Sarah’s displeasure, since it was not without cause; so that, as Kalisch says, the Septuagint and Vulgate translations are inappropriate. See Keil and Delitzsch, and Tuch in loc. The traditions took two different shapes-one, that of insolence and blows, as Beresch. R. 53: Tulit Ishmael arcum et sagittas, et jaculatus est Isaacum, et prae se tulit ac se luderet. Beer, Leben Abraham, p. 49, and his authorities, p. 169. Lusio illa illusio erat (Augustine). The other shape was that of merriment, as at the weaning feast. The Book of Jubilees (Ewald, Jahrb. 3.13) represents Ishmael as dancing, pleasing Abraham, and creating jealousy in Sarah. The narrative in Genesis thus sustains of itself the use which the apostle makes of it, especially when set in the light of those national legends with which many of his readers must have been well acquainted. The enmity began early as between the representative Ishmael and Isaac; it was continued between their descendants, Hagarites and Israelites (Psa 83:7; 1Ch 5:10; 1Ch 5:19); and it was still manifested in the enemies of a free spiritual faith-those after the flesh, Jews and Judaists, Abraham’s natural progeny-trusting in carnal ordinances, and persecuting those after the Spirit, who are his spiritual children through faith in Christ. As it was then, , so is it now. 1Th 2:15. What the nature of the opposition carried on in Galatia was, we know not. But it is alluded to in Gal 3:4, Gal 5:11. The Judaizers were keen and unscrupulous opponents, and must have had at command many weapons of insult, raillery, and persecution. Heidegger, Hist. Patriarcharum, ii. p. 205.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 4:29. Persecuted him. The account of this is in Gen 21:9, but all that is said in that place is that Sarah saw Ishmael “mocking.” It was on the occasion when the weaning of Isaac was celebrated with “a great feast.” The original for “mocking” has several renderings in the Old Testament, some of which are more severe than others. But Paul says that Ishmael persecuted Isaac, hence we must conclude that some of the more severe definitions are applicable. (See my comments on Gen 21:9, in volume 1 of the Old Testament Commentary.) Even so it is now. In the comparison that Paul has been making, the descendants of Ishmael represent the Jews, and those of Isaac stand for Christians. As Ishmael persecuted Isaac, so the Jews were persecuting Christians, especially those from the Gentile nation.
Fuente: Combined Bible Commentary
Gal 4:29. But as then he that was born after the flesh persecuted him (that was born) after the Spirit, even so now. The history of Isaac and Ishmael was typical also in another respect, inasmuch as it foreshadowed the hostility of the carnal, unbelieving Judaism against Christianity. Persecuted him. According to the Hebrew text, Gen 21:9, Ishmael was simply laughing or mocking at the festival in honor of the weaning of Isaac; whereupon Sarah said unto Abraham: Cast out this bondwoman and her son. But the Jewish tradition expanded the word, so as to mean an assault of Ishmael upon Isaac. This insolence was repeated in the aggressions of the Arab tribes, especially the Hagarenes on the Israelites (Psa 83:7; 1Ch 5:10; 1Ch 5:19), and on a still grander scale in the persecutions of the Mohammedans against Jews and Christians.Even so (it is) now. So now the Christian church which is born of the Spirit, is persecuted by the Jewish synagogue which is born after the flesh. And this same conduct is repeated also by the bigoted Judaizing party against the free evangelical church of the Gentiles.
Fuente: A Popular Commentary on the New Testament
But as then he that was born after the flesh persecuted him that was born after the Spirit, so also is it now.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 29
He that was born after the flesh; Ishmael, the son of Hagar.–Him that was born after the Spirit; Isaac.
Fuente: Abbott’s Illustrated New Testament
But as then he that was born after the flesh persecuted him [that was born] after the Spirit, even so [it is] now.
This speaks to the fact that Ishmael gave trouble to the one promised, and that this was true even at that time – those in bondage to the law are persecuting those that are free from the law by grace. What a sharp jab at the Judaizers – Paul couldn’t have made a picture more plain for the folks listening to his letter – the Judaizers are after you – to cause you trouble.
Gen 21:9-10 speaks to this trouble between Ishmael and the promised line. We aren’t clear from this passage just what the “mocking” was or who it was related too, but it is clear it was trouble between Ishmael the one under bondage, and the Promised, free, line of Abraham. “And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. 10 Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, [even] with Isaac.”
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:29 But as then he that was born after the {i} flesh persecuted him [that was born] after the {k} Spirit, even so [it is] now.
(i) By the common course of nature.
(k) By the virtue of God’s promise and after a spiritual manner.
Fuente: Geneva Bible Notes
Second, so-called brethren whose origin is different from our own persecute believers, as Ishmael persecuted Isaac. Legalists persecute those living in liberty.