Galatians 4:30

gal 4:30Gen 21:10, Gen 21:12, where Sarah's words are, "shall not be heir with my son, even with Isaac." But what was there said literally, is here by inspiration expressed in its allegorical spiritual import, applying to the New Testament believer, who is antitypically "the son of the free woman." In Joh 8:35-36, Jesus refers to this.

Cast out--from the house and inheritance: literally, Ishmael; spiritually, the carnal and legalists.

shall not be heir--The Greek is stronger, "must not be heir," or "inherit."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Gal_4:30

Cast out the bondwoman and her son.

Freedom the blessing of the gospel

I. Freedom is the characteristic privilege of the gospel.

1. Christ proclaimed freedom from sin (Joh_8:33-36).

2. Paul proclaimed freedom from the law, both ceremonial and moral

3. But does not the latter

(1) contradict the former? is not lawlessness sinfulness?

(2) contradict the moral sense which asserts the obligation of the moral law?

II. This freedom is the provision of the covenant of grace.

1. This covenant is no longer restricted to an observance of the law, but is fulfilled by us when we believe in Christ.

2. The purpose of this covenant is the same as that of the covenant of the law, but that purpose is effected

(1) by a different method, viz., faith in One who has fulfilled the law, which we could not do.

(2) By a higher method by introducing us into a state in which we keep the law by the effective motive of sonship; into which state we enter by faith in Gods Son.

3. This faith works by love, which is henceforth our ruling impulse (Rom_13:10), and we become followers of God, not as servants, but as dear children, having received the spirit of adoption.

III. This covenant answers the yearnings of the human soul, which are--

1. To be reconciled to God and at peace with Him. This is accomplished through Him who fulfilled the law for us.

2. To serve Him truly. This is done by Him who conquers evil in us, and who gives us through faith a power to work the works of God (Joh_6:28-29).

IV. This covenant brings us therefore under the law to Christ. Hence the moral precepts of the gospel; which are given--

1. Because of the imperfection of our faith and lest liberty should become licence.

2. To supply us with the means of self-examination whether we are keeping the royal law of liberty. (Canon Vernon Hutton.)

The simplicity of the gospel covenant

Our attention, perhaps, may not be unprofitably directed to a consideration of--first, the principles of the old and new covenant, and, secondly, the declaration of the text concerning them.

1. It is important for us to have constantly before us clear views concerning the law and the gospel, or the dispensation of works and the dispensation of grace. The law given on Sinai was a system of precepts and commands, which required mans perfect obedience. These were to be constantly in the peoples minds and in their hearts. They were to teach them diligently unto their children, and to talk of them when they sat down in the house, or journeyed in the way; they were even to write them upon the outside of their houses and gates, that they might be in every place a memorial, that they should observe and do them. And they had two motives presented to urge them to obedience: first, the fear of punishment, and secondly, the hope of reward--This do, and thou shalt live; but this neglect to do, and thou shalt die. It shall be our righteousness if we observe to do all these commandments before the Lord our God, as He hath commanded us, and yet, cursed be He that continueth not in all things which are written in the Book of the Law to do them. The effect of the law, then, upon the individual soul was this, that with some it led to a constant fear, lest there should be a violation or omission of any command. But then, with others it had an opposite effect. It was not the fear of punishment, and this leading sometimes to despair, but it was the hope of reward, and this often lifting up the heart with pride, so that many were led to suppose themselves perfect--to say, What lack I yet?--I thank Thee that I am not as other men are. But we pass on to notice the principles of the new, or gospel covenant. The Old Testament, as we said, was a system of commands and precepts, rewards and punishments--This do, and thou shalt live--this neglect to do and thou shalt die. The gospel is an offer of eternal happiness and life, as a free gift, secured to us by the work of One who fulfilled the law, and kept the covenant of works for us; who bore the curse and the punishment due to a broken law, and thus became Himself, in His own living Person, the end of the law for righteousness to every one that believeth. The gospel, indeed, summons us to a work, but it is the work of faith; the act of casting our souls affections and hopes upon a living Saviour. Scripture has beautifully set forth the condition of u true believer under the new covenant as that of one married to Christ. In other words, are we delivered from doing any good works, having ceased from the economy of works? Are we to live carelessly, and without diligent activity for Gods glory? By no means. We are not delivered from doing our Heavenly Fathers will; it is the motives only that are changed. Under the law we are servants, and the servant or hireling obeys from duty; he labours for recompense, or to keep his situation; but the wife and child feel that the husband or fathers interests are identical with their own; his will is their will; his honour and welfare theirs. The mercenary soldier fights for pay or promotion, in a cause, perhaps, with which he has no sympathy, but the Christian soldier fights the fight of faith, because Christs enemies are his enemies, Christs cause His cause. I delight in the law of God after the inward man, says St. Paul; my hearts affections are now given to my Saviour.

II. Now notice the declaration of the text concerning these principles of the two covenants.

1. Here is a distinct statement, that it is impossible for the soul to be saved and for heaven to be gained, if we are actuated by the principles of the law and the principles of the gospel at the same time--The son of the bondwoman shall not be heir with the son of the free-woman. And yet there is constantly an attempt made to gain heaven in this way. It is a very common condition in the religious history of man. The principles of the law and the gospel combined form the motives actuating and influencing many a Christians life: his deeds of charity, his benevolence, even his very prayers are offered partly as a matter of duty, and partly as an act of faith.

2. The text, consequently, points out to us our duty, if we are being drawn away from the simplicity of the faith. God will not allow Christ to be robbed of His own glory. If the soul is to receive heaven at all, it must be as a beggar would receive an alms; it must be with a consciousness that in itself it is poor, and miserable, and blind, and naked; that Christ bestows the purchase-money, and the holy garments, and the anointing as a gift. In fine, yield your heart to Him, entirely and constantly, and then will His love be shed abroad in your heart, and become the motive for your every act, and the magnet of constant attraction. Then will there arise up in your soul the spirit of love and not of fear; the spirit of a child, and not of a servant;. Then will the fruits and graces of Gods own Spirit develop and grow in you, and then shall you have assurance as well as reliance, heaven yours because Christ is yours. In conclusion, let us notice how inconsistent we are, not to say how sinful, when any double motives actuate us in anything. In the common concerns of life, if I display an act of kindness to a poor person, partly from benevolence, but partly in order that he may think well of me, or my neighbour may think well of me; if I subscribe to a missionary society, partly because it is a duty, and partly to be thought religious; then, if such a double motive were known, how I should be held up to the just scorn and contempt of others! But do we not act like this when we are expecting to gain heaven itself, partly by our knowledge of Christ, and partly by our prayers, almsdeeds, or refined sanctities, when, as a fact, we are half-worldly and only half-religious, and will not go as helpless, bankrupt sinners, and in brokenheartedness, and faith, and love to Christ? We have all need, brethren, to keep constantly before us the principles of the new covenant of grace, as distinguished from the old covenant of works. (Louis Stanham, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

4:30-31 Sarah’s demand regarding Ishmael, quoted from Gen 21:10, becomes a principle (see Gen 21:12) for dealing with the current son of the slave woman—anyone who refuses to abandon slavery to the law. God does not allow those who seek righteousness through human effort to share in his inheritance (see Rom 9:30-33). Those who come to God through Christ alone, by faith and not by keeping the law, are children of the free woman who inherit God’s blessings.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Gal 4:30. Ἡ γραφὴ, the Scripture) Sarah [said], concerning Isaac [literally]; the Scripture [saith so] by allegory.—ἔκβαλε, cast out) from the house and the inheritance.—τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, the bond-maid and her son) The servile condition of itself deserves expulsion; but persecution [on the part of the bondservant] against spiritual sons furnishes a handle for putting the punishment in execution.—οὐ γὰρ μὴ κληρονομήσῃ, for he shall not be heir) Sarah looks to the Divine appointment regarding Isaac as the one and only heir, although Ishmael also had been circumcised.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Gal 4:30 . Again, the expulsion of Ishmael gives warning that those who observe the letter of the Law only, and lack the true spirit of sonship, though they render formal obedience to the will of the Father, have no abiding inheritance in His house.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 30. What saith the Scripture?] (In Ge 21:10:) Cast out the bond woman and her son: and what does this imply in the present case? Why, that the present Jerusalem and her children shall be cast out of the favour of God, and shall not be heirs with the son of the free woman-shall not inherit the blessings promised to Abraham, because they believe not in the promised seed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

30. But what saith the Scripture? There was some consolation in knowing that we do but share the lot of our father Isaac; but it is a still greater consolation, when he adds, that hypocrites, with all their boasting, can gain nothing more than to be cast out of the spiritual family of Abraham; and that, to whatever extent they may harass us for a time, the inheritance will certainly be ours. Let believers cheer themselves with this consolation, that the tyranny of the Ishmaelites will not last for ever. They appear to have reached the highest pre-eminence, and, proud of their birthright, look down upon us with contempt; but they will one day be declared to be the descendants of Hagar, the sons of a slave, and unworthy of the inheritance.

Let us be instructed by this beautiful passage,

“not to fret ourselves because of evil-doers, neither be envious against the workers of iniquity,” (Psalm 37:1,)

when they hold a temporary habitation and rank in the Church, but patiently to look for the end which awaits them. There are many pretended Christians, or strangers, who hold a place in the Church, but who afterwards give evidence of their departure from the faith, as he who, proud of his birthright, at first reigned, was cast out like a foreigner with the posterity of Ishmael. Some censorious persons smile at Paul’s simplicity, in comparing a woman’s passion, arising out of a trifling quarrel, to a judgment of God. But they overlook the decree of God, which took effect in such a manner, as to make it manifest that the whole transaction was directed by a heavenly providence. That Abraham should have been commanded to humor his wife (Genesis 21:12) entirely in the matter, is no doubt extraordinary, but proves that God employed the services of Sarah for confirming his own promise. In a word, the casting out of Ishmael was nothing else than the consequence and the accomplishment of that promise, “In Isaac shall thy seed be called,” (Genesis 21:12,) — not in Ishmael. Although, therefore, it was the revenging of a woman’s quarrel, yet God did not the less make known his sentence by her mouth as a type of the Church.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(30) What saith the scripture?—In Gen_21:10 the words are put into the mouth of Sarah, but they are afterwards endorsed by the divine command.

The son of the bondwoman shall not be heir.—A bold declaration of the incompatibility of Judaism with Christianity, by which the Apostle clinches his argument against the practices which the Galatian Judaisers were trying to introduce. This is followed by an emphatic assertion of the point on which the whole gist of the previous allegory consists—that the essential character of the Christian Church is freedom. The practical conclusion is given in the opening verse of the next chapter, which should be taken in close connection with the end of this.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

30. There is nothing here to lend colour to the Rabbinic notion that Sarah was a prophetess. The Scripture simply records her words and tells us how Abraham was bidden by God to comply with her demand, Gen_21:12.

shall not be heir] ‘shall in no wise inherit’. Utterly and for ever irreconcilable are Judaism and Christianity—salvation by works and justification by faith—the Law and the Gospel.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So then, brethren,.... This is the conclusion of the whole allegory, or the mystical interpretation of Agar and Sarah, and their sons:

we are not children of the bondwoman; the figure of the first covenant, which gendered to bondage, and typified the Jews in a state, and under a spirit of bondage to the law; New Testament saints are not under it, are delivered from it, and are dead unto it:

but of the free; of Sarah, that was a type of the new and second covenant; and answered to the Gospel church, which is free from the yoke of the law; and whose children believers in Christ are, by whom they are made free from all thraldom and slavery; so the children of the mistress and of the maidservant are opposed to each other by the Jews (k). The Vulgate Latin version adds to this verse from the beginning of the next chapter, "with the liberty wherewith Christ hath made us free"; and the Ethiopic version, "because Christ hath made us free"; and begin the next chapter thus, "therefore stand, and be not entangled", &c. and so the Alexandrian copy, and three of Stephens's.

(k) Tzeror Hammor, fol. 152. 1.

Next: Galatians Chapter 5

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

30 Nevertheless 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.

Ver. 30. Shall not be heir] No justiciary (official of justice) can be saved. A Papist cannot go beyond a reprobate. Purus putus Papista non potest servari. Rev 19:21.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Nevertheless - But Ἀλλὰ (Alla).

What saith the Scripture? - What does the Scripture teach on the subject? What lesson does it convey in regard to the bondman?

Cast out the bondwoman and her son - This was the language of Sarah, in an address to Abraham, requesting him to cast out Hagar and Ishmael; Gen 21:10. That was done. Paul uses it here as applicable to the case before him. As used by him the meaning is, that everything like servitude in the gospel is to be rejected, as Hagar and Ishmael were driven away. It does not mean, as it seems to me, that they were to expel the Jewish teachers in Galatia, but that they were to reject everything like servitude and bondage; they were to adhere only to that which was free. Paul cannot here mean that the passage in Gen 21:10, originally had reference to the gospel, for nothing evidently was further from the mind of Sarah than any such reference; nor can it be shown that he meant to approve of or vindicate the conduct of Sarah; but he finds a passage applicable to his purpose, and he conveys his ideas in that language as exactly expressing his meaning. We all use language in that way wherever we find it.

(Yet God confirmed the sentence of Sarah; Gen 21:12. Hence, Mr. Scott thus paraphrases, “But as the Galatians might read in the Scriptures that God himself had commanded Hagar and Ishmael to be sent away from Abraham’s family, that the son of the bondwoman might not share the inheritance with Isaac; even so the Jewish nation would soon be cast out of the church, and all who continued under the legal covenant excluded from heaven.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

We read, Gen 21:10, that when Sarah saw Ishmael mocking at her son Isaac, she was not able to bear it, but speaketh to her husband Abraham, saying:

Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even Isaac. The principal design of the apostle seems to be, by that type of the ejection of Ishmael out of Abraham’s family, to let them know the mind and will of God:

1. Concerning the exclusion of the law from a partnership with Christ and the gospel, in the justification of sinners before God.

2. Concerning the rejection of the Jews, upon the calling of the Gentiles.

3. Concerning the total destruction of the Jewish church and nation, for their persecution of Christ and the Christian church.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

30. Nevertheless—In spite of the apparent triumph of these persecutions.

Cast out—It is the destiny of the persecutor to be rejected and reprobated.

The bondwoman—The rejected Jewish Church.

Her son—The converts they make in Galatia to circumcision.

Shall not be heir—Shall not inherit the kingdom of God by faith.

Free woman—The New Testament Churches; free because released from the heavy yoke of Judaism.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Nevertheless what saith the Scripture? (ajlla legei hJ grafh). "Nevertheless:" man is acting thus; but, what cloth God say touching the matter? The similar question in Rom_11:4, "But what saith the answer of God (oJ crhmatismov) to him?" favours the belief that by "the Scripture" the apostle does not mean Scripture in general (as e.g. , Joh_10:35) but the particular "passage of Scripture" to which he is referring (cf. Joh_19:37; Act_1:16) The animation of his tone is that of the triumphant assertion of the Almighty"s will as an all-suffering answer to all objections and all discouragements. For "the Scripture" is equivalent to "the utterance of God;" not merely as found in an inspired volume, but because of the circumstances attending upon the speaking of the words. (comp. Rom_9:17; Gal_3:8) They were, indeed, uttered by Sarah; being, however, not words of a simply jealous and petulant woman, but of a righteously indignant matron, whose just, if severe, requirement was enforced upon the reluctant Abraham by God"s own express command. The historical fact itself, as thus recorded, was singularly noticeable, standing in a position marking it as peculiarly significant: that it really was a type, prophetical of a certain future spiritual procedure, is ascertained for us by the apostle"s exposition. Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman (ekbale thskhn kai ton uiJon aujthv ouj, gar mhsh or, klhronomhsei oJ uiJoskhv metarav cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman. The Septuagint has "Cast out this (tauthn) handmaid and her son; for the son of this (tauthv) handmaid shall not inherit with my son Isaac (meta tou uiJou mou jIsaak);" the apostle"s citation being literally exact, except that it has not the words tauthn and tauthv (which are not in the Hebrew), and substitutes "the son of the freewoman" for "my son Isaac." His object in these "changes, which do not in the least affect the substance, is to mark the utterance the more distinctly as God"s own voice, speaking of the parties concerned, not as Sarah did, being one of them, but as supreme Ruler and Judge: for the Lord adopted her decision for his own. In respect to Ishmael"s exclusion from inheriting, the instance of Jephthah, (Jud_1:11:1, 2) excluded in somewhat similar terms by the legitimate sons of his father ("Thou shalt not inherit in the house of our father; for the son of a harlot woman art thou"), does not apply. Hagar was not a "harlot;" but stood with respect to Sarah in much the same position as did Bilhah and Zilpah to Rachel and Leah. We cannot doubt but that the discrimination made between the two sons, whatever was the character of Sarah"s feelings in the matter, is to be ascribed to God"s own sovereign appointment. (see Rom_9:7, Rom_9:11) In this terrible sentence, by which Hagar and Ishmael were driven forth beyond the pale of God"s most especial guardianship and blessing, the apostle hears the voice of God bidding away from his covenant all who disbelieved the gospel all, that is, who set aside God"s assurances of his tree unmerited love to all who believed in Jesus. It should seem that it was mainly for the purpose of introducing this denunciation that the apostle has been at the pains to trace out the allegorical meaning of the narrative. The apostle is not now thinking of the national excision of the Jews; he is contemplating, not nationalities, but habits of mind servile legality on the one side, and on the other faith accepting a free gift of grace. It is at their extreme peril, he in effect tells the Galatians, that they forsake the latter to take up with the former: God has shown that by so doing they will forfeit the inheritance altogether.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But what saith the scripture - Showing the consequence of this. Cast out the bondwoman and her son - Who mocked Isaac. In like manner will God cast out all who seek to be justified by the law; especially if they persecute them who are his children by faith. Gen. xxi, 10.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

VERSE 30. Nevertheless 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 free woman.

Sarah’s demand that the bondwoman and her son be cast out of the house was undoubtedly a blow to Abraham. He felt sorry for his son Ishmael. The Scripture explicitly states Abraham’s grief in the words: "And the thing was very grievous in Abraham’s sight, because of his son." (Gen 21:11.) But God approved Sarah’s action and said to Abraham: "Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called." (Gen 21:12.)

The Holy Ghost contemptuously calls the admirers of the Law the children of the bondwoman. "If you do not know your mother, I will tell you what kind of a woman she is. She is a slave. And you are slaves. You are slaves of the Law and therefore slaves of sin, death, and everlasting damnation. You are not fit to be heirs. You are put out of the house."

This is the sentence which God pronounces upon the Ishmaelites, the papists, and all others who trust in their own merits, and persecute the Church of Christ. Because they are slaves and persecutors of the children of the free woman, they shall be cast out of the house of God forever. They shall have no inheritance with the children of the promise. This sentence stands forever.

This sentence affects not only those popes, cardinals bishops, and monks who were notoriously wicked and made their bellies their Gods. It strikes, also, those who lived in all sincerity to please God and to merit the forgiveness of their sins through a life of self-denial. Even these will be cast out, because they are children of the bondwoman.

Our opponents do not defend their own moral delinquency. The better ones deplore and abhor it. But they defend and uphold their doctrine of works which is of the devil. Our quarrel is not with those who live in manifest sins. Our quarrel is with those among them who think they live like angels, claiming that they do not only perform the Ten Commandments of God, but also the sayings of Christ, and many good works that God does not expect of them. We quarrel with them because they refuse to have Jesus’ merit count alone for righteousness.

St. Bernard was one of the best of the medieval saints. He lived a chaste and holy life. But when it came to dying he did not trust in his chaste life for salvation. He prayed: "I have lived a wicked life. But Thou, Lord Jesus, hast a heaven to give unto me. First, because Thou art the Son of God. Secondly, because Thou hast purchased heaven for me by Thy suffering and death. Thou givest heaven to me, not because I earned it, but because Thou hast earned it for me." If any of the Romanists are saved it is because they forget their good deeds and merits and feel like Paul: "Not having mine own righteousness which is of the law, but that which is through the faith of Christ." (Php 3:9.)

Martin Luther — Commentary on the Epistle to the Galatians (1535), English translation by Theodore Graebner (Zondervan, 1939) — public domain (U.S. copyright not renewed). Text from a community e-Sword module.

The apostle goes on in explaining and applying this typical history of Ishmael and Isaac, and tells us, that the casting out of Ishmael the son of Hagar the bond-woman, did typify the exclusion of the law from a partnership with the gospel in the justification of a sinner before God. As Ishmael was cast out of Abraham’s family, and none but Isaac must inherit; so they that depend upon the promise of God, and expect to be justified by faith, without legal performances, they only shall be heirs of grace and mercy.

The doctrine of justification by the works of the law, when it is not only doctrinally maintained, but practically pursued and walked in, doth exclude persons from having any part or share in the kingdom of heaven. So much was typified and prefigured by the son of the bond-woman being cast out, and not allowed to be heir with the son of the free-woman.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Howbeit what saith the scripture? [ Gen_21:10 ] Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

30. Cast out the bondwoman and her son. The allegory will hold good still further. Abraham, when it was impossible that the two families should get along in peace, cast out the bondwoman and her son. See Gen. 21:10. So, too, the Jews, the children of the old covenant, had lost the divine favor, and the children of the promise, whether Jews or Gentiles, made heirs.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

brothers

See how you translated this in Galatians 1:2.

but of the free woman

The words "we are children" are understood from the previous phrase. This can be translated as a separate sentence. AT: "Rather, we are children of the free woman" (See: Ellipsis)

translationWords

word of God

servant

free

brother

children

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

30. ἀλλὰ. In contrast to the domineering action of Ishmael, and the present circumstances of believers in the world.

τί λέγει ἡ γραφή, The question makes the contrast all the sharper. On ἡ γραφή see Gal 3:8 note.

ἔκβαλε κ.τ.λ. Sarah’s words in Gen 21:10, verbally from the LXX. which = Hebr. The quotation serves at once as an encouragement to faith in the future (the persecution shall not continue), and a peremptory summons to the Galatians to set themselves free from the domineering attitude of the false teachers. For this use of ἐκβάλλειν Moulton and Milligan compare 3Jn 1:10 and a marriage contract of the time of Augustus, where a man is bound over not to ill-treat his wife, μηδʼ ἐγβαλεῖν (sic), “nor to divorce her” (Expositor, VII. 7, 1909, p. 89).

οὐ γὰρ μὴ κληρονομήσει. The double thought of both promise and command is carried on; cf. Moulton, Proleg., 1906, p. 177.

τῆς ἐλευθέρας. St Paul’s explanatory substitute for μον Ἰσαάκ; necessary, as the words are put into the mouth of ἡ γραφή.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

30.] ἀλλά, as in E. V., ‘nevertheless:’ notwithstanding the fact of the persecution, just mentioned. The quotation is adapted from the LXX, where μον Ἰσαάκ stands for τῆς ἐλευθέρας. We need hardly have recourse (with Ellic.) to the fact that God confirmed Sarah’s words, in order to prove this to be Scripture: the Apostle is allegorizing the whole history, and thus every part of it assumes a significance in the allegory.

κληρονομήσῃ] See Jdg 11:2 (LXX), κ. ἐξέβαλον τὸν Ἰεφθάε, κ. εἶπον αὐτῶ, οὐ κληρονομήσεις ἐν τῷ οἴκῳ τοῦ πατρὸς ἡμῶν, ὅτι υἱὸς γυναικὸς ἑταίρας σύ. “The distinction drawn by Hermann on Œd. Col. 853, between οὐ μή with future indicative (duration or futurity) and with aorist subjunctive (speedy occurrence), is not applicable to the N. T. on account of (1) various readings (as here): (2) the decided violations of the rule where the MSS. are unanimous, as 1Th 4:15: and (3) the obvious prevalence of the use of the subjunctive over the future, both in the N. T. and ‘fatiscens Græcitas:’ see Lobeck, Phryn. p. 722.” Ellicott.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

30. ἀλλὰ τί λέγει ἡ γραφή; “Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας.” “But what saith the scripture? Cast out the maid servant and her son: for the son of the maid servant shall not inherit with the son of the freewoman.” As over against the fact that the Gentile Christians are children of promise he set in contrast the fact of their persecution, so over against this last he introduces with ἀλλά the language of scripture concerning the persecutor. The quotation is from Gen 21:10, and follows the Lxx except that it omits ταύτην after παιδίσκην and substitutes τῆς ἐλευθέρας for μου Ἰσαάκ at the end. The language is that of Sarah to Abraham, but probably neither this fact nor the statement of v. 12 that God said to Abraham, “In all that Sarah saith unto thee, hearken unto her voice,” has anything to do with Paul’s use of this passage here. From the point of view of the allegorical interpretation every scripture is significant; cf. under v. 24. Allegorically interpreted the expulsion of Ishmael points to a rejection of the children of Abraham according to the flesh in favour of the sons of Abraham by faith.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.