Galatians 4:29
Verse
Context
Sermons
John Gill
George FoxGeorge FoxGeorge FoxGeorge Fox
Isaac Penington
T. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, Gen 17:16-21; Gen 21:1, etc. Persecuted him; the persecution here referred to is that mentioned Gen 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.
Jamieson-Fausset-Brown Bible Commentary
persecuted--Ishmael "mocked" Isaac, which contained in it the germ and spirit of persecution (Gen 21:9). His mocking was probably directed against Isaac's piety and faith in God's promises. Being the older by natural birth, he haughtily prided himself above him that was born by promise: as Cain hated Abel's piety. him . . . born after the Spirit--The language, though referring primarily to Isaac, born in a spiritual way (namely, by the promise or word of God, rendered by His Spirit efficient out of the course of nature, in making Sarah fruitful in old age), is so framed as especially to refer to believers justified by Gospel grace through faith, as opposed to carnal 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 13:49-50; Act 14:1-2, Act 14:19; Act 17:5, Act 17:13; Act 18:5-6). The Jews persecuted Paul, not for preaching Christianity in opposition to heathenism, but for preaching it as distinct from Judaism. Except in the two cases of Philippi and Ephesus (where the persons beginning the assault were pecuniarily interested in his expulsion), he was nowhere set upon by the Gentiles, unless they were first stirred up by the Jews. The coincidence between Paul's Epistles and Luke's history (the Acts) in this respect, is plainly undesigned, and so a proof of genuineness (see PALEY, HorÃ&brvbr PaulinÃ&brvbr).
John Gill Bible Commentary
Nevertheless, what saith the Scripture?.... This is a Talmudic form of citing Scriptures, and answers to , "what says the Scriptures (e)?" the passage referred to is Gen 21:10 and which are the words of Sarah to Abraham; but inasmuch as she spake them under divine inspiration, and they were approved of and confirmed by God, as appears from Gen 21:12 they are ascribed to God speaking in 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. There is very little difference in the citation from the original. The apostle omits the word "this" in both clauses, which though very proper to be expressed by Sarah, to point out the person she meant, and as being in a vehement passion, was not absolutely necessary to be retained by the apostle, since by the context there is no difficulty of knowing who is meant by her; though the Alexandrian copy has the word in it: and instead of "with my son, with Isaac", the apostle says, "with the son of the free woman, Sarah"; there speaking of herself, whose character the apostle gives, in opposition to the bondwoman: in like manner a Jewish writer (f) reads and interprets it, "for the son of this woman shall not be heir , "with the son of the mistress".'' The casting of Hagar and Ishmael out of Abraham's family was a type and emblem of the rejection of the carnal and self-righteous Jews from the Gospel church state; nor ought any carnal persons, any that are after the flesh, unregenerate ones, or that trust to their own righteousness, to be in a Gospel church; as they will also be excluded and thrust out of the kingdom of heaven, into which no unregenerate and unrighteous, or self-righteous persons shall enter. The Jews make this ejection of Hagar and her son to be both out of this world and that which is to come (g). The reason given why the one should not be heir with the other perfectly agrees with the Jewish canons; which was not because he was the son of a concubine, for the sons of concubines might inherit, if they were Israelites, and free, but because he was the son of a bondwoman, for thus they run (h); "all that are near of kin, though by iniquity, are heirs, as they that are legitimate; how? thus for instance, if a man has a son that is spurious, or a brother that is spurious, lo, these are as the other sons, and the other brethren for inheritance; but if, , "his son is by an handmaid", or by a strange woman, he is no son in any of these matters, , "and no heir at all":'' and again (i), "an Israelite that hath a son by an handmaid, or by a Gentile, seeing he is not called his son, he that he has after him by an Israelitish woman, , "is the firstborn for inheritance", and takes the double portion.'' The reason assigned for non-inheritance in the text implies that the children of the free woman, the spiritual seed of Abraham, shall inherit the privileges of God's house, the blessings of grace, and eternal glory; they are children of the promise, and heirs according to it; when the children of the bondwoman, self-righteous ones, shall not; for the inheritance is not of the law, neither are they heirs who are of the works of it; nor is it to be enjoyed by mixing the law and Gospel, grace and works, in the business of salvation. (e) T. Bab. Beracot, fol. 9. 2. (f) R. Abraham Seba, Tzeror, fol. 21. 3. (g) Pirke Eliezer, c. 30. (h) Maimon. Hilch. Nechalot, c. 1. sect. 7. (i) Ib c. 2. sect. 12.
Tyndale Open Study Notes
4:29 Ishmael persecuted Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, those who want you to keep the law were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).
Galatians 4:29
Hagar and Sarah
28Now you, brothers, like Isaac, are children of promise.29At that time, however, the son born by the flesh persecuted the son born by the Spirit. It is the same now.
- Scripture
- Sermons
- Commentary
1 John 3:13
By John Gill0PersecutionRighteousnessGEN 3:15GEN 4:8PSA 37:1MAT 5:10JHN 15:18JHN 16:33ROM 8:31GAL 4:292TI 3:121JN 3:13John Gill emphasizes that believers should not be surprised by the hatred they face from the world, as this animosity has existed since the fall of man. He explains that the world, representing the wicked, harbors hatred towards the saints simply because they are chosen and live righteously, contrasting with the sinful nature of the world. This enmity is a historical constant, illustrated by biblical examples such as Cain and Abel, and the persecution of prophets and apostles. Gill reassures believers that such opposition is a common experience for those who strive to live godly lives in Christ Jesus.
Epistle 336
By George Fox0JER 9:3MRK 12:30JHN 4:14JHN 8:44ROM 8:38ROM 10:101CO 13:7GAL 4:291PE 1:5George Fox preaches about the importance of staying steadfast in the love of God and Jesus Christ amidst outward sufferings and trials, emphasizing the need to not be separated from God's love by any earthly distractions or threats. He encourages believers to let the well of life spring up within them, nourishing the plant that God has planted in them, and to stand firm in the Lord's power as their hedge and defense. Fox urges the congregation to be valiant for God's glory and truth, spreading it abroad and confessing Christ as their way, light, and life, offering praise and glory to God forever.
Epistle 101
By George Fox0Victory in ChristSpiritual BirthGEN 1:27GEN 25:23JER 9:3GAL 4:29EPH 4:30JAS 3:17REV 17:14George Fox emphasizes the importance of living in the everlasting seed of God, which embodies wisdom, life, and dominion over the fallen nature. He encourages believers to offer themselves to God through the suffering seed, aligning with the nature of the Lamb who must achieve victory over the rough nature that arose from the fall. Fox highlights the distinction between the two births: the flesh and the spirit, urging the faithful to embrace the spiritual birth that leads to eternal life. He calls for vigilance against grieving the Spirit and encourages believers to be a blessing and a good savor in the world by standing firm in truth.
Epistle 178
By George Fox0Unity in the SpiritFaithfulness to TruthMAT 18:15LUK 1:33JHN 8:321CO 9:121CO 12:13GAL 4:29EPH 4:5COL 4:61TH 5:19HEB 6:4HEB 12:91PE 1:221JN 5:9George Fox emphasizes the importance of being partakers of God's power and the heavenly gift, which fosters unity, peace, and a kingdom without end. He warns against the division caused by those who possess the words of scripture but lack the spirit and power that originally inspired them. Fox encourages believers to remain faithful, obedient to the truth, and to spread it widely, addressing the witness of God in all people. He stresses the necessity of coming together in one body through the baptism of the Spirit, and the importance of resolving conflicts privately to maintain the integrity of the truth. Ultimately, he calls for wisdom that preserves unity and peace among believers.
Epistle 394
By George Fox0GEN 3:15JHN 16:33ACT 5:41GAL 4:29GAL 5:1EPH 1:4COL 2:6HEB 2:141JN 3:8JUD 1:13REV 2:10George Fox preaches about the challenges and persecutions faced by believers in the world, emphasizing that through Christ's power, they can overcome all obstacles and sufferings for the sake of His name and truth. He encourages believers to remain faithful to the end, promising the crown of life and a peace that cannot be taken away by worldly troubles or deceitful spirits. Fox warns against false brethren and the history of those who turned away from God, highlighting the importance of staying rooted in Christ to avoid deception and false liberties.
Concerning Persecution
By Isaac Penington0PSA 94:13PSA 139:23ISA 5:20MAT 5:11JHN 17:14JHN 17:162CO 4:17GAL 4:291PE 4:14Isaac Penington preaches about the nature of persecution, highlighting how it goes against the very essence of mankind's desire for good to be cherished and evil suppressed. He addresses the common objection of using conscience as an excuse to avoid punishment for evil deeds and discusses the supposed stubbornness of the Quakers, emphasizing their unwavering commitment to their principles out of tenderness towards God. Penington urges for a discernment of true liberty of conscience to avoid the grievous error of persecuting others under false pretenses.
The Warfare
By T. Austin-Sparks0Spiritual WarfarePerseverance in FaithDEU 23:3NEH 2:10NEH 4:2NEH 6:11MAT 16:22JHN 11:48GAL 4:29EPH 6:11EPH 6:18HEB 12:8T. Austin-Sparks discusses 'The Warfare', emphasizing the unique and intense spiritual conflict associated with fulfilling God's ultimate purpose. He illustrates this through the opposition faced by Nehemiah in rebuilding the wall of Jerusalem, highlighting the various forms of antagonism from figures like Sanballat, Tobiah, and Geshem, who represent a blend of superstition, false religion, and carnal interests. Sparks points out that true opposition often arises not from the world, but from within the church, where individuals may profess faith yet resist the fullness of God's purpose. He stresses the importance of watchfulness and intelligent prayer in overcoming these challenges, as the enemy seeks to thwart God's work through various tactics such as intimidation, misrepresentation, and discouragement. Ultimately, the sermon calls believers to remain steadfast in their mission, recognizing the spiritual warfare that accompanies the pursuit of God's calling.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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, Gen 17:16-21; Gen 21:1, etc. Persecuted him; the persecution here referred to is that mentioned Gen 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.
Jamieson-Fausset-Brown Bible Commentary
persecuted--Ishmael "mocked" Isaac, which contained in it the germ and spirit of persecution (Gen 21:9). His mocking was probably directed against Isaac's piety and faith in God's promises. Being the older by natural birth, he haughtily prided himself above him that was born by promise: as Cain hated Abel's piety. him . . . born after the Spirit--The language, though referring primarily to Isaac, born in a spiritual way (namely, by the promise or word of God, rendered by His Spirit efficient out of the course of nature, in making Sarah fruitful in old age), is so framed as especially to refer to believers justified by Gospel grace through faith, as opposed to carnal 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 13:49-50; Act 14:1-2, Act 14:19; Act 17:5, Act 17:13; Act 18:5-6). The Jews persecuted Paul, not for preaching Christianity in opposition to heathenism, but for preaching it as distinct from Judaism. Except in the two cases of Philippi and Ephesus (where the persons beginning the assault were pecuniarily interested in his expulsion), he was nowhere set upon by the Gentiles, unless they were first stirred up by the Jews. The coincidence between Paul's Epistles and Luke's history (the Acts) in this respect, is plainly undesigned, and so a proof of genuineness (see PALEY, HorÃ&brvbr PaulinÃ&brvbr).
John Gill Bible Commentary
Nevertheless, what saith the Scripture?.... This is a Talmudic form of citing Scriptures, and answers to , "what says the Scriptures (e)?" the passage referred to is Gen 21:10 and which are the words of Sarah to Abraham; but inasmuch as she spake them under divine inspiration, and they were approved of and confirmed by God, as appears from Gen 21:12 they are ascribed to God speaking in 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. There is very little difference in the citation from the original. The apostle omits the word "this" in both clauses, which though very proper to be expressed by Sarah, to point out the person she meant, and as being in a vehement passion, was not absolutely necessary to be retained by the apostle, since by the context there is no difficulty of knowing who is meant by her; though the Alexandrian copy has the word in it: and instead of "with my son, with Isaac", the apostle says, "with the son of the free woman, Sarah"; there speaking of herself, whose character the apostle gives, in opposition to the bondwoman: in like manner a Jewish writer (f) reads and interprets it, "for the son of this woman shall not be heir , "with the son of the mistress".'' The casting of Hagar and Ishmael out of Abraham's family was a type and emblem of the rejection of the carnal and self-righteous Jews from the Gospel church state; nor ought any carnal persons, any that are after the flesh, unregenerate ones, or that trust to their own righteousness, to be in a Gospel church; as they will also be excluded and thrust out of the kingdom of heaven, into which no unregenerate and unrighteous, or self-righteous persons shall enter. The Jews make this ejection of Hagar and her son to be both out of this world and that which is to come (g). The reason given why the one should not be heir with the other perfectly agrees with the Jewish canons; which was not because he was the son of a concubine, for the sons of concubines might inherit, if they were Israelites, and free, but because he was the son of a bondwoman, for thus they run (h); "all that are near of kin, though by iniquity, are heirs, as they that are legitimate; how? thus for instance, if a man has a son that is spurious, or a brother that is spurious, lo, these are as the other sons, and the other brethren for inheritance; but if, , "his son is by an handmaid", or by a strange woman, he is no son in any of these matters, , "and no heir at all":'' and again (i), "an Israelite that hath a son by an handmaid, or by a Gentile, seeing he is not called his son, he that he has after him by an Israelitish woman, , "is the firstborn for inheritance", and takes the double portion.'' The reason assigned for non-inheritance in the text implies that the children of the free woman, the spiritual seed of Abraham, shall inherit the privileges of God's house, the blessings of grace, and eternal glory; they are children of the promise, and heirs according to it; when the children of the bondwoman, self-righteous ones, shall not; for the inheritance is not of the law, neither are they heirs who are of the works of it; nor is it to be enjoyed by mixing the law and Gospel, grace and works, in the business of salvation. (e) T. Bab. Beracot, fol. 9. 2. (f) R. Abraham Seba, Tzeror, fol. 21. 3. (g) Pirke Eliezer, c. 30. (h) Maimon. Hilch. Nechalot, c. 1. sect. 7. (i) Ib c. 2. sect. 12.
Tyndale Open Study Notes
4:29 Ishmael persecuted Isaac, the child of the promise, at Isaac’s weaning ceremony (see Gen 21:9). Similarly, in Galatia, those who want you to keep the law were persecuting those who trusted in God’s promise, the message of God’s grace through faith in Christ alone (cp. Acts 13:50-51; 14:1-7).