Galatians 4:30
in Galatians 4But what does the Scripture say? “Expel the slave woman and her son, for the slave woman’s son will never share in the inheritance with the free woman’s son.”
BSB
The same verse in ASV and KJV ▾
ASV
Howbeit what saith the scripture? Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman.
KJV
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.
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This verse in Galatians 4
Commentary
13 notes on this verse"Since, when we were children," says the same apostle, "we were kept in bondage under the rudiments of the world. And the child, though heir, differeth nothing from a servant, till the time appointed of the father." Philosophers, then, are children, unless they have been made men by Christ. "For if the son of the bond woman shall not be heir with the son of the free," at least he is the seed of Abraham, though not of promise, receiving what belongs to him by free gift.
This site's exposition
the son born by the flesh persecuted the son born by the Spirit
on Galatians 4:29-31
Genesis 21:9 and 10 supplies the last piece: the son born by the flesh persecuted the son born by the Spirit. Sarah's demand, Expel the slave woman and her son, becomes the word of Scripture on the inheritance.
This site's exposition
Expel the slave woman and her son
Paul cites Sarah's words from Genesis 21:10, which God confirmed to Abraham. Scripture itself orders the line of slavery out of the inheritance. For the Galatians, the lesson is a clean break with teachers who would place them under the law.
The record, by era
The Church Fathers4 voices
Above, where the chapter was being interpreted, that: "you who desire to be under the law, do you not hear the law," (Gal. 4:21) we said this was contrived concerning Paul, namely that even the law itself, that is the old covenant, seemed to need …
What! does all this consolation consist in showing that freemen are persecuted by bond-men? By no means, he says, I do not stop here, listen to what follows, and then, if you be not pusillanimous under persecution, you will be sufficiently comforted. And what is it that follows? "Cast out the son of the handmaid, for he shall not inherit with the son of the freewoman." Behold the reward of tyranny for a season, and of recklessness out of season! the son is cast out of his father's house, and becomes, together with his mother, an exile and a wanderer. And consider too the wisdom of the remark; for he says not that he was cast forth merely because he persecuted, but that he should not be heir. For this punishment was not exacted from him on account of his temporary persecution, (for that would have been of little moment, and nothing to the point,) but he was not suffered to participate in the inheritance provided for the son. And this proves that, putting the persecution aside, this very thing had been typified from the beginning, and did not originate in the persecution, but in the purpose of God. Nor does he say, "the son of Abraham shall not be heir," but, "the son of the handmaid," distinguishing him by his inferior descent. Now Sarah was barren, and so is the Gentile Church; observe how the type is preserved in every particular, as the former, through all the by-gone years, conceived not, and in extreme old age became a mother, so the latter, when the fulness of time is come, brings forth. And this the prophets have proclaimed, saying, "Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for more are the children of the desolate than of her which hath the husband." And hereby they intend the Church; for she knew not God, but as soon as she knew Him, she surpassed the fruitful synagogue.
By "the words of Scripture" he means those spoken of Sarah explaining the goal of the Scripture, for the sake of which he has written these things afresh, so that after the truth the type also may be explained.
(Vers. 29-31.) But as then he that was born according to the flesh persecuted him that was born according to the spirit, even so it is now. But 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. So then, brethren, we are not children of the bondwoman, but of the free. In this liberty Christ hath made us free.
The Medieval Church1 voice
Lest someone say: so what of it? Is it consoling for believers, who are now being persecuted by the Jews, that Isaac too was persecuted back then? – he says: listen to what Scripture says, and you will receive instruction: for the temporary persecution that …
5 more voices on this verse
The Medieval Church1 voice
Finally, as to their right to the inheritance, they are distinguished by the authority of Scripture: "Cast out the bondwoman and her son" (Gen 21:10). By this we are given to understand that the Jews and persecutors of the Christian religion, as well as carnal …
The Puritans and the Awakening2 voices
Nevertheless, what saith the Scripture?.... This is a Talmudic form of citing Scriptures, and answers to מאי קראה, "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.
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.
The Nineteenth Century2 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Ge 21:10, 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.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
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.”
The words behind it
25 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἀλλὰ | alla | But | G235 → | 635 times |
| τί | ti | what | G5101 → | 563 times |
| λέγει | legei | says | G3004 → | 1325 times |
| ἡ | he | the | G3588 → | 19766 times |
| γραφή; | graphe | Scripture? | G1124 → | 49 times |
| ἔκβαλε | ekbale | do cast out | G1544 → | |
| τὴν | ten | the | G3588 → | 19766 times |
| παιδίσκην | paidisken | slave woman | G3814 → | 13 times |
| καὶ | kai | and | G2532 → | 9120 times |
| τὸν | ton | the | G3588 → | 19766 times |
| υἱὸν | huion | son | G5207 → | 377 times |
| αὐτῆς, | autes | of her, | G846 → | 5565 times |
| οὐ | ou | certainly | G3756 → | 1664 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| μὴ | me | not | G3361 → | 1066 times |
| κληρονομήσει | kleronomesei | will inherit | G2816 → | |
| ὁ | ho | the | G3588 → | 19766 times |
| υἱὸς | huios | son | G5207 → | 377 times |
| τῆς | tes | of the | G3588 → | 19766 times |
| παιδίσκης | paidiskes | slave woman | G3814 → | 13 times |
| μετὰ | meta | along with | G3326 → | 461 times |
| τοῦ | tou | the | G3588 → | 19766 times |
| υἱοῦ | huiou | son | G5207 → | 377 times |
| τῆς | tes | of the | G3588 → | 19766 times |
| ἐλευθέρας. | eleutheras | free. | G1658 → | 23 times |
ἀλλὰBut
allaG235 →635 times
τίwhat
tiG5101 →563 times
λέγειsays
legeiG3004 →1325 times
ἡthe
heG3588 →19766 times
γραφή;Scripture?
grapheG1124 →49 times
ἔκβαλεdo cast out
ekbaleG1544 →
τὴνthe
tenG3588 →19766 times
παιδίσκηνslave woman
paidiskenG3814 →13 times
καὶand
kaiG2532 →9120 times
τὸνthe
tonG3588 →19766 times
υἱὸνson
huionG5207 →377 times
αὐτῆς,of her,
autesG846 →5565 times
οὐcertainly
ouG3756 →1664 times
γὰρfor
garG1063 →1039 times
μὴnot
meG3361 →1066 times
κληρονομήσειwill inherit
kleronomeseiG2816 →
ὁthe
hoG3588 →19766 times
υἱὸςson
huiosG5207 →377 times
τῆςof the
tesG3588 →19766 times
παιδίσκηςslave woman
paidiskesG3814 →13 times
μετὰalong with
metaG3326 →461 times
τοῦthe
touG3588 →19766 times
υἱοῦson
huiouG5207 →377 times
τῆςof the
tesG3588 →19766 times
ἐλευθέρας.free.
eleutherasG1658 →23 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
James 4:5Or do you think the Scripture says without reason that the Spirit He caused to dwell in us yearns with envy?
it leads to
- 2 Corinthians 6:16
What agreement can exist between the temple of God and idols? For we are the temple of the living God. As God has said: “I will dwell with them and walk among them, and…
- 1 Corinthians 6:19
Do you not know that your body is a temple of the Holy Spirit who is in you, whom you have received from God? You are not your own;
- Numbers 11:29
But Moses replied, “Are you jealous on my account? I wish that all the LORD’s people were prophets and that the LORD would place His Spirit on them!”
- 2 Corinthians 6:16
Through
Romans 4:3For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
it leads to
- Genesis 15:6
Abram believed the LORD, and it was credited to him as righteousness.
- James 2:23
And the Scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called a friend of God.
- Galatians 3:6–8
So also, “Abraham believed God, and it was credited to him as righteousness.”
- Romans 4:9
Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness.
- Romans 4:22–25
This is why “it was credited to him as righteousness.”
- Genesis 15:6
Where this verse is studied
On this page
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On this verse
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About Galatians

This page draws on 13 works. Open the list of works
This page draws on Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Clement of Alexandria, The Stromata Book 1; J. B. Lightfoot, Saint Paul's Epistle to the Galatians; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Galatians; John Calvin, Commentary on Galatians; John Chrysostom, Homily on Galatians 4; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Oecumenius, Commentary on Galatians; Theodoret of Cyrus, EPISTLE TO THE GALATIANS 4.30; Theophylact of Ohrid, Commentary on Galatians and Thomas Aquinas, Commentary on Galatians.
