Children of the Promise

Fr. Scott Haynes

A Meditation on Galatians 4:22–31

For it is written that Abraham had two sons: the one by a bondwoman, and the other by a free woman.

But he who was of the bondwoman was born according to the flesh: but he of the free woman was by promise. Which things are said by an allegory. For these are the two testaments. The one from mount Sina, engendering unto bondage, which is Agar. For Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children. But that Jerusalem which is above is free: which is our mother. For it is written: Rejoice, thou barren, that bearest not: break forth and cry out, thou that travailest not: for many are the children of the desolate, more than of her that hath a husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born according to the flesh persecuted him that was after the spirit; so also 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 free woman. So then, brethren, we are not the children of the bondwoman, but of the free: by the freedom wherewith Christ hath made us free.

In Galatians 4:22–31 the Apostle Paul returns to the ancient story of Abraham’s household in order to reveal the mystery of the Christian life. Abraham had two sons. One was Ishmael, born of Hagar the slave woman. The other was Isaac, born of Sarah the free woman.

At first glance this appears to be simply a family history recorded in Genesis. Yet St. Paul explains that this story contains a deeper meaning. The events themselves are real, but they also reveal the structure of God’s plan of salvation.

The Fathers of the Church saw in this passage a remarkable synthesis of biblical history, theology, and spiritual life.

History That Foreshadows Grace

The Apostle writes that these two women represent two covenants. Hagar corresponds to Mount Sinai and the covenant of the Law, while Sarah represents the covenant of promise and freedom.

St. Augustine explains that Scripture often contains such layers of meaning:

“These things were so done that they were both historical events and prophetic signs.”¹

The story of Abraham’s household therefore belongs both to history and to prophecy. Ishmael’s birth came through human planning. Sarah had lost hope of bearing a child and gave Hagar to Abraham so that he might obtain an heir through her.

Isaac’s birth, however, occurred through the power of God’s promise when Sarah was far beyond the age of childbearing. In this way the two sons symbolize two different origins of spiritual life.

Augustine explains the significance:

“Ishmael was born according to the flesh; Isaac according to the promise. In this the Apostle teaches that the children of the promise belong to grace.”²

Thus Paul’s message is clear: salvation does not arise from human effort alone but from the grace of God.

The Jerusalem Above

Paul continues by speaking of two Jerusalems. One is the earthly Jerusalem associated with the covenant of the Law. The other is the “Jerusalem above,” which he calls “our mother.”

The Fathers recognized this heavenly Jerusalem as the Church.

St. Jerome, one of the greatest biblical scholars of the early Church, writes:

“The Jerusalem that is above is the Church of Christ, which gathers believers from all nations and becomes the mother of the faithful.”³

Through the preaching of the Gospel and the sacrament of baptism, the Church gives spiritual birth to believers throughout the world. The prophecy of Isaiah about the barren woman becoming fruitful thus finds its fulfillment in the astonishing growth of the Church.

What once appeared barren became the mother of countless believers.

Born of the Promise

Paul then turns directly to the Christian believer:

“You, brethren, as Isaac was, are children of promise.”

For the Fathers, this statement reveals the supernatural nature of the Christian life. Faith is not merely an intellectual assent or a moral commitment. It is a new birth.

St. Ambrose of Milan draws a clear connection between Isaac’s miraculous birth and the new life of Christians:

“Isaac was born not according to the order of nature but by the gift of God. Thus the people of Christ are born not by human strength but by the grace of the divine promise.”⁴

Through baptism the believer becomes a participant in the promise given to Abraham and fulfilled in Christ.

The Conflict Between Flesh and Spirit

Paul reminds his readers that Ishmael mocked Isaac. This moment in Genesis becomes for him a symbol of the tension between the life of the flesh and the life of the Spirit.

St. John Chrysostom interprets this episode as a pattern repeated throughout Christian history:

“As Ishmael persecuted Isaac, so those who live according to the flesh oppose those who live according to the Spirit.”⁵

This conflict does not exist only in the world around us. It also appears within the human heart. The habits of the old life resist the transformation brought about by grace.

St. Augustine describes this interior struggle vividly:

“In every man there is a conflict between the offspring of the bondwoman and the offspring of the free.”⁶

The Christian life therefore involves a continual conversion in which the new life of grace gradually overcomes the impulses of the flesh.

Two Ways of Reading Scripture

Several Fathers noticed something even more profound in Paul’s interpretation of the story. The two women symbolize not only two covenants but also two ways of reading Scripture itself.

Origen, one of the earliest Christian biblical scholars, explains that Hagar can represent a reading of Scripture that remains only on the surface level:

“Those who understand the law only according to the letter remain as children of Hagar.”⁷

Such a reading sees the events of the Old Testament but fails to perceive how they lead to Christ.

Sarah, by contrast, represents the spiritual understanding of Scripture. This deeper reading recognizes that the events of the Old Testament point toward the fulfillment found in Christ and the Church.

Augustine later developed this same idea. The Scriptures, he explained, contain both the literal history and the spiritual meaning that becomes clear through Christ.

Thus the Old Testament is not merely a record of ancient events. It is a preparation for the Gospel.

The Freedom of the Children of God

Paul concludes with a powerful declaration:

“We are not children of the bondwoman but of the free.”

For the Fathers this statement reveals the essence of the Christian life. Christ does not simply free humanity from sin; He elevates believers into the dignity of sons and daughters of God.

Ambrose expresses this beautifully:

“He who is freed by Christ is not left without a master, but becomes the servant of righteousness and the son of God.”⁸

The freedom of the Christian is therefore not a freedom from God but a freedom to live in communion with Him.

The Promise That Endures

Isaac’s birth once seemed impossible. Sarah was old, and the promise appeared beyond hope. Yet God fulfilled what He had spoken.

For the Fathers this moment reveals the pattern of divine grace. God often accomplishes His greatest works precisely where human power fails.

In the same way the life of grace within the soul may appear small and fragile. Yet it rests upon the same promise that brought Isaac into the world.

The Christian therefore lives not as a slave but as a child of the promise.

And the promise of God cannot fail.

Footnotes

1. Augustine of Hippo, The City of God, Book XVI, chap. 37, trans. Marcus Dods (New York: Christian Literature Publishing, 1890), https://www.newadvent.org/fathers/120116.htm.

2. Augustine of Hippo, Exposition on the Epistle to the Galatians, chap. 40, in Nicene and Post-Nicene Fathers, First Series, vol. 27, https://www.newadvent.org/fathers/160240.htm.

3. Jerome, Commentary on Galatians, Book II, on Galatians 4:26, in Nicene and Post-Nicene Fathers, Second Series, vol. 6, https://www.newadvent.org/fathers/300102.htm.

4. Ambrose of Milan, Exposition of the Christian Faith, Book II, chap. 9, trans. H. de Romestin (Oxford: Parker, 1881), https://www.newadvent.org/fathers/34042.htm.

5. John Chrysostom, Homilies on Galatians, Homily 4, https://www.newadvent.org/fathers/23104.htm.

6. Augustine of Hippo, On the Spirit and the Letter, chap. 29, in Nicene and Post-Nicene Fathers, First Series, vol. 5, https://www.newadvent.org/fathers/1502.htm.

7. Origen, Homilies on Genesis, Homily 7, trans. Ronald E. Heine (Washington, DC: Catholic University of America Press, 1982).

8. Ambrose of Milan, On the Duties of the Clergy, Book I, chap. 30, trans. H. de Romestin (Oxford: Parker, 1881), https://www.newadvent.org/fathers/34011.htm.