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Text -- Galatians 3:27-29 (NET)

Strongs On/Off
Context
3:27 For all of you who were baptized into Christ have clothed yourselves with Christ. 3:28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female– for all of you are one in Christ Jesus. 3:29 And if you belong to Christ, then you are Abraham’s descendants, heirs according to the promise.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Abraham a son of Terah; the father of Isaac; ancestor of the Jewish nation.,the son of Terah of Shem
 · Greek the language used by the people of Greece
 · Jews the people descended from Israel


Dictionary Themes and Topics: Works | Salvation | SLAVE; SLAVERY | PROMISE | PAULINE THEOLOGY | Minister | MALE | Judaism | Inclusiveness | Heir | GRECIANS; GREEKS | GALATIANS, EPISTLE TO THE | Faith | FEMALE | Covenant | Church | BAPTISMAL REGENERATION | BAPTISM OF THE HOLY SPIRIT | BAPTISM (NON-IMMERSIONIST VIEW) | BAPTISM (LUTHERAN DOCTRINE) | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Combined Bible , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Gal 3:27 - -- Were baptized into Christ ( eis Christon ebaptisthēte ). First aorist passive indicative of baptizō . Better, "were baptized unto Christ"in refer...

Were baptized into Christ ( eis Christon ebaptisthēte ).

First aorist passive indicative of baptizō . Better, "were baptized unto Christ"in reference to Christ.

Robertson: Gal 3:27 - -- Did put on Christ ( Christon enedusasthe ). First aorist middle indicative of enduō (̇nō ). As a badge or uniform of service like that of the...

Did put on Christ ( Christon enedusasthe ).

First aorist middle indicative of enduō (̇nō ). As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Rom 13:14; Col 3:9.; Eph 4:22-24; Eph 6:11, Eph 6:14). In 1Th 5:8 Paul speaks of "putting on the breastplate of righteousness."He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier’ s sacramentum , oath of fealty to Christ, taking one’ s stand with Christ, the symbolic picture of the change wrought by faith already (Rom 6:4-6).

Robertson: Gal 3:28 - -- There can be neither ( ouk eni ). Not a shortened form of enesti , but the old lengthened form of en with recessive accent. So ouk eni means "the...

There can be neither ( ouk eni ).

Not a shortened form of enesti , but the old lengthened form of en with recessive accent. So ouk eni means "there is not"rather than "there cannot be,"a statement of a fact rather than a possibility, as Burton rightly shows against Lightfoot.

Robertson: Gal 3:28 - -- One man ( heis ). No word for "man"in the Greek, and yet heis is masculine, not neuter hen . "One moral personality"(Vincent). The point is that "i...

One man ( heis ).

No word for "man"in the Greek, and yet heis is masculine, not neuter hen . "One moral personality"(Vincent). The point is that "in Christ Jesus"race or national distinctions ("neither Jew nor Greek") do not exist, class differences ("neither bond nor free,"no proletarianism and no capitalism) vanish, sex rivalry ("no male and female") disappears. This radical statement marks out the path along which Christianity was to come in the sphere (en ) and spirit and power of Christ. Candour compels one to confess that this goal has not yet been fully attained. But we are on the road and there is no hope on any way than on "the Jesus Road."

Robertson: Gal 3:29 - -- If ye are Christ’ s ( ei de humeis Christou ). This is the test, not the accident of blood, pride of race or nation, habiliments or environment ...

If ye are Christ’ s ( ei de humeis Christou ).

This is the test, not the accident of blood, pride of race or nation, habiliments or environment of dress or family, whether man or woman. Thus one comes to belong to the seed of Abraham and to be an heir according to promise.

Vincent: Gal 3:27 - -- Were baptized into Christ ( εἰς Χριστὸν ἐβαπτίσθητε ) See on Mat 28:19. Not in relation to Christ (Meyer), but i...

Were baptized into Christ ( εἰς Χριστὸν ἐβαπτίσθητε )

See on Mat 28:19. Not in relation to Christ (Meyer), but into spiritual union and communion with him. Comp. Rom 6:3 (see note); 1Co 12:12, 1Co 12:13, 1Co 12:27. Paul here conceives baptism, not as a mere symbolical transaction, but as an act in which believers are put into mystical union with the crucified and risen Lord. Comp. Rom 6:3-11.

Vincent: Gal 3:27 - -- (You) put on Christ ( Χριστὸν ἐνεδύσασθε ) The phrase only here and Rom 13:14. The figurative use of the verb occurs only ...

(You) put on Christ ( Χριστὸν ἐνεδύσασθε )

The phrase only here and Rom 13:14. The figurative use of the verb occurs only once in the Gospels, Luk 24:49, but often in Paul, 1Co 15:53; Eph 4:24; Col 3:10, Col 3:12, etc. Chrysostom ( Hom . xiii. on Ephesians) remarks, " We say of friends, one puts on the other, meaning thereby much love and unceasing fellowship." In lxx quite often in the figurative sense, as Jdg 6:34; 1Ch 12:18; 2Ch 6:41; Job 8:22; Job 29:14; Psa 108:1-13 :18. Similarly in class., Plato, Rep . 620, of Thersites putting on the form of a monkey: Xen. Cyr . ii. 1, 13, of insinuating one's self into the minds of hearers. So the Lat. induere : Cicero, De Off . iii. 10, 43, to assume the part of a judge: Tac. Ann . xvi. 28, to take on the part of a traitor or enemy. To put on Christ implies making his character, feelings and works our own. Thus Chrysostom: " If Christ is Son of God, and thou hast put him on, having the Son in thyself and being made like unto him, thou hast been brought into one family and one nature." And again: " He who is clothed appears to be that with which he is clothed."

Vincent: Gal 3:28 - -- With this putting on of Christ, the distinctions of your ordinary social relations - of nation, condition, sex - vanish. Comp. Rom 10:12; 1Co 12:13; ...

With this putting on of Christ, the distinctions of your ordinary social relations - of nation, condition, sex - vanish. Comp. Rom 10:12; 1Co 12:13; Col 3:11.

There is ( ἔνι )

Only in Paul (1Co 6:5; Col 3:11) and Jam 1:17. Ἔνι is the abbreviation of ἔνεστι there is in or among .

Vincent: Gal 3:28 - -- Male or female ( ἄρσεν καὶ θῆλυ ) Comp. Mat 19:4. He said " Jew nor Greek" ; " bond nor free." Here he says " male and ...

Male or female ( ἄρσεν καὶ θῆλυ )

Comp. Mat 19:4. He said " Jew nor Greek" ; " bond nor free." Here he says " male and (καὶ ) female" ; perhaps because political and social distinctions are alterable, while the distinction of sex is unalterable, though absorbed in the new relation to Christ. Yet see Col 3:11, where we find, " not Greek and Jew, circumcision and uncircumcision."

Vincent: Gal 3:28 - -- Ye are all one One moral personality. The individual differences are merged in the higher unity into which all are raised by their common life in...

Ye are all one

One moral personality. The individual differences are merged in the higher unity into which all are raised by their common life in Christ. This is the one new man , Eph 2:15.

Vincent: Gal 3:29 - -- Abraham's seed As being one with Christ. See Gal 3:7, Gal 3:16. In Romans 4 Paul shows that Abraham was justified by faith, and was thus constitu...

Abraham's seed

As being one with Christ. See Gal 3:7, Gal 3:16. In Romans 4 Paul shows that Abraham was justified by faith, and was thus constituted the spiritual father of all believers in Christ, whether circumcised or uncircumcised. The purpose of God in making the inheritance of the promise dependent on faith was that the promise might be sure to all the seed. Abraham, he says, is " the father of us all " (Rom 4:16). This spiritual paternity does away with the current Jewish notion of physical paternity. Physical relationship with Abraham is of no significance in the economy of salvation. The apostle " discovers the basis of Christian universalism in the very life of him in whose person theocratic particularism was founded. He has demonstrated the existence of a time when he represented Gentilism, or, to speak more properly, mankind in general; and it was during this period, when he was not yet a Jew, but simply a man, that he received salvation" (Godet).

Wesley: Gal 3:27 - -- Have received him as your righteousness, and are therefore sons of God through him.

Have received him as your righteousness, and are therefore sons of God through him.

Wesley: Gal 3:28 - -- That is, there is no difference between them; they are equally accepted through faith.

That is, there is no difference between them; they are equally accepted through faith.

Wesley: Gal 3:28 - -- Circumcision being laid aside, which was peculiar to males, and was designed to put a difference, during that dispensation, between Jews and gentiles.

Circumcision being laid aside, which was peculiar to males, and was designed to put a difference, during that dispensation, between Jews and gentiles.

Wesley: Gal 3:29 - -- That is, believers in him.

That is, believers in him.

JFB: Gal 3:27 - -- (Rom 6:3).

(Rom 6:3).

JFB: Gal 3:27 - -- Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga v...

Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [BENGEL]. GATAKER defines a Christian, "One who has put on Christ." The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God (Rom 13:14). Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary.

JFB: Gal 3:28 - -- There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles (Rom 10:12; 1Co ...

There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles (Rom 10:12; 1Co 12:13; Col 3:11).

JFB: Gal 3:28 - -- Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on 1Co 7:21-22; Eph 6:8.

Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on 1Co 7:21-22; Eph 6:8.

JFB: Gal 3:28 - -- Rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference in Christian pri...

Rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference in Christian privileges. But under the law the male sex had great privileges. Males alone had in their body circumcision, the sign of the covenant (contrast baptism applied to male and female alike); they alone were capable of being kings and priests, whereas all of either sex are now "kings and priests unto God" (Rev 1:6); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease (Luk 20:35).

JFB: Gal 3:28 - -- Greek, "one man"; masculine, not neuter, namely "one new man" in Christ (Eph 2:15).

Greek, "one man"; masculine, not neuter, namely "one new man" in Christ (Eph 2:15).

JFB: Gal 3:29 - -- The oldest manuscripts omit "and." Christ is "Abraham's seed" (Gal 3:16): ye are "one in Christ" (Gal 3:28), and one with Christ, as having "put on Ch...

The oldest manuscripts omit "and." Christ is "Abraham's seed" (Gal 3:16): ye are "one in Christ" (Gal 3:28), and one with Christ, as having "put on Christ" (Gal 3:27); therefore YE are "Abraham's seed," which is tantamount to saying (whence the "and" is omitted), ye are "heirs according to the promise" (not "by the law," Gal 3:18); for it was to Abraham's seed that the inheritance was promised (Gal 3:16). Thus he arrives at the same truth which he set out with (Gal 3:7). But one new "seed" of a righteous succession could be found. One single faultless grain of human nature was found by God Himself, the source of a new and imperishable seed: "the seed" (Psa 22:30) who receive from Him a new nature and name (Gen 3:15; Isa 53:10-11; Joh 12:24). In Him the lineal descent from David becomes extinct. He died without posterity. But He lives and shall reign on David's throne. No one has a legal claim to sit upon it but Himself, He being the only living direct representative (Eze 21:27). His spiritual seed derive their birth from the travail of His soul, being born again of His word, which is the incorruptible seed (Joh 1:12; Rom 9:8; 1Pe 1:23).

Clarke: Gal 3:27 - -- As many of you as have been baptized into Christ - All of you who have believed in Christ as the promised Messiah, and received baptism as a public ...

As many of you as have been baptized into Christ - All of you who have believed in Christ as the promised Messiah, and received baptism as a public proof that ye had received Christ as your Lord and Savior, have put on Christ - have received his Spirit, and entered into his interests, and copied his manners. To put on, or to be clothed with one, is to assume the person and character of that one; and they who do so are bound to act his part, and to sustain the character which they have assumed. The profession of Christianity is an assumption of the character of Christ; he has left us an example that we should follow his steps, and we should, as Christians, have that mind in us which was in him. See the notes on Rom 6:3, Rom 6:4; and especially those on Rom 13:14 (note), where this phrase is farther explained.

Clarke: Gal 3:28 - -- There is neither Jew nor Greek - Ἑλλην, Greek, is put here for εθνικος, heathen. Under the Gospel all distinctions are done away, as...

There is neither Jew nor Greek - Ἑλλην, Greek, is put here for εθνικος, heathen. Under the Gospel all distinctions are done away, as either helping or hindering; all are equally welcome to Christ, and all have an equal need of him; all persons of all sects, and conditions, and sexes, who believe in him, become one family through him; they are one body, of which he is the head

Clarke: Gal 3:28 - -- Neither male nor female - With great reason the apostle introduces this. Between the privileges of men and women there was a great disparity among t...

Neither male nor female - With great reason the apostle introduces this. Between the privileges of men and women there was a great disparity among the Jews. A man might shave his head, and rend his clothes in the time of mourning; a woman was not permitted to do so. A man might impose the vow of nasirate upon his son; a woman could not do this on her daughter. A man might be shorn on account of the nasirate of his father; a woman could not. A man might betroth his daughter; a woman had no such power. A man might sell his daughter; a woman could not. In many cases they were treated more like children than adults; and to this day are not permitted to assemble with the men in the synagogues, but are put up in galleries, where they can scarcely see, nor can they be seen. Under the blessed spirit of Christianity, they have equal rights, equal privileges, and equal blessings; and, let me add, they are equally useful.

Clarke: Gal 3:29 - -- And if ye be Christ’ s - Or, as several good MSS. read, If ye be one in Christ. If ye have all received justification through his blood, and th...

And if ye be Christ’ s - Or, as several good MSS. read, If ye be one in Christ. If ye have all received justification through his blood, and the mind that was in him, then are ye Abraham’ s seed; ye are that real, spiritual posterity of Abraham, that other seed, to whom the promises were made; and then heirs, according to that promise, being fitted for the rest that remains for the people of God, that heavenly inheritance which was typified by the earthly Canaan, even to the Jews

1.    The Galatians, it appears, had begun well, and for a time run well, but they permitted Satan to hinder, and they stopped short of the prize. Let us beware of those teachers who would draw us away from trusting in Christ crucified. By listening to such the Galatians lost their religion

2.    The temptation that leads us astray may be as sudden as it is successful. We may lose in one moment the fruit of a whole life! How frequently is this the case, and how few lay it to heart! A man may fall by the means of his understanding, as well as by means of his passions

3.    How strange is it that there should be found any backslider! that one who once felt the power of Christ should ever turn aside! But it is still stranger that any one who has felt it, and given in his life and conversation full proof that he has felt it, should not only let it slip, but at last deny that he ever had it, and even ridicule a work of grace in the heart! Such instances have appeared among men

4.    The Jewish covenant, the sign of which was circumcision, is annulled, though the people with whom it was made are still preserved, and they preserve the rite or sign. Why then should the covenant be annulled? This question admits a twofold answer

1.    This covenant was designed to last only for a time, and when that time came, having waxed old, it vanished away

2.    It was long before that void, through want of the performance of the conditions

The covenant did not state merely, ye shall be circumcised, and observe all the rites and ceremonies of the law; but, ye shall love the Lord your God with all your heart, soul, mind, and strength, and your neighbor as yourself. This condition, which was the very soul of the covenant, was universally broken by that people. Need they wonder, therefore, that God has cast then off? Jesus alone can restore them, and him they continue to reject. To us the new covenant says the same things: Ye shall love the Lord, etc.; if we do not so, we also shall be cut off. Take heed, lest he who did not spare the natural branches, spare not thee; therefore, make a profitable use of the goodness and severity of God.

Calvin: Gal 3:27 - -- 27.As many of you as have been baptized. The greater and loftier the privilege is of being the children of God, the farther is it removed from our se...

27.As many of you as have been baptized. The greater and loftier the privilege is of being the children of God, the farther is it removed from our senses, and the more difficult to obtain belief. He therefore explains, in a few words, what is implied in our being united, or rather, made one with the Son of God; so as to remove all doubt, that what belongs to him is communicated to us. He employs the metaphor of a garment, when he says that the Galatians have put on Christ; but he means that they are so closely united to him, that, in the presence of God, they bear the name and character of Christ, and are viewed in him rather than in themselves. This metaphor or similitude, taken from garments, occurs frequently, and has been treated by us in other places.

But the argument, that, because they have been baptized, they have put on Christ, appears weak; for how far is baptism from being efficacious in all? Is it reasonable that the grace of the Holy Spirit should be so closely linked to an external symbol? Does not the uniform doctrine of Scripture, as well as experience, appear to confute this statement? I answer, it is customary with Paul to treat of the sacraments in two points of view. When he is dealing with hypocrites, in whom the mere symbol awakens pride, he then proclaims loudly the emptiness and worthlessness of the outward symbol, and denounces, in strong terms, their foolish confidence. In such cases he contemplates not the ordinance of God, but the corruption of wicked men. When, on the other hand, he addresses believers, who make a proper use of the symbols, he then views them in connection with the truth — which they represent. In this case, he makes no boast of any false splendor as belonging to the sacraments, but calls our attention to the actual fact represented by the outward ceremony. Thus, agreeably to the Divine appointment, the truth comes to be associated with the symbols.

But perhaps some person will ask, Is it then possible that, through the fault of men, a sacrament shall cease to bear a figurative meaning? The reply is easy. Though wicked men may derive no advantage from the sacraments, they still retain undiminished their nature and force. The sacraments present, both to good and to bad men, the grace of God. No falsehood attaches to the promises which they exhibit of the grace of the Holy Spirit. Believers receive what is offered; and if wicked men, by rejecting it, render the offer unprofitable to themselves, their conduct cannot destroy the faithfulness of God, or the true meaning of the sacrament. 64 With strict propriety, then, does Paul, in addressing believers, say, that when they were baptized, they “put on Christ;” just as, in the Epistle to the Romans, he says,

“that we have been planted together into his death,
so as to be also partakers of his resurrection.”
(Rom 6:5.)

In this way, the symbol and the Divine operation are kept distinct, and yet the meaning of the sacraments is manifest; so that they cannot be regarded as empty and trivial exhibitions; and we are reminded with what base ingratitude they are chargeable, who, by abusing the precious ordinances of God, not only render them unprofitable to themselves, but turn them to their own destruction!

Calvin: Gal 3:28 - -- 28.There is neither Jew nor Greek. The meaning is, that there is no distinction of persons here, and therefore it is of no consequence to what nation...

28.There is neither Jew nor Greek. The meaning is, that there is no distinction of persons here, and therefore it is of no consequence to what nation or condition any one may belong: nor is circumcision any more regarded than sex or civil rank. And why? Because Christ makes them all one. Whatever may have been their former differences, Christ alone is able to unite them all. Ye are one: the distinction is now removed. The apostle’s object is to shew that the grace of adoption, and the hope of salvation, do not depend on the law, but are contained in Christ alone, who therefore is all. Greek is here put, as usual, for Gentile, and one department for the whole class.

Calvin: Gal 3:29 - -- 29.Then are ye Abraham’s seed. This is not intended to convey the idea, that to be a child of Abraham is better than to be a member of Christ, — ...

29.Then are ye Abraham’s seed. This is not intended to convey the idea, that to be a child of Abraham is better than to be a member of Christ, — but to repress the pride of the Jews, who gloried in their privilege, as if they alone were the people of God. They reckoned no distinction higher than to belong to the race of Abraham; and this very distinction he makes to be common to all who believe in Christ. The conclusion rests on this argument, that Christ is the blessed seed, in whom, as we have said, all the children of Abraham are united. He proves this by the universal offer of the inheritance to them all, from which it follows, that the promise includes them among the children. It deserves notice, that, wherever faith is mentioned, it is always his relation to the promise.

Defender: Gal 3:27 - -- When we have been immersed into the spiritual body of Christ, then He becomes our spiritual identity (Rom 6:3; 1Co 12:13)."

When we have been immersed into the spiritual body of Christ, then He becomes our spiritual identity (Rom 6:3; 1Co 12:13)."

Defender: Gal 3:28 - -- Although national identity, economic status, marital relationship and other such distinctions are very real in the divine economy, our position in Chr...

Although national identity, economic status, marital relationship and other such distinctions are very real in the divine economy, our position in Christ is completely independent of any such matters. Every Christian is saved simply through faith in Christ and will be rewarded as a Christian simply in relation to what he or she has done in proportion to light and opportunities given, as well as motives (1Co 3:11-15)."

TSK: Gal 3:27 - -- as many : Mat 28:19, Mat 28:20; Mar 16:15, Mar 16:16; Act 2:38, Act 8:36-38, Act 9:18, Act 16:15, Act 16:31-33; Rom 6:3, Rom 6:4; 1Co 12:13; Col 2:10-...

TSK: Gal 3:28 - -- neither : Gal 5:6; Rom 1:16, Rom 2:9, Rom 2:10, Rom 3:29, Rom 3:30, Rom 4:11, Rom 4:12, Rom 9:24, Rom 10:12-15; 1Co 7:19; 1Co 12:13; Eph 3:5-10; Col 3...

TSK: Gal 3:29 - -- Christ’ s : Gal 5:24; 1Co 3:23, 1Co 15:23; 2Co 10:7 Abraham’ s : Gal 3:7, Gal 3:16, Gal 3:28, Gal 4:22-31; Gen 21:10-12; Rom 4:12, Rom 4:16-...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gal 3:27 - -- For as many of you - Whether by nature Jews or Gentiles. As have been baptized into Christ - Or "unto"( εἰς eis ) - the same pre...

For as many of you - Whether by nature Jews or Gentiles.

As have been baptized into Christ - Or "unto"( εἰς eis ) - the same preposition which in Gal 3:24 is rendered unto) Christ. That is, they were baptized with reference to him, or receiving him as the Saviour; see this explained in the note at Rom 6:3.

Have put on Christ - That is, they have put on his sentiments, opinions, characteristic traits, etc., as a man clothes himself. This language was common among the ancient writers; see it explained in the note at Rom 13:14.

Barnes: Gal 3:28 - -- There is neither Jew nor Greek - All are on a level; all are saved in the same way; all are entitled to the same privileges. There is no favori...

There is neither Jew nor Greek - All are on a level; all are saved in the same way; all are entitled to the same privileges. There is no favoritism on account of birth, beauty, or blood. All confess that they are sinners; all are saved by the merits of the same Saviour; all are admitted to the same privileges as children of God. The word "Greek"here is used to denote the Gentiles generally; since the whole world was divided by the Jews into "Jews and Greeks"- the Greeks being the foreign nation best known to them. The Syriac renders it here "Aramean,"using the word to denote the Gentiles generally. The meaning is, that whatever was the birth, or rank, or nation, or color, or complexion, all under the gospel were on a level. They were admitted to the same privileges, and endowed with the same hopes of eternal life. This does not mean that all the civil distinctions among people are to be disregarded.

It does not mean that no respect is to be shown to those in office, or to people in elevated rank. It does not mean that all are on a level in regard to talents, comforts, or wealth; but it means only that all people are on a level "in regard to religion."This is the sole point under discussion; and the interpretation should be limited to this. It is not a fact that people are on a level in all things, nor is it a fact that the gospel designs to break down all the distinctions of society. Paul means to teach that no man has any preference or advantage in the kingdom of God because he is a rich man, or because he is of elevated rank; no one is under any disadvantage because he is poor, or because he is ignorant, or a slave. All at the foot of the cross are sinners; all at the communion table are saved by the same grace; all who enter into heaven, will enter clothed in the same robes of salvation, and arranged, not as princes and nobles, and rich men and poor men, in separate orders and ranks, but mingling together as redeemed by the same blood, and arranged in ranks according to their eminence in holiness; compare my notes at Isa 56:8.

There is neither bond nor free - The condition of a free man does not give him any special claims or advantages in regard to religion; and the condition of a slave does not exclude him from the hope of heaven, or from being regarded as a child of God, on the same terms, and entitled to the same privileges as his master. In regard to religion, they are on the same level. They are alike sinners, and are alike saved by grace. They sit down at the same communion table; and they look forward to the same heaven. Christianity does not admit the one to favor because he is free, or exclude the other because he is a slave. Nor, when they are admitted to favor, does it give the one a right to lord it over the other, or to feel that he is of any more value in the eye of the Redeemer, or any nearer to his heart. The essential idea is, that they are on a level, and that they are admitted to the favor of God without respect to their external condition in society. I do not see any evidence in this passage that the Christian religion designed to abolish slavery, any more than I do in the following phrase, "there is neither male nor female,"that it was intended to abolish the distinction of the sexes; nor do I see in this passage any evidence that there should not be proper respect shown by the servant to his master, though both of them are Christians, any more than there is in the following phrase, that suitable respect should not be shown in the contact with the sexes; compare 1Ti 6:1-5. But the proof is explicit, that masters and slaves may alike become Christians on the same terms, and are, in regard to their religious privileges and hopes, on a level. No special favor is shown to the one, in the matter of salvation, because he is free, nor is the other excluded because he is a slave. And from this it follows:

(1) That they should sit down to the same communion table. There should be no invidious and odious distinctions there.

\caps1 (2) t\caps0 hey should be regarded alike as Christian brethren in the house of God, and should be addressed and treated accordingly.

\caps1 (3) t\caps0 he slave should excite the interest, and receive the watchful care of the pastor, as well as his master. Indeed, he may need it more; and from his ignorance, and the fewness of his opportunities, it may be proper that special attention should be bestowed on him.

In regard to this doctrine of Christianity, that there is neither "bond nor free"among those who are saved, or that all are on a level in regard to salvation, we may remark further:

(1) That it is unique to Christianity. All other systems of religion and philosophy make different ranks, and endeavor to promote the distinctions of caste among people. They teach that certain people are the favorites of heaven, in virtue of their birth or their rank in life, or that they have special facilities for salvation. Thus, in India the Brahmin is regarded as, by his birth, the favorite of heaven, and all others are supposed to be of a degraded rank. The great effort of people, in their systems of religion and philosophy, has been to show that there are favored ranks and classes, and to make permanent distinctions on account of birth and blood. Christianity regards all people as made of one blood to dwell on all the face of the earth (see the note at Act 17:26), and esteems them all to be equal in the matter of salvation; and whatever notions of equality prevail in the world are to be traced to the influence of the Christian religion.

\caps1 (2) i\caps0 f people are regarded as equal before God, and as entitled to the same privileges of salvation; if there is in the great work of redemption "neither bond nor free,"and those who are in the Church are on a level, then such a view will induce a master to treat his slave with kindness, when that relation exists. The master who has any right feelings, will regard his servant as a Christian brother, redeemed by the same blood as himself, and destined to the same heaven. He will esteem him not as "a chattel"or "a thing,"or as a piece "of property,"but he will regard him as an immortal being, destined with himself to the same heaven, and about to sit down with him in the realms of glory. How can he treat such a brother with unkindness or severity? How can he rise from the same communion table with him, and give way to violent feelings against him, and regard him and treat him as if he were a brute? And Christianity, by the same principle that "the slave is a brother in the Lord,"will do more to mitigate the horrors of slavery, than all the enactments that people can make, and all the other views and doctrines which can be made to prevail in society; see Phm 1:16.

\caps1 (3) t\caps0 his doctrine would lead to universal emancipation. All are on a level before God. In the kingdom of Jesus there is neither bond nor free. One is as much an object of favor as another. With this feeling, how can a Christian hold his fellow Christian in bondage? How can he regard as "a chattel"or "a thing,"one who, like himself, is an heir of glory? How can he sell him on whom the blood of Jesus has been sprinkled? Let him feel that his slave is his equal in the sight of God; that with himself he is an heir of glory; that together they are soon to stand on Mount Zion above; that the slave is an immortal being, and has been redeemed by the blood of Calvary, and how can he hold such a being in bondage, and how can he transfer him from place to place and from hand to hand for gold? If all masters and all slaves were to become Christians, slavery would at once cease; and the prevalence of the single principle before us would put an end to all the ways in which man oppresses his fellow-man. Accordingly, it is well known that in about three centuries the influence of Christianity banished slavery from the Roman empire.

There is neither male nor female - Neither the male nor the female have any special advantages for salvation. There are no favors shown on account of sex. Both sexes are, in this respect, on a level. This does not mean, of course, that the sexes are to be regarded as in all respects equal; nor can it mean that the two sexes may not have special duties and privileges in other respects. It does not prove that one of the sexes may not perform important offices in the church, which would not be proper for the other. It does not prove that the duties of the ministry are to be performed by the female sex, nor that the various duties of domestic life, nor the various offices of society, should be performed without any reference to the distinction of sex. The interpretation should be confined to the matter under consideration; and the passage proves only that in regard to salvation they are on a level.

One sex is not to be regarded as the special favorite of heaven, and the other to be excluded. Christianity thus elevates the female sex to an equality with the male, on the most important of all interests; and it has in this way made most important changes in the world wherever it has prevailed. Everywhere but in connection with the Christian religion, woman has been degraded. She has been kept in ignorance. She has been treated as an inferior in all respects. She has been doomed to unpitied drudgery, and ignorance, and toil. So she was among the ancient Greeks and Romans; so she is among the savages of America; so she is in China, and India, and in the islands of the sea; so she is regarded in the Koran, and in all Muslim countries. It is Christianity alone which has elevated her; and nowhere on earth does man regard the mother of his children as an intelligent companion and friend, except where the influence of the Christian religion has been felt. At the communion table, at the foot of the cross, and in the hopes of heaven, she is on a level with man; and this fact diffuses a mild, and purifying, and elevating influence over all the relations of life. Woman has been raised from deep degradation by the influence of Christianity; and, let me add, she has everywhere acknowledged the debt of gratitude, and devoted herself, as under a deep sense of obligation, to lessening the burdens of humanity, and to the work of elevating the degraded, instructing the ignorant, and comforting the afflicted, all over the world. Never has a debt been better repaid, or the advantages of elevating one portion of the race been more apparent.

For ye are all one in Christ Jesus - You are all equally accepted through the Lord Jesus Christ; or you are all on the same level, and entitled to the same privileges in your Christian profession. Bond and free, male and female, Jew and Greek, are admitted to equal privileges, and are equally acceptable before God. And the church of God, no matter what may be the complexion, the country, the habits, or the rank of its members, is one. Every man, on whom is the image and the blood of Christ, is a brother to every other one who bears that image, and should be treated accordingly. What an influence would be excited in the breaking up of the distinctions of rank and caste among people; what an effect in abolishing the prejudice on account of color and country, if this were universally believed and felt!

Barnes: Gal 3:29 - -- And if ye be Christ’ s - If you belong to the Messiah, and are interested in his work. Then are ye Abraham’ s seed - The promis...

And if ye be Christ’ s - If you belong to the Messiah, and are interested in his work.

Then are ye Abraham’ s seed - The promise made to Abraham related to the Messiah. It was a promise that in him all should be blessed. Abraham believed in that Messiah, and was distinguished for his faith in him who was to come. If they believed in Christ, therefore, they showed that they were the spiritual descendants of Abraham. No matter whether they were Jews or Gentiles; whether they had been circumcised or not, they had the same spirit which he evinced, and were interested in the promises made to him.

And heirs according to the promise - See Rom 8:17. Are heirs of God. You inherit the blessings promised to Abraham, and partake of the felicity to which he looked forward. You have become truly heirs of God, and this is in accordance with the promise made to Abraham. It is not by the obedience of the Law; it is by faith - in the same way that Abraham possessed the blessing; an arrangement before the giving of the Law, and therefore one that may include all, whether Jews or Gentiles. All are on a level; and all are alike the children of God, and in the same manner, and on the same terms that Abraham was.

Poole: Gal 3:27 - -- Baptized into Christ may either be understood of receiving the sacrament of baptism; which who receiveth, is not only baptized in the name of Christ,...

Baptized into Christ may either be understood of receiving the sacrament of baptism; which who receiveth, is not only baptized in the name of Christ, and into the profession of Christ; but is sacramentally, or in a sign, baptized into Christ; or else (which, considering what followeth, seemeth much more probably the sense) it may signify a being not only baptized with water, but with the Holy Ghost and fire. Of those thus baptized, he saith, that they

had put on Christ they had accepted of and received Christ for their justification, and for their sanctification. We have the like phrase, Rom 13:14 .

Poole: Gal 3:28 - -- There is neither Jew nor Greek in the business or justification, the case of Jews and Greeks is the same. This he saith, that the Galatians might not...

There is neither Jew nor Greek in the business or justification, the case of Jews and Greeks is the same. This he saith, that the Galatians might not think themselves disadvantaged from their not being under the law, as the schoolmaster that should lead them unto Christ.

There is neither bond nor free neither doth Christ consider the qualities and circumstances of persons, whether they be servants or free men; for though they be servants, Christ hath made them free, 1Co 7:22 Eph 6:8 Col 3:11 .

There is neither male nor female: for ye are all one in Christ Jesus: neither hath Christ any respect to sexes: the male children under the law had many privileges; but it is all a case under the gospel, whether persons be males or females, Jews or Gentiles, rich or poor, servants or masters, bond-men or free-men.

Poole: Gal 3:29 - -- Lest these Galatians should be discouraged, because the promise was made to Abraham and his seed, and they were not the seed of Abraham; he tells th...

Lest these Galatians should be discouraged, because the promise was made to Abraham and his seed, and they were not the seed of Abraham; he tells them, if they were Christ’ s, that is, if they truly believed in him, and were implanted into him, that then they were the seed of Abraham, that seed to which the promise was made; and though not heirs of Abraham according to the flesh, yet heirs according to the promise: see Rom 9:7,8 .

Haydock: Gal 3:27 - -- The baptism of infants shews that the sacrament gives grace of itself, by divine appointment; or, as divines say, ex opere operato.

The baptism of infants shews that the sacrament gives grace of itself, by divine appointment; or, as divines say, ex opere operato.

Haydock: Gal 3:28 - -- Neither Jew, &c. That is, no distinction of Jew, &c. (Challoner)

Neither Jew, &c. That is, no distinction of Jew, &c. (Challoner)

Gill: Gal 3:27 - -- For as many of you as have been baptized into Christ,.... Not that it is to be imagined that these churches of Galatia, or any of the primitive church...

For as many of you as have been baptized into Christ,.... Not that it is to be imagined that these churches of Galatia, or any of the primitive churches, consisted of baptized and unbaptized persons; for this would be acting contrary to the commission of Christ and the order of the Gospel: but this way of speaking supposes that there might be some of them, who though baptized in water, yet not into Christ; and that those who are truly and rightly baptized, who are proper subjects of it, and to whom it is administered in a proper manner, are baptized into Christ: not that by baptism they are brought into union with Christ, but into communion with him; for they are not merely baptized in his name, and by his authority, and according to his command, and into his doctrine, and a profession of him; but into a participation of the blessings of grace which are in him, and come through his sufferings and death; for they that are baptized into Christ are baptized into his death and resurrection from the dead; they are led by faith to behold the cleansing of their souls, and the remission of their sins by his blood, and their justification by his righteousness; how he was delivered for their offences, died for their sins, was buried in the grave, and their iniquities with him, and rose again for their justification; of all which, baptism, performed by immersion, is a lively emblem; and this is to be baptized into Christ, namely, being baptized believing in him, and calling on his name: and such

have put on Christ; both before and at baptism: before it they put him on as the Lord their righteousness; his righteousness is compared to a garment, is called the best robe, the wedding garment, fine linen, clean and white, the robe of righteousness, a garment down to the feet; this is imputed to the elect of God by the Father, through a gracious act of his, and what they are clothed and covered with by the Son, and is put upon them and applied unto them by the Spirit; and which faith receiving puts off its own rags of righteousness, and makes use of this as its proper dress to appear in before the most High; and such through divine grace are enabled to put off the old man and put on the new; that is, walk in their outward lives and conversation, not according to the dictates of corrupt nature, but according to the principles of grace, of the new man formed in the soul, for righteousness and holiness, and in imitation of Christ; having him for an example, and desiring to walk as he walked; which is another sense of putting on Christ, namely, a following of him in the exercise of grace and discharge of duty; see

Rom 13:14 and such persons, as they are the proper subjects of baptism, who have believed in Christ for righteousness, and walk worthy of him; so in baptism they may also be said to put him on as they thereby and therein make a public profession of him, by deeds as well as words, declaring him to be their Lord and King; and afresh exercise faith upon him, as their Saviour and Redeemer, and imitate and follow him in it, as their pattern; who himself submitted to it, leaving them an example that they should tread in his steps; which when they do, they may be said to put him on. The allusion is either to the putting off and putting on of clothes at baptism, which being performed by immersion, required such actions, which no other mode does; or, to the priests putting off their common clothes, and then bathing or dipping themselves in water, and, putting on the garments of the priesthood before they entered on their service; concerning which take the following rules prescribed by the Misnic doctors q;

"no man may enter the court for service, though clean,

עד שיטבול, "until he dips himself" five times, and washes his hands and feet ten times;''

for every time he immersed himself, he washed his hands and feet before and after: again,

"there is a vail of fine linen between him (the high priest) and the people; he puts off his clothes,

ירד וטבל עלה, "he goes down and dips himself, he comes up", and wipes himself; then they bring him the golden garments, and "he puts them on", and washes his hands and his feet; then they bring him the daily sacrifice, &c.''

and a little after,

"they bring him (the high priest on the day of atonement) to the house of Paryah, and in the holy place there was a vail of fine linen between him and the people; he washes his hands and his feet, and puts off his garments: R. Meir says, he puts off his garments, and then washes his hands and his feet; "he goes down and dips himself, he comes up again", and wipes himself; then they bring him the white garments, and he puts them on, and washes his hands and his feet:''

all which may serve to illustrate this passage, and point out to us what the apostle alludes unto, as well as to observe to us the distinction the Jews made between the immersion of the whole body, and a washing of a part of it.

Gill: Gal 3:28 - -- There is neither Jew nor Greek,.... Not but that there were such in being; and in the churches of Christ, for the primitive churches consisted of both...

There is neither Jew nor Greek,.... Not but that there were such in being; and in the churches of Christ, for the primitive churches consisted of both; but the meaning is, that there is no difference between them, the middle wall of partition being broken down, and that, in the business of justification and salvation, it signified nothing whether a man was a Jew or a Greek; he was never the better for being a circumcised Jew, nor never the worse for being an uncircumcised Gentile; both by nature are equally sinners, and stand in need of the justifying righteousness of Christ, and the regenerating grace of the Spirit. The Gospel was equally preached to both, and was made useful to some of the one and of the other; and who, believing in Christ, had a right to the same ordinances and privileges of the Gospel, and shared in the same blessings of grace.

There is neither bond nor free. There were such persons in the world then, and in the churches too; nor does the Gospel dissolve the civil and natural relations and obligations men are in and under to one another, it confirms and secures them; but the sense is, that God, in calling, justifying, and saving men, is no respecter of persons, as being high and low, rich and poor, bond or free, servants or masters: he calls, justifies, and saves men of every station and condition of life; and bond slaves and servants called by grace are Christ's free men, and have an equal right as those that are free to all the immunities of the Gospel: in some Heathen nations bond slaves and servants were not admitted, only freemen, to be present at the sacred service, and worship of their deities r; but the Gospel makes no such distinction of men in its doctrine, worship, and ordinances, which lie open to all ranks and orders of men:

there is neither male nor female; among the Heathens s also females were not admitted to some of their sacred rites and ceremonies; and among the Jews the males only were concerned in many things both of a civil and religious nature; no female might be heir to an inheritance with a male t; females had no share in the civil government, nor in the priesthood; males were to appear three times a year before the Lord, and, according to their oral law, women and servants were exempted u; the mark of circumcision, the sign of the covenant made with Abraham and his natural seed, was only upon the males; but now under the Gospel dispensation there is no distinction made between male and female as to divine things; as they are alike called by the grace of God, they have the same right to Gospel ordinances, baptism and the Lord's supper, and to every spiritual privilege. The apostle's design is to show the common right of believers, of every nation, condition, and sex, and to encourage the Gentiles, and demolish the pride, vanity, and boasting of the Jews, their men especially, who valued themselves upon these "three" very things which the apostle here makes no account of; as that they were Israelites and not Gentiles, freemen and not servants, men and not women; and in their public prayers they give thanks to God in this form,

"blessed be the Lord our God, the King of the world, that he hath made me an Israelite; blessed be the Lord, &c. who hath not made me a Gentile; blessed be the Lord, &c. who hath not made me a "servant"; blessed be the Lord, &c. who hath not made me a "woman";''

instead of which last the woman say,

"blessed be the Lord, &c. who hath made me as he pleased w:''

for ye are all one in Christ Jesus; being alike chosen in him, united to him, redeemed by his blood, justified by his righteousness, regenerated by his Spirit, the children of God by faith in him, and heirs of the same grace and glory, they make, both Jews and Gentiles, bond and free, male and female, as it were but one new man in him; one body, of which he is the head, one spiritual seed of Abraham and of Christ.

Gill: Gal 3:29 - -- For if ye be Christ's,.... Or seeing ye are his, not by creation only, but by the Father's gift to him, by the purchase of his own blood, by the power...

For if ye be Christ's,.... Or seeing ye are his, not by creation only, but by the Father's gift to him, by the purchase of his own blood, by the power of his grace, making them willing to give up themselves to him; not only his by profession, saying they are the Lord's, calling themselves by his name; but by possession, Christ dwelling in their hearts by faith, and they having his Spirit as a spirit of regeneration and adoption:

then are ye Abraham's seed; not his natural but his spiritual seed, the seed that should come, and to whom the promises were made, Gal 3:16 and so were upon an equal foot even with the Jews that believed:

and heirs according to the promise; being the children of God, they are heirs of God; and being the spiritual children of Abraham, the children of the promise, which are counted for the seed, they are, according to the promise made to Abraham and his spiritual seed, heirs of the blessings of the grace of life, and of the eternal inheritance; of the blessing of justification of life, and of everlasting salvation; of this world and of the world to come; of all the spiritual blessings of the covenant of grace, and of the incorruptible and undefiled inheritance of the saints in light; to which they are begotten through the abundant mercy of God, for which they are made meet by the grace of Christ; and to which they have a right by his justifying righteousness.

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Commentary -- Verse Notes / Footnotes

NET Notes: Gal 3:27 Grk “For as many of you as.”

NET Notes: Gal 3:28 Grk “male and female.”

NET Notes: Gal 3:29 Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

Geneva Bible: Gal 3:27 ( 28 ) For as many of you as have been ( y ) baptized into Christ have ( z ) put on Christ. ( 28 ) Using the words "many of you", lest the Jews shoul...

Geneva Bible: Gal 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all ( a ) one in Christ Jesus. ( a ) You...

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Commentary -- Verse Range Notes

TSK Synopsis: Gal 3:1-29 - --1 He asks what moved them to leave the faith, and hang upon the law.6 They that believe are justified,9 and blessed with Abraham.10 And this he shows ...

Combined Bible: Gal 3:27 - --color="#000000"> 27. For as many of you as have been baptized into Christ have put on Christ.      To "put on Christ" m...

Combined Bible: Gal 3:28 - --color="#000000"> 28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Je...

Combined Bible: Gal 3:29 - --color="#000000"> 29. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.      "If ye...

MHCC: Gal 3:26-29 - --Real Christians enjoy great privileges under the gospel; and are no longer accounted servants, but sons; not now kept at such a distance, and under su...

Matthew Henry: Gal 3:19-29 - -- The apostle having just before been speaking of the promise made to Abraham, and representing that as the rule of our justification, and not the law...

Barclay: Gal 3:23-29 - --Paul is still thinking of the essential part that the law did play in the plan of God. In the Greek world there was a household servant called the pa...

Constable: Gal 3:1--5:1 - --III. THEOLOGICAL AFFIRMATION OF SALVATION BY FAITH 3:1--4:31 Here begins the theological section of the epistle,...

Constable: Gal 3:1-29 - --A. Vindication of the doctrine ch 3 Paul explained the meaning of justification and sanctification by fa...

Constable: Gal 3:15-29 - --3. The logical argument 3:15-29 Paul continued his argument that God justifies Christians by fai...

Constable: Gal 3:23-29 - --The conditions of people under Law and faith 3:23-29 "Continuing the perspective of salvation history introduced in vv. 13f. and developed in vv. 15-2...

College: Gal 3:1-29 - --GALATIANS 3 II. ARGUMENTS: LAW VS. FAITH (3:1-4:31) A. ARGUMENT ONE: RECEIVING THE SPIRIT (3:1-5) 1 You foolish Galatians! Who has bewitched you? B...

McGarvey: Gal 3:27 - --For as many of you as were baptized into Christ did put on Christ.

McGarvey: Gal 3:28 - --There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye are all one man in Christ Jesus . [Hav...

McGarvey: Gal 3:29 - --And if ye are Christ's, then are ye Abraham's seed, heirs according to promise . [The promise was given to Christ, the seed of Abraham, and if ye are ...

Lapide: Gal 3:1-29 - --CHAPTER 3 SYNOPSIS OF THE CHAPTER S. Paul proceeds to prove by five reasons that we are justified not by the law, or the works of the law, but by Ch...

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Introduction / Outline

Robertson: Galatians (Book Introduction) The Epistle To The Galatians Probable Date a.d. 56 Or 57 By Way of Introduction It is a pity that we are not able to visualize more clearly the ...

JFB: Galatians (Book Introduction) THE internal and external evidence for Paul's authorship is conclusive. The style is characteristically Pauline. The superscription, and allusions to ...

JFB: Galatians (Outline) SUPERSCRIPTION. GREETINGS. THE CAUSE OF HIS WRITING IS THEIR SPEEDY FALLING AWAY FROM THE GOSPEL HE TAUGHT. DEFENSE OF HIS TEACHING: HIS APOSTOLIC CA...

TSK: Galatians (Book Introduction) The Galatians, or Gallograecians, were the descendants of Gauls, who migrated from their own country, and after a series of disasters, got possession ...

TSK: Galatians 3 (Chapter Introduction) Overview Gal 3:1, He asks what moved them to leave the faith, and hang upon the law; Gal 3:6, They that believe are justified, Gal 3:9, and blesse...

Poole: Galatians 3 (Chapter Introduction) CHAPTER 3

MHCC: Galatians (Book Introduction) The churches in Galatia were formed partly of converted Jews, and partly of Gentile converts, as was generally the case. St. Paul asserts his apostoli...

MHCC: Galatians 3 (Chapter Introduction) (Gal 3:1-5) The Galatians reproved for departing from the great doctrine of justification alone, through faith in Christ. (Gal 3:6-9) This doctrine e...

Matthew Henry: Galatians (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Galatians This epistle of Paul is directed not to the church or churches...

Matthew Henry: Galatians 3 (Chapter Introduction) The apostle in this chapter, I. Reproves the Galatians for their folly, in suffering themselves to be drawn away from the faith of the gospel, and...

Barclay: Galatians (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Galatians 3 (Chapter Introduction) The Gift Of Grace (Gal_3:1-9) The Curse Of The Law (Gal_3:10-14) The Covenant That Cannot Be Altered (Gal_3:15-18) Shut Up Under Sin (Gal_3:19-22...

Constable: Galatians (Book Introduction) Introduction Historical Background "The most uncontroverted matter in the study of Gal...

Constable: Galatians (Outline)

Constable: Galatians Galatians Bibliography Allen, Kenneth W. "Justification by Faith." Bibliotheca Sacra 135:538 (April-June 1978):...

Haydock: Galatians (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE GALATIANS. INTRODUCTION. The Galatians, soon after St. Paul had preached the gospel to them, were...

Gill: Galatians (Book Introduction) INTRODUCTION TO GALATIANS The persons to whom this epistle is written were not such who made up a single church only, in some certain town or city,...

Gill: Galatians 3 (Chapter Introduction) INTRODUCTION TO GALATIANS 3 In this chapter the apostle reproves the Galatians for their disobedience to the Gospel, and departure from it; confirm...

College: Galatians (Book Introduction) FOREWORD Since the earliest days of the concept of a commentary series jointly authored by church of Christ and Christian church scholars, I have eag...

College: Galatians (Outline) OUTLINE I. AUTHORITY: The Apostolic Gospel - 1:1-2:21 A. Greeting - 1:1-5 B. Paul's Astonishment - 1:6-10 C. Paul's Call by God - 1:11-17 ...

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