Galatians ~ Chapter 3

Galatians ~ Chapter 3

In Chapter 3 Paul continues the discourse with the object lesson of Abraham, and a discussion on the superiority of God’s grace plan for salvation compared to the Judaizers false doctrine of faith plus the works of the Law.

Section 1, Vs. 1-5, Paul reprimands the Galatian believers for falling from faith and going back to the Law.

Section 2, Vs. 6-9, Paul presents Abraham as the object lesson of faith being greater than keeping the Law.

Section 3, Vs. 10-16, Paul presents the work of Christ our mediator as better than the works of the Law.

Section 4, Vs. 17-20, Paul presents the Promise of God as better than the Law.

Section 5, Vs. 21-25, Paul explains the reason for giving man the Law, the tutor leading to Christ.

Section 6, Vs. 26-29, Paul presents the results and blessings of God’s Promise.

Section 1, Vs. 1-5, Paul reprimands the Galatian believers for falling from faith and going back to the Law.

In vs. 1, “foolish” is the Greek Adjective ANOETOS, ανοητος that means, “foolish or senseless.” It refers to those who know better, but failed to use what they know.

This is coupled with the term “bewitched” which is the noun BASKAINO βασκαινω (bas-kah’-ee-no) that means “to slander, malign, belie, disparage, etc.” It came to mean, “bewitched, or placed under a spell.”

Paul is not blaming the Judaizers for coming in with their false gospel and doctrine, but is sarcastically reprimanding the Galatian believers. Paul knew full well who was feeding them this false information, but he was not blaming the Judaizers. Instead he was calling out the Galatians, because we all have our own volitional responsibility to either believe the truth or the lie. You can not blame others for your deception. You can only blame yourself.

The King James has added “to not obey the truth,” from some variant ancient texts. It certainly is the context here as the Galatians were abandoning the truth and following the lie of keeping the Law.

Jesus Christ publicly portrayed as crucified,” speaks of Paul and Barnabas’ ministry of teaching the true gospel of Christ. That generation were eye witnesses to the person and work of Christ. We will see the importance of this in vs. 19 below.

In vs. 2, Paul questions them trying to get them to remember how they received the Indwelling of God the Holy Spirit; by the works of the law or by faith in Jesus Christ? The latter was the way they received the Holy Spirit.

In vs. 3, he reprimands them with the word ANOETOS once again calling them “foolish.” The foolishness here is the thinking that your salvation first came by faith, but now it is maintained by your works of the flesh (the Law). Likewise, it is foolish to think spiritual maturity, (i.e., “perfected,” EPITELEO, επιτελεω from TELEO that means, “to bring to an end, complete, fulfill, etc.”), comes from keeping the Law.

In vs. 4, Paul notes that they suffered for their faith. Acts 13-14 sheds some light on this, and Acts 14:2-5 indicates that Jews from Antioch stirred up people against the Christians in Iconium. Whether those in Antioch and Lystra suffered we are not told.

The last phrase, “if indeed it was in vain, (EIKE – without reason)?” continues the sarcasm on Paul’s part as he tries to shake them up, trying to get them to wake up to the reality of the false doctrine they have swallowed. That is what friends do!!!

In vs. 5, Paul gets back to the theology, pointing out that God is the One who gave them the Spirit and produced all those miracles they witnessed, not their works under the Law. He uses this analogy to say, if God gave you His Spirit and did all those miracles, He is the One who has given you salvation too, not your works under the Law!!! He once again shows that GRACE is the means for salvation and spirituality.

Section 2, Vs. 6-9, Paul presents Abraham as the object lesson of faith being greater than keeping the Law.

Just as Paul used Titus as an object lesson in Jerusalem, here Paul uses Abraham as the object lesson. He notes that Abraham was saved by grace through faith and NOT the works of the Law. Abraham, who was the Father to the Jews, was saved as a Gentile by faith.

Paul makes another important theological statement in vs. 6, “Abraham believed God and it was reckoned to him as righteousness.” “Believing God” means to believe what He tells us. Since God has told them to, “believe on the Lord Jesus Christ and you will be saved,” if they do, then they receive “righteousness.”

Reckoned” is the Aorist, Passive, Indicative of LOGIZOMAI, λογιζομαι and means, “to impute from one account to another, or to credit.” Therefore, at the moment of faith in Christ, God takes His perfect righteousness and imputes it to our account and we are credited with the righteousness of God. This is a “Judicial Imputation,” just as our sins being imputed to Jesus upon the Cross was.

This is important because the Judaizers said that by the works of the Law you receive righteousness, but that is the lie. By the Grace of God through faith in Jesus Christ,  we receive the righteousness of God. This is one of the forty things we receive from God by His grace at the moment of salvation.

In vs. 7, we also see how one receives status in the family of Abraham. The Jews, by blood, are in the family tree of Abraham, but that is not the important relationship that is in view here. As Paul will tell us later in this chapter, the important family relationship is the spiritual family we are a part of, that includes an inheritance. This also alludes to our adoption as sons of God.

This was a huge insult to the Judaizers, because they thought they had a special status in the family of Abraham. But as Paul states in Rom 9:6, “For they are not all Israel who are descended from Israel.”

Rom 9:6, “But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; 7nor are they all children because they are Abraham’s descendants, but: “through Isaac your descendants will be named.” 8That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.”

Rom 9:11, “….not because of works but because of Him who calls.”

Therefore, those who believe God are the sons of Abraham, not just those from his blood line.

In vs. 8, Paul tells us that Gentiles are also part of Abraham’s family, because of their faith and therefore justified in the eyes of God.

Preached before hand to Abraham” means before his circumcision, which began the Jewish race, he was a Gentile and was saved. It also indicates that before the Law was given, Abraham, the Father of the Jews, was saved by grace through faith!

All the nations shall be blessed in you” means that both Jews and Gentiles can receive salvation, not just the Jews as stated in vs. 9, and are given entrance into the family of God, as well as being qualified to receive the blessings that accompany salvation: “the inheritance.” Paul will explain this further in the upcoming verses.

Section 3, Vs. 10-16, Paul presents the work of Christ our mediator as better than the works of the Law.

In vs. 10, Paul continues his defense by presenting the consequences of living under the Law and not abiding by its every word, “cursed is everyone.” This “cursed” means no salvation for them.

In vs. 11, Paul presents the reality that no one can keep every word of the Law and therefore, no one is justified by the Law. This fact also has to do with our reality of physical birth, in that we are brought into this world under the condemnation of Adam’s original sin, 1 Cor 15:22a. Therefore, even if we kept every word of the Law, which we could not do, we would be condemned to the Lake of Fire because the Law does not pay the penalty for that original sin. The Law can only cause us not to sin on our own, and has no power over sins previously committed. That is why Jesus fulfilled the Law, because He was born without sin and did not sin personally. That is the Doctrine of Impeccability.

This is why Paul states, “the righteous man lives by faith,” because the fact of the matter is, the Law can not cause anyone to be righteous. Only Christ can do that! And when we believe God and His Word for salvation, we are credited with God’s righteousness.

In vs. 12, we see the contrast between faith and Law. They are diametrically opposed. The Law is a system of works and faith is a system of appropriating the Grace of God.

In vs. 13, is another important and popular theological verse that tells us Jesus Christ paid the penalty for our sins. We were cursed to condemnation under the Law, but Christ took upon Himself our curse when He was judged on the Cross by God the Father for our sins. As a result of Jesus taking on our curse upon the Cross, we have been “redeemed” or purchased from the condemnation of sin.

Redeemed” is the verbs EXAGORAZŌ, εξαγοραζω that comes from the preposition EK meaning, “out, or out from,” and the verb AGORAZŌ that means, “to buy (from the marketplace).” Thus this verb means “to buy, to ransom, or to redeem.” The term became widely used for “buying slaves” or of “redeeming slaves” in the marketplace.

What we have been purchased out from is the slave market of sin and its resultant condemnation to the Eternal Lake of Fire, 1 Cor 15:22b.

In vs. 14, Paul brings it back to the promise given to Abraham, in that for anyone who believes in Christ Jesus they will receive eternal life, both Jew and Gentile. At the same time, the Church Age believer receives a new promise, that we will receive the indwelling of God the Holy Spirit, as Paul mentioned in vs. 2, 5 and Jesus promised in John 14:26; 16:7. So Paul combines both the Old Test. promise to Abraham with the New Test. promise of Jesus Christ; (i.e., Salvation, which is universal throughout human history, and the Indwelling of the Holy Spirit, that is unique to the Church Age).

In vs. 15, Paul introduces for the first time in this letter something that apparently he spoke to them about personally; the Covenants of God. Here, “covenant” DIATHEKE, διαθηκη is synonymous with “promise” EPAGGELIA, επαγγελια of vs. 14. They both speak to what God had said He would do for the believer. And as Paul states, “no one adds to it or sets it aside,” once it has been enacted. In other words, the promises and covenants of God are locked in, especially since Jesus has completed the payment of sin on the Cross by giving His life.

This is another verse, like John 10:28-30, telling us of our eternal security. In other words, you can not lose your salvation. In addition, the Church Age believer can not be given the indwelling of the Holy Spirit and then have it taken away. Once a contract or covenant is enacted, due to a death, its content can not be changed.

Paul knew that the Galatians would understand this human example of a promise, covenant or contract, and so used it to example God’s promises to them, and us. The “promise” in view here is salvation by Grace through faith in Jesus Christ, and “not by works, lest any man should boast,” Eph 2:8-9. Understanding the enactment of a human contract told them of God’s GRACE plan.

In vs. 16, Paul uses EPAGGELIA once again regarding the promises of God, which also speaks to the Covenants. Here Paul emphasizes the singular of “seed,” SPERMA, or Abraham’s off spring. It tells us that all the works performed under the Law by many men over many generations could not save anyone, but the One who came by “promise” did. This is a “faith alone in Christ alone” passage.

Section 4, Vs. 17-25, Paul presents the Promise of God as better than the Law.

In vs. 17, Paul states that God’s promises stand eternally, and are not nullified by later promises or information, in this case the information given under the Law. Therefore, the promises or covenants that God gave to Abraham are not superseded by the Law given to Moses. The Jews, especially the Judaizers, where placing the Law above everything else that God had said or done, and thought that the Law trumped everything that came prior.

In vs. 18, Paul uses the word “inheritance,” the Greek noun KLERONOMIA, for the first time in the book, speaking of salvation and the eternal earthly and heavenly rewards that will be given to those who believe. Paul is pointing out that a promise is a promise. God said that He would give Abraham and his descendents salvation and that is what He will do. God never said, “keep the Law and be saved,” or “do the works of the Law and I will give you salvation.”

Paul is also stating that if salvation were based on keeping the Law, then the promise of God would be nullified, and in essence, God would be a liar. He is using the Essence of God rationale, i.e., God’s veracity, to prove this point. Therefore, God made a promise in regard to how salvation is gained, (by grace through faith), and God will keep His promise, to everyone who believes.

Vs. 19, is loaded with information.

  • It begins by telling us the reason for giving the Law, “because of sin.” As we have noted in Chapter 2 and Rom 7:7, the Law told man what sin was. At the same time it helps restrain man from sinning. That is, when we know what sin is, we have a better chance of not performing it. But when we do not know that something is sin, we think it is ok to do it. So God gave the Law so that man would know what things are sin and what things are not sin.
  • Then we have “ordained through angels.” “Ordained” is the Aorist tense and Passive voice of the Verb DIATASSO, διατασσω that means “to make precise arrangements.” The angels made precise arrangements regarding getting the Law to Israel. This eludes to the guardianship of angels over Israel and the giving of the Law, just as Michael and Gabriel were arch angels charged to protect Israel, cf. Dan 8:16; 9:21; 10:13, 21; Luke 1:19, 26; Jude 9; Rev 12:7.

This phrase seems to reflect a Jewish thought pattern. A careful reading of the Exodus event as described in the book of Exodus and reflected in other parts of the Old Testament does not shed direct light on this sentence. But in the New Test. we see Stephen’s comments in Acts 7:53, and the writer of Hebrews 2:2 as noting the Law was given and ordained by angels. Likewise, “Josephus records Herod as saying: ‘We have learned the noblest of all our doctrines and the holiest of all laws through angels sent from God,’ (Antiquities of the Jews, 15:136).” (Complete Biblical Library Commentary – Galatians-Philemon.)

  • Then we have “by the agency of a mediator,” this is most likely a reference to Moses who was given the Law by God to communicate it to man and uphold it before the people as they served God.

Here we have two characters that were important players in giving the Law to Israel. Paul does this to set up the argument that God is greater than both of them combined. The Law came through angels and Moses, and yet God gave a promise to Abraham. Which is greater, the Law or the Promise? The Promise of course! Because they are from God. Therefore, the Law had inferior mediators. Angels are inferior to God, as is Moses. Since the Law came by inferior mediators, it is inferior to the Promise of God.

Remember that the Law has a purpose, it is from God, and is holy, just and good, as it says in Romans; but the Law is inferior to grace. The law is inferior to the promise. The promise is grace; the Law is legalism.

Likewise, “the law was transitory. It was added and then abrogated. The Law was added at the time of Moses; it was abrogated by the Cross of Jesus Christ. So the Law was transitory, and anything which is transitory is not permanent, and that which is not permanent is inferior to anything which is permanent. Salvation, the promise to Abraham, is permanent; the Law is transitory. The Law was only added until the seed (Christ) should come. So the Law is also inferior because it was transitory.” (R.B. Thieme Jr.)

  • Finally, Paul brings back the “seed” of promise, which refers to Jesus Christ who is our true mediator between God and man, as noted in the next verse.

Heb 8:6, “But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises.”

Heb 9:15, “For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, (the Law), those who have been called may receive the promise of the eternal inheritance, (the New Covenant).” Cf. Heb 12:24; Job 33:23

These verses are the subject of vs. 20. This verse does two things. It first defines the role of a mediator; they must represent both parties involved in the negotiations. The two parties are God and man.

Angels are neither God nor man and therefore are an inferior mediator. Moses was a man but not God and therefore an inferior mediator. Because of the inferiority of the mediators of the Law, the Law is inferior to the promises of God.

This verse then points to the God-Man Jesus Christ, “the Seed,” who is 100% God and 100% Man in hypostatic union, a perfect Mediator to represent both parties equally and perfectly.

The second half of this verse tells us something important about this perfect mediator. It tells of the Seed’s Divine essence in hypostatic union, He is 100% God, just as is the Father and the Holy Spirit

1 Tim 2:5, “For there is one God, and one mediator also between God and men, the man Christ Jesus, 6who gave Himself as a ransom for all, the testimony given at the proper time.”

As noted in vs. 1, in that first generation they were eye witnesses of the humanity of Christ, so Paul does not need to prove that here, but instead he is proving the Deity of Christ, “the Seed,” as the perfect Mediator.

Therefore, Christ is equal with the party of the first part, God, because Christ is God, and He is equal with the party of the second part, man, because He was born of the Virgin Mary. Christ is then the mediator of the New Covenant and the Abrahamic Covenant. He is the perfect mediator.

As a result, the Law is inferior because it had inferior mediators, and the promise is superior because it has a perfect mediator.

There is another implication here regarding “the essence of God.”  Because God is perfect His plan is perfect. A perfect plan comes from a perfect person. Under the Mosaic Law man does something for blessing. Anything that man has to do is not a perfect plan, because the plan depends upon imperfect man doing it. So the Law was imperfect in the sense that it was weak through the flesh, Rom 8:3. Under the concept of grace God does all the doing and therefore the promise is superior because it is supported by the omnipotence, veracity and immutability of God.

Section 5, Vs. 21-25, Paul explains the reason for giving man the Law, the tutor leading to Christ.

In vs. 21, Paul asks another rhetorical question. “Is the Law then contrary to the promises of God?” His response is “May it never be!

We know that the Law is not “contrary”, (KATA – against), the promise of God, because the Law told of the promise itself. It was just their application of the Law that rendered it contrary. Therefore, Paul goes on to explain the weakness of the Law to save, it can not give righteousness to anyone. But if the Law could impart righteousness, God would have told us that; yet He did not.

This is explained further in vs. 22, by telling us that the Law, now called “Scripture”, giving us the understanding of God’s inspiration of even the Law, has “shut up all men under sin.”

Shut up” is the Greek Verb SUGKLEIO, συγκλειω that means, “to enclose, imprison, consign.”

It means that the Law was designed for restraint as vs. 23, explains further. It restrained man from sin until the revelation of faith came in through the person of Jesus Christ. In this sense the Law “imprisons” us in an awareness of sin without deliverance from sin, until the message of faith in Jesus Christ is received and understood. It functioned like a Divine institution principle, until awareness and faith in Christ Jesus was accomplished.

“Shut up” also means that no one has an excuse for why they are not saved. In other words, God gave us the Law so that we would know what sin was, and so that we could realize we can not live perfectly under the Law to save ourselves by our works or good deeds. The Law was intended to prove to man that he can not be perfect on his own, especially for salvation.

Giving man the Law should have had the result of exacerbation in every person. That is, trying to keep the Law should exhaust them to the point of realization that they are not perfect, and they can not make themselves perfect; with the result that they can not save themselves. Given the inexhaustible list of sins that we can commit under the Law should dumbfound us into the realization that we can not save ourselves, and that no amount of works under the Law can save us.

At the same time, as the second half of this verse notes, it should bring awe to our thinking that God still loves us and by His grace saves us, even though we commit all these sins.

So the Law, which was Israel’s tutor toward Christ, has caused everyone to not be able to speak one word in their defense as to why they rejected Christ and tried to save themselves through the works of the Law. The impossibility of saving themselves has left them without excuse.

As Rom 11:32 says, “For God has shut up all in disobedience so that He may show mercy to all.

In vs. 23, we have a synonymous word to SUGKLEIO that is PHROUREO, φρουρεω that means, “guard; keep watch over, protect; hold prisoner, or to keep (someone) locked up as a prisoner.” The emphasis here is the restraining effect the Law had over man before “faith came”, (i.e., Jesus Christ’s completed work on the Cross).

This is another way of saying that God “passed over” the sins of man previously committed until Christ came and paid for them upon the Cross.

And as the second half of this verse tells us, the Law held them in check, (covering, guarding, preserving and protecting them), when they believed in its true meaning as a “tutor leading to Christ,” until actually Christ came in His First Advent, as noted in vs. 24.

In Vs. 24, we have the Greek noun PAIDAGOGOS, παιδαγωγoς, that is from the noun PAIS meaning, “a child, boy or youth,” and a reduplication form of AGO that means, “to lead or bring.” So it means “a boy leader, a tutor, i.e. a guardian and guide of boys.” Thayer notes: “Among the Greeks and the Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood.”

PAIDAGOGOS tells us that the whole purpose of Law was to lead them to Christ the Messiah who would save them from their sins and justify, DIKAIOO, them for salvation and eternal life by their faith, (i.e., belief in Him and His completed work upon the Cross).

Then in vs. 25, Paul states that now that Christ has come, the One we believe in, personified in the word “faith,” we are no longer under the Law, personified in “tutor.”

Therefore, salvation is not based on keeping the Law, and it never was, but is purely based on faith in the Messiah – Jesus Christ, and His completed work upon the Cross for the payment of the penalty of our sins.

Seven of Seventeen Reasons Why We Are No Longer Under the Law.

  • A believer under the Law makes Christ a minister of sin, Gal 2:17.
  • The believer has died to the Law, Gal 2:19.
  • A believer has received all the benefits of the Spirit through faith, Gal 3:1-5.
  • The Law brings nothing but condemnation, Gal 3:10-14.
  • God’s promised blessings to Abraham, (of which every believer partakes of, who believe as Abraham did, Rom 11), antedate the giving of the Law. Therefore, the Law cannot be a prior claim, Gal 3:15-17.
  • The Law has no power to give life or to sustain life, Gal 3:21.
  • The Law is intended only for the immature, while positionally, believers are full-grown sons, Gal 3:23-4:7.

Section 6, Vs. 26-29, Paul presents the results and blessings of God’s Promise.

In vs. 26, we have a play on words with PAIDAGOGOS above. There man was considered a child under the tutelage of the Law, and here believing man is considered “sons of God,” where HUIOS, ὑιος is used in the plural that means, “sons, descendants, offspring, or even heir.”

  • The first blessing we receive is that we are given the status quo of being “sons of God.”

As we noted above, the Church Age believer is consider as “adult sons” compared to the young boy of PAIDAGOGOS. You see God our Father commissioned for mankind a tutor, called the Law, to guide and protect mankind until “faith” came in, i.e., Jesus Christ.

  • The second blessing is, we are no longer under the care and protection of a tutor: the Law.

Now that Jesus Christ has come, those who believe in Him are given the status as sons of God and are no longer under the care and protection of a tutor: the Law. Now we have the mystery doctrines for the Church Age that are designed to lead us as adult sons in the unique spiritual life for the Church Age, Rom 16:25; 1 Cor 2:7; Eph 1:9f; 3:1-11; Col 1:26-27; etc.

This Sonship is made possible through adoption into the family of God, Gal 4:5; Rom 8:15, 23; 9:4; Eph 1:5.

Gal 4:5, “So that He might redeem those who were under the Law, that we might receive the adoption as sons.”

Rom 8:15, “For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!””

This is another of the 40 things we receive at the moment of faith, PISTIS, in Jesus Christ for salvation.

In vs. 27, Paul gives us another analogy of the better things that Christ brings compared to the Law. This time Paul is comparing the surrounding imprisonment of being under custody and shut up, (PHROUREO and SUGKLIEO), to the Law, our tutor, with the better thing of being baptized with the Holy Spirit.

  • The third blessing we receive is being baptized with the Holy Spirit.

This is not speaking of water baptism, which can do nothing for your salvation, but is speaking of the indwelling of the Holy Spirit at the moment of salvation which enters and seals you into the Royal Family of God, 1 Cor 12:13; Eph 1:13-14; 4:30b; cf. Eph 4:5c.

1 Cor 12:13, “For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.”

Eph 1:13-14, “In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise, 14who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.”

2 Cor 1:20, “For as many as are the promises of God, in Him (Jesus Christ) they are yes; therefore also through Him is our Amen to the glory of God through us. 21Now He who establishes us with you in Christ and anointed us is God, 22who also sealed us and gave us the Spirit in our hearts as a pledge.”

Eph 4:4, “There is one body and one Spirit, just as also you were called in one hope of your calling; 5one Lord, one faith, one baptism, 6one God and Father of all who is over all and through all and in all.”

“Baptized into Christ” refers to the indwelling of the Holy Spirit at the moment of your salvation, and based on the indwelling of God the Holy Spirit, the believer is placed into union with Jesus Christ. That is part of our positional sanctification.

  • The fourth blessing is: Being placed into union with Jesus Christ.

Clothed with Christ” is the Verb ENDUO, ενδυω meaning, “to dress, cloth or put on.” It is another word that means to be surrounded by something, like “custody” and “shut up” did earlier. Here, ENDUO is in the Aorist, Middle, Indicative, Second Person, Plural. It views the entirety of the action of what happens to all believers at the moment of salvation, we put on Christ, we are surrounded by Christ meaning we are placed in union with Christ as we are also indwelt by Him too. The Middle Voice here means that the subject, (you the believer), experiences the action expressed by the verb with emphasis on the subject’s participation. It emphasizes your faith in the process. This is also a Causative Middle Voice where the subject has something done for or to himself. It indicates that all believers of the Church Age, by the grace of God through non-meritorious faith, are caused to enter into an eternal union with the Person of our Lord Jesus Christ. Therefore, from the moment of your faith in Christ,  you are in union with Him and are walking with Him daily.

  • The fifth blessing is: Walking with Christ daily.

Then in vs. 28, we see the universality of Christ’s work upon the Cross, and the all inclusive nature of the Royal Family of God, i.e., the Body of Christ.

It begins with “There is neither Jew nor Greek.” This indicates that race does not matter. Christ, salvation, baptism of the Spirit, the indwelling of the Holy Spirit, adoption, Sonship, union with Jesus Christ, etc., are not just for the Jews, but are for all of mankind who would believe, because Christ died for all of mankind’s sins.

Slave nor free” indicates that socio-economic status makes no difference. Christ did not just die for the poor or the rich, but for everyone regardless of there earthly status.

Male nor female” indicates that gender status makes no difference either. Christ paid for the sins of both men and woman.

For you are all” is in the Present, Active, Indicative of EIMI that means, “to be or exist,” meaning absolute status quo. You are always in absolute status quo in regard to being “one in Christ Jesus,” which speaks to the body of Christ as being one.

  • Therefore, we have our sixth blessing: everyone who believes in Jesus Christ regardless of race, socio-economic or gender status is one body; the Body of Jesus Christ, Eph 5:23; Col 1:18; 2:19.

As Eph 4:4 says,There is one body…”

Rom 7:4, “Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God.” Cf. Eph 4:12.

The rich young ruler of Mat 19:16f; Mark10:17f and Luke 18:18f, by sticking with the Law, turned his back on union with Christ and being an adult son forever. There Christ points out that He thought salvation was based on keeping the law. Christ pointed out that he did not keep the entire Law, and therefore was guilty by it. Jesus concluded that discourse by saying, “With people this is impossible, but with God all things are possible.” In other words, man can not keep the Law to perfection, but God can, by grace He gives us His perfection!!!

In vs. 29, Paul then wraps up this portion of the discourse by bringing it back to Abraham, the Spiritual father of both Jews and Gentiles. As Paul said in vs. 7, “those who are of faith who are sons of Abraham,” he now connects the dots between faith and Christ, and Sonship in Abraham.

““Belonging to Christ” refers to his body which He owns outright. We all own our own bodies, right!  Well, everyone who believes in Jesus is entered into the status quo of being His body called the Church, and therefore they all belong to Him.

Then you are Abraham’s offspring, (SPERMA – seed, descendant), heirs according to promise.”

The word “heirs” is interesting, KLERONOMOS, κληρονομος. It is a compound word from KLEROS that means, “a lot:—allotted to your charge,” and is used for inheritance. The other half of the compound word is NOMOS that means, “that which is assigned,” and is used for the Law. So in essence, those who believe are Abraham’s “allotted law,” which is in regard to the “promise” given to him by God. Therefore, rather than keeping the Law for salvation and spirituality, those who have faith for salvation and spirituality are allotted as Abraham’s law, the promise, which is far better than the Law given to Moses.

  • The seventh blessing: God is now telling us that if we belong to Jesus, as His body, then we are also given the status of being Abraham’s sons, (SPERMA) and share in the inheritance of eternal life.

This is the same concept as Paul tried to explain in Rom 11 in regard to the “natural branches” being the Jews, and the “wild branches” being the Gentiles. The wild branches, Gentiles, are grafted into the natural tree, the family of Abraham. Therefore, believing Gentiles. receive sonship and are heirs of Abraham.

Being a son of Abraham has perks! It means we have a fantastic earthly and heavenly inheritance waiting for us. And all of this is made possible because of God’s omnipotent, absolute truthful and immutable promise that He made to Abraham ~ 4,000 years ago.

And finally, God’s promise (EPAGGELIA) to Abraham, representing His “grace” given to everyone who believes, which is far superior to the Law.


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