Our faith in Christ means we are adopted into God’s Family

At this point in the letter,  Paul shifted from using legal illustrations to an institution that God created that we are all familiar with:  Family.   It’s a universal message about what faith in Christ can do for relationships:  once we have gained a right relationship with God, our dealings with people will be entirely different. While maintaining that the law was useful, Paul pointed out what a severe taskmaster the law could be for those who failed to learn about grace received through faith.

3:23 Before this faith came, we were held prisoners by the law, locked up until faith should be revealed.^NIV This faith refers to the faithfulness of Jesus Christ and to our response of faith in Jesus Christ. Clearly, Paul was not claiming that the capacity to believe had originated with the arrival of Christianity—people have managed to “believe” many things. They have also managed very often to be wrong in what they believed. Faith, as spoken of in the Scriptures, does not refer to some innate human power that, when used to its greatest capacity, gives us merit with God no matter what the actual content or object of that faith. The central point of the gospel is not belief, but who we believe and how we believe in him. Paul did not hesitate to display the vulnerability of Christianity in the claims about Jesus Christ. The system proves true or false in its foundational statement: “If Christ has not been raised, your faith is futile; you are still in your sins” (1 Corinthians 15:17 niv). Abraham was justified by his faith and, along with other Old Testament believers, had to trust in God’s grace without knowing much of God’s plan; but “this faith” was faith in what should be revealed—Jesus Christ.

We were held prisoners by the law means that the law held people in bondage. Not only was the whole world “a prisoner of sin” (3:22), but the law also held all people as prisoners. The phrase could also be interpreted to mean that the law guarded us, or held us in protective custody.

3:24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith.^NRSV The Greek word paidagogos is difficult to translate into English, but educational terms like pedagogue (tutor or basic instructor) and pedagogics (the science of teaching) have been derived from it. The niv renders the word as “put in charge,” and the nkjv says the law was a “tutor,” while the nrsv best translates it disciplinarian. In Greek culture, a “pedagogue” was a slave who had the important responsibility for the children in a family. A wealthy family might have one pedagogue for each child. This slave strictly disciplined the child, conducted the child to and from school, cared for the child, taught the child manners, and gave the child moral training. He reviewed “homework” but was not a teacher as such. Or to put it another way, the ancients understood better than we that a child needs far more direct instruction in life skills than merely learning educational content. The pedagogue’s role was temporary—he or she was responsible for the child until the child reached adult age (probably age sixteen).

The picture of the law serving as a “pedagogue” shows that the law was a temporary measure meant to “lead us to Christ” (niv). Paul summed up the role of the law in this verse with a single word, eis (“to,” or “until”). The word could be used in Greek to refer to both place and time. Thus, the phrase eis Christon forces a translation choice between stating that the “law instructed us until Christ” or that the “law guided us to Christ.” Paul may well have meant to include both nuances, although the context leans more strongly in the direction of the law’s temporal and supervisory (not educational) work. This leading was meant in the sense of the law watching over us until we could receive our “adulthood,” our full relationship with the Father, through Christ’s coming.

What was the ultimate purpose of the law? Paul repeated it in the last phrase, that we might be justified by faith. The law, through imprisonment and discipline, taught us (though negatively) that justification with God really is through faith alone. Paul did not hesitate to repeat crucial facts, and justification by faith was one of his constant themes. In fact, it represents in brief what he offered to the Galatians as the alternative to any other “gospel” or system that might appeal to them. The law had its usefulness in pointing out the wrong and providing constant reproof.

3:25 Now that faith has come, we are no longer under the supervision of the law.^NIV The supervision of the law is like the supervision given by the pedagogue to the young child (3:24). Once the child came of age, he or she no longer needed the preparatory services of the pedagogue. After Christ arrived, offering salvation by faith alone, people no longer needed the supervision of the law. The law teaches the need for salvation; God’s grace offers us that salvation.

The Old Testament still applies today. In it God has revealed his nature, his will for humanity, his moral laws, and his guidelines for living. The law still serves as a demanding instructor to those who have not yet believed. But we cannot be saved by keeping that law; now that faith has come, we must trust in Christ. The word now is important. The law supervised us until Christ came; but Christ has come, so we can now respond to God through faith. We are no longer bound by legalism or guilt-ridden by perfectionism.

As Paul will immediately demonstrate, the arrival of faith was not a static experience. Living does not come to an end when we are no longer under the authority of the law. Faith comes first, then we lay aside the supervision of the law. Many would like to do away with the supervision of the law, but they also don’t want the requirements of faith. Now we must live by faith in Christ. Paul had already addressed this issue in 2:20-21.

3:26 For in Christ Jesus you are all children of God through faith.^NRSV The change to you shows Paul’s return to focusing on the Galatian believers. They did not need to be children under the care of the pedagogue (the law); instead, they are all children of God. They received this status in Christ Jesus and through faith. Those who are truly God’s children have been justified by faith in Christ and receive a new relationship with God—that of adopted children.

The phrase “in Christ Jesus” strikes a dominant responsive chord for those who are trusting him as Savior and Lord. In this context, the phrase expresses the alternative to being

The actual expression “in Christ” appears eight times in Galatians. Paul used the expression in every one of his letters to churches. He found it just as easy to say, “Christ lives in me” (2:20). For some, the idea of being “in Christ” contradicts the idea of Christ being “in us.” But the terms describe a relationship like no other. They help us understand much without allowing us to claim that we understand everything. The picture of being “in Christ” establishes the reason or basis of our relationship with God. Christ’s righteousness, sacrifice, and faithfulness are all regarded by the Father to stand in our place. From the perspective of grace, when God views us who are “in Christ,” he sees Christ. The picture of Christ being “in us” identifies the actual experience of relationship. To the Colossians, Paul spoke of Christ being “in you” as the essence of the mystery of God revealed in the gospel—”Christ in you, the hope of glory” (Colossians 1:27 niv). Yet in the next verse he wrote of his goal to “present everyone perfect in Christ” (Colossians 1:28 niv). Or perhaps to put it another way, “in Christ” and Christ “in us” convey two aspects of our family relationship. Our membership in the family of God flows from being “in Christ,” just as our biological connection with our earthly family derives from having been literally “in” our father and mother. Our constantly changing experience of having Christ “in us” varies as much as the fellowship that flows from day to day among the various members of an earthly household.

What does it mean to be “children of God“? As he did in most of his letters, Paul was moving from the initial section of teaching passages to the application of what he had been developing. Here the first application is unmistakable: Our relationship with each other has its common principle in how we are related to God. We are children of the same family if we have the same heavenly Father. Paul wrote to the Romans, “Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory” (Romans 8:17 niv). What a privilege! Because we are God’s children, we share in great treasures as co-heirs. From this point, Paul will first develop applications regarding how we should see ourselves and others. Later in the letter he will discuss how we should treat each other.

3:27 For all of you who were baptized into Christ have clothed yourselves with Christ.^NIV The reference to baptism here does not mean that Paul was replacing the rite of circumcision with baptism. Baptism does not save anyone any more than circumcision would. If Paul was referring to water baptism, he was recognizing the fact that, in the early church, new converts usually were baptized (see Acts 2:41; 8:36-38; 9:18; 10:47-48; and 16:33 for some examples of new converts being baptized). Baptism demonstrated their faith—people “believed and were baptized”—not the other way around. It also demonstrated identification with the body of believers, the Christian church.

Paul may have been referring to the baptism of the Holy Spirit. When a person believes, the Holy Spirit comes to dwell within. Jesus promised this: “And I will ask the Father, and he will give you another Counselor to be with you forever—the Spirit of truth. . . . He lives with you and will be in you” (John 14:16-17 niv). The Holy Spirit also supernaturally makes us a part of the body of Christ: “The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:12-13 niv).

Most likely Paul referred to the theology behind water baptism expressed as an early form of liturgy. Paul restated for emphasis his claim to the Galatians that they were children of God. The purpose of baptism ultimately confirms the connection between us and Christ. We are “baptized into Christ.” Those who would use a text like this as proof that babies who have been baptized are somehow acceptable to God (unlike babies who are not baptized) must do so with caution. The context certainly implies an active, informed faith whose object is Jesus Christ. Our faith rests, not on any form of baptism, but in Christ.

The expression enedusasthe (put on, clothed yourselves) recalls a specific ancient rite of passage. In Roman society, a youth coming of age laid aside the robe of childhood and put on a new toga. This represented his move into adult citizenship with full rights and responsibilities. Likewise, being “in Christ” leads to our ongoing experience of clothing ourselves with Christ. Paul combined this cultural understanding with the concept of baptism. By becoming Christians and being baptized, the Galatian believers were becoming spiritually grown up and ready to take on the privileges and responsibilities of the more mature. Paul was saying that they had laid aside the old clothes of the law and had put on Christ—that is, Christ’s robe of righteousness (see 2 Corinthians 5:21; Ephesians 4:23-24). The person who did so became a “new” person, with a new lifestyle and new aspirations. Clothing ourselves with Christ is not passive; it is an action we must take. Have you put on the attitudes, characteristics, and intentions of Jesus Christ?

3:28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.^NKJV In the first part of this verse, discrimination and barriers are eliminated. In the second part, unity is established. If all believers have put on Christ, if all believers have professed faith and joined the body of Christ, then this unity sets aside all other superficial distinctions. While it is true that in the body of Christ, Jews, Greeks (meaning Gentiles), slaves, free people, men, and women do still have individual identities, Paul exalts their unity in Christ Jesus. All labels become secondary among those who share Jesus in common.

Some Jewish males would greet each new day by praying, “Lord, I thank you that I am not a Gentile, a slave, or a woman.” The prejudice toward all three categories was real and strong. As discussed throughout this letter to the Galatians, a Jew who believes in Christ is no different from a Gentile who believes. Unity in Christ transcends racial distinctions. Next is the barrier of social status. Slaves and free persons treat each other like brothers and sisters in the body of Christ. To take it even further, when it comes to faith and God’s promises, there really is no gender distinction. Both male and female alike are acceptable in the body of Christ. Women were not treated well in Paul’s day. Both the Gentile and the Jewish culture placed women in inferior positions—almost as property. The ancient Jewish historian Josephus pointed out that “woman is inferior to man in every way” (Against Apion 2.24). Christianity liberated women as God’s creations with worth and abilities that could be used for God’s kingdom. Just to announce that barriers have been removed does not mean that all prejudice has been overcome. This requires faith and being clothed with Christ. More than tolerance and superficial harmony, it requires a real change of heart and actions.

Christians have debated the application of this verse. Some would contend that the equality applies only to salvation. They interpret the verse to mean that we all have equal access in Christ to God’s grace without discrimination. They would limit the application of equality to salvation and not see it as a basis for social equality in the life of the church (such as allowing women to hold offices). Others see this verse to mean the stripping away of all barriers to God’s use of people to do his will based on their position in Christ. Thus, it does clear the way to full equality for all people. Paul seems to imply both. Our equal standing in Christ gives us equal access not only to salvation but to the full gifts of the Spirit and to all avenues of service.

The barriers broken down in this verse may not seem so radical to our day, but they were astounding in ancient Roman culture. This made Christianity unique and attractive—it valued each individual, yet it provided a unified body. All believers are one in Christ Jesus. All are equally valuable to God. Differences arise in gifts, in function, in abilities, but all are one in Christ (Ephesians 2:15).

3:29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.^NKJV Besides becoming God’s children (3:26) and one in Christ (3:28), believers (those who are Christ’s) also become Abraham’s seed. Abraham was the prime element in Jewish thought about salvation. Jews believed that they were automatically God’s people because they were “Abraham’s seed.” Paul concluded that Abraham’s spiritual children are not the Jews, nor are they those who have been circumcised. Abraham’s children are those who respond to God in faith as Abraham had done. The only difference is that our response is to Christ as Savior. Because we have responded, we are heirs according to the promise.  Since they are “the body of Christ,” they are heirs to God’s eternal kingdom.

By responding to Christ in faith, we have followed in the ancient way of Abraham, one of the early ones justified by faith. He trusted God, and so do we. But to us has been added the opportunity to appreciate what price Christ paid to ensure our share in the promise.

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Source:  Bruce B. Barton et al., Life Application Bible Commentary – Galatians, (Wheaton, IL: Tyndale, 1994), WORDsearch CROSS e-book, Under: “GALATIANS 3:1-4:7”.