Galatians 3:23-29

Please read the passage first.

Paul now offers the second part of his fourth argument, making the point that we have liberation from the Law because faith replaces it. By their faith, Christians are already the seed or descendants of Abraham. The social barriers that Law establishes find their reconciliation by faith. Paul can appeal to their acceptance of baptism, and thus, he appeals to their Christian experience in community and as individuals. Baptism and faith belong together. In the missionary setting in particular, baptism is acceptance of the Christian message. It establishes participation in Christ and in the Christian community.

This text begins with verse 23, as Paul continues to describe what the true nature and function of the Law have been for humanity. Instead of being the gateway to justification before God, the Law was a watchful jailer, keeping people from any further transgressions (3:19). At times, the Law may have seemed more like a benevolent guardian, but it was still keeping men and women imprisoned. The Law served this necessary but inferior purpose until the "time of faith" arrived. “Faith” here could mean both the subjective opening to faith and the objective teaching of “the faith.”

In verse 24, Paul clarifies that "time" as "until Christ came." Paul describes the Law before Christ's coming as being "our pedagogue" (NRSV: "our disciplinarian"). In Roman and Greek families, the pedagogue was a slave whose entire job was to supervise carefully young children, in and out of the home. The pedagogue was not primarily a teacher but was an "enforcer," making sure strict rules of discipline and correct behavior were practiced.

The time of justification is now here, Paul declares in verse 25. The pedagogue is now relieved of its duties. The Law is no longer in charge. Actually, the transformation that occurs during this time is twofold. First, faith in Christ replaces the guardianship of the Law. Second, the fulfillment of the Abrahamic promise now goes into effect. According to Paul's previous argument, the heir to the Abrahamic covenant/promise could only be Jesus Christ (Galatians 3:8). Now that this Christ has come, all the Galatians, all the Gentiles, become true "children of God" through their faith in Christ.

I think Pannenberg is particularly instructive on what is happening in verses 23-25. We have a historically conditioned argument in that the time of the Law ended with the coming of the message of eschatological salvation. The gospel could not have initiated a new epoch in salvation history if in content it had not been independent of the validity of the Law. The relationship to the Law is not constitutive for the concept of the gospel. If we miss this point, he says, we fail to see the distinctiveness of the New Testament gospel message of the saving presence of the divine rule. Pannenberg makes it clear that the coming of Christ is the end of the epoch of Mosaic Law. The Law is not the definitive form of the righteous will of God. The Law is a provisional entity related to a world that is perishing. All forms of Law, while provisional, have a role in the world before the arrival of the end. In fact, New Testament ethical reflection primarily focuses on unfolding the implications of the fellowship of believers with Christ, a point to which we will soon come in the course of this letter.

In verse 26, Christians are “in Christ.” In verse 27, their baptism is “into Christ.” Such phrases imply a state of fellowship or union together with Christ of all believers. Paul describes those who have experienced this baptism as being "clothed with Christ." The metaphor itself intends to suggest more than a mere exterior layer, but to "take on the character of" or "to become as" Christ himself. Such images bring into focus the intense connection between Christ and those who follow Him. For F. F. Bruce, putting on Christ is a way for Paul to write of the spiritual transformation that occurs as believes participate in Christ.

Paul's excitement over the power of this baptismal unity becomes evident in verse 28. In particular, of course, breaking down the wall between Jew and Gentile was precious to Paul. Yet, for the Jew, this cleavage was the most radical within the human race. One might also note that the cleavage between owner and slave was significant as well. Yet, from what we can tell, some early bishops were slaves. In terms of Christian communities, in a practical way, he did not want anything to disrupt the present fellowship of the community. Paul applied the principle to women as well, in Philippians 4:3 and I Corinthians 11:10. Luther says that one might extend the list indefinitely: There is neither preacher nor hearer, neither teacher nor scholar, neither master nor servant, and so on. For him, in the matter of salvation, rank, learning, righteousness, influence count for nothing. Dissolving these differences also suggests that in Christ there is no hierarchy - morally (Jew/Gentile), economically (free/slave) or socially (male/female). All distinctions are removed, religious caste, social rank, sex.  "One heart beats in all, one mind guides all, one life is lived by all."

Paul's argument concludes by returning to the theme of 3:7, 9, 14 and 16 - the identity of the true descendants of Abraham. The argument turns on the identity of the Christian fellowship with Christ. Physical descendants are no longer important, but those who believe in Christ and belong to him. There is no longer any doubt about who can lay claim to the promised Abrahamic inheritance - it is all those who "belong to Christ." The promise of righteousness that God granted to Abraham and his offspring is fulfilled. All those in Christ may lay claim to God's promised gift.