SEV Biblia, Chapter 3:28
No hay aquí judío, ni griego; no hay siervo, ni libre; no hay macho, ni hembra: porque todos vosotros sois uno en Cristo Jess.
Clarke's Bible Commentary - Galatians 3:28
Verse 28. There is neither Jew nor Greek] ellhn, Greek, is put here for eqnikov, 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. 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.
John Gill's Bible Commentary
Ver. 28. There is neither Jew nor Greek , etc..] 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 f65 ; 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 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 f67 ; 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 f68 ; 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, etc.. who hath not made me a Gentile; blessed be the Lord, etc.. who hath not made me a servant; blessed be the Lord, etc.. who hath not made me a woman; instead of which last the woman say, blessed be the Lord, etc.. who hath made me as he pleased f69 : 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.
Matthew Henry Commentary
Verses 26-29 - Real Christians enjoy great privileges under the gospel; and are n longer accounted servants, but sons; not now kept at such a distance and under such restraints as the Jews were. Having accepted Chris Jesus as their Lord and Saviour, and relying on him alone for justification and salvation, they become the sons of God. But n outward forms or profession can secure these blessings; for if any ma have not the Spirit of Christ, he is none of his. In baptism we put of Christ; therein we profess to be his disciples. Being baptized int Christ, we are baptized into his death, that as he died and rose again so we should die unto sin, and walk in newness and holiness of life The putting on of Christ according to the gospel, consists not i outward imitation, but in a new birth, an entire change. He who make believers to be heirs, will provide for them. Therefore our care mus be to do the duties that belong to us, and all other cares we must cas upon God. And our special care must be for heaven; the things of thi life are but trifles. The city of God in heaven, is the portion of child's part. Seek to be sure of that above all things __________________________________________________________________
Greek Textus Receptus
ει 1487 COND δε 1161 CONJ υμεις 5210 P-2NP χριστου 5547 N-GSM αρα 686 PRT του 3588 T-GSM αβρααμ 11 N-PRI σπερμα 4690 N-NSN εστε 2075 5748 V-PXI-2P και 2532 CONJ κατ 2596 PREP επαγγελιαν 1860 N-ASF κληρονομοι 2818 N-NPM
Robertson's NT Word Studies
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 "there is not" rather than "there cannot be," a statement of a fact rather than a possibility, as Burton rightly shows against Lightfoot. {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. Candor 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."
