Under the Law or in
Christ? (3:23-29)

But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. Therefore the Law has become our tutor to lead us to Christ, that we may be justified by faith. But now that faith has come, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to promise. (3:23-29)

Continuing his discussion of works of the law as opposed to faith in the promise, Paul now contrasts the personal effects those two approaches have on people. After showing the historical relationship between the covenant of promise to Abraham and the covenant of works through Moses and then showing the redemptive superiority of the former over the latter (w. 6-22), he now introduces the personal application of the two covenants. In doing so, he describes the before and the after of conversion, the character and orientation of a person’s life before he trusts in God for salvation and after God grants him righteousness because of that trust. Before conversion a person is under the law and suffers the bondage that relationship brings; after conversion he is in Christ and enjoys the freedom that relationship brings.

UNDER LAW: BONDAGE

But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. Therefore the Law has become our tutor to lead us to Christ, that we may be justified by faith. (3:23-24)

After using the third person for most of the chapter (w. 6-22), Paul reverts to the first person (we). In using we, he first of all identifies himself with the Jewish people, to whom both covenants were given. But in a broader and more comprehensive sense he is also identifying himself with all of mankind, Jew and Gentile. Even the most pagan Gentile who has never heard of the true God is under obligation to keep His moral and spiritual standards and, if he disregards those standards, to face the judgment of God.

Paul uses two figures to represent God’s law and its effect on unbelievers, first that of a prison and then that of a guardian.

THE LAW AS A PRISON

But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. (3:24)

Prior to God’s revealing salvation in Christ, men were in a spiritual prison. The powerful words of Paul in another epistle are a good place to begin the consideration of man’s imprisonment before faith came.

Paul declared,

The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God, or give thanks; but they became futile in their speculations, and their foolish heart was darkened. (Rom. 1:18-21)

In the next chapter of the same epistle Paul further explains that “when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness, and their thoughts alternately accusing or else defending them” (2:14-15).

Whether through the written law of Scripture or the inward law of conscience, until a person acknowledges his basic sinfulness and inability to perfectly fulfill the demands of God’s law, he will not come repentantly to seek salvation. Until he despairs of himself and his own sinfulness, he will not come in humble faith to be filled with Christ’s righteousness. A person who says he wants salvation but refuses to recognize and repent of his sin deceives himself. Salvation is deliverance from sin, and a person cannot want to keep his sin and at the same time want be free from it. He cannot truly want the new Christ-life of righteousness without renouncing the old self-life of sin. (See James 4:7-10 for a clear delineation of the proper elements of saving faith.)

The purpose of the law is to reveal and convict men of sin. “I would not have come to know sin except through the Law,” Paul declared; “for I would not have known about coveting if the Law had not said, ‘You shall not covet.’. . . I was once alive apart from the Law; but when the commandment came, sin became alive, and I died” (Rom. 7:7, 9).

Forgiveness means nothing to a person who is either unaware he has done anything wrong or is unconvinced the wrong he knows he has done produces any serious consequences to him. Grace means nothing to a person who does not know he is sinful and that such sinfulness means he is separated from God and damned. It is therefore pointless to preach grace until the impossible demands of the law and the reality of guilt before God are preached.

In the opening chapter of his classic allegory Pilgrim’s Progress, John Bunyan writes:

As I walked through the wilderness of this world, I lighted on a certain place where was a den, and laid me down in that place to sleep; and, as I slept, I dreamed a dream. I dreamed, and behold, I saw a man clothed with rags, standing in a certain place, with his face from his own house, a book in his hand, and a great burden upon his back. I looked, and saw him open the book, and read therein; and as he read, he wept and trembled; and, not being able longer to contain, he brake out with a lamentable cry, saying, “What shall I do?”

A short while later the man encountered Evangelist, who asked, “Wherefore dost thou cry?” Pilgrim answered, “Sir, I perceive by the book in my hand that I am condemned to die, and after that to come to judgment.” Evangelist then pointed the pilgrim toward a gate in the distance and to a light beyond it and a hill. With the great burden on his back and the book in his hand, Pilgrim started off toward the hill, crying out, “Life! Life! Eternal life!”

The burden on Pilgrim’s back was his sin, the book in his hand was the Bible, and the hill toward which he journeyed was Calvary. It was in reading God’s Word that he learned God’s law condemned him to death and hell because of his sin, and it was that knowledge of sin and judgment that drove Him to the cross of Christ, where the penalty for his sin was paid in full and complete forgiveness offered.

Not only from the viewpoint of the history of redemption, but even in a personal way throughout all times, before faith comes, every person is, in the deepest sense, kept in custody under the law of God and the burden of sin. Every human being either continuously lives as a captive slave chained under the judgment of God’s immutable, universal law, the demands of which he must pay by eternal death and hell, or he lives by faith as utterly free from judgment (Rom. 8:1) as a redeemed child of God under His sovereign and eternal grace.

The believer who looks back realizes that being under the law had a good effect, because it showed him his guilty helplessness, his moral and spiritual degeneracy, his fearful danger, and his need of a deliverer. The impossible demands of the law are not designed to save but to condemn sinners and drive them toward the Savior.

As a college football player, I wrenched my knee during practice but was determined to play in the next game. I went to a doctor and was given some cortisone shots and a bottle of ethyl chloride to deaden the pain by temporarily “freezing” the tissue around the knee. I played the entire game without mishap, periodically applying the ethyl chloride to eliminate the recurring pain. But the result of covering up the pain was a permanently damaged knee with more severe ligament injuries that still affect my mobility. By rejecting pain, the body’s warning system, I paid serious consequences. The purpose of pain is to warn and protect. When that warning is ignored or covered up, the results are always bad. So it is with guilt. It is the divine warning system telling man he is destroying his soul. If ignored, the results are eternally bad.

In custody under the law, which he violates continually, sinful man is imprisoned. He is, as it were, on death row, sentenced to execution for his sin, the wages of which is death (Rom. 6:23).

Not only that, but he is shut up to the faith which was later to be revealed. Historically, the Jews were locked up under the covenant of law until the Messiah came and fulfilled the covenant of promise and faith given to Abraham. In a similar way, even the Gentile believers in Galatia, like Gentile believers of every age, were in custody under the law written in their hearts (Rom. 2:14-16). This custody, however, was not exactly the same as that of the Jews, who had received the revelation (cf. Rom. 3:2; 9:4-5). Again like the Jew, through personal faith in Jesus Christ, they are pardoned and freed.

The law had virtually dominated Jewish life from the time of Moses. And because its demands were so impossible, the spiritually-minded, conscientious Jew who sought to love God and serve Him was overwhelmed with a sense of guilt and inadequacy. He sincerely wanted to obey the whole law but knew he could not.

Even under the covenant of law, therefore, God’s way of faith was always open (cf. comments above on 3:6,11,17,18). The law was never a substitute for or barrier to faith. Under Moses, a Jew could be saved by faith and counted righteous by God, just as Abraham and many others had believed and been saved. They looked forward to the Savior, as we look back.

But despite the fact that they could not keep the law, most Jews rejected the way of faith. They began to play mental games with themselves, devising traditions they were able to keep in order to convince themselves they could attain righteousness before God.

The first thing Jesus did in the Sermon on the Mount was to undermine that false security. The Pharisees were the epitome of self-righteousness, and Jesus declared that their self-declared goodness was worthless in qualifying a person to enter the kingdom of God (Matt. 5:20). “Do you think you keep the law?” He asked, in effect. “If you have ever hated your brother, you are a murderer, and if you have ever looked lustfully at a woman, you have committed adultery” (w. 22, 28). They could not become righteous by keeping the law, because their imperfect hearts prevented them from keeping it perfectly, as God requires (v. 48).

“I bear them witness,” Paul said of self-righteous Jews, “that they have a zeal for God, but not in accordance with knowledge.” Their unbelief kept them from “knowing about God’s righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God” (Rom. 10:2-3).

Since Cain offered the first self-determined sacrifice, men have insisted on coming to God and pleasing Him in their own ways. Unwilling to acknowledge and relinquish their sin or to recognize their hopelessness in trying to save themselves by their religious efforts, they spurn God’s offer of salvation through faith and refuse to humble themselves. By relying on their own understanding and efforts they become progressively more entrenched in spiritual and moral destitution. Saving grace has always been God’s gift reserved for those who humble themselves, overwhelmed by their inability to do anything in their humanness to earn God’s righteousness (see Prov 3:34; James 4:6, 10; 1 Pet. 5:5).

Spiritual pride characterized Paul for many years before his conversion. By human standards he was the quintessence of the proud and self-righteous Jew, “circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless” (Phil. 3:5-6). But when the Lord confronted him with the gracious way of salvation by faith, Paul “counted as loss for the sake of Christ” all those things he had prized so highly. “More than that,” he said, “I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, . . . and count them but rubbish in order that I may gain Christ, and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith” (w. 7, 8-9).

The law, even when kept to the best of a person’s ability, is nothing but a prison, a death row cell where one waits for eternal execution.

THE LAW AS GUARDIAN AND GUIDE

Therefore the Law has become our tutor to lead us to Christ, that we may be justified by faith. (3:24)

Second, the Law has become a guardian and guide to the Jews and, in a less unique and more general sense, to all mankind.

A paidaggos (tutor) was not a teacher or schoolmaster proper (KJV) but rather a slave employed by Greek or Roman families, whose duty was to supervise young boys in behalf of their parents. They took their young charges to and from school, made sure they studied their lessons, and trained them in obedience. They were strict disciplinarians, scolding and whipping as they felt it necessary. Paul told the Corinthian believers—who often behaved liked spoiled children—that, even if they “were to have countless tutors [paidaggos] in Christ,” he would be their only “father through the gospel” (1 Cor. 4:15). Continuing the contrast paidaggos and father, he later asks, “Shall I come to you with a rod or with love and a spirit of gentleness?” (v. 21).

The role of the paidaggos was never permanent, and it was a great day of deliverance when a boy finally gained freedom from his paidaggos. His purpose was to take care of the child only until he grew into adulthood. At that time the relationship was changed. Though the two of them might remain close and friendly, the paidaggos, having completed his assignment, had no more authority or control over the child, now a young man, and the young man had no more responsibility to be directly under the paidaggos.

The sole purpose of the Law, God’s divinely appointed paidaggos, was to lead men to Christ, that they might be justified. After a person comes to Him, there is no longer need for the external ceremonies and rituals to act as guides and disciplinarians, because the new inner principles operate through the indwelling Christ, in whom is “hidden all the treasures of wisdom and knowledge” (Col. 2:3). The law in the ceremonial sense is done away with, though in the moral sense it remains always an intimate friend that one seeks to love and favor.

Before Christ came, the law of external ritual and ceremony, especially the sacrificial system, pictured the once-for-all, perfect, and effective sacrifice of Christ for the sins of the world. When the perfect Christ comes into the believer’s heart, those imperfect pictures of Him have no more purpose or significance.

IN CHRIST: FREEDOM

But now that faith has come, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to promise. (3:25-29)

The Judaizers refused to relinquish the ceremonial law even after making a profession of belief in Christ. To them, trust in Christ was merely added to works of the law. And because they held onto the bondage of the law, they could not receive the freedom of faith. Because they insisted on remaining under the tutor, they never advanced to the care of the Savior.

The law was never intended to be anything more than a temporary means of showing men their sin and of leading them to the Savior. Its internal, moral demands left men ridden with guilt; its external ceremonies (circumcision, offerings, washings, sabbaths, feasts, etc.) symbolized the need for cleansing from that guilt. Now that faith in Jesus Christ has come, a person is no longer under the law as a tutor. He is now out from under the law’s symbolism, the law’s bondage, and the law’s discipline. The law’s purpose has been fulfilled, and the person is no longer “under law, but under grace” (Rom. 6:14). God’s moral standards, however, do not change, and the New Testament reiterates them, and the power of the resident Holy Spirit in the believer enables obedience to them (see Eph. 2:10).

As he unfolds the result of being rightly related to God through faith in Christ Jesus, Paul shows three aspects of the freedom of that relationship. Those who believe in Him and thereby become one with Him are sons of God, are one with every other believer, and are heirs of the promise.

SONS OF GOD

For you are all sons of God through faith in Christ Jesus. (3:26)

Although God is the Father of all men creatively (cf. Acts 17:24-28; 1 Cor. 8:6), no doctrine is more unscriptural than that which teaches that God is the Father of all men redemptively. God’s only true spiritual children are those who, through faith in Christ Jesus, become full-grown, spiritual sons of God. The all refers to believers of every race. Apart from saving faith in Jesus Christ, all human beings are enemies of God (Rom. 5:10) and “children of wrath” (Eph. 2:3). Like the self-righteous Pharisees in Jerusalem, every unbeliever is a child of the devil (John 8:44). No one belongs to the Father who does not belong to the Son. “I am the way, and the truth, and the life,” Jesus said; “no one comes to the Father, but through Me” (John 14:6).

Because of his trust by many Arab tribes, the famous British scholar and soldier Lawrence of Arabia participated in the Paris peace talks after World War I. Several Arab leaders came with him to Paris and stayed in the same hotel. When they went into their bathrooms they were astounded to discover they could bring seemingly unlimited amounts of water into the bathtub or sink simply by turning the handle on a faucet. When preparing to leave Paris, they removed the faucets and packed them in their luggage, thinking that the faucets themselves magically created the vast amounts of water. When they told Lawrence what they had done, he explained that the faucets were useless unless connected to pipes that were, in turn, connected to a source of water.

In the same way, a person who is not connected to the Son is not connected to the Father and has no source of spiritual life or power. God has no sons who are not identified by faith with His only Son, Christ Jesus. No one comes to the Father except through His Son (John 14:6).

The ancient Romans had a coming-of-age ceremony called toga virilis, which was somewhat like the Jewish bar mitzvah. The ceremony signified a boy’s reaching the age of manhood (which varied between the ages of 14 and 17) and full Roman citizenship, with all its rights and privileges. He no longer had a paidaggos, but was now a recognized adult, responsible for his own welfare and actions.

“You have all experienced a spiritual toga virilis,” Paul told the Galatian believers, in effect, “and in light of that stupendous truth, why would you consider going back under the tutorship of the law?”

Faith in Christ Jesus, the only begotten Son, brings believers into sonship with God the Father. “As many as received Him [Christ],” John wrote, “He gave the right to become children of God, even to those who believe in His name” (John 1:12).

A bit later in the Galatian letter Paul says, “And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, ‘Abba! Father!’” (Gal. 4:6). Having indwelt the believer, “the Spirit Himself bears witness with our spirit that we are children of God” (Rom. 8:16). In other words, the first thing God gives the believer is Himself, in the form of His indwelling Holy Spirit. The Spirit, in turn, assures us that we belong to the Father. “Abba” is a diminutive of the Aramaic word for father and could be translated “daddy” or “papa.” It was a warm, intimate term of endearment used by young children of their fathers. The Holy Spirit brings us into personal, intimate relation with our heavenly Father, whom we can approach at any time and under any circumstance, knowing that He lovingly hears us and cares for us. Because we are all sons of God, we can come with absolute confidence before His very “throne of grace, that we may receive mercy and may find grace to help in time of need” (Heb. 4:16).

For all of you who were baptized into Christ, Paul continues, have clothed yourselves with Christ. Though water baptism is the outward act of public confession of one’s faith in Jesus Christ, Paul is not here speaking of that baptism. The Bible nowhere teaches salvation by physical baptism, especially not in Galatians, where the central message is salvation by faith alone, plus absolutely nothing else. Since it is here equated with being clothed . . . with Christ, the phrase baptized into Christ cannot refer to any water ceremony at all but rather to spiritual identification with and immersion into the life of Christ. It is precisely the spiritual immersing into the Person and work of Christ that Paul explains in his letter to the Romans:

Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection. (6:3-5)

That is a great mystery that the human mind cannot fathom. But in some spiritually supernatural way that transcends time and space, the person who places his trust in Jesus Christ is crucified, buried, and resurrected with his Savior, baptized into Christ. “The one who joins himself to the Lord is one spirit with Him” (1 Cor. 6:17), so that when the Father looks at the sinful believer He sees His sinless Son. Faith appropriates the union that baptism symbolizes.

When Gideon faced the overwhelming forces of the Midianites and the Amalekites, “the Spirit of the Lord came upon” him (Judg. 6:34). “Came upon” literally means “clothed,” indicating that Gideon was enshrouded, or mantled, with the Holy Spirit as a divine coat of armor. That is the concept Paul uses here. The believer who identifies himself with Jesus Christ through faith is divinely clothed. . . with Christ. That is a graphic way to describe how Christ’s life, presence, and righteous nature envelop the believer.

Because believers are God’s children and have the power and assurance of His indwelling Spirit and are enveloped in the life of Christ, they should bring honor to His name by the way they live. Being clothed . . . with Christ, they should live like Christ, “blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, . . . as lights in the world” (Phil. 2:15). “I have been crucified with Christ,” the apostle had already said; “and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me” (Gal. 2:20).

The simplest definition of a Christian is a person who is clothed . . . with Christ. Followers of Confucius, Buddha, or Mohammed are never said to be clothed with those men whose names they carry and whose teachings they follow But there is no such thing as a Christian who is not clothed . . . with Christ. Following Christ’s teachings is important, but that cannot save a person or keep him saved. It is only being clothed . . . with Christ that provides and preserves salvation. That truth is the heart of Christianity and is the emphasis of Galatians 3:26-29.

Whatever the Lord Jesus is and has becomes the believer’s. Because Christ has the love of the Father, so do believers. Because Christ has full access to the Father, so do believers. And because Christ has the full resources of the Father, so do believers.

ONE WITH OTHER CHRISTIANS

There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. (3:28)

Paul focused on the existing, well-defined distinctions of his society that drew sharp lines and set up high walls of separation between people. The essence of those distinctions was the idea that some people—namely Jews, free men, and males in general—were better than, more valuable than, more significant than others. The gospel destroys all such proud thinking. The person who becomes one with Christ also becomes one with every other believer. There are no distinctions among those who belong to Christ. In spiritual matters, there is to be made no racial, social, or sexual discrimination—neither Jew nor Greek, . . . slave nor free man, . . . male nor female.

It is not, of course, that among Christians there is no such thing as a Jew, Gentile, slave, free person, man, or woman. There are obvious racial, social, and sexual differences among people. Paul, however, was speaking of spiritual differences—differences in standing before the Lord, spiritual value, privilege, and worthiness. Consequently, prejudice based on race, social status, sex, or any other such superficial and temporary differences has no place in the fellowship of Christ’s church. All believers, without exception, are all one in Christ Jesus. All spiritual blessings, resources, and promises are equally given to all who believe unto salvation (cf. Rom. 10:12).

It was only with great difficulty that Peter finally learned that there are no racial distinctions in Christ, “that God is not one to show partiality” among Jew or Greek, “but in every nation the man who fears Him and does what is right, is welcome to Him” (Acts 10:35). Among the five prophets and teachers in the church at Antioch was “Simeon, who was called Niger,” which means black (Acts 13:1). Paul’s beloved son in the faith was Timothy, whose father was Gentile and whose mother and grandmother were Jewish (Acts 16:1; 2 Tim. 1:5).

Likewise there are no distinctions according to social or economic status. Paul told the Christian slave to be obedient to his master, “as to Christ,” and he told the Christian master, a free man, to “give up threatening, knowing that” the Master of both “is in heaven, and there is no partiality with Him” (Eph. 6:5, 9).

James warned, “My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism. For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, and you pay special attention to the one who is wearing the fine clothes, and say, ‘You sit here in a good place,’ and you say to the poor man, ‘You stand over there, or sit down by my footstool,’ have you not made distinctions among yourselves, and become judges with evil motives?. . . If you show partiality, you are committing sin” (James 2:1-4, 9). The oneness of the Body of Christ focuses on common spiritual life and privilege, as Paul wrote to the Ephesians: “Being diligent to preserve the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all. But to each one of us grace was given according to the measure of Christ’s gift” (Eph. 4:3-7).

Nor are there spiritual distinctions according to sex. There is neither male nor female. In recognizing believing women as the full spiritual equals of believing men, Christianity elevated women to a status they had never known before in the ancient world. In matters of rule in the home and in the church God has established the headship of men. But in the dimension of spiritual possessions and privilege there is absolutely no difference.

HEIRS OF THE PROMISE

And if you belong to Christ, then you are Abraham’s offspring, heirs according to promise. (3:29)

The spiritual promise of eternal salvation and blessing given to Abraham belongs to all those who belong to Christ. They are all heirs according to that promise, which is fulfilled in Christ. This is not a reference to the promises given to Abraham regarding the land (Gen. 12:1; 13:14-15; 17:8), but refers to the spiritual blessings that come to all who, being justified by faith just as Abraham was (Gen. 15:6; Rom. 4:3-11), will inherit the spiritual promises given to Abraham. Not all the physical seed of Abraham will receive the promises of salvation (Rom. 9:6-11), but many who are not physical seed of Abraham will receive them by coming to God by faith as he did, thereby becoming his spiritual offspring.

Those who are children of God are “heirs also, heirs of God and fellow heirs with Christ” (Rom. 8:17). Christ’s inheritance belongs to “all those who are sanctified” (Acts 20:32), His fellow “heirs according to the hope of eternal life” (Titus 3:7). They are “sealed in Him with the Holy Spirit of promise” (Eph. 1:13), the promise of inheriting God Himself. “The Lord is the portion of my inheritance and my cup,” exulted David (Ps. 16:5).

In his vision on Patmos, John “heard a loud voice from the throne, saying, ‘Behold, the tabernacle of God is among men, and He shall dwell among them, and they shall be His people, and God Himself shall be among them, and He shall wipe away every tear from their eyes; and there shall no longer be any death; there shall no longer be any mourning, or crying, or pain. . . . He who overcomes shall inherit these things, and I will be his God and he will be My son’” (Rev 21:3-4, 7).

John Stott lucidly summarizes his comments on this passage in the following words: “We cannot come to Christ to be justified until we have first been to Moses to be condemned. But once we have gone to Moses, and acknowledged our sin, guilt and condemnation, we must not stay there. We must let Moses send us to Christ” (The Message of Galatians [London: Inter-Varsity, 1968], p. 102).