There is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus.

“Then he subjoined the utterance, clear of all partiality: "For ye are all the children of God through faith in Christ Jesus. For as many as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." There are not, then, in the same Word some "illuminated (gnostics); and some animal (or natural) men; "but all who have abandoned the desires of the flesh are equal and spiritual before the Lord.”

“With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are, ) have the self-same angelic nature promised as your reward, the self-same sex as men: the self-same advancement to the dignity of judging, does (the Lord) promise you.”

“For (the Naassene) says, there is the hermaphrodite man. According to this account of theirs, the intercourse of woman with man is demonstrated, in conformity with such teaching, to be an exceedingly wicked and filthy (practice). For, says (the Naassene), Attis has been emasculated, that is, he has passed over from the earthly parts of the nether world to the everlasting substance above, where, he says, there is neither female or male, but a new creature, a new man, which is hermaphrodite.”

“See what an insatiable soul! for having said, "We are all made children of God through Faith," he does not stop there, but tries to find something more exact, which may serve to convey a still closer oneness with Christ. Having said, "ye have put on Christ," even this does not suffice Him, but by way of penetrating more deeply into this union, he comments on it thus: "Ye are all One in Christ Jesus," that is, ye have all one form and one mould, even Christ's. What can be more awful than these words! He that was a Greek, or Jew, or bondman yesterday, carries about with him the form, not of an Angel or Archangel, but of the Lord of all, yea displays in his own person the Christ.”

“Difference of race or condition or sex is indeed taken away by the unity of faith, but it remains embedded in our mortal interactions, and in the journey of this life the apostles themselves teach that it is to be respected.… For we observe in the unity of faith that there are no such distinctions. Yet within the orders of this life they persist. So we walk this path in a way that the name and doctrine of God will not be blasphemed. It is not out of fear or anger that we wish to avoid offense to others but also on account of conscience, so that we may do these things not in mere profession, as if for the eyes of men, but with a pure love toward God.”

“Here the Apostle shows that the Gentiles arrived at the fruit of grace without the service of the law, to which fruit the Jews nevertheless were led through the keeping and service of the law. And concerning this he does three things. First he sets forth his intention; second he makes his proposal manifest, at the words for as many of you as, etc.; third he argues from this, at the words but if you be Christ's; therefore, etc. He says therefore: truly we are not under the law, that is, under the pedagogue and under coercion, because we are sons of God. Likewise you too are neither under the law nor under the pedagogue, namely because you have arrived at grace. Therefore you are all sons of God through faith, not through the law. Romans 8:15: for you have not received the spirit of servitude, namely of fear, which was given under the old law, but you have received the spirit of sons, namely of charity and love, which is given under the new law through faith. John 1:12: he gave them power to become the sons of God, etc. If therefore you are sons of God through faith, why do you wish to be slaves through the observances of the law? For faith alone makes men adoptive sons of God. Indeed no one is an adoptive son unless he is united and cleaves to the natural son. Romans 8:29: whom he foreknew to become conformed to the image of his son, etc. For faith makes us sons in Christ Jesus. Ephesians 3:17: that Christ may dwell through faith in your hearts. And this in Christ Jesus, that is, you are sons of God through Jesus Christ. Accordingly, when he says for as many of you as, etc., he makes his proposal manifest. And concerning this he does three things. First he sets forth the manifestation of the proposal; second the exposition of the manifestation, at the words there is neither Jew, etc.; third he assigns the reason for the manifestation, at the words for you are all one, etc. Now concerning the first he manifests how we are sons of God in Christ Jesus. And this is what he says: for as many of you as have been baptized in Christ Jesus, etc. This can be explained in four ways. In one way, so that it is said: as many of you as have been baptized in Christ Jesus, that is, you have been instructed unto Baptism by the institution of Christ. Mark, last chapter: going into the whole world, preach the Gospel to every creature, etc. He that believeth and is baptized, etc. In another way: as many of you as have been baptized in Christ Jesus, namely by likeness, and by configuration to the death of Christ. Romans 6:3: as many of us as have been baptized in Christ Jesus, have been baptized in his death. Or in Christ Jesus, that is, in the faith of Jesus Christ. For Baptism does not take place except in faith, without which we obtain no effect of Baptism. Mark, last chapter: he that believeth and is baptized shall be saved, etc. Or in Christ Jesus, that is, in his power and operation. John 1:33: upon whom thou shalt see the Spirit descending, this is he that baptizeth. Therefore whoever have been baptized in these four ways, have put on Christ. Here it must be known that whoever is clothed with some garment is protected and covered by it, and appears under the color of the garment, his own color being hidden. In the same way, whoever puts on Christ is protected and covered by Christ Jesus against attacks and burning heats, and nothing else appears in him except what belongs to Christ. Romans 13:14: put ye on the Lord Jesus Christ. And just as kindled wood is clothed with fire and participates in its power, so too whoever receives the virtues of Christ is clothed with Christ. Luke, last chapter: sit ye in the city till you be endued with power, etc., which applies to those who are inwardly formed by the power of Christ. Ephesians 4:24: put on the new man, who according to, etc. And note that some put on Christ outwardly through good conduct, and inwardly through the renewal of the spirit; and according to both through the configuration of holiness, as is touched on in the Gloss. Now he sets forth the exposition of the manifestation when he says there is neither Jew, etc., as if to say: I have truly said that whoever is in Christ Jesus, etc. Because nothing can be found in men that would make an exception from the sacrament of the faith of Christ and of Baptism. And he sets down three differences among men, showing that by none of them is anyone excepted from the faith of Christ. The first difference is as to rite, when he says there is neither Jew nor Greek, as if to say: from the fact that one has been baptized in Christ Jesus, it makes no difference that he should on this account be less worthy in the faith, from whatever rite he came to it, whether from the Jewish rite or the Greek. Romans 3:29-30: is he the God of the Jews only? Is he not also of the Gentiles? Yea, of the Gentiles also, for it is one God that justifieth circumcision by faith, and uncircumcision through faith. And Romans 10:12: there is no distinction of the Jew and the Greek, etc. But against this is what is said in Romans 3:1: what advantage then hath the Jew? Much every way. I respond: it must be said that the Jews and the Greeks can be considered in two ways: in one way according to the state in which they were before faith, and thus the Jew had the advantage on account of the benefit of the law. In another way as to the state of grace, and thus the Jew has no advantage; and it is in this sense that it is understood here. The second difference is as to state and condition, when he says there is neither bond nor free, that is, neither servitude nor liberty, neither nobility nor lack of nobility makes a difference as to receiving the effect of Baptism. Job 3:19: the small and great are there, and the servant is free from his master. Romans 2:11: there is no respect of persons with God. The third difference is as to nature, when he says there is neither male nor female, because sex makes no difference as to participating in the effect of Baptism. Galatians 3:28: there is neither male nor female, etc. Now he sets forth the reason for the exposition when he says for you are all one in Christ Jesus, as if to say: truly none of these things is such that a difference is made in Christ, because you all, namely the faithful, are one in Christ Jesus, since in Baptism you have all been made members of Christ, and one body, even though among yourselves you are diverse. Romans 12:5: we are all one body in Christ, etc. Ephesians 4:4: one body, one spirit, etc. But where there is unity, difference has no place. For this unity Christ prays, John 17:21: I will, Father, that they may be one, etc. Accordingly, when he says but if you be, etc., he argues to the principal proposal in this way: I said that the promises were made to Abraham and to his seed, but you are Abraham's; therefore the promise of Abraham concerning obtaining the inheritance pertains to you. He proves the minor thus: you are adoptive sons of God, because you are united through faith to Christ, who is the natural Son of God; but Christ is the son of Abraham, as above in the same chapter: as it were in one, and to thy seed, who is Christ; therefore if you are Christ's, that is, in Christ, you are the seed of Abraham, that is, sons, since Christ is his son. And if sons, you are also heirs, that is, the inheritance pertains to you according to the promise made to Abraham. Romans 9:8: they that are the children of the flesh, the same are not the children of God, but they that are the children of the promise are accounted for the seed.”

“There is neither Jew nor Greek . — i.e, in Christ. In the Church of Christ there is no distinction before God of birth, position, or sex. All, whether Jews or Greeks (= Gentiles), whether slaves or freemen, whether males or females, make one mystical body, the Church, of which the Head is Christ. Or we may take it, and better, with S. Chrysostom, to mean that ye are one in the sense that ye have put on one form, or one soul, like the garment described above, and this not of any angel, but of Christ. This garment is the faith, charity, and holiness of Christ, and it makes you to seem like one man, to be one Christ. The Jews, therefore, have nothing of their Judaism to pride themselves on when they pass into Christ; therefore they have nothing of their own to invite you to, O Galatians, for you are equal sharers in Christ with them”

“There is neither Jew nor Greek,.... 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 (r); 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 (s) 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 (t); 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 (u); 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, &c. who hath not made me a Gentile; blessed be the Lord, &c. who hath not made me a "servant"; blessed be the Lord, &c. who hath not made me a "woman";'' instead of which last the woman say, "blessed be the Lord, &c. who hath made me as he pleased (w):'' 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. (r) Alex. ab Alex. Genial. Dierum, l. 2. c. 14. Aurel. Victor. de orig. Gent. Rom. c. 8. Aristophanis Thesmophor, & Bourdin in ib. p. 782. (s) Alex. ab Alex. ib. Aurel. Victor, c. 6. (t) Maimon. Nechalot, c. 1. sect. 1, 2. (u) Misn. Chagiga, c. 1. sect. 1. (w) Sedor Tephillot, fol. 2. 2. Ed. Basil. fol. 4. 1. Ed. Amst. T. Hieros. Beracot, fol. 13. 2.”

“There is neither Jew nor Greek - Ἑλλην, Greek, is put here for εθνικος, 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.”

“There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles (Rom 10:12; Co1 12:13; Col 3:11). bond nor free--Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on Co1 7:21-22; Eph 6:8. neither male nor female--rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference in Christian privileges. But under the law the male sex had great privileges. Males alone had in their body circumcision, the sign of the covenant (contrast baptism applied to male and female alike); they alone were capable of being kings and priests, whereas all of either sex are now "kings and priests unto God" (Rev 1:6); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease (Luk 20:35). one--Greek, "one man"; masculine, not neuter, namely "one new man" in Christ (Eph 2:15).”