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Chapter 3 vs 21-29

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The Law Works in Conjunction With the Promises

Galatians 3:21 Is the Law then contrary to the promises of God (infer ou=n "then; therefore" + N M S w/d.a. o` no,moj ho nomos (specifically the Mosaic Law) "the law" + prep w/G F P w/d.a. kata. h` evpaggeli,a kata he epangelia "against the promises")? May it never be! (mh. ge,noitoĊ me genoito "no way!" ) For if a law had been given which was able to impart life, (sub conj ga,r "for" + cond ptcl 2nd cl (if it were true, but it is not) eiv ei "if" + N M S no,moj nomos "a law" (any law, including but not limited to Mosaic) A P I 3s di,dwmi didomi "was given" + P D P N M S w/d.a. o` du,namai ho dunamai "being able; being powerful enough" + A A In zw|opoie,w dzoopoieo "to make alive; to give life") then righteousness would indeed have been based on law. (adv o;ntwj ontos "certainly, indeed" + N F S w/d.a. h` dikaiosu,nh he dikaiosune "the righteousness" + I A I 3s eivmi, "would have been" + contingency ptcl a;n an (not translated, but indicates dependence on something not yet certain; i.e. fulfillment of the requirements of a law before salvation.) "conditioned on" + prep w/Ab M S evk no,moj (means) "by means of law).

Vs 22 But (strong advers.avlla, - alla "but") the Scripture (N F S w/d.a. h` grafh. he graphe "the Scripture" ) has shut up everyone under sin (A A I 3s sugklei,w - sunkleio "has made a prisoner" + Ac N S w/d.a. to, pa/j "all; every kind" + prep w/Ac F S u`po, a`marti,a - hupo hamartia "under sin"), so that ( i[na - hina (purpose) ) the promise by faith in Jesus Christ (N F S w/d.a. h` evpaggeli,a "the promise" + prep w/Ab F S evk pi,stij (means)"out from/by faith" + G M S VIhsou/j Cristo,j (obj gen - directed towards) "to Jesus Christ") might be given to those who believe.(A P S 3s di,dwmi didomi "might be given" + P A P D M S P w/d.a. o` pisteu,w - pisteuo "to those who are believing" )

             1.  In anticipation of the next question or objection of the legalists, Paul clears    any misunderstanding of the nature of law vs. promise.

               2.All the reasons for the Laws inferiority does not mean that the Law contradicts the Promise.

               3. Regarding the Law, Paul has shown that:

    1. does not provide the Holy Spirit 3:2

    2. does not lead to maturity 3:3

    3. does not work miracles 3:5

    4. as many are under the Law are under a curse 3:10

    5. no one is justified before God by works 3:11a

    6. the righteous man lives by faith 3:11b

    1. If the Mosaic Law was "against" (kata, - kata + genitive) or opposed to the promise, God is not Immutable, having given one standard and then having changed the rules.
    2. While the nuance of "contrary to" is similar, "against" is more accurate it is not as if the Law stands in opposition to, or is in conflict with the Promise, it points to it.
    3. We have already seen the true purpose of the Law:
    1. to make wrongdoing a legal offense
    2. to show what is and what is not a sin
    3. to further stimulate sinful activity
    4. to drive man to despair of self-salvation
    5. to point to the need for a Savior
    1. God gave the Law as a separate covenant, not as a provision of or addition to the first covenant.
    2. The strong "No way! or Not at all!" (me genoito) indicates the absolute impossibility of such a view.
    3. To Paul, any suggestion that the Law and the Promise are in conflict comes very near to blasphemy it is Gods Law and Gods Promise; any contradiction would indicate conflict in the mind of God, and destroy His Immutability.
    4. He reinforces this negative possibility or reality further with the use of a Second Class condition.
    5. Even if it were possible for a law to bring about salvation, that is not the case in any stretch of the imagination.
    6. The Promise says "Salvation by faith"; if the Law said "Salvation by works" (it did not) they would have been in opposition to, or against, one another they cannot both be true, they are mutually exclusive.
    7. Legalists claim to know what acts or deeds one must do (or avoid) to achieve Gods favor, but they do not view legal acts in the correct light mere physical activity cannot please God without a proper spiritual basis.
    8. If the Mosaic Law, or any other, had been given for the potential of mankind using it to earn salvation, God would have placed all men under the proscriptions of that legal system.
    9. In other words, if He had ever intended for physical acts or deeds to bring us +R, He would have said so.
    10. Instead, Scripture itself has shown us that we cannot earn our +R, because we have no basis on which to begin (Adams Sin from the point of birth makes us unclean), and we lack the ability to keep every aspect of the Law (personal sin continually makes that uncleanness worse).
    11. If a man honestly views his life and the sins committed during it, he will have no choice but to realize his utter helplessness if he is positive and desires a relationship with God, he will then "call upon the name of the Lord".
    12. Though the requirements of the Law were intended to point us to our need for a Savior, the fulfillment of those requirements comes by placing our faith in Him, not by following those requirements. cp Jn 1:17 "For the Law was given through Moses; grace and truth were realized through Jesus Christ."
    13. "Make alive" does not refer to physical life (we are already so), but refers to that which lasts forever, spiritual life.
    14. The Law has no provision to inherit eternal life; it is therefore not against the Promise, which was given so that we could inherit life.
    15. The Greek particle of contingency (a;n an) further emphasizes that only on the condition of complete obedience to the legal requirements could anyone earn E.L.
    16. Therefore it is inconceivable God would have given that law as a basis for salvation it would not be even grotesquely unfair and unjust to command something that was impossible to attain.
    17. The penalty for all sins was paid for by the work of Christ except the sin of unbelief no man goes to hell for his sins (pl) but for his sin (sing). Mt 12:31 "Therefore I say to you, any sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven." cp Jn 16:8-9
    18. If the Law could have justified, there would have been no reason for Christ to die on the cross to provide it. cp 2:21
    19. The strong adversative avlla, - alla makes it clear there is no room for consideration of that position.
    20. "Scripture" in context is limited to the Mosaic Law, since the Promise is also contained in Gods Word.
    21. The word "made a prisoner" (sugklei,w sunkleio) is used 4x, three in connection with a prisoner of sin (Rm 11:32; Gal 3:21,22) and once for complete capture and inability to escape. Lk 5:6
    22. The emphasis of the word is inescapable: pre-salvation man is a total prisoner and slave of sin, without hope of escape on his own, in need of a redeemer if he will ever be free.
    23. Law, Mosaic or otherwise, condemns and as such cannot justify. cp 2Co 3:5f
    24. In this figure, Scripture is the magistrate (determines if a law was broken), sin is the jailer who carries out the sentence (death/separation from God), and all men are prisoners awaiting execution (eternal damnation). cp Rm 6:23 "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord."
    25. Such was the Promise that God would do the work of salvation and +R, if man will only believe it is true.
    26. This reiterates the purpose of the Law, that God desired all men to realize their lost condition, so that they would have the potential of justification by faith in Jesus Christ (thus further glorifying Him) and have the death sentence removed. cp Rm 8:1 "Therefore there is now no condemnation for those who are in Christ Jesus." (there is no "walk by the spirit" condition attached, as per KJV/Byzantine texts)
    27. By applying this principle to our Ph2 existence, we see that our good works do not pardon us from our sins only by faith in Him who makes the Promise can we have those sins removed so that we might serve Him.
    28. If legal works plus faith are the basis for justification (Ph 1 or Ph2) there is contradiction in Gods Plan; this cannot be (due to Gods Immutability), therefore the legalists are wrong.
    29. Hence we see the real result claim of legalists of all time and every place: "We know more than God does!"

The Laws Use as a Guard

Vs 23 But before faith came, ( c.c. de, "but" + Ac F S w/d.a. h` pi,stij he pistis "the faith" + prep w/ A A If w/ gen d.a. pro, e;rcomai pro erchomai "before it came") we were kept in custody under the law, ( I A I 1p froure,w phroureo "we were kept in custody/guarded" + prep w/ Ac M S u`po, no,moj hupo nomos "under a law") being shut up to the faith which was later to be revealed. ( P P P N M 1p sugklei,w sunkleio "being shut up; being kept prisoner" + prep w/ Ac F S w/d.a. eivj h` pi,stij "unto the faith" + P A P Ac F S me,llw eis mello "coming/soon" + A P If avpokalu,ptw apokalupto "to be revealed")

    1. Paul now uses a striking analogy to reiterate our place under legal systems before salvation.
    2. Also note that in vs 1 he addressed his readers in the harshest terms, by vs 15 he had softened his approach to recognize them as "brothers", now he includes them in the same category as himself, by using "we".
    3. Hardly was the Mosaic Law, or any other (no d.a.), designed to attain salvation, it kept us under lock and key until we could reach the point of PosVol to the gospel, and our faith thereunto.
    4. The word "kept in custody" (froure,w phroureo) has the idea of not only keeping someone or something confined, but also protecting them from harm.
    5. The word is used 4x, in 2Co 11:32 (a military garrison); Ph 4:7 (the peace of God protects our souls from distress); 1Pe 1:5 (which also uses avpokalu,ptw , but as a reference to the end result of our salvation revealed here); and here.
    6. Just as a jailer has the responsibility to prevent escape, he also has the obligation to prevent physical harm to the prisoner until he has finished his sentence.
    7. So pre-salvation man is viewed as a prisoner under protective custody, constantly reminded by his imprisonment that he is guilty; his only hope of release is a pardon yet to come, for which he must wait until the appropriate time it is revealed.
    8. When a person desires a relationship with God (PosVol at God Consc.) they are placed under the imprisonment of sin (no escape by their own merits) and kept from falsely believing they will be able to escape on their own.
    9. Thus, the idea of "guarding" or "custody", whereby they cannot escape the obvious fact they are doomed, nor will any false viewpoint be allowed to replace their original Positive Volition.
    10. It must be determined in what sense Paul uses "the faith" here:
    1. sometimes faith means actively believing something Jn 3:18
    2. at times it is used for active faith in some particular portion or promise of the WoG Mt 9:28-29
    3. it is also used of what is believed, the Scriptures Gal 1:23
    4. it also may refer to the Faith-Rest technique, whereby we trust the promises of God in connection with our life circumstances Ep 6:16
    1. Whichever aspect must be one that did not previously exist, but now has been made manifest in our lives.
    2. This is an example of dual fulfillment, since it is true in two senses historical and personal.
    3. On the historical plane, "The Faith" is a reference to that in which we place our faith, the Person and Work of Jesus Christ.
    4. The Law was given as a parenthetical covenant, designed to prepare Israel specifically and all mankind generally to recognize and receive Messiah.
    5. Since He perfectly fulfilled the Mosaic Law (Mt 5:17), believers were kept under the protective custody of the legal requirements thereof until He came to remove us from the curse.
    6. Compare vss 4:1-5 for a further amplification of this historical viewpoint.
    7. It is also a reference to the point in any persons life where they will accept the gospel, in fulfillment of their PosVol, (for under no other circumstances will they accept it).
    8. If any person is positive at God-consciousness, He will do whatever is necessary to keep them alive until such time as they hear and accept the gospel. Jn 10:29 "My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father's hand."
    9. He will also do whatever is needed to protect and guard any person who will be positive in Ph2, until such time as that person hears the truth regarding Gods Plan for their life.
    10. No one dies before they have achieved their maximum potential for Ph1 and Ph2 +R, otherwise God has unfairly withheld blessings from them. Ph 1:22-25
    11. So before our saving faith was made manifest, we were guarded and detained and protected by law systems designed to bring us to realization we were unable to procure our own salvation.
    12. The protection also included a constant reminder that we were sinful and unworthy of salvation, lest we not realize our predicament.
    13. Following the analogy here, it was our PosVol and the future fulfillment of it that kept us prisoner each day we became more aware of our own inability to earn Gods favor until finally we stopped trying and accepted His promise.
    14. So we find the principle that if someone is going to become a believer or be positive in Ph2, God will arrange the circumstances to bring them into His Plan, and that in His good time, not ours or theirs.
    15. This is the meaning of "coming soon to be revealed": it is from Gods viewpoint, not mans in the past it had not been revealed to us because we would not have accepted it; it had to await a future revelation, the timing of which was known to God through OmSc.
    16. There is a future revelation that awaits us, as seen in Rm 8:18. "For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us."

The Law and Our Past Relationship with It

Vs 24 Therefore (sup con w[ste hoste "therefore" (based on what preceded)) the Law has become our tutor (N M S w/d.a .o` no,moj "the Law (Mosaic)" + Pf A I 3s gi,nomai ginomai "has become (results continue; that is all it is)" + N M S paidagwgo,j paidagogos "guardian/guide") to lead us to Christ (prep w/ Ac M S eivj Cristo,j "unto Christ"), so that we may be justified by faith.(sub con (purpose) i[na hina "so that; for the purpose that" + A P S 1p dikaio,w dikaioo "we might be justified" + prep w/ Ab F S evk pi,stij ek pistis (source) "out from faith")

V 25 But now that faith has come, we are no longer under a tutor. (super con de, "but" + Ab F S w/d.a. h` pi,stij "the faith" + A A P Ab F S e;rcomai erchomai "having come; having appeared" + P A I 1p eivmi, "we are" + adv ouvke,ti "no longer" + prep w Ac M S u`po, paidagwgo,j "under a guardian/guide")

V 26 For you are all sons of God through faith in Christ Jesus. (super con ga,r "for" + P A I 2p eivmi, "you are" + N M P pa/j pas "all" + N M P ui`o,j huios "sons" + G M S qeo,j "of God" + prep w/ G F S dia, h` pi,stij "through the faith"
+ prep w L M S evn Cristo,j VIhsou/j "in Christ Jesus")

    1. The word "therefore" draws on the preceding material, i.e. "in light of this" or "accordingly"
    2. If we were kept under protective custody by the requirements of the Law, what was the purpose of the Law in our lives?
    3. Paul switches analogies, from protective custody/imprisonment to a trusted slave given charge over a small child.
    4. The word translated "tutor" (paidagwgo,j paidagogos) is a specific and technical word, not just a tutor or teacher.
    5. In Roman and Greek society, children of a wealthy family who were not yet of the age of adulthood were assigned into the care and responsibility of a trusted slave, whose duty and charge was to attend the child at all times.
    6. This was for the purpose of training, teaching, instructing, and preparing the child to be a productive, moral, and responsible adult.
    7. The child, even though the heir of the family property (including the slave himself), had no authority over him; the paidagogos set the standards of behavior according to the standards of the father.
    8. The slave had authority to discipline, responsibility to protect, and the obligation to train the son, until he was an adult and assumed his adult life.
    9. Until adulthood, he was not even allowed out of the house without his escort/instructor.
    10. The closest English word is "guardian" but even that fails to convey all that was involved the slave treated the son almost like his own, and was always with him to teach him about life and his responsibilities as an adult.
    11. The son, in return, was under the authority of a family slave, therefore differing little from a slave himself. 4:1-3
    12. Following this analogy, before salvation we were trained, disciplined, and prepared by legal restrictions until we were ready to become full-fledged children of God (here the analogy breaks down, since at the point of salvation we are baby believers, not adults).
    13. The duties of the paidagogos were not to teach the child (tutor/schoolmaster), but to provide moral supervision, commands and prohibitions, and provide punishment for failure.
    14. In the same way, the Law showed us what was right and wrong, gave commands to follow and prohibitions to avoid, and told us what the punishment to failure to achieve the +R of God would be.
    15. After we reach salvation ("justified by faith") there is no longer any need for our guardian to guide us we have arrived at the point it was intended to take us and are now ready to assume the life of a productive family member.
    16. The Subjunctive Mood of "may be justified" relates to the potential of our accepting that justification before it became reality, it awaited our acceptance and realization.
    17. By using the 2nd plural of "you" Paul does not exclude himself, he too was under the guardianship of the Law until his faith revealed true salvation.
    18. He is again reassuring the readers (and denying the false doctrine of the Judaizers), that their sonship is complete, lacking in nothing, and needing no improvement.
    19. No properly trained and informed adult male heir would desire to go back under his paidagogos, why would the Galatians desire to return to a system of legal works and restrictions they were no longer bound by?
    20. Christian sonship does not come by works of Law, it comes by hearing with faith we achieved the status of children of God by believing in Christ for salvation, at which time we were placed in Him and became joint heirs with Him Rm 8:16-17 "The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him."
    21. This is the meaning of "Royal Family of God" we share the destiny, Person, and position of Jesus Christ by adoption as children of God, and all this by the grace provision of God our Father.

Two Results of Belief

Vs 27 For all of you who were baptized into Christ have clothed yourselves with Christ. ( sub con ga,r "for" + 2 M P rel pro o[soj hosos "whoever ; as many as" + A P I 2p bapti,zw baptidzo "you were baptized" + prep w/ Ac M S eivj Cristo,j "unto/into Christ" + A M I 2p evndu,w enduo "have put on; have clothed yourselves with" + Ac M S Cristo,j "Christ")

    1. Upon reaching adulthood under the instruction of the paidagogos the young heir was given a special garment indicating his new status, the "toga virilis".
    2. This was the overt sign of his having attained complete sonship and new position in the family.
    3. Paul continues with his metaphor and gives the reason believers are no longer under the instruction of the servant.
    4. "If you are a believer" he says, "you now have this overt sign of your acceptance as a legitimate heir, no longer under the Law."
    5. Baptism here does not refer to water baptism, although the natural reading of 1Cor 1:13 indicates that as new converts under Pauls ministry they were indeed baptized by immersion. "were you baptized in the name of Paul?"
    6. There are seven different baptisms mentioned in Scripture, only three are wet, and are all ritual the other four are dry and are reality.
    1. The baptism of Moses 1Cor 10:2 "and all were baptized into Moses in the cloud and in the sea" ; (dry on four sides, illustrates spirit baptism, with Moses as a type of Christ just as Moses crossed the Red Sea, so all who were with him were identified with him at that time)
    2. The baptism of the Cross Lk 12:50 "But I have a baptism to undergo, and how distressed I am until it is accomplished!" (Christ identified with our sins)
    3. The Holy Spirit 1Cor 12:13 "For by one Spirit we were all baptized into one body" (the Holy Spirit is the member of the Godhead that places us positionally into Christ, thus identifying us with Him)
    4. The Baptism of Fire Mt 3:11 "He will baptize you with the Holy Spirit and fire." (individuals will be identified either with God for eternity or the Lake of Fire cp Rev 20:14)
    5. Johns baptism for repentance Mt 3:11 "As for me, I baptize you with water for repentance" (identified the person baptized as a sinner seeking salvation)
    6. Christs baptism Mt 3:13-17 (identified Jesus as the Christ, the personification of the Plan of God)
    7. Christian baptism Mt 28:19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spiritnull (identified with each member of the Godhead, ritually portrays the reality of Spirit baptism)
    1. To be identified with Christ via Spirit baptism is to be placed in union with Him, to share in all that He is.
    2. All believers are said to be "in Christ" Jn 15:2 "Every branch in Me"; Rom 6:11 "in Christ Jesus"; Rom 8:1 "no condemnation for those who are in Christ Jesus"; 1Cor 1:2 "who have been set apart in Christ"; 1Pet 5:14 "Peace be to all who are in Christ".
    3. Two different nuances of our position in Christ are assumed: by baptism we are immersed in Christ, by clothing ourselves with Him we are surrounded by His work and not left naked before God.
    4. Both phrases imply a closeness that is not complete assimilation or absorption individuality after salvation is not a mark of immaturity or failure.
    5. To be clothed physically means to be surrounded by a garment to be clothed with Christ means to be surrounded by Christ positionally.
    6. When the Galatians were baptized into Christ they had laid aside the old garments of the Law and had clothed themselves with Christ and His +R.
    7. Their new position and the imputed +R of Christ gave them full rights as sons and heirs of God; why would they want to put on the old clothing of the Law?
    8. Legalism and its proponents would place us back under rules designed to bring us to sonship, denying the fact we already are fully children of God.

Equality Based on Position

Vs 28 There is neither Jew nor Greek, ( P I 3s e;ni eni (contraction of eivmi) "there is" + neg ptcl ouvk "not" + N M S prop noun VIoudai/oj Ioudaios "Jew" + c.c. ouvde, - oude "nor" + N M S {Ellhn Hellen "Greek") there is neither slave nor free man, (P I 3s e;ni "there is" + neg ptcl ouvk "not" + N M S dou/loj doulos "slave" + c.c. ouvde, "nor" + N M S evleu,qeroj eleutheros "free man") there is neither male nor female; ( P I 3s e;ni "there is" + neg ptcl ouvk "not" + N N S a;rshn arsen "male" + c.c. kai, "and/nor" + N N S qh/luj thelus "female") for you are all one in Christ Jesus. (sub con ga,r "for" + N 2p pro su, "you" + N M P pa/j "all" + P I 2p eivmi, "are" + N M S ei-j heis "one" + prep w/ D M S evn Cristo,j VIhsou/j "in Christ Jesus" )

Vs 29 And if you belong to Christ, then you are Abraham's descendants, heirs according to promise. ( sub con de. "and yet" + sub con eiv "if; since" + N 2p pro su, "you" + G M S Cristo,j "of Christ" + inferent ptcl a;ra "consequently; then" + P I 2p eivmi, "you are" + N N S spe,rma sperma "a seed/descendant" + N M P klhrono,moj kleronomos "heirs" + prep w/ Ac F S kata, evpaggeli,a kata epangelia "according to promise")

    1. To counter the Judaizers claim of racial superiority and the necessity of Law, Paul specifies how it is God views man after salvation.
    2. If we are already in Christ positionally, why should we have to keep legal requirements to achieve that goal?
    3. Obviously, there is no experiential change men are still males and women are still females; those who were called as slaves were still under that Divine Institution. cp 1Cor 7:20-21 "Were you called while a slave? Do not worry about it; but if you are able also to become free, rather do that. For he who was called in the Lord while a slave, is the Lord's freedman; likewise he who was called while free, is Christ's slave."
    4. The point is that whatever our physical circumstances or situation, we are fully vested as children of God because of our Position in Christ.
    5. While experientially some member of the Galatian Churches might have advantage over another (slave vs. free), in the eyes of God all are treated equally and without partiality.
    6. Wives are still under the authority of their husbands, and husbands are under command to treat their wives with respect and a self-sacrificial attitude; slaves and masters are given commands with respect to one another. Eph 5:22f
    7. But no one has any spiritual advantage over another believer for any reason we are all treated equally and with the highest regard by our Father.
    8. Each believer has equal access to God, and in his or her priesthood all have opportunity to apply Gods Word and grow spiritually.
    9. The Present Indicative of eivmi, also emphasizes the fact that all believers continue to be children "you all keep on being one in Christ".
    10. The Judaizers wanted to bring these Gentile converts into bondage, by promising them freedom from sin if they would first become law-abiding converts to Judaisms legal restrictions (again, as they interpreted them).
    11. Paul points out there is no reason for them to be anything except what they already are: children of God by accepting the promise of God.
    12. The Greek construction of vss 28 and 29 reiterates our singular union with Christ, and the nature of our equality
    1. Using the 2nd person plural for "you", Paul uses the singular in reference to our collective adoption : "you all are one"
    2. In verse 29, he says much the same : "you all (plural) are a seed (singular) of Abraham"
    1. Jews viewed Gentiles with contempt, since they were ignorant of the Mosaic Law, the traditions of the elders, or the ceremonies they were not the "people of God".
    2. Slaves could be mistreated, beaten, and even killed by a freeman or master.
    3. In Greek and Jewish society women were held in inferiority to men, whether under a mans authority or not. (cp the comment of Flavius Josephus, the historian "Women are inferior to men in every way")
    4. But in the new birth, we are all made equal in the sense that no one has a higher claim on the blessings of God than any other believer, Ph2 or Ph3.
    5. The Judaizers contended that before one could become a child of God, they had to become a proselyte to the Mosaic Law and thereby would be adopted children of Abraham.
    6. But Scripture makes it very clear that the fact of physical descent was never the issue with God He wants spiritual Jews, not just physical or genetic.
    7. However, the irony is that by virtue of their position in Christ, they were in fact "children of Abraham"
    8. Thus the legalists claims to a higher lifestyle based on religious activities or genetic stock is again shattered.
    9. Paul closes this section of his argument with a first class condition "if you belong to Christ, and you do".
    10. Since Jesus is the preeminent Seed of Abraham (v 16), and we are positionally identified with Christ, all believers are already spiritual descendants of Abraham, regardless of the false claims of the Judaizers.
    11. Just as Jesus Christ is the Heir of all things (Heb 1:2), we are joint heirs with Him (Rm 8:17).
    12. And, according to the promise, all this is due to the grace of God, not via religious works or restrictions.
    13. Since the inheritance is not based on law, the Galatians had no business trying to place themselves under the Law (nor do believers today).
    14. It is true that all Jews are physical descendants of Abraham, but physical descent does not make one a child of God. Jn 1:12-13
    15. Any believer, regardless of station in life or experiential characteristics, has equal access to all the blessings of God, including Rebound and Spiritual growth, SG3 and the Victors Wreath.
    16. It only remains up to the individual to seize the opportunities presented.