Chapter Four: Galations 3:28: Man and Woman: One in Christ
According to Payne, Gal 3:28 is “the classic statement repudiating ethno-religious, socioeconomic, and gender discrimination in the church.” The verse speaks to more than the spiritual state of individuals before God (cf. 3:26). The “you all” implies a social unit that has no distinctions. Payne devotes the bulk of the chapter to repudiating views that divorce this verse from the life of the church. In so doing, he looks at:
- parallel passages, Col 3:11 and 1 Cor 12:13 that apply Gal 3:28′s principle of equality to the practical life of the church
- Paul’s argument in Galations against the Judaizers, who were seeking to elevate the Jews to a status with special privileges over the Gentiles. In this context, Gal 3:28 is the core theological argument. There is to be no discrimination within the community of faith.
- the Greek and Jewish cultural background where a number of famous thanksgivings affirm practically the opposite of Gal 3:28. Paul clearly was rejecting discrimination and granting equal status and privilege to Gentiles, slaves and women in the church
- the reality of gender distinction in the New Testament, but this is not an excuse to deny privilege or status in the church based on gender. In considering 1 Cor 12 and Eph 4:16, Payne comments, “Equality of opportunity does not entail uniformity, but it does prohibit discrimination or ranking by class.” Paul’s praise of women gospel co-workers in Rom 16:1-6 demonstrates his commitment to actualising the social implications of Gal 3:28 in the church.
Payne provides detailed exegetical comments on the verse. He notes that “male and female” is an illusion to the creation account in Gen 1, with new creation being a key theme in Galations. He comments:
“It is not that Christ is irrelevant to the relations between male and female, but that gender, just as ethnicity and socioeconomic status, is irrelevant to status in Christ….discrimination and special privilege based on these external factors is contrary to the unity of Christ’s body.”
In discussing the breaking down of barriers ‘in Christ’, Payne considers the ‘barrier’ metaphor employed in Eph 2:14, noting that the court of the women with its own dividing wall lay between the court of the Gentiles and the temple. “The barrier metaphor…implies not just equal spiritual standing but equal access and privileges within the church.”
When Paul states, ‘you are all one in Christ Jesus” he does not mean that individual believers merge into one personality in Christ. Rather it is a distributive sense – harmony in the midst of diversity distinguishes the Body of Christ.
As Payne concludes his analysis of this critical verse, he assesses the counter arguments that Gal 3:28 applies only to one’s individual standing before God. He comments:
“It is against Paul’s normal usage to divorce “in Christ” from relationships in the family and church, and no such divorce is supported in Gal 3:28 (98) …The eschatological new creation in Christ overcomes the barriers that excluded Gentiles, slaves, and women and grants them acceptance and full participation in God’s people (104).”
My review of this first exegetical chapter is necessarily brief – it is well worth reading Payne’s comprehensive treatment of Gal 3:28.