There is neither Jew nor Greek - All are on a level; all are saved in the same way; all are entitled to the same privileges. There is no favoritism on account of birth, beauty, or blood. All confess that they are sinners; all are saved by the merits of the same Saviour; all are admitted to the same privileges as children of God. The word "Greek" here is used to denote the Gentiles generally; since the whole world was divided by the Jews into "Jews and Greeks" - the Greeks being the foreign nation best known to them. The Syriac renders it here "Aramean," using the word to denote the Gentiles generally. The meaning is, that whatever was the birth, or rank, or nation, or color, or complexion, all under the gospel were on a level. They were admitted to the same privileges, and endowed with the same hopes of eternal life. This does not mean that all the civil distinctions among people are to be disregarded.

It does not mean that no respect is to be shown to those in office, or to people in elevated rank. It does not mean that all are on a level in regard to talents, comforts, or wealth; but it means only that all people are on a level "in regard to religion." This is the sole point under discussion; and the interpretation should be limited to this. It is not a fact that people are on a level in all things, nor is it a fact that the gospel designs to break down all the distinctions of society. Paul means to teach that no man has any preference or advantage in the kingdom of God because he is a rich man, or because he is of elevated rank; no one is under any disadvantage because he is poor, or because he is ignorant, or a slave. All at the foot of the cross are sinners; all at the communion table are saved by the same grace; all who enter into heaven, will enter clothed in the same robes of salvation, and arranged, not as princes and nobles, and rich men and poor men, in separate orders and ranks, but mingling together as redeemed by the same blood, and arranged in ranks according to their eminence in holiness; compare my notes at Isaiah 56:8.

There is neither bond nor free - The condition of a free man does not give him any special claims or advantages in regard to religion; and the condition of a slave does not exclude him from the hope of heaven, or from being regarded as a child of God, on the same terms, and entitled to the same privileges as his master. In regard to religion, they are on the same level. They are alike sinners, and are alike saved by grace. They sit down at the same communion table; and they look forward to the same heaven. Christianity does not admit the one to favor because he is free, or exclude the other because he is a slave. Nor, when they are admitted to favor, does it give the one a right to lord it over the other, or to feel that he is of any more value in the eye of the Redeemer, or any nearer to his heart. The essential idea is, that they are on a level, and that they are admitted to the favor of God without respect to their external condition in society. I do not see any evidence in this passage that the Christian religion designed to abolish slavery, any more than I do in the following phrase, "there is neither male nor female," that it was intended to abolish the distinction of the sexes; nor do I see in this passage any evidence that there should not be proper respect shown by the servant to his master, though both of them are Christians, any more than there is in the following phrase, that suitable respect should not be shown in the contact with the sexes; compare 1 Timothy 6:1-5. But the proof is explicit, that masters and slaves may alike become Christians on the same terms, and are, in regard to their religious privileges and hopes, on a level. No special favor is shown to the one, in the matter of salvation, because he is free, nor is the other excluded because he is a slave. And from this it follows:

(1) That they should sit down to the same communion table. There should be no invidious and odious distinctions there.

(2) they should be regarded alike as Christian brethren in the house of God, and should be addressed and treated accordingly.

(3) the slave should excite the interest, and receive the watchful care of the pastor, as well as his master. Indeed, he may need it more; and from his ignorance, and the fewness of his opportunities, it may be proper that special attention should be bestowed on him.

In regard to this doctrine of Christianity, that there is neither "bond nor free" among those who are saved, or that all are on a level in regard to salvation, we may remark further:

(1) That it is unique to Christianity. All other systems of religion and philosophy make different ranks, and endeavor to promote the distinctions of caste among people. They teach that certain people are the favorites of heaven, in virtue of their birth or their rank in life, or that they have special facilities for salvation. Thus, in India the Brahmin is regarded as, by his birth, the favorite of heaven, and all others are supposed to be of a degraded rank. The great effort of people, in their systems of religion and philosophy, has been to show that there are favored ranks and classes, and to make permanent distinctions on account of birth and blood. Christianity regards all people as made of one blood to dwell on all the face of the earth (see the note at Acts 17:26), and esteems them all to be equal in the matter of salvation; and whatever notions of equality prevail in the world are to be traced to the influence of the Christian religion.

(2) if people are regarded as equal before God, and as entitled to the same privileges of salvation; if there is in the great work of redemption "neither bond nor free," and those who are in the Church are on a level, then such a view will induce a master to treat his slave with kindness, when that relation exists. The master who has any right feelings, will regard his servant as a Christian brother, redeemed by the same blood as himself, and destined to the same heaven. He will esteem him not as "a chattel" or "a thing," or as a piece "of property," but he will regard him as an immortal being, destined with himself to the same heaven, and about to sit down with him in the realms of glory. How can he treat such a brother with unkindness or severity? How can he rise from the same communion table with him, and give way to violent feelings against him, and regard him and treat him as if he were a brute? And Christianity, by the same principle that "the slave is a brother in the Lord," will do more to mitigate the horrors of slavery, than all the enactments that people can make, and all the other views and doctrines which can be made to prevail in society; see Plm 1:16.

(3) this doctrine would lead to universal emancipation. All are on a level before God. In the kingdom of Jesus there is neither bond nor free. One is as much an object of favor as another. With this feeling, how can a Christian hold his fellow Christian in bondage? How can he regard as "a chattel" or "a thing," one who, like himself, is an heir of glory? How can he sell him on whom the blood of Jesus has been sprinkled? Let him feel that his slave is his equal in the sight of God; that with himself he is an heir of glory; that together they are soon to stand on Mount Zion above; that the slave is an immortal being, and has been redeemed by the blood of Calvary, and how can he hold such a being in bondage, and how can he transfer him from place to place and from hand to hand for gold? If all masters and all slaves were to become Christians, slavery would at once cease; and the prevalence of the single principle before us would put an end to all the ways in which man oppresses his fellow-man. Accordingly, it is well known that in about three centuries the influence of Christianity banished slavery from the Roman empire.

There is neither male nor female - Neither the male nor the female have any special advantages for salvation. There are no favors shown on account of sex. Both sexes are, in this respect, on a level. This does not mean, of course, that the sexes are to be regarded as in all respects equal; nor can it mean that the two sexes may not have special duties and privileges in other respects. It does not prove that one of the sexes may not perform important offices in the church, which would not be proper for the other. It does not prove that the duties of the ministry are to be performed by the female sex, nor that the various duties of domestic life, nor the various offices of society, should be performed without any reference to the distinction of sex. The interpretation should be confined to the matter under consideration; and the passage proves only that in regard to salvation they are on a level.

One sex is not to be regarded as the special favorite of heaven, and the other to be excluded. Christianity thus elevates the female sex to an equality with the male, on the most important of all interests; and it has in this way made most important changes in the world wherever it has prevailed. Everywhere but in connection with the Christian religion, woman has been degraded. She has been kept in ignorance. She has been treated as an inferior in all respects. She has been doomed to unpitied drudgery, and ignorance, and toil. So she was among the ancient Greeks and Romans; so she is among the savages of America; so she is in China, and India, and in the islands of the sea; so she is regarded in the Koran, and in all Muslim countries. It is Christianity alone which has elevated her; and nowhere on earth does man regard the mother of his children as an intelligent companion and friend, except where the influence of the Christian religion has been felt. At the communion table, at the foot of the cross, and in the hopes of heaven, she is on a level with man; and this fact diffuses a mild, and purifying, and elevating influence over all the relations of life. Woman has been raised from deep degradation by the influence of Christianity; and, let me add, she has everywhere acknowledged the debt of gratitude, and devoted herself, as under a deep sense of obligation, to lessening the burdens of humanity, and to the work of elevating the degraded, instructing the ignorant, and comforting the afflicted, all over the world. Never has a debt been better repaid, or the advantages of elevating one portion of the race been more apparent.

For ye are all one in Christ Jesus - You are all equally accepted through the Lord Jesus Christ; or you are all on the same level, and entitled to the same privileges in your Christian profession. Bond and free, male and female, Jew and Greek, are admitted to equal privileges, and are equally acceptable before God. And the church of God, no matter what may be the complexion, the country, the habits, or the rank of its members, is one. Every man, on whom is the image and the blood of Christ, is a brother to every other one who bears that image, and should be treated accordingly. What an influence would be excited in the breaking up of the distinctions of rank and caste among people; what an effect in abolishing the prejudice on account of color and country, if this were universally believed and felt!

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 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.

With this putting on of Christ, the distinctions of your ordinary social relations - of nation, condition, sex - vanish. Comp. Romans 10:12; 1 Corinthians 12:13; Colossians 3:11.

There is (ἔνι)

Only in Paul (1 Corinthians 6:5; Colossians 3:11) and James 1:17. Ἔνι is the abbreviation of ἔνεστι there is in or among.

Male or female (ἄρσεν καὶ θῆλυ)

Comp. Matthew 19:4. He said "Jew nor Greek"; "bond nor free." Here he says "male and (καὶ) female"; perhaps because political and social distinctions are alterable, while the distinction of sex is unalterable, though absorbed in the new relation to Christ. Yet see Colossians 3:11, where we find, "not Greek and Jew, circumcision and uncircumcision."

Ye are all one

One moral personality. The individual differences are merged in the higher unity into which all are raised by their common life in Christ. This is the one new man, Ephesians 2:15.

There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all {a} one in Christ Jesus.

(a) You are all one: and so is this great union and conjunction signified.

3:28 There is neither Jew nor Greek, etc. In Christ the old, worldly lines of separation are all blotted out.

All one in Christ Jesus. One person, as it were, one new man of which Christ is the head (Eph 2:15). All, without regard to race, blended into one whole.

3:28 There is neither Jew nor Greek - That is, there is no difference between them; they are equally accepted through faith. There is neither male nor female - Circumcision being laid aside, which was peculiar to males, and was designed to put a difference, during that dispensation, between Jews and gentiles.

28. 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 (Ro 10:12; 1Co 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 [2342]1Co 7:21, 22; [2343]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" (Re 1:6); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease (Lu 20:35).

one-Greek, "one man"; masculine, not neuter, namely "one new man" in Christ (Eph 2:15).

3:26-29 Real Christians enjoy great privileges under the gospel; and are no longer accounted servants, but sons; not now kept at such a distance, and under such restraints as the Jews were. Having accepted Christ Jesus as their Lord and Saviour, and relying on him alone for justification and salvation, they become the sons of God. But no outward forms or profession can secure these blessings; for if any man have not the Spirit of Christ, he is none of his. In baptism we put on Christ; therein we profess to be his disciples. Being baptized into 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 in outward imitation, but in a new birth, an entire change. He who makes believers to be heirs, will provide for them. Therefore our care must be to do the duties that belong to us, and all other cares we must cast upon God. And our special care must be for heaven; the things of this life are but trifles. The city of God in heaven, is the portion or child's part. Seek to be sure of that above all things.