The Relationship of Jewish and Gentile Believers to the Law Between A.D. 30 and 70 in the Scripture

190 to faith as Tfjc; n(aTEwc; is not unfamiliar in the context and can stand alone as an independent phrase, as Paul has used the same construction in 3:23 and 3:25 to refer back to "the faith of Christ" in 3:22. 130 More importantly, Paul's discussion in the succeeding verses (3:27-28) uses the phrase "in Christ" to emphasize the sphere of the believer's existence rather than the object of the believer's faith. 131 In 3:27 he states that "all of you were baptized into Christ" (de; XptaTov E~aTTTta8TJTE) and in 3:28 "you are all one in Christ Jesus" (uµEtc; de; EaTE Ev XptaT4i'I11aoO). This phrase "in Christ" is typical Pauline theology by which he empha- 130 Schlier understands the construction with sensitivity to both the the preceding and succeeding context, "Auf ihr liegt im Zusammenhang kein besonderer Ton, wie Hofmann meint, sondern ota Tfic; n(aTEwc; nimmt nur das EA8oua11c; Tfjc; n(aTEwc; von 3:25 auf (Sieffert) . Deshalb is nicht der Glaubensvollzug gemeint, sondern der eben erwahnte Glaube , der gekommen ist. Nur dieses Verstandnis entspricht auch dem Zusammenhang, der etwa so zu verdeutlichen ist: 'Nachdem aber der Glaube gekommen ist, stehen wir nicht mehr unter dem Paidagogos. Denn ihr alle seid Sohne Gottes. Das hat der eben erwahnte Glaube vermittelt. 1hr seid es aber in Christus Jesus,"' Schlier, Galater, 171. Campbell asserts that in these verses (3:22, 24, and 26) "the phrase EK n(aTEwc; alternates initially with the substantive TllY n(anv . But in v. 26, after five of these previous references to n(aTtc; (two with EK-and also one participle construction using maTEuw ), Paul continues: navTEc; yap uloi 0Eou EaTE ota Tfic; .... This genitive otci phrase must evoke the previous string of n(aTtc; expres ion , to which it stands as the linguistic equivalent of a capstone. To argue otherwise simply a ks too much of Paul's readership ," Campbell , "The Meaning of nn:rn:: and NOMOI in Paul," 95. Burton also argues for the separation of the two phrases from a grammatical tandpoint "That lv XptaT4i'I11aoO does not limit ntaTEwc; is evident because Paul rarely emplo l after n(anc; . . . and in this letter always uses the genitive (2 16 • 20 3 22 ) . . . . " He then argu that Tfjc; n(aTEwc; stands "without limitation" and should most likely be taken a a 'r f r n to the faith of the Galatians meaning 'your faith'; cf. 2 Cor. 1 24 ." He fail to not , h r that the reference in 2 Corinthian also includes the posses ive pronoun uµw Tfjc; nf ITT w , whereas Galatians 3:26 doe not. Thu , it would seem that the imple t under tandin f n1 n(aTEwc; would be a reference to the faith of which Paul ha been peakin in th pr i u four ver es. 131 A Burton argue , "unle Paul hift hi thought of th m of aft r h ha ' u ed it be ore XptaT<f I11aoO, it ha h r it m taphorical p ti I n , m rkin hri t as n in whom the believer live, with whom th y ar in f 11 w hip, Burt n, Light oot agr that lv Xptar<{IT)aou "mu t b p r t d from" 1 1 n1 111 11 , • I h wo ds l X I aT41' J 11oou 'are thrown to th nd of th di tinct pr po 1t10n, on which the Aposll • nh.r ' in th follo in, , erse · · llt ,11 l Ht our union 1th, your x1st ·nc • 111 Chi 1st J ·su~. "' J B l 1i,ht lo H, !11, · I j1n1I,· <'f ·, I' 11 rite Jalattan ( rand Rapid~ /.011 lt.>1 ·111 , 19 70), I )