Isa 44:5, Gal 3:28 | JFB | STEP | 5. The third clause answers in parallelism to the first, the fourth to the second. I am the Lord's — ( ). call himself by the name of Jacob —The Gentiles (as the result of the outpouring of the Holy Spirit on Israel, the Lord's "seed," first) shall join themselves to the children of Jacob, in order to worship their God (compare ). Or, "calls," that is, invokes and celebrates the name of Jacob, attaches himself to his nation and religion [MAURER ], ( ). subscribe . . . hand unto . . . Lord —in solemn and public covenant, pledging himself to God's service (compare ), before "witnesses" ( ), after the manner of a civil contract ( ). So the Christian in the sacraments [BARNES ]. Literally, "shall fill his hand with letters ( ) in honor of Jehovah"; or "shall write upon his hand, I am Jehovah's" (compare ); alluding to the puncture with ink on the hand, whereby a soldier marked himself as bound to his commander; and whereby the Christians used to mark themselves with the name of Christ [LOWTH ]. The former view is simpler. surname himself . . . Israel —MAURER and GESENIUS interpret this as the Hebrew sanctions, answering to their rendering of the parallel second clause, " calls blandly (speaks in honorable terms of) the name of Israel." Retaining English Version, we must, from the Hebrew understand it thus, "Surname himself by the honorable name of Israel" ( ).

Isaiah 44:5

5. The third clause answers in parallelism to the first, the fourth to the second.

I am the Lord's— (Jer 50:5; 1Co 6:19, 20; 2Co 8:5).

call himself by the name of Jacob—The Gentiles (as the result of the outpouring of the Holy Spirit on Israel, the Lord's "seed," first) shall join themselves to the children of Jacob, in order to worship their God (compare Isa 43:7; Ps 49:11). Or, "calls," that is, invokes and celebrates the name of Jacob, attaches himself to his nation and religion [MAURER], (Ps 24:6).

subscribe . . . hand unto . . . Lord—in solemn and public covenant, pledging himself to God's service (compare Ne 9:38), before "witnesses" (Heb 12:1), after the manner of a civil contract (Jer 32:10, 12, 44). So the Christian in the sacraments [BARNES]. Literally, "shall fill his hand with letters (Ex 32:15; Eze 2:10) in honor of Jehovah"; or "shall write upon his hand, I am Jehovah's" (compare Isa 49:16; Re 13:16); alluding to the puncture with ink on the hand, whereby a soldier marked himself as bound to his commander; and whereby the Christians used to mark themselves with the name of Christ [LOWTH]. The former view is simpler.

surname himself . . . Israel—MAURER and GESENIUS interpret this as the Hebrew sanctions, answering to their rendering of the parallel second clause, "calls blandly (speaks in honorable terms of) the name of Israel." Retaining English Version, we must, from the Hebrew understand it thus, "Surname himself by the honorable name of Israel" (Isa 45:4).

Galatians 3:28

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 1Co 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" (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).