390 GESILA NNEKA UZUKWU suggest that Paul’s uses of the expressions in Gal 3,28 is influenced by how the pairs are used in Judaism and among Jewish Christians, both of which sought to emphasise the differences between Jew and Greek, slave and free, and between male and female on the basis of the Law. P. Tomson’s suggestion that in Gal 3,28 Paul is influenced by his Halakhic background, could shed light on the question of the relationship between Gal 3,28 and the three blessings of gratitude found in rabbinic sources 36. In his Paul and the Jewish Law: Halakha in the Letters of the Apostle to the Gentiles, Tomson emphasises that Paul’s understanding of halakha influenced his position on how the Jews are distinct from the Gentiles 37. According to Tomson, Paul accepted distinctions in the social reality between Jews and Gentiles (non-Jews), but in the context of his gospel to the Gentiles, “the phrase that ‘in Christ is neither Jew n o r Greek” would mean that such differences as he does recognizes between Jew and non-Jews are not soteriologically relevant, for, as his other phrase goes, neither Jew nor Greek are ‘justified (or saved) by works of the Law” 38. For our present discussion, Tomson’s approach to Gal 3,28 offers some interesting clues and raises some questions. Given his argument on how Gal 3,28 is influenced by Paul’s Jewish origin, one may wish, for example, to investigate the issue of the relationship between Galatians is an occasional letter. It was written in response to the question of whether and how Gentiles can obtain equal participation in the promise, blessings and heirship of Abraham. The Judaizers have arrived in Galatians and preached the gospel that Gentile converts to Christianity should conform to the normal procedure prescribed for proselytes — circumcision and commitment to Israel’s Torah in order to obtain full membership in the heirship of Abraham. Against this teaching, Paul argues that in Christ there is no distinction between Jew and Greek, slave and free, male and female, all believers are heirs of Abraham, members of God’s people and recipients of his promises. See J.M.G. BARCLAY, Obeying the Truth. A Study of Paul’s Ethics in Galatians (ed. J. RICHES) (SNTW; Edinburgh 1988) 54-55. P. TOMSON, Paul and the Jewish Law. Halakha in the Letters of the 36 Apostle to the Gentiles (Assen 1990). See also his recent article: P.J. TOMSON, “ Halakah in the New Testament: A Research Overview”, The New Testament and Rabbinic Literature (eds. R. BIERINGER – F. GARCÍA MARTÍNEZ – D. POLLEFEYT – P. TOMSON) (JSJSup; Leiden 2010) 135-206. TOMSON, “Halakah”, 141-142. 37 TOMSON, “Halakah”, 168. 38