Children through faith in Christ Jesus

Galatians 3:26

New King James Version
For you are all sons of God through faith in Christ Jesus.

Sons Through Faith in Christ
25Now that faith has come, we are no longer under a guardian. 26You are all sonsof God through faith in Christ Jesus. 27For all of you who were baptized into Christ have clothed yourselves with Christ.…

Romans 8:19
The creation waits in eager expectation for the revelation of the sons of God.
2 Corinthians 1:1
Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God in Corinth, together with all the saints throughout Achaia:
Galatians 3:28
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.
Galatians 4:5
to redeem those under the Law, that we might receive our adoption as sons.
Galatians 4:14
And although my illness was a trial to you, you did not despise me or reject me. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself.
Galatians 5:6
For in Christ Jesus neither circumcision nor uncircumcision has any value. All that matters is faith, expressed through love.
Galatians 5:24
Those who belong to Christ Jesus have crucified the flesh with its passions and desires.
Ephesians 1:1
Paul, an apostle of Christ Jesus by the will of God, To the saints in Ephesus, the faithful in Christ Jesus:
Philippians 1:1
Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus at Philippi, together with the overseers and deacons:
Philippians 1:8
God is my witness how I long for all of you with the affection of Christ Jesus.
Colossians 1:4
because we have heard about your faith in Christ Jesus and your love for all the saints--
Colossians 2:6
Therefore, just as you have received Christ Jesus as Lord, continue to walk in Him,
Philemon 1:1
Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our beloved fellow worker,
Philemon 1:9
I prefer to appeal on the basis of love. For I, Paul, am now aged, and a prisoner of Christ Jesus as well.

Ellicott's Commentary for English Readers

(26) Children of God.--The translation "children" here is unfortunate, as the point to be brought out is that the Christian is no longer in the condition of "children," but in that of grown-up "sons." The pre-Messianic period bears to the Messianic period the same relation that a childhood or minority bears to full age. The Christian, as such, has the privileges of an adult son in his Father's house. He is released from pupilage, and has received his freedom.

Pulpit Commentary

Verse 26. - For ye are all the children of God by faith in Christ Jesus (πάντες γὰρ υἱοὶ Θεοῦ ἐστὲ διὰ τῆς πίστεως ἐν Ξριστῷ Ἰησοῦ) for sons of God are ye all through faith in Christ Jesus. "For;" that is, what is just affirmed (ver. 25) is true, because ye are "sons" and no longer "children." "Ye are;" in ver. 25 it is "we are." The whole course of the argument, however, shows that the persons recited by each of the personal pronouns are in effect the same, namely, the people of God; otherwise this verse would not furnish proof, as by the "for" it professes to do, of the statement of ver. 25. The change from "we" to "ye" has by some been explained as due to the writer's wish to preclude the supposition that the "we' in ver. 25 applied to Jewish believers only. A more satisfactory explanation is that he wishes to give the statement in vers. 22-25, which is general, a more trenchant force as applying to those whose spiritual difficulties he is now dealing with. In 1 Thessalonians 5:5, "Ye are all sons of light, and sons of the day: we are not of the night, nor of darkness," we have the converse transition. There likewise the persons recited are in effect the same; and the change of person in the pronoun, making the discourse, from exhortation addressed to others, pass into a form of cohortation applying to all Christians alike, including the writer himself, is dictated by the apostle's sympathetic kindness for especially his Thessalonian converts. "Ye are." The fact that faith is the sole and sufficient ground of qualification eliminates all those distinctions by which the Law has heretofore fenced off Gentiles, pronouncing them "separated as aliens," "strangers to the covenants," and "without God" (cf. Ephesians 2:12). In the sequel (ver. 28) the apostle passes on from the thought of this particular outward distinction of Jew and Gentile to the thought of all other purely external distinctions. "In Christ Jesus." It is debated whether this clause should be connected with "faith," as if it were πίστεως τῆς ἐν Ξριστῷ Ἰησοῦ, the article being omitted, as in Colossians 1:4; Ephesians 1:15, and often; or with the words, "ye are sons of God," with a comma following the word "faith." Both modes of construing find in the sentence at last the same contents of thought; for each of the two propositions thus severally formed contains by implication the other. It probably suits the connection best to take the apostle as at once affirming that it is in Christ Jesus that we are God's sons through faith, rather than as leaving this to be inferred from the fact of our being sons through faith in Christ. "In Christ" is, with St. Paul, a very favourite form of indicating the channel through which the great blessings of the gospel are realized (cf. Ephesians 1:3, 6, 7, 11; Ephesians 2:6, 7, 10, 13, 21, 22; Ephesians 3:12, etc.). "Sons of God." It is quite clear that the term "sons" (υἱοὶ) denotes those who have come into the full enjoyment, so far as the present life is concerned, of the position Which their birth had entitled them to; and that it stands in contrast with their earlier position when children in years under a paedagogus. The noun υἱός, son, itself, however, while it is never used as synonymous with νήπιος to describe one as a child in years, yet, like τέκνον, child, does not ordinarily betoken more than simple relationship as the correlative with "father;" for which reason υἱός (as well as τέκνον) is used in such phrases as "children of disobedience," "of Israel," of light," "of the day," "of the devil," "of perdition." In Hebrews 12:6-8 υἱὸς is applied in the case of one who is as yet under the discipline of the rod; but even there υἱὸς of itself immediately designates his filial relation only. St. Paul never uses the word παῖς at all, though he has παιδία in 1 Corinthians 14:20 for children in years, in place of the word νήπιος which he ordinarily employs (Romans 2:20; 1 Corinthians 3:1; 1 Corinthians 13:11; Ephesians 4:14; Hebrews 5:13), and which we find presently after in vers. I and 3 of the next chapter. The particular modification of meaning in which the apostle here uses the term is justified by the consideration which he presently puts forward, that a son of even an opulent or high-born parent, while a mere child, possesses no more freedom than if he were the child of any other person; his heirship or distinction of birth is for so long more or less veiled; it is not until he passes out of his nonage that he appears in his proper character. 

Galatians 3:26 Commentaries