Galatians 2:16-3:14
“I am crucified with Christ.”
1. What does it mean when we say that Christ died for our sins? If this were a school, this would be a trick question. Why? We have reduced the salvation message to its simplest terms and have missed the full extent of our salvation in Christ. We have been invited to a wedding feast and have only concerned ourselves with getting inside the door. We may know that we are the guest of honor, but we don’t really know who we are marrying.
2. We modern Christians think of salvation as getting a ticket to heaven, while the Bible emphasizes the reception of a new life (not the eternal life in heaven but a new life with God now that never end).
3. This passage in Galatians helps us to see the other implications of this sacrifice of Jesus.
I. We are justified by faith. 2:16-21
A. Five times in these 6 verses Paul speaks of justification, but not in the way we are used to seeing it.
B. We tend to think of justification as we see it in Romans 5:1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ. Dikaiwqe/ntej ouÅn e)k pi¿stewj ei¹rh/nhn eÃxomen pro\j to\n qeo\n dia\ tou= kuri¿ou h(mw½n ¹Ihsou= Xristou=
1. In this verse, justification is something that has happened in the past that brought us into a relationship with God.
2. In Galatians the emphasis is on the present experience. Justification out of works of law (e)c eÃrgwn no/mou) is not something that we would know now, but only at the end of our lives, were we good enough for salvation?
3. The contrast here is being justified (dikaiou=tai), i.e. living a life in the condition of justification.
C. The thought of this passage is: You don’t achieve righteousness through what you do. You will never be in a state where you can say that God is pleased with me and accepts me on the basis of how I am living my life. When I live my life by faith in Christ, I am being considered righteous in God’s eyes now. What I do does not matter? (Don’t lose me yet!)
D. In God’s eyes, as well as my own, when Christ died for me, my faith in Him sees myself as joined with Him in His death. All the law, moral and ceremonial, tells me how I am supposed to behave. But if I am dead, nailed to a cross, the law can’t tell me what I have to do. I am dead.
E. Since I am now righteous in God’s eyes, regardless of any shortcomings I may have compared to what any rules or laws say I should do, God’s love and favor are free to flow toward me and on me. God’s love or favor does not turn hot and cold or on and off due to any changes in my performance. There is no more law to judge my performance. (Don’t leave yet.)
II. Our spiritual life began, progresses, and works by faith 3:1-5
A. Paul never uses the expression ‘saved’ or anything like it in Galatians. We today think in terms of going to heaven. Paul and the New Testament writers have a lot more on their minds.
B. In verse 2, as a part of Paul’s argument, he appeals to their experience, something that they already know for sure. He does not ask them how they got saved, but how they received the Spirit.
1. There is a strong emphasis in the New Testament on receiving the Holy Spirit, far greater than we ever see today. The emphasis today is on accepting Jesus and getting saved.
2. In Acts 2, the first sermon after Pentecost, they ask Peter what they are to do now with this new information about who Jesus is, and they are told how they are to receive the Holy Spirit. Acts 2:38f
3. In Acts 19:1-6, Paul asks a group of believers if they had received the Holy Spirit. "Did you receive the Holy Spirit, having believed?" Ei¹ pneu=ma aÀgion e)la/bete pisteu/santej;. Is this some kind of trick question? We would never ask that of a Christian today. We would tell them, yes, they had. Both the Ephesians there and the Galatians here knew exactly when they received the Holy Spirit and not because someone told them when.
C. In verse 5, Paul again appeals to their common experience to prove to them that God works in our lives in response to faith rather than our success in meeting certain moral or spiritual standards. He refers to their relationship with the Holy Spirit and to the means through which God works miracles in their midst.. “Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith?” o( ouÅn e)pixorhgw½n u(miÍn to\ pneu=ma kaiì e)nergw½n duna/meij e)n u(miÍn, e)c eÃrgwn no/mou hÄ e)c a)koh=j pi¿stewj;
1. The word ‘miracles’ here is not from the Latin ‘miraculum’ denoting something wondrous, but duna´meis (duna/meij), acts of power, the common word to describe Jesus’ mighty acts.
2. Paul’s argument here means nothing if these Galatians had not had a common, working firsthand knowledge of God doing miracles in their midst.
3. These mighty works of God were not uncommon quirks that surprised people by their occurrence, but they were due to people exercising faith in a God who works on behalf of His people.
III. We are freed from the (penalty of the) law 3:6-14
A. Abraham was declared to be righteous apart from his success in eradicating sinful behavior in his life. 3:6
B. Those who try to achieve a level of acceptance by God out of how they live are under a curse, because those who try to keep all the law for their righteousness are bound to keep all the law, which they cannot do. 3:10
1. Paul avoids using terms here that we can separate into ‘what must I do to be saved?’ issues and ‘how do I live now as a Christian now that I am saved?”
2.
¹IoudaiÍoj u(pa/rxwn e)qnikw½j kaiì ou)xiì ¹Ioudai+kw½j zv=j, pw½j ta\ eÃqnh a)nagka/zeij ¹Ioudai¿+zein; ¸HmeiÍj fu/sei ¹IoudaiÍoi kaiì ou)k e)c e)qnw½n a(martwloi¿: ei¹do/tej [de\] oÀti ou) dikaiou=tai aÃnqrwpoj e)c eÃrgwn no/mou e)a\n mh\ dia\ pi¿stewj ¹Ihsou= Xristou=, kaiì h(meiÍj ei¹j Xristo\n ¹Ihsou=n e)pisteu/samen, iàna dikaiwqw½men e)k pi¿stewj Xristou= kaiì ou)k e)c eÃrgwn no/mou, oÀti e)c eÃrgwn no/mou ou) dikaiwqh/setai pa=sa sa/rc. ei¹ de\ zhtou=ntej dikaiwqh=nai e)n Xrist%½ eu(re/qhmen kaiì au)toiì a(martwloi¿, aÅra Xristo\j a(marti¿aj dia/konoj; mh\ ge/noito. ei¹ ga\r aÁ kate/lusa tau=ta pa/lin oi¹kodomw½, paraba/thn e)mauto\n sunista/nw. e)gwÜ ga\r dia\ no/mou no/m% a)pe/qanon, iàna qe%½ zh/sw. Xrist%½ sunestau/rwmai: zw½ de\ ou)ke/ti e)gw¯, zv= de\ e)n e)moiì Xristo/j: oÁ de\ nu=n zw½ e)n sarki¿, e)n pi¿stei zw½ tv= tou= ui¸ou= tou= qeou= tou= a)gaph/santo/j me kaiì parado/ntoj e(auto\n u(pe\r e)mou=. ou)k a)qetw½ th\n xa/rin tou= qeou=: ei¹ ga\r dia\ no/mou dikaiosu/nh, aÃra Xristo\j dwrea\n a)pe/qanen.
gal 3:1-29 O foolish Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? 3.2 Let me ask you only this: Did you receive the Spirit by works of the law, or by hearing with faith? 3.3 Are you so foolish? Having begun with the Spirit, are you now ending with the flesh? 3.4 Did you experience so many things in vain? -- if it really is in vain. 3.5 Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith? 3.6 Thus Abraham "believed God, and it was reckoned to him as righteousness." 3.7 So you see that it is men of faith who are the sons of Abraham. 3.8 And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed." 3.9 So then, those who are men of faith are blessed with Abraham who had faith. 3.10 For all who rely on works of the law are under a curse; for it is written, "Cursed be every one who does not abide by all things written in the book of the law, and do them." 3.11 Now it is evident that no man is justified before God by the law; for "He who through faith is righteous shall live"; 3.12 but the law does not rest on faith, for "He who does them shall live by them." 3.13 Christ redeemed us from the curse of the law, having become a curse for us -- for it is written, "Cursed be every one who hangs on a tree" -- 3.14 that in Christ Jesus the blessing of Abraham might come upon the Gentiles, that we might receive the promise of the Spirit through faith. 3.15 To give a human example, brethren: no one annuls even a man's will, or adds to it, once it has been ratified. 3.16 Now the promises were made to Abraham and to his offspring. It does not say, "And to offsprings," referring to many; but, referring to one, "And to your offspring," which is Christ. 3.17 This is what I mean: the law, which came four hundred and thirty years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. 3.18 For if the inheritance is by the law, it is no longer by promise; but God gave it to Abraham by a promise. 3.19 Why then the law? It was added because of transgressions, till the offspring should come to whom the promise had been made; and it was ordained by angels through an intermediary. 3.20 Now an intermediary implies more than one; but God is one. 3.21 Is the law then against the promises of God? Certainly not; for if a law had been given which could make alive, then righteousness would indeed be by the law. 3.22 But the scripture consigned all things to sin, that what was promised to faith in Jesus Christ might be given to those who believe. 3.23 Now before faith came, we were confined under the law, kept under restraint until faith should be revealed. 3.24 So that the law was our custodian until Christ came, that we might be justified by faith. 3.25 But now that faith has come, we are no longer under a custodian; 3.26 for in Christ Jesus you are all sons of God, through faith. 3.27 For as many of you as were baptized into Christ have put on Christ. 3.28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 3.29 And if you are Christ's, then you are Abraham's offspring, heirs according to promise.
gal 3:1-20 åW a)no/htoi Gala/tai, ti¿j u(ma=j e)ba/skanen, oiâj kat' o)fqalmou\j ¹Ihsou=j Xristo\j proegra/fh e)staurwme/noj;
baskai¿nw originally cause harm with unfavorable words; in the NT bewitch, cast the evil eye on, put a spell on someone (probably used ironically in GA 3.1); figuratively cunningly deceive (possibly GA 3.1)
tou=to mo/non qe/lw maqeiÍn a)f' u(mw½n: e)c eÃrgwn no/mou to\ pneu=ma e)la/bete hÄ e)c a)koh=j pi¿stewj; ouÀtwj a)no/htoi¿ e)ste, e)narca/menoi pneu/mati nu=n sarkiì e)piteleiÍsqe; tosau=ta e)pa/qete ei¹kv=; eiã ge kaiì ei¹kv=.
pa/sxw (1) basically, of what happens to a person experience, undergo something; (2) in a good sense experience (possibly GA 3.4); (3) predominately in a bad sense suffer, undergo, endure (MT 16.21; probably GA 3.4); euphemistically die, suffer death (LU 22.15)
o( ouÅn e)pixorhgw½n u(miÍn to\ pneu=ma kaiì e)nergw½n duna/meij e)n u(miÍn, e)c eÃrgwn no/mou hÄ e)c a)koh=j pi¿stewj;
e)pixorhge/w (1) literally, of one who provides out of his own expense furnish, supply (2C 9.10); figuratively provide in addition, add (2P 1.5); (2) of the supply of spiritual benefits give, grant, bestow (2P 1.11); (3) passive, of vigor supplied to the body be supported (CO 2.19)
a)koh/, h=j, h( ability to hear, hearing; (1) as the sense organ for hearing ear; idiomatically h)noi¿ghsan au)tou= ai¸ a)koai¿ literally his ears were opened, i.e. he could hear (MK 7.35); ei¹sfe/rein ei¹j taa)koa/j literally bring into the ears, i.e. speak about (AC 17.20); (2) as the act of hearing listening; idiomatically a)kov= a)kou/ein literally hear with hearing, i.e. listen carefully, again and again (AC 28.26); (3) passive; (a) as what is heard rumor, report, news (MT 4.24); (b) message; o( lo/goj th=j a)koh=j the message heard (HE 4.2)
kaqwÜj ¹Abraa\m e)pi¿steusen t%½ qe%½, kaiì e)logi¿sqh au)t%½ ei¹j dikaiosu/nhn. Ginw¯skete aÃra oÀti oi¸ e)k pi¿stewj, ouÂtoi ui¸oi¿ ei¹sin ¹Abraa/m. proi+dou=sa de\ h( grafh\ oÀti e)k pi¿stewj dikaioiÍ ta\ eÃqnh o( qeo\j, proeuhggeli¿sato t%½ ¹Abraa\m oÀti ¹Eneuloghqh/sontai e)n soiì pa/nta ta\ eÃqnh:
dikaio/w (1) generally make right or just; (2) as behaving in a way expected of the one di¿kaioj (righteous, just) obey God's requirements, live right, do right (RV 22.11); (3) as demonstrating that someone is di¿kaioj vindicate, show to be right (LU 10.29); (4) as acknowledging that someone is just justify, vindicate (LU 7.29); (5) as a religious technical term; (a) of imputed righteousness, as God's judging and saving activity in relation to persons justify, declare righteous, put right with (himself) (RO 3.24); (b) experientially, of imparted righteousness as freedom from sin's power make free, release, set free; passive be set free (RO 6.7)
wÐste oi¸ e)k pi¿stewj eu)logou=ntai su\n t%½ pist%½ ¹Abraa/m. oÀsoi ga\r e)c eÃrgwn no/mou ei¹si¿n, u(po\ kata/ran ei¹si¿n: ge/graptai ga\r oÀti ¹Epikata/ratoj pa=j oÁj ou)k e)mme/nei pa=sin toiÍj gegramme/noij e)n t%½ bibli¿% tou= no/mou tou= poih=sai au)ta/.
deut 27:26 "Cursed be he who does not confirm the words of this law by doing them.' And all the people shall say, Amen.' deut 27:26
rÛamf)ºw {ÕftO) twØo&A(al t)ÙoZah-h×frOTah yÛ"r:biD-te) {yÖiqæy-)ol rÓe$A) rUèrf)
p ;}×"mf) {Ùf(fh-lfK
{Uq vb. arise, stand up, stand -- Pi. 1. fulfil. . a. confirm, ratify. b. confirm, establish, of ' y (c. sf. acc.). c. impose, an obligation, Hiph. . cause to arise, raise: b. cause to hold one's ground. c. establish throne. d. establish (make, ratify) covenant, e. = make binding, a vow. f. = carry out, give effect to, oath, covenant, vow, word, plan, command, of man; of ' y . g. ïwtflAxán-la( t"Mah-{"$ {yiqfh:l to cause a dead man's name upon his inheritance (cf. Qal 7 i). Hoph. be raised up; be set up (of tabern.); be held upright, i.e. observed, obeyed.
deut 27:26 ¹Epikata/ratoj pa=j aÃnqrwpoj, oÁj ou)k e)mmeneiÍ e)n pa=sin toiÍj lo/goij tou= no/mou tou/tou tou= poih=sai au)tou/j: kaiì e)rou=sin pa=j o( lao/j Ge/noito.
oÀti de\ e)n no/m% ou)deiìj dikaiou=tai para\ t%½ qe%½ dh=lon, oÀti ¸O di¿kaioj e)k pi¿stewj zh/setai:
hab 2:4 Behold, he whose soul is not upright in him shall fail, but the righteous shall live by his faith.
hab 2:4
;h×ey:xéy wÛotænUmE)eB qyÙiDacºw wÕoB wÙo$:pán hÛfr:$æy-)ol hêfl:Pu( hØ"Nih
o( de\ no/moj ou)k eÃstin e)k pi¿stewj, a)ll' ¸O poih/saj au)ta\ zh/setai e)n au)toiÍj. Xristo\j h(ma=j e)chgo/rasen e)k th=j kata/raj tou= no/mou geno/menoj u(pe\r h(mw½n kata/ra, oÀti ge/graptai, ¹Epikata/ratoj pa=j o( krema/menoj e)piì cu/lou, iàna ei¹j ta\ eÃqnh h( eu)logi¿a tou= ¹Abraa\m ge/nhtai e)n Xrist%½ ¹Ihsou=, iàna th\n e)paggeli¿an tou= pneu/matoj la/bwmen dia\ th=j pi¿stewj. ¹Adelfoi¿, kata\ aÃnqrwpon le/gw: 15 oÀmwj a)nqrw¯pou kekurwme/nhn diaqh/khn ou)deiìj a)qeteiÍ hÄ e)pidiata/ssetai.
oÀmwj adverb; (1) as an adversative nevertheless, yet, all the same (JN 12.42); (2) in Pauline writings as a comparative likewise, in the same way, also (1C 14.7; GA 3.15)
t%½ de\ ¹Abraa\m e)rre/qhsan ai¸ e)paggeli¿ai kaiì t%½ spe/rmati au)tou=. ou) le/gei, Kaiì toiÍj spe/rmasin, w¨j e)piì pollw½n a)ll' w¨j e)f' e(no/j, Kaiì t%½ spe/rmati¿ sou, oÀj e)stin Xristo/j. tou=to de\ le/gw: diaqh/khn prokekurwme/nhn u(po\ tou= qeou= o( meta\ tetrako/sia kaiì tria/konta eÃth gegonwÜj no/moj ou)k a)kuroiÍ ei¹j to\ katargh=sai th\n e)paggeli¿an.
a)kuro/w (1) as a legal technical term make invalid or void, annul (GA 3.17); (2) of depriving divine law of authority by placing priority on human traditions make of no effect, disregard (MK 7.13)
ei¹ ga\r e)k no/mou h( klhronomi¿a, ou)ke/ti e)c e)paggeli¿aj: t%½ de\ ¹Abraa\m di' e)paggeli¿aj kexa/ristai o( qeo/j. Ti¿ ouÅn o( no/moj; tw½n paraba/sewn xa/rin prosete/qh, aÃxrij ou eÃlqv to\ spe/rma %Ò e)ph/ggeltai, diatageiìj di' a)gge/lwn e)n xeiriì mesi¿tou.
diata/ssw strictly arrange carefully, make precise arrangement; hence order, direct, command (MT 11.1); middle with the same sense (AC 24.23); passive be ordered or ordained (GA 3.19)
o( de\ mesi¿thj e(no\j ou)k eÃstin, o( de\ qeo\j eiâj e)stin. ¸O ouÅn no/moj kata\ tw½n e)paggeliw½n [tou= qeou=]; mh\ ge/noito. ei¹ ga\r e)do/qh no/moj o( duna/menoj z%opoih=sai, oÃntwj e)k no/mou aÄn hÅn h( dikaiosu/nh: a)lla\ sune/kleisen h( grafh\ ta\ pa/nta u(po\ a(marti¿an, iàna h( e)paggeli¿a e)k pi¿stewj ¹Ihsou= Xristou= doqv= toiÍj pisteu/ousin. Pro\ tou= de\ e)lqeiÍn th\n pi¿stin u(po\ no/mon e)frourou/meqa sugkleio/menoi ei¹j th\n me/llousan pi¿stin a)pokalufqh=nai, wÐste o( no/moj paidagwgo\j h(mw½n ge/gonen ei¹j Xristo/n, iàna e)k pi¿stewj dikaiwqw½men: e)lqou/shj de\ th=j pi¿stewj ou)ke/ti u(po\ paidagwgo/n e)smen. Pa/ntej ga\r ui¸oiì qeou= e)ste dia\ th=j pi¿stewj e)n Xrist%½ ¹Ihsou=: oÀsoi ga\r ei¹j Xristo\n e)bapti¿sqhte, Xristo\n e)nedu/sasqe. ou)k eÃni ¹IoudaiÍoj ou)de\ àEllhn, ou)k eÃni dou=loj ou)de\ e)leu/qeroj, ou)k eÃni aÃrsen kaiì qh=lu: pa/ntej ga\r u(meiÍj eiâj e)ste e)n Xrist%½ ¹Ihsou=. ei¹ de\ u(meiÍj Xristou=, aÃra tou= ¹Abraa\m spe/rma e)ste/, kat' e)paggeli¿an klhrono/moi.
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