The Apostle Paul’s Letter to the Galatians

May

May 1

Chapter 3, Verse 1, con’t, “O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified.

τίς ὑμᾶς ἐβάσκανεν, tis hyman ebaskanen, “Who you has bewitched?” The Greek verb βασκαίνω, baskainó, means to bewitch or to cast an evil eye with the idea of overpowering the thinking of another with evil intent. In Paul’s milieu, the idea of using an “evil eye” was commonplace. People believed that someone with the power of the evil eye could cause harm to someone else with a simple stare. In the New Testament, baskainó is used as a metaphor to describe the deceit someone used to lead believers away from the truth. It is almost as if Paul had said, “What is wrong with you? You know better!” In modern parlance, it could be said the Galatians has “drank the cool-aid” of false teaching from the judaizers and thus veered away from the truth. How is this possible? It happens when we lost humility before God. Peter wrote, “Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you. Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world. And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1 Peter 5:6-10). Anxiety, laziness, and ignoring right thinking leads to becoming prey. Resist him, Peter said. Fight him off with prayer in the power of the Holy Spirit.

May 2

Chapter 3, Verse 1, con’t, “O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified.

In some translations, including the King James Version, the phrase, “that you should not obey the truth” comes immediately after “bewitched you.” It is considered a later addition to the oldest Greek texts and is not included in the United Bible Society Greek New Testament which is the basis for my commentary. It does, however, reflect the intent of Paul’s teaching. The Greek verb προγράφω, prographó, from pro = “before,” plus grapho = “to write” meaning to write beforehand, as in posting a message for all to see, is used here by Paul to remind the Galatians about his clear preaching on the subject of Christ’s crucifixion and essentially to pointedly ask them, “How in the world did you miss it?” Of course, they did not miss it at all, the were back peddling because of the presence and teaching of the confused Jews. Paul made this sort of waffling disbelief clear to the church at Corinth, “Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men” (1 Corinthians 1:20-25). The personal agent of sin, Satan, tries his best to use religion and all its trappings to draw believers away from the truth of God’s word. Beware!

May 3

Chapter 3, Verse 2, “Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith?”

τοῦτο μόνον θέλω μαθεῖν ἀφ’ ὑμῶν, touto monon thelō mathein aph’ hymōn, “This only I wish to learn from you.” Sometimes, in a discussion, an inquiry, or even in an inquisition, you have to focus on a single issue to get to the heart of a matter. The primary (primitive) verb θέλω, theló, meaning I will, wish, desire, as in “I want. . ,” is generally used with the idea of wanting what is best in a situation because someone is ready to act upon something they have recently learned. μανθάνω, manthanó, (related to the noun μαθητής, mathétés, a learner or a disciple), means “I learn” or I want to learn the key facts so that I can gain knowledge concerning a situation or subject. This one simple question by Paul facilitated a series of related questions designed to bring perfect clarity to the minds of the Galatians since their thinking, judgment, and behavior had been clouded by those who intended confusion. Paul explained this with certainty to Timothy, “Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel, for which I was appointed a preacher and apostle and teacher, which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that day what has been entrusted to me” (2 Timothy 1:8-12).

May 4

Chapter 3, Verse 2, con’t, “Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith?”

ἐξ ἔργων νόμου τὸ Πνεῦμα ἐλάβετε, ex ergōn nomou to Pneuma elabete, “by works of [the] Law the Spirit did you receive.” This is the first of four rhetorical questions in verses two through five (not including 3:1, “Who has bewitched you?”). Ergon nomou, “works of Law,” refers to the Law of Moses, i.e., the Ten Commandments and all the requirements and rituals contained in the Pentateuch (Genesis, Exodus, Leviticus, Number, Deuteronomy). So, he was asking them how they were saved. The Law, also referred to as Torah, contains 613 specific commandments containing instructions for offering sacrifices to God, and regulations covering every part of life including property rights, debt, treatment of the poor, personal hygiene, food restrictions, and many more. The real question for the Jews was how could they keep the Law, that is, not violate it? If they violated it at a single point, they were guilty of all the Law and on amount of Levitical sacrifice could atone for all their guilt. But Paul’s question was very specific. Did they, could they, receive the Holy Spirit by keeping the Law. Of course, they could not. That is why the question was rhetorical. The already knew better and Paul was calling their hands of hypocrisy.

May 5

Chapter 3, Verse 2, con’t, “Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith?“

ἢ ἐξ ἀκοῆς πίστεως, ē ex akoēs pisteōs, “or by hearing of faith.” The Greek noun ἀκοή, akoé, “hearing,” comes from the verb ἀκούω, akouó, which means “I hear,” “I listen,” or “I comprehend by hearing.” So, here, it either refers to the act of hearing or the message that was heard. In the context of Paul’s preaching, it is certainly both, but the emphasis in on the latter–the message, which is the gospel. The Greek noun πίστις, pistis, covering the semantic range of faith, belief, trust, confidence, fidelity, faithfulness, and assurance, comes from the verb πείθω, peithó, which means to persuade, convince, to trust, or to have confidence. Faith is not a thing taht you can touch or put in a box. It is the reality of relationship with God that Paul used in 50% of the verses in Galatians 3, 14 times in 13 verses. (The contrasting word, Law, is also key in Galatians 3 as it is used 15 times in 12 verses.) The issue here is not so much about the content of faith, or the state of mind of the one listening, but rather of the kind of hearing that is open to the gospel, welcomes it, and by the power of the Spirit, leads the one hearing the message to yield to Jesus and trust him to be saved. Hearing, understanding, and receiving the gospel creates faith in our hearts through which we receive the Spirit. Ephesians 2:8-9, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”

May 6

Chapter 3, Verse 2, con’t, “Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith?”

EXCURSUS — Everyone Who Calls

In the context of Paul’s ongoing disputation brought about by those who were teaching a false doctrine of salvation, a clear understanding of faith by hearing is in order. Romans 10:12-17, “For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.” How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” So faith comes from hearing, and hearing through the word of Christ.”

1- All — All means all, everyone, people of every race and creed the world over.

2- God’s Initiative — Biblical theology, especially that of the reformed tradition, emphasizes that god takes the initiative in salvation, and faith is not something humans earn or create on their own.

3- The Gospel — The message of Christ’s death, burial, and resurrection for the forgiveness of sin is the means by which God conveys his grace and creates faith.

4- Hearing and Understanding — “Hearing” in this context refers to not just passive listening, but also to actively understanding and accepting the message of the gospel.

5- Holy Spirit — While the word preached is the means, the Holy Spirit has the illuminating role in drawing people to faith, renewing their hearts, and sealing their souls in salvation.

6- Implications for Ministry — This concept has practical implications for how believers understand their role in sharing the gospel with others and how they engage in corporate worship, ensuring that their actions are guided by Scripture.

7- Mental Assent –Faith is not mere intellectual assent to the truth of the gospel, but a trusting reliance on Jesus for salvation.

8- Proclamation — Because faith comes by hearing, personally sharing the gospel is a crucial aspect of God’s work in the world.

Paul wrote in Romans 12:1-2, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” Being a living sacrifice means putting others before self for God’s glory and changing our minds from a worldly focus to a refocus on God’s will for our lives so that we will be able to do his will, a major part of which is sharing our faith in an effort to lead others to faith in Jesus–so that they, too, may hear and believe.

May 7

Chapter 3, Verse 3, “Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?”

Οὕτως ἀνόητοί ἐστε, Houtōs anoētoi este, “So foolish are you?” In verse 2, the question was how do you become a Christian, and in verse 3, the question is how do you live as a Christian? ἀνόητος, anoétos, means foolish or thoughtless and is used here to refer to “not thinking through” a matter that is otherwise clear to those around you. The Phillips paraphrase asks the question like this, “Surely you can’t be so idiotic as to think that a man begins his spiritual life in the Spirit and then completes it by reverting to outward observances?” Paul is simply reminding them that they began their lives in Christ by faith (justification) and they must live their lives by faith (sanctification) apart from works of the law. The deception of works being necessary to be saved is quite naturally followed by the same deception being applied to life after salvation. Paul’s charge of foolishness refers to their lack of discernment. They were being fooled by the judaizers into believing that somehow (without evidence) keeping the rituals of the law would help them grow spiritually. Paul wrote to Titus, “But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless” (Titus 3:4-9).

May 8

Chapter 3, Verse 3, con’t, “Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?”

ἐναρξάμενοι Πνεύματι, enarxamenoi Pneumati, “Having begun in [the] Spirit.” There is an old saying that holds true here, “The way you start is the way you will finish.” This phrase in verse 3 is an often overlooked, very important, foundational concept. ἐνάρχομαι, enarchomai, “to begin,” is only used 2 times in the New Testament, here and Philippians 2:6, “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” In both cases, the focus is that God, by the power of his Spirit, is the one who originates his work in us apart from any effort of our own. And, just as important, is the fact that only he is capable of completing that work. We must understand that the “beginning” of salvation is god’s drawing us to himself, convicting us of sin, causing us to repent, and giving us faith to trust Christ. When we do that, the salvation of our soul is complete, done, mission accomplished. At the moment we accept Christ as Savior and Lord, the Holy Spirit invades our lives and begins the work of sanctification. That work does not end in this life. Paul wrote to Titus, “Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life” (Titus 3:1-7). Good works follow conversion; they are not part of it.

May 9

Chapter 3, Verse 3, con’t, “Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?“

νῦν σαρκὶ ἐπιτελεῖσθε, nyn sarki epiteleisthe, “now in [the] flesh are you being perfected?” “Having begun” and “being perfected” are an obvious contrast by Paul, putting the Galatians on notice and urging them to put on their “thinking caps.” He could have asked, “You started your Christian life in Christ by the power of the Holy Spirit, and now you think you will finish it b the power of the flesh?” The verb ἐπιτελέω, epiteleó, combines epi = the meaning of the word attached is intensified in the sense of “fully” or “completely,” and teleo = “to complete,” not just bring to an end but to accomplish the intended objective. Think of it as “completely complete,” nothing left to do. In other words, perfecting. Jesus said, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (John 3:6). Later, in John 6:63, he said, “It is the Spirit who gives life; the flesh is no help at all.” The flesh simply cannot accomplish what the Spirit does, that is, sanctify the believer. Paul made it clear as to why in Romans 7:14-20, “For we know that the law is spiritual, but I am of the flesh, sold under sin. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.” This is why it is so important for believers to allow God to change our thinking (Romans 12:1-2). Otherwise, we will not know the will of God for our lives.

May 10

Chapter 3, Verse 3, “Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?”

EXCURSUS — Drawn By God

Faith alone in Christ alone is the key to salvation. But how does this come about? John 6:44 says, “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.” The perfecting work of God happens when he calls/draws a person to himself. This is a sovereign work of God, not a coercion, but a convincing act of the Spirit of God. God does not force salvation on anyone; still, all who he calls will come to him (Romans 8:28-30, John 6:35-40). How does God accomplish this?

1- He uses a persons ability to respond — This does not diminish God’s sovereignty, but recognizes that he sovereignly designed mankind with a will to decide for themselves. And since the Bible teaches that people do not seek after God on their own (Romans 3:10-11), God must take the initiative. Ephesians 2:8-9 tells us that salvation is a gift–a gift that can be accepted or rejected.

2- He uses Jesus’ work on the Cross –Jesus, himself, explained this in John 12:32-33, “And I, when I am lifted up from the earth, will draw all people to myself.” He said this to show by what kind of death he was going to die.” All does not mean that everyone will be saved. It means that everyone will be drawn to an awareness of their lostness, their guilt of sin, and their need of a savior.

3- He uses his Word — The word never returns void but always accomplishes its purpose (Isaiah 55:11). Romans 1:16-17 tells us, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” As the Word of God is taught and preached, many people will respond in faith.

4- He use the Spirit’s power to convict — John 16:8-15 says, “And when he [the Holy Spirit] comes, he will convict the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgment, because the ruler of this world is judged. “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.” The Holy Spirit uses divine persuasion to convince, reprove, disturb, draw, and love. A person can understand the truth and reject it (John 5:39-40), but whoever responds in repentance and faith will be rewarded with eternal life.

5- He uses people as instruments of righteousness — God has chosen people, as part of his plan, as agents for teaching the Word which the Holy Spirit then uses to convict others of sin. Romans 10:12-15 says, “For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.” How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” This passage makes it clear that God sends believers to share the gospel with the world (Matthew 28:18-20).

God uses all these, sometimes individually, and often in concert to reach the unbelieving world for Christ. God never called any of us to save anyone; but he did call all of us to nominate everyone we can.

May 11

Chapter 3, Verse 4, “Did you suffer so many things in vain—if indeed it was in vain?”

τοσαῦτα ἐπάθετε εἰκῇ, tosauta epathete eikē, “So many things did you suffer in vain?” When we read about Galatia/Galatians, we must remember this was not a single town; it was a region. It was a Roman province occupied by descendants of the Celtic Gauls, a collection of warrior tribes who hated the Romans. Today, it is called Turkey. When Paul traveled in the area to plant churches, the towns of Galatia he visited included Iconium, Lystra, and Derbe. In the New Testament, we read about this in Acts 14. A variety of Gentiles and Jews lived in those towns making Paul’s evangelistic efforts difficult to say the least. Many came to faith in Christ, but trouble brewed among the converted of both cultures. This was mainly brought about by the Jews who rejected Christ, but some believing Jews who wanted to impose the Law upon the people also contributed to the problems. Acts 14:1-2, “Now at Iconium they entered together into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks believed. But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.” Was this the “so many things” Paul was addressing in verse 4? Likely, it was at least a part of their tribulation but not necessarily all of it. They had resistance from all sides including those who faithfully followed Rome and Caesar. πάσχω, pascho’, “to suffer,” or “to endure,” could mean actual physical suffering and that was probably true here, but it could also have meant the confusion in their minds from previous “religious” experience. Paul asked if all the things they faced were done “in vain.” εἰκῇ, eiké, “in vain,” means without cause or for no purpose through the idea of failure. These people had been through a lot of tribulation, they had accepted Jesus as Savior and Lord, and now Paul simply wanted to know if they thought it was all a waste of time. God forbid that in their lives and in our own that we should ever consider whatever suffering we endure for the cause of Christ to be time wasted. Paul wrote to the Philippians, “Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel, and not frightened in anything by your opponents. This is a clear sign to them of their destruction, but of your salvation, and that from God. For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake” (Philippians 1:27-29).

May 12

Chapter 3, Verse 4, con’t, “Did you suffer so many things in vain—if indeed it was in vain?”

εἴ γε καὶ εἰκῇ, ei ge kai eikē, “if indeed also in vain.” The Greek particle γε, ge, is an enclitic (has no accent of its own and is used relative to the word before it) that can be used to mean indeed, at least, even, yet–with the idea of “assuredly” or “really.” So, Paul could have easily said, “if you really suffered in vain,” using the question/statement to emphasize his doubt that their suffering (whatever it was) was, in fact, in vain; that is, without purpose or for no good cause. The reality of this situation is that Paul, in his own mind and from his own experience, found it hard to believe that the Galatians would abandon the gospel and hold onto the false teaching of the judaizers. They had heard Paul’s teaching concerning the gospel, they had turned away from all the religious trappings of their past, they had received Jesus into their hearts–and had exhibited evidence of the reality of walking with God in Christ. And now this? He was seeking to remind them of all this so they would “clear their heads” of the confusion brought in by the charlatans. Sadly, those miscreant of malfeasance still exist and present themselves as scholars and students of truth. Beware of anyone who “messes” with the gospel message. They are always up to no good.

May 13

Chapter 3, Verse 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–“

ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ Πνεῦμα, ho oun epichorēgōn hymin to Pneuma, “The [One] therefore supplying to you the Spirit.” This question by Paul is to further stimulate the minds of the Galatians into consideration of the source of their spiritual life. ἐπιχορηγέω, epichorégeó, combines epi = upon, and choregeo = supply, meaning to supply, to provide, or to furnish abundantly. The word was derived from χορός, choros, a “chorus” like what was used in the presentation of Greek tragedies (plays). The verb originally meant “to bear the expense of a chorus,” meaning someone besides the members of the troupe of actors paid for all the expenses of the players and the place where they performed. Eventually, it was use to mean “provision beyond need given generously,” i.e., a benefactor. The point is this, all of God’s grace, that given to provide salvation through Christ’s sacrifice and that which sustains and strengthens the believer’s life, is sourced by the source, God the Father. Similarly, Paul wrote to the Philippians, “And my God will supply every need of yours according to his riches in glory in Christ Jesus” (Philippians 4:19). “Supply,” in this verse, is πληρώσει, plērōsei, “to fill up.” It is always God who fulfills all our needs, many of our wants, and all for the glory of Christ.

May 14

Chapter 3, Verse 5, con’t, “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–“

καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν, kai energōn dynameis en hymin, “and working miracles among you.” “And” clearly indicates source and outcome. It was the Spirit of God who had come into their lives by faith in Christ, AND he is the One producing marvelous spiritual fruit in their presence. The verb ἐνεργέω, energeó, from en = in, and ergon = work, or “energetic,” means to work effectively to cause something to happen, to energize. It is only used in the New Testament to describe superhuman power. The present tense indicates it is an ongoing effect. God works in believers, continually. The noun δύναμις, dunamis (from the verb dunamai, which means “to have power”), means power in the sense of that which is capable of achieving a desired result. It speaks of intrinsic power and in this context refers to supernatural manifestations of power, miracles, wonders, and powerful deeds. (It is translated miracle twice, miracles 17 times, and miraculous power 3 times.) The Spirit of God works in the children of God. Sometimes he is working in ways that are fantastic and obvious, and sometimes he is working like a still, small voice. But, always, he works with a sense of urgency to move us from complacency to confidence, from chaos to peace, and from apathy to action. 2 Timothy 1:7, “God gave us a spirit not of fear but of power and love and self-control.”

May 15

Chapter 3, Verse 5, con’t, “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–“

ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως, ex ergōn nomou ē ex akoēs pisteōs, [is it] out of works of the Law or out of hearing of faith?” These are the exact same Greek words in the same order as in verse 2. Paul had seen God working among them. He knew the Spirit was changing lives. He was simply trying his best to get them to see (understand) that in no may could they earn God’s presence in their lives by works of the Law. It was only because they had heard and believed the gospel that they were saved, indwelled by the Spirit, and led by his power. The danger to all people then and now is what the prophet Amos wrote in Amos 8:11, ““Behold, the days are coming,” declares the Lord God, “when I will send a famine on the land—
not a famine of bread, nor a thirst for water, but of hearing the words of the Lord.” Jesus spoke about his idea of hearing and believing in Luke 8:10-15, he said, “To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that ‘seeing they may not see, and hearing they may not understand.’ Now the parable is this: The seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away. And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. As for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience.” Paul addressed this with the Romans when he wrote, “because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved” (Romans 10:9-10), and followed it with “So faith comes from hearing, and hearing through the word of Christ” (Romans 10:17). Those who hear the word and gladly receive it know what is in their possession, eternal life. Those who reject the Word, and the God of the Word, Jesus, are missing out on all that leads to heaven.

May 16

Chapter 3, verse 6, “just as Abraham “believed God, and it was counted to him as righteousness”?

Καθὼς Ἀβραὰμ ἐπίστευσεν τῷ Θεῷ, Kathōs Abraam episteusen tō Theō, “So also Abraham believed God.” From verse 6 forward to the end of Galatians 4, Paul looked to the Old Testament to repudiate the false teaching judaizers who insisted the law (specifically, circumcision) was necessary for salvation. Paul taught that in Adam all die, but in Christ, all who believe will live–have eternal life. So, what is the specific connection here to Abraham? From Adam to Noah was approximately 1,056 years. From Noah to Abraham was another 882 years. From Abraham to Moses, the “giver” of the Law, including Isaac, Jacob (Israel), and Joseph, another 430 years. But Paul did not invoke Moses, the Ten Commandments, and the books of the Law–Torah; he went back over 400 years earlier to the one God called and said to him, “Now the Lord sai to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing” (Genesis 12:1-2). This begged the question as it still does today, “how was anyone justified before God from Adam to Moses,” a period of about 2,400 years. The primer that answers this question is the book of Hebrews (I believe Paul wrote Hebrews to a group of believing Jewish priests). Hebrews 10:1-7, “For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins. Consequently, when Christ came into the world, he said, “Sacrifices and offerings you have not desired, but a body have you prepared for me; in burnt offerings and sin offerings you have taken no pleasure.Then I said, ‘Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.’” Hebrews 10:19-25, “Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” Hebrews 11:1-3, “Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation. By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.” Then, in Hebrews 11:4-13, we read about the “hall of faith.” Hebrews 4:8-13, “By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he was looking forward to the city that has foundations, whose designer and builder is God. By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised. Therefore from one man, and him as good as dead, were born descendants as many as the stars of heaven and as many as the innumerable grains of sand by the seashore. These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth.” The one true God, often referred to in the Old Testament as LORD (YHWH, Yahweh, otherwise Adoni), received all those patriarchs and their families by faith and not by any works, especially works of the Law. By faith they looked forward to a Savior (promise). By faith we who believe look back to Calvary, an empty tomb, and a risen Savior who is Jesus.

May 17

Chapter 3, verse 6, con’t, “just as Abraham “believed God, and it was counted to him as righteousness”?

ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, elogisthē autō eis dikaiosynēn, “it was reckoned to him as righteousness.” Have you ever gotten credit for something that you absolutely played no part in seeing it accomplished? That is exactly what Paul is talking about here. ἐλογίσθη, elogisthē, is a middle voice form of λογίζομαι, logizomai, (a form of logos) meaning to consider, to account, to think, or to impute. In this context, it means to consider (reckon) and refers to a process of careful study that results in arriving at a conclusion. The verdict is that in the determinate counsel of God, Abraham’s spiritual account was credited with Christ’s righteousness. Paul gives a clear explanation of what this means in Romans. Romans 4:1-12, “What then shall we say was gained by Abraham, our forefather according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin.” Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.” And then in Romans 4:22-25, he concluded, “That is why his faith was “counted to him as righteousness.” But the words “it was counted to him” were not written for his sake alone, but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, who was delivered up for our trespasses and raised for our justification.” Every person ever born was born in sin because of Adam’s failure. We have done and can do nothing to make ourselves presentable to God. We have no righteousness on our own (Isaiah 64:6). But God has given us his word of promise so that when we respond to the gospel in repentance and faith, salvation is credited to us for the day when we stand before him.

May 18

Chapter 3, Verse 7, “Know then that it is those of faith who are the sons of Abraham.”

Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως οὗτοι υἱοί εἰσιν Ἀβραάμ, Ginōskete are hoti hoi ek pisteōs houtoi huioi eisen Abraam, “Know then that those of faith these sons are of Abraham.” The verb γινώσκω, ginóskó, means to know, to come to know, to recognize, or to perceive. Here, it means to absolutely know through personal experience. Right here, Paul completely shuts down the argument of the judaizers (Of course, the unbelieving Jews who insisted on circumcision as a requirement for salvation would have ignored him). For the saved Galatians, Paul was concluding, “Since faith was the way Abraham was justified, it naturally follows that those who exercise like faith are justified as well.” Jesus addressed scribes and Pharisees (Jews of the same ilk as those Paul confronted) who claimed to be “children of Abraham” in John 8:39-47, “If you were Abraham’s children, you would be doing the works Abraham did, but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did. You are doing the works your father did.” They said to him, “We were not born of sexual immorality. We have one Father—even God.” Jesus said to them, “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me. Why do you not understand what I say? It is because you cannot bear to hear my word. You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. But because I tell the truth, you do not believe me. Which one of you convicts me of sin? If I tell the truth, why do you not believe me? Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God.” John boldly identified the unbelieving Jews in John 1:9-13, “The true light, which gives light to everyone, was coming into the world. He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” Jesus came to them, but the rejected him. It is sad that much of the world still rejects the Son of the living God.

May 19

Chapter 3, Verse 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.”

προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ Θεὸς, proidousa de hē graphē hoti ek pisteōs ta ethnē ho Theos, “Having foreseen then the Scripture that by faith justifies the Gentiles God.” The first, and possibly most important feature of this verse is the use of the word graphe, from grapho = to write; in English, we get graphite = the lead in a pencil. In the New Testament, most of the uses of this word are plural in the sense of the whole of Scripture; here, it is singular, pointing to a particular passage, used in a way that quoting Scripture is understood to be equal with quoting God. The Scripture is Paul’s plea to the Word of God and ultimately the God of the Word. And while this use may properly be understood as personification (a figure of speech where inanimate objects are given the qualities of humans), it is no overstatement to say that Paul referred to Scripture speaking as though it were God speaking–so it can be asserted that what the Bible says, God says. And if we understand the context of John, chapter 1, where logos, the “word” is Jesus, we can just as accurately proclaim that when the Bible speaks, it is the Lord Jesus Christ speaking to us. The whole plan of God for mankind is laid out plainly in the Bible. It is the truth of God penned by men of God who were led by the Spirit of God to write down all God wants us to know about him so that we can learn to believe him, to trust in him, and ultimately to spend eternity with him. To look at Scripture any other way is an affront to God.

May 20

Chapter 3, Verse 8, con’t, “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.”

Is there a difference between forsight and foreknowledge? Yes and no. Foresight generally refers to the ability to anticipate or predict what will happen in the future, often based on reasoning, experience, or projected patterns. It is a human capability, and the degree of certainty is dependent upon the accuracy of the prediction. Foreknowledge, almost always used in a “religious” context, suggests a complete and certain knowledge of future events, attributed to the divine. It implies a level of certainty that transcends human predictions because it is based on a pre-determined, eternal plan. However, here in verse 8, foreseeing is based on the latter. Everything God does is based on his plan that was settled before time and space existed. He does not operate in the past or future; all of eternity is now for God. He does not have our limitations. This is why we refer to God as omniscient and omnipresent. Paul was referring to Genesis 12:1-3, declaring that the word of God revealed to Abraham the message of the gospel–long before the Law was given. It was not the written word, but the personal word of God directly given to Abraham; the word that he received gladly by faith.

May 21

In the first nine verses of Chapter 3, “faith” is used six times, each time describing the gift that God gives to everyone through his grace (Ephesians 2:8-10). Right in the middle of all this faith-talk, Paul wrote that Abraham “believed” God and his belief counted as righteousness (justification). So, are faith and belief the same thing? Not necessarily. Belief can simply mean mental recognition or an admission that something might exist. If I say I believe in aliens from other places in the cosmos, that is only conceding the possibility of reality–especially since no one has ever shown evidence for such existence. Nor does believing in God necessarily imply a relationship with him. Demons believe in God (James 2:9), but they are not believers. And according to Paul in Romans 1, humans who may say they believe fail to actually acknowledge him (Romans 1:28ff). On the other hand, belief in the gospel message that produces trust, obedience, and surrender shows complete submission to the truth of God’s word–in faith, believing. Those who come to Christ in this way are doing the same thing Abraham did, implicitly trusting God without hesitation or reservation, based on what God has revealed about himself. We must be careful to remember what Paul wrote in Romans 10:9-10, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.” And Romans 10:17, “So faith comes from hearing, and hearing through the word of Christ.” The word of God, for Abraham in person, for us through the Bible, is the supernatural element that connects humanity to the true and living God.

May 22

Ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη, Eneulogēthēsontai en soi panta ta ethnē, “Will be blessed in you all the nations.” The verb εὐλογέω, eulogeo means to confer a benefit upon someone, hence, bless them. Adding en = in, to eulegeo means to bless through someone. In the New Testament, this form is only used here and in Acts 3:25. Will be blessed is future tense (in the Septuagint, it is used 7 times in terms of prophecy) and in the passive voice (the blessing coms from an outside source; i.e., God). Paul was reminding the Galatians who had received Christ, and who had been challenged for their “simple” act of faith by the legalistic Jews, that their spiritual connection to God in Christ was directly linked to Abraham long before any mention of Israel or Law. In fact, the idea of the gospel message extends from Genesis 3:15 all the way to the last invitation to faith in Revelation 22:17. All along the way, Gentiles, the nations, have been part of God’s salvation plan (Romans 9:25-27, 10:18-21, 15:9-12). All people, everywhere, and of all time, may call upon Jesus for forgiveness and redemption.

May 23

Chapter 3, Verse 9, “So then, those who are of faith are blessed along with Abraham, the man of faith.”

ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ, hōste hoi ek pisteōs eulogountai syn tō pistō, Abraam, “So then, those of faith are blessed along with the believing Abraham.” With the opening conjunction hoste, from hos = so, like, as, how, when, while; plus te = and, also, both; so literally “so too,” Paul is putting forth an expected conclusion. He reasoned, based on his rhetorical question in verse 5, that even though the provision for “all nations” to be saved was made by God in Christ, only those who exercise saving faith actually receive the blessing of justification. And, the believing faith is no casual impetus arising from time to time, but a constant and steadfast attitude of complete trust in God alone, through Christ alone. Using syn, “along with” to include Abraham, is a straightforward declaration that salvation for Jews and Gentiles only comes by faith and not by works of the Law (including circumcision). Concurrently, we should remember that blessed in this context means to be the recipient of divine love, grace, and mercy that completely changes everyone who trusts Christ as Savior and Lord. Paul gave a clear exegesis of this truth in Romans 4:13-22, “For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. For the law brings wrath, but where there is no law there is no transgression. That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised. That is why his faith was “counted to him as righteousness.”

May 24

Chapter 3, Verse 10, “For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.”

Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν, Hosi gar ex ergōn nomou eisin hypo kataran eisin, “As many as for of works of [the] Law are under a curse are.” The conjunction gar, which could be translated “because,” connects back to the Gentiles and Abraham in verses 8 and 9. Both of them experienced justification by faith alone. The point is, if saved by believing God, that is, having faith in the promise (Abraham) and receiving the promise of Christ (Gentiles), it was impossible to gain God’s righteousness by doing the legalistic works of the Law. This is exactly the problem for every religious group who adds anything to the gospel of Christ. Paul declared in 1 Corinthians 15:1-4, “Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.” The death, burial, and resurrection of Jesus, the sinless Son of God, is the sole basis of salvation for all who believe. Any religious rule, sacraments, baptism, indulgences, et al, that are piled upon the simplicity of the gospel message cheapens the truth and draws people away from God.

May 25

Chapter 3, Verse 10, con’t, “For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.”

Twice in this verse, we read the very intense word, curse, from κατάρα, katara = “curse.” The first form, κατάραν, kataran = “a curse,” and the second form Ἐπικατάρατος, Epikataratos = “is cursed.” In Greek thought, being under a curse meant being burdened by a heavy load, one that a person could not carry. And, essentially, they understood it as being under a load of evil (sin) that would eventually kill them. This “curse” would lead to eternal separation from God. That means the wrath of God rests on everyone who refuses Christ as Savior and Lord. And the end of God’s wrath is when death and hell give up the dead and all the lost are resigned to a lake of fire. Revelation 20:11-15, “Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.” Notice that those who end up there go there “according to their works.” This includes trying to live by the Law or any other religious rule or tradition. The better way is to listen and heed the words of Jesus in Matthew 11:28-30, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” The burden (curse) of sin is far to heavy to carry.

May 26

Chapter 3, Verse 11, “Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.”

ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ Θεῷ δῆλον, hoti de en nomō oudeis dikaioutai para tō Theō dēlon, “That now by [the] Law no one is justified before God [is] evident.” In verse 10, Paul made it perfectly clear that it is useless to try to be justified by keeping the Law (works of the Law), and he quoted Moses to make his point. And by showing that no one can perfectly keep the Law, he put the judaizers to shame by making their claims completely untenable. And now, in verse 11, he proceeds to cite the Old Testament again, this time quoting Habakkuk 2:4. In the 2,000+ years since Christ gave his life as the ransom for sin, not much has changed. Jews, by and large, still reject Jesus as Messiah, and Gentiles simply ignore him or try to create their own way to be right before God. Proverbs 14:12 and 16:25 says, “There is a way that seems right to a man, but its end is the way to death.” Every religion in the world, including some who call themselves Christian, who add to or take away from the gospel message, are piling a curse on their own heads and on all those who follow them. Works of the Law, and any works for that matter, stand diametrically opposed to living by faith alone in Christ alone. Works lead to eternal death, but faith leads to eternal life. Always choose Jesus.

May 27

Chapter 3, Verse 11, con’t, “Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.”

ὅτι Ὁ δίκαιος ἐκ πίστεως ζήσεται, hot Ho dikaios ek pisteōs zēsetai, “because the Righteous by faith shall live.” The conjunction hoti in this phrase (also the first word in the verse) is causative (and redundant) meaning because; i.e., you cannot be righteous be the law because the righteous live by faith. Dikaios describes being in accordance with what God requires. The righteous person lives for God, not to gain his favor (grace), but because he already has it–by faith. Those who are justified before God because they have accepted Christ as Savior and Lord, seek, by the power of the Spirit, to conform to God’s character. Paul exhorted believers to this lifestyle in Romans 12:1-2, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” Zao, to live (here zēsetai), generally refers to the natural physical life, bu there it refers to supernatural, spiritual life that Paul described in 2:20, “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.” He went on to say in 2:21, “I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose,” making it plain that Christ’s sacrifice was to make righteousness possible for us. Finally, there are two meanings in this phrase. The first is that we live our everyday walking around life for God in his righteousness. And the second is even more profound. God’s righteousness in us because of faith in Jesus, will carry us into eternity to live forever with him.

May 28

Chapter 3, Verse 12, But the law is not of faith, rather “The one who does them shall live by them.”

ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ho de nomos ouk estin ek pisteōs, “And the law is not of faith.” Interaction with the Law is not about believing; it is about doing. And this is why Paul quoted Leviticus 18:5, “You shall therefore keep my statutes and my rules; if a person does them, he shall live by them: I am the Lord.” The conjunction de could mean, “moreover you must understand.” And the negative particle ouk, indicating absolute negation could be read, “absolutely not of faith,” meaning the law does not require faith but action and/or the law has nothing to do with faith. In other words, like oil and water, law and faith do not mix. Even if a person were to keep every jot and tittle of the law, which they cannot do perfectly, the righteousness it would produce would be from their own effort and, therefore, inferior–failing to satisfy the standard of God. Isaiah 64:6, “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment.” The very best we can do falls short of God’s requirement for holiness. Romans 3:23, “for all have sinned and fall short of the glory of God.” What this boils down to is this: the law says, “Do and live.” Faith says, “believe and live.” As Paul said to the jailer at Philippi, “And the jailer called for lights and rushed in, and trembling with fear he fell down before Paul and Silas. Then he brought them out and said, “Sirs, what must I do to be saved?” And they said, “Believe in the Lord Jesus, and you will be saved, you and your household” (Acts 16:29-31). The King James Version puts it this way, “For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (Romans 1:17).

May 29

Chapter 3, Verse 12, con’t, But the law is not of faith, rather “The one who does them shall live by them.”

Ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς, Ho poiēsas auta zēsetai en autois, “The [one] having done these things will live by them.” We when read this phrase, we should immediately be drawn to a secondary fact–if you do not do “these things, that is, keep the law, you will not live. The five books of Moses, the Pentateuch or Torah–Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, according to bible scholars, particularly Jewish teachers of the Law, for centuries have professed that all the laws of God are contained therein. Most of those same scholars will claim that there are approximately 613 laws (many claim exactly 613) in that corpus. No one can perfectly keep the law, whether there are only ten or hundreds. The law exposes sin (Romans 7:7) and cannot justify anyone before God. God gave the law to define sin and demonstrate our need for a Savior. Jesus in the only one who perfectly obeyed the law (Matthew 5:17-18). And Paul explained this entire argument clearly in Romans 3:21-28, “Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” The law makes us slaves to sin; faith gives us freedom in Christ.

May 30

Chapter 3, Verse 13, “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree.”

When we first read this verse, three significant questions emerge–what did Christ do for us, how did he do it, and why is it remarkable? Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, Christos hēmas exēgorasen ek tēs kataras tou nomou, “Christ us redeemed from the curse of the Law.” Think about it–Christ redeemed us. ἐξαγοράζω, exagorazó, combines ek which intensifies, as in “completely out from,” and ἀγοράζω, agorazó = “buy up at the marketplace.” Literally, it means to “take full advantage of a buying opportunity” and that is why Jesus said of himself, “the Son of Man came not to be served but to serve, and to give his life a ransom for many” (Matthew 20:28). Peter wrote, “Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, “You shall be holy, for I am holy.” And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Peter 1:13-19). And in Revelation 5:9, when the Lamb prepared to open the scroll, John wrote, “they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.” Redeem means to pay the purchase price; ransom means to buy back. This is the picture Paul painted comparing what Jesus did for sinners to the scene of a Greek marketplace. When someone showed up and bought something, whether a piece of fruit, or a human slave, they gained full ownership. Trusting Christ makes us a part of the family of God, redeemed by the blood of the Lamb.

May 31

Chapter 3, Verse 13, con’t, “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree.”

γενόμενος ὑπὲρ ἡμῶν κατάρα, genomenos hyper hēmōn katara, “having become for us a curse.” In Exodus 3, Moses asked God to identify himself so that the Israelites would not reject his message. God replied, “I AM THAT I AM.” Then he said, “Tell them I AM has sent you.” God is–as he always has been and will always continue to be. In the New Testament, the regular verb for I am, I exist, is εἰμί, eimi. γίνομαι, ginomai, “to become,” here genomenos, means to emerge, as in transitioning from one point to another. Paul wrote to the Corinthians, “From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling^c the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Corinthians 5:16-21). The Lord Jesus Christ was and is perfect. In him there is no sin and was no curse. The spotless, innocent, lamb of God became–took on the curse of sin for us. Hyper could easily mean “on our behalf,” for us–Jesus stood in where we cannot stand. He became our substitute taking the judgment upon himself for sin. This is what we call substitutionary atonement. That means he took our condemnation, our doom, our death, and our punishment and bore it all for us so that we would not have to bear it for ourselves. His death satisfied God’s justice and eliminated his wrath toward his elect. 1 Corinthians 6:20 says, “you were bought with a price. So glorify God in your body.” So, honor God, because he has honored you.

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