2 CORINTHIANS—NOTE ON 12:12 The signs of a true apostle. Including, but not

2 CORINTHIANS—NOTE ON 12:12 The signs of a true apostle. Including, but not

angelos in the NT, most are in reference to angels. This angel was from Satan, a demon afflicting Paul. Possibly, the best explanation for this demon was that he was indwelling the ring leader of the Corinthian conspiracy, the leader of the false apostles. Through them he was tearing up Paul's beloved church and thus driving a painful stake through Paul. Further support for this view comes from the context of chs. 10–13, which is one of fighting adversaries (the false prophets). The verb translated "harass" always refers to ill treatment from other people (Matt. 26:67; Mark 14:65; 1 Cor. 4:11; 1 Pet. 2:20). Finally, the OT describes Israel's personal opponents as thorns (Num. 33:55; Josh. 23:13; Judg. 2:3; Ezek. 28:24). to keep me from becoming conceited. The assault was painful, but purposeful. God was allowing Satan to bring this severe trouble in the church for the purpose of humbling Paul who, having had so many revelations, including a trip to heaven and back, would have been proud. The demonized false apostle attacking his work in Corinth was the stake being driven through his otherwise proud flesh.

2 CORINTHIANS—NOTE ON 12:8 Three times I pleaded. Paul, longing for relief from this painful hindrance to his ministry, went to his Lord, begging him (the use of the definite article with "Lord" shows Paul's prayer was directed to Jesus) to remove it. The demons are only subject to his authority. The threefold repetition of Paul's request parallels that of Jesus in Gethsemane (Mark 14:32– 41). Both Paul and Jesus had their requests denied, but were granted grace to endure their ordeals.

2 CORINTHIANS—NOTE ON 12:9 My grace is sufficient for you. The present tense of the verb translated "is sufficient" reveals the constant availability of divine grace. God would not remove the thorn, as Paul had requested, but would continually supply him with grace to endure it (cf. 1 Cor. 15:10; Phil. 4:13; Col. 1:29). power is made perfect in weakness. Cf. 2 Cor. 4:7–11. The weaker the human instrument, the more clearly God's grace shines forth.

2 CORINTHIANS—NOTE ON 12:9–10 Paul took no pleasure in the pain itself, but rejoiced in the power of Christ that it revealed through him.

2 CORINTHIANS—NOTE ON 12:11 been a fool! See notes on 11:1, 16; cf. 11:17, 21, 23. You forced me. See note on 11:1. super-apostles. See note on 11:5.

2 CORINTHIANS—NOTE ON 12:12 The signs of a true apostle. Including, but not limited to, "signs and wonders and mighty works" (the miracle of the

Corinthians' salvation was also a mark of Paul's apostleship, 1 Cor. 9:2). The purpose of miraculous signs was to authenticate the apostles as God's messengers (cf. Acts 2:22, 43; 4:30; 5:12; 14:3; Rom. 15:18–19; Heb. 2:3–4).

2 CORINTHIANS—NOTE ON 12:13 Paul had not slighted the Corinthians except by refusing to be a burden (see note on 11:7). With a touch of irony, he begged their forgiveness for that "wrong."

2 CORINTHIANS—NOTE ON 12:14 for the third time. The first was the visit recorded in Acts 18; the second was the "painful visit" (2 Cor. 2:1; see Introduction: Background and Setting). not be a burden. On his upcoming visit, Paul wished to continue his practice of refusing to accept support from the Corinthians. I seek not what is yours but you. Paul sought the Corinthians (cf. 6:11–13; 7:2–3), not their money. children . . . parents . . . parents . . . children. To reinforce his point, Paul cited the axiomatic truth that parents are financially responsible for their children, not children (when they are young, cf. 1 Tim. 5:4) for their parents.

2 CORINTHIANS—NOTE ON 12:15 Far from seeking to take from the Corinthians, Paul sought to give. The verb translated "spend" refers to spending money, and probably describes Paul's willingness to work to support himself while in Corinth (Acts 18:3). "Be spent" describes Paul's willingness to give of himself— even to the point of sacrificing his life.

2 CORINTHIANS—NOTE ON 12:16–18 Although it was obvious to all that Paul had not personally taken advantage of the Corinthians, his opponents circulated an even more vicious rumor—that he was using craftiness and cunning to deceive the Corinthians (cf. 4:2). Specifically, the false apostles accused Paul of sending his assistants to collect the Jerusalem offering from the Corinthians while intending to keep some of it for himself. Thus, according to his opponents, Paul was both a deceitful hypocrite (because he really did take money from the Corinthians after all, despite his words in 12:14–15) and a thief. This charge was all the more painful to Paul because it impugned the character of his friends. Outraged that the Corinthians could believe such ridiculous lies, Paul pointed out that his associates did not take advantage of the Corinthians during their earlier visits regarding the collection (8:6, 16–22). The simple truth was that neither Paul nor his representatives had in any way defrauded the Corinthians.

2 CORINTHIANS—NOTE ON 12:19 Lest the Corinthians view themselves as judges

before whom Paul was on trial, the apostle quickly set them straight: only God was his judge (cf. 5:10; 1 Cor. 4:3–5). Paul sought to edify the Corinthians, not exonerate himself.

2 CORINTHIANS—NOTE ON 12:21 When he visited them, Paul did not want to find the Corinthians in the same sorry spiritual condition as on his last visit (the "painful visit," 2:1; see Introduction: Background and Setting). If he found that they were not what he wished (i.e., still practicing the sins he listed), they would find him not as they wished—he would have had to discipline them (cf. 13:2). To find the Corinthians still living in unrepentant sin would both humiliate and sadden Paul. This warning (and the one in 13:2) was designed to prevent that from happening.

2 CORINTHIANS—NOTE ON 13:1 the third time. See note on 12:14. two or three witnesses. Not a reference to Paul's three visits to Corinth, since he could be only one witness no matter how many visits he made. Paul informed the Corinthians that he would deal biblically (cf. Deut. 19:15; Matt. 18:16; John 8:17; Heb. 10:28) with any sin he found in Corinth.

2 CORINTHIANS—NOTE ON 13:2 I will not spare. See note on 12:21.

2 CORINTHIANS—NOTE ON 13:3 proof that Christ is speaking in me. Those Corinthians still seeking proof that Paul was a genuine apostle would have it when he arrived. They may have gotten more than they bargained for, however, for Paul was going to use his apostolic authority and power to deal with any sin and rebellion he found there (v. 2; see note on 12:21). is not weak. Christ's power was to be revealed through Paul against the sinning Corinthians (cf. 1 Cor. 11:30–32). By rebelling against Christ's chosen apostle (1 Cor. 1:1), they were rebelling against him.

2 CORINTHIANS—NOTE ON 13:4 Paul was to come to Corinth armed with the irresistible power of the risen, glorified Christ (cf. Phil. 3:10).

2 CORINTHIANS—NOTE ON 13:5–6 The Greek grammar places great emphasis on the pronouns "yourselves" and "you." Paul turned the tables on his accusers; instead of presuming to evaluate his apostleship, they needed to test the genuineness of their faith (cf. James 2:14–26). He pointed out the incongruity of the Corinthians' believing (as they did) that their faith was genuine and his apostleship false. Paul was their spiritual father (1 Cor. 4:15); if his apostleship

was counterfeit, so was their faith. The genuineness of their salvation was proof of the genuineness of his apostleship.

2 CORINTHIANS—NOTE ON 13:5 fail to meet the test. Lit., "not approved." Here it referred to the absence of genuine saving faith.

2 CORINTHIANS—NOTE ON 13:7 do what is right. Paul's deepest longing was for his spiritual children to lead godly lives (cf. 7:1)—even if they persisted in doubting him. Paul was even willing to appear "to have failed," as long as the Corinthians turned from their sin (cf. Rom. 9:3).

2 CORINTHIANS—NOTE ON 13:8–9 Lest anyone think his reference to failing (v. 7) was an admission of wrongdoing on his part, Paul hastened to add that he had not violated "the truth" of the gospel. The apostle may also have meant that he needed to take no action against the Corinthians if he found them living according to "the truth." In that case, he would rejoice in his "weakness" (that is, his lack of opportunity to exercise his apostolic power), because that would mean that the Corinthians were spiritually "strong."

2 CORINTHIANS—NOTE ON 13:10 A one-sentence summary of Paul's purpose in writing this letter.

2 CORINTHIANS—NOTE ON 13:11 Paul's concluding exhortations expressed the attitudes he prayed (v. 9) would characterize the Corinthians. the God of love and peace will be with you. An encouragement to the Corinthians to carry out the exhortations in the first part of the verse. Only here in the NT is God called "the God of love" (cf. 1 John 4:8).

2 CORINTHIANS—NOTE ON 13:12 a holy kiss. A sign of greeting in biblical times (Matt. 26:49; Luke 7:45), much like the modern handshake. For Christians, it further expressed brotherly love and unity (Rom. 16:16; 1 Cor. 16:20; 1 Thess. 5:26; 1 Pet. 5:14).

2 CORINTHIANS—NOTE ON 13:13 All the saints. Those in Macedonia (possibly Philippi; see Introduction: Background and Setting), from where Paul wrote 2 Corinthians. While encouraging unity within the Corinthian church, Paul did not want the Corinthians to lose sight of their unity with other churches.

2 CORINTHIANS—NOTE ON 13:14 The Trinitarian benediction reminded the Corinthians of the blessings they had received: "grace" from the Lord Jesus

Christ (cf. 8:9), "love" from God the Father (cf. 13:11), and "fellowship" with God and one another through the Holy Spirit (cf. 1:22; 5:5). Jesus was mentioned before the Father because his sacrificial death is the ultimate expression of God's love.

Galatians

Galatians 1 • Galatians 2 • Galatians 3 • Galatians 4 • Galatians 5 •

Galatians 6 Introduction to Galatians

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to Galatians

Title

Galatians derives its title (pros Galatas) from the region in Asia Minor (modern Turkey) where the churches addressed were located. It is the only one of Paul's epistles specifically addressed to churches in more than one city (1:2; cf. 3:1; 1 Cor. 16:1).

Author and Date

There is no reason to question the internal claims that the apostle Paul wrote Galatians (Gal. 1:1; 5:2). Paul was born in Tarsus, a city in the province of Cilicia, not far from Galatia. Under the famous rabbi, Gamaliel, Paul received a thorough training in the OT Scriptures and in the rabbinic traditions at Jerusalem (Acts 22:3). A member of the ultra-orthodox sect of the Pharisees (Acts 23:6), he was one of first-century Judaism's rising stars (Gal. 1:14; cf. Phil. 3:5–6).

The course of Paul's life took a sudden and startling turn when, on his way to Damascus from Jerusalem to persecute Christians, he was confronted by the risen, glorified Christ (see notes on Acts 9). That dramatic encounter turned Paul from Christianity's chief persecutor to its greatest missionary. His three missionary journeys and trip to Rome turned Christianity from a faith that included only a small group of Palestinian Jewish believers into an empire-wide phenomenon. Galatians is one of 13 inspired letters he addressed to Gentile congregations or his fellow workers. For further biographical information on Paul, see Introduction to Romans: Author and Date.

In ch. 2, Paul described his visit to the Jerusalem Council of Acts 15 (see note on Gal. 2:1), so he must have written Galatians after that event. Since most scholars date the Jerusalem Council about A.D. 49, the most likely date for Galatians is shortly thereafter.

Background and Setting

In Paul's day, the word Galatia had two distinct meanings. In a strict ethnic

sense, Galatia was the region of central Asia Minor inhabited by the Galatians. They were a Celtic people who had migrated to that region from Gaul (modern France) in the third century B.C. The Romans conquered the Galatians in 189 B.C. but allowed them to have some measure of independence until 25 B.C. when Galatia became a Roman province, incorporating some regions not inhabited by ethnic Galatians (e.g., parts of Lycaonia, Phrygia, and Pisidia). In a political sense, Galatia came to describe the entire Roman province, not merely the region inhabited by the ethnic Galatians.

Paul founded churches in the southern Galatian cities of Antioch, Iconium, Lystra, and Derbe (Acts 13:14–14:23). These cities, although within the Roman province of Galatia, were not in the ethnic Galatian region. There is no record of Paul's founding churches in that northern, less populated region.

Those two uses of the word Galatia make it more difficult to determine who the original recipients of the epistle were. Some interpret Galatia in its strict racial sense and argue that Paul addressed this epistle to churches in the northern Galatian region, inhabited by the ethnic descendants of the Gauls. Although the apostle apparently crossed the border into the fringes of ethnic Galatia on at least two occasions (Acts 16:6; 18:23), Acts does not record that he founded any churches or engaged in any evangelistic ministry there.

Because neither Acts nor Galatians mentions any cities or people from northern (ethnic) Galatia, it is reasonable to believe that Paul addressed this epistle to churches located in the southern part of the Roman province, but outside of the ethnic Galatian region. Acts records the apostle's founding of such churches at Pisidian Antioch (Acts 13:14–50), Iconium (13:51–14:7; cf. 16:2), Lystra (14:8– 19; cf. 16:2), and Derbe (14:20–21; cf. 16:1). In addition, the churches Paul addressed had apparently been established before the Jerusalem Council (Gal. 2:5), and the churches of southern Galatia fit that criterion, having been founded during Paul's first missionary journey before the Council met. Paul did not visit northern (ethnic) Galatia until after the Jerusalem Council (Acts 16:6).

Paul wrote Galatians to counter Judaizing false teachers who were undermining the central NT doctrine of justification by faith (see note on Rom. 3:31). Ignoring the express decree of the Jerusalem Council (Acts 15:23–29), they spread their dangerous teaching that Gentiles must first become Jewish proselytes and submit to all the Mosaic law before they could become Christians (see Gal. 1:7; 4:17, 21; 5:2–12; 6:12–13). Shocked by the Galatians' openness to

that damning heresy (cf. 1:6), Paul wrote this letter to defend justification by faith and warn these churches of the dire consequences of abandoning that essential doctrine. Galatians is the only epistle Paul wrote that does not contain a commendation for its readers—that obvious omission reflects how urgently he felt about confronting the defection and defending the essential doctrine of justification.

Historical and Theological Themes

Galatians provides valuable historical information about Paul's background (chs. 1–2), including his three-year stay in Nabatean Arabia (1:17–18), which Acts does not mention; his 15-day visit with Peter after his stay in Arabia (1:18–19); his trip to the Jerusalem Council (2:1–10); and his confrontation of Peter (2:11– 21).

As already noted, the central theme of Galatians (like that of Romans) is justification by faith. Paul defends that doctrine (which is the heart of the gospel) both in its theological (Gal. 3–4) and practical (chs. 5–6) ramifications. He also defends his position as an apostle (chs. 1–2) since, as in Corinth, false teachers had attempted to gain a hearing for their heretical teaching by undermining Paul's credibility. The main theological themes of Galatians are strikingly similar to those of Romans, e.g., the inability of the law to justify (2:16; cf. Rom. 3:20); the believer's deadness to the law (Gal. 2:19; cf. Rom. 7:4); the believer's crucifixion with Christ (Gal. 2:20; cf. Rom. 6:6); Abraham's justification by faith (Gal. 3:6; cf. Rom. 4:3); that believers are Abraham's spiritual children (Gal. 3:7; cf. Rom. 4:10–11) and therefore blessed (Gal. 3:9; cf. Rom. 4:23–24); that the law brings not salvation but God's wrath (Gal. 3:10; cf. Rom. 4:15); that the just shall live by faith (Gal. 3:11; cf. Rom. 1:17); the universality of sin (Gal. 3:22; cf. Rom. 11:32); that believers are spiritually baptized into Christ (Gal. 3:27; cf. Rom. 6:3); believers' adoption as God's spiritual children (Gal. 4:5–7; cf. Rom. 8:14–17); that love fulfills the law (Gal. 5:14; cf. Rom. 13:8–10); the importance of walking in the Spirit (Gal. 5:16; cf. Rom. 8:4); the warfare of the flesh against the Spirit (Gal. 5:17; cf. Rom. 7:23, 25); and the importance of believers bearing one anothers' burdens (Gal. 6:2; cf. Rom. 15:1).

Interpretive Challenges

First, Paul described a visit to Jerusalem and a subsequent meeting with Peter,

James, and John (Gal. 2:1–10). There is a question to be resolved in that text, as to whether that was his visit to the Jerusalem Council (Acts 15), or his earlier visit bringing famine relief to the Jerusalem church (Acts 11:27–30). Second, those who teach baptismal regeneration (the false doctrine that baptism is necessary for salvation) support their view from Gal. 3:27. Third, others have used this epistle to support their attacks on the biblical roles of men and women, claiming that the spiritual equality taught in 3:28 is incompatible with the traditional concept of authority and submission. Fourth, those who reject the doctrine of eternal security argue that the phrase "you have fallen away from grace" (5:4) describes believers who lost their salvation. Fifth, there is disagreement whether Paul's statement "see with what large letters I am writing to you with my own hand" (6:11) refers to the entire letter, or merely the concluding verses. Finally, many claim that Paul erased the line between Israel and the church when he identified the church as the "Israel of God" (6:16). Those challenges will be addressed in the notes to the appropriate passages.

Outline

I. Personal: The Preacher of Justification (1:1–2:21)

A. Apostolic Chastening (1:1–9)

B. Apostolic Credentials (1:10–2:10) C. Apostolic Confidence (2:11–21) II. Doctrinal: The Principles of Justification (3:1–4:31)

A. The Experience of the Galatians (3:1–5)

B. The Blessing of Abraham (3:6–9) C. The Curse of the Law (3:10–14) D. The Promise of the Covenant (3:15–18)

E. The Purpose of the Law (3:19–29)

F. The Sonship of Believers (4:1–7) G. The Futility of Ritualism (4:8–20) H. The Illustration from Scripture (4:21–31) III. Practical: The Privileges of Justification (5:1–6:18)

A. Freedom from Ritual (5:1–6)

B. Freedom from Legalists (5:7–12) C. Freedom in the Spirit (5:13–26) D. Freedom from Spiritual Bondage (6:1–10)

E. Conclusion (6:11–18)

THE LETTER OF PAUL TO THE

Galatians

Greeting

GALATIANS 1 †Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead— 2†and all the brothers [1] who are with me, To the churches of Galatia: 3‡†Grace to you and peace from God our Father and the Lord Jesus Christ, 4†who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, 5to whom be the glory forever and ever. Amen.

No Other Gospel

6†I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel— 7†not that there is another one, but there are some who trouble you and want to distort the gospel of Christ. 8‡†But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. 9†As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed.

10‡†For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant [2] of Christ.

Paul Called by God

11†For I would have you know, brothers, that the gospel that was preached by me is not man's gospel. [3] 12†For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ. 13‡†For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it. 14†And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers. 15†But when he who had set me apart before I was born, [4] and who called me by his grace, 16†was pleased to reveal his Son to [5] me, in order that I

might preach him among the Gentiles, I did not immediately consult with anyone; [6] 17†nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.

18†Then after three years I went up to Jerusalem to visit Cephas and remained with him fifteen days. 19†But I saw none of the other apostles except James the Lord's brother. 20†(In what I am writing to you, before God, I do not lie!) 21†Then I went into the regions of Syria and Cilicia. 22†And I was still unknown in person to the churches of Judea that are in Christ. 23†They only were hearing it said, "He who used to persecute us is now preaching the faith he once tried to destroy." 24†And they glorified God because of me.

Paul Accepted by the Apostles

GALATIANS 2 ‡†Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. 2†I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain. 3†But even Titus, who was with me, was not forced to be circumcised, though he was a Greek. 4†Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery— 5†to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. 6†And from those who seemed to be influential (what they were makes no difference to me; God shows no partiality)—those, I say, who seemed influential added nothing to me. 7†On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised 8†(for he who worked through Peter for his apostolic ministry to the circumcised worked also through me for mine to the Gentiles), 9†and when James and Cephas and John, who seemed to be pillars, perceived the grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we should go to the Gentiles and they to the circumcised. 10†Only, they asked us to remember the poor, the very thing I was eager to do.

Paul Opposes Peter

11‡†But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12†For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party. 13†And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. 14†But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, "If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?"

Justified by Faith

15‡†We ourselves are Jews by birth and not Gentile sinners; 16†yet we know that a person is not justified [1] by works of the law but through faith in Jesus Christ,

so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.

17†But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! 18†For if I rebuild what I tore down, I prove myself to be a transgressor. 19†For through the law I died to the law, so that I might live to God. 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. 21†I do not nullify the grace of God, for if righteousness [2] were through the law, then Christ died for no purpose.

By Faith, or by Works of the Law?

GALATIANS 3 †O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. 2†Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? 3†Are you so foolish? Having begun by the Spirit, are you now being perfected by [1] the flesh? 4†Did you suffer [2] so many things in vain—if indeed it was in vain? 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— 6†just as Abraham "believed God, and it was counted to him as righteousness"?

7†Know then that it is those of faith who are the sons of Abraham. 8†And the Scripture, foreseeing that God would justify [3] the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed." 9†So then, those who are of faith are blessed along with Abraham, the man of faith.

The Righteous Shall Live by Faith

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." 11†Now it is evident that no one is justified before God by the law, for "The righteous shall live by faith." [4] 12†But the law is not of faith, rather "The one who does them shall live by them." 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"— 14†so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit [5] through faith.

The Law and the Promise

15‡†To give a human example, brothers: [6] even with a man-made covenant, no one annuls it or adds to it once it has been ratified. 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," who is Christ. 17†This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. 18†For if the inheritance comes by the law, it no longer comes by promise; but God gave it

to Abraham by a promise.

19‡†Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. 20†Now an intermediary implies more than one, but God is one.

21†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. 22†But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.

23†Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. 24†So then, the law was our guardian until Christ came, in order that we might be justified by faith. 25‡But now that faith has come, we are no longer under a guardian, 26†for in Christ Jesus you are all sons of God, through faith. 27†For as many of you as were baptized into Christ have put on Christ. 28†There is neither Jew nor Greek, there is neither slave [7] nor free, there is no male and female, for you are all one in Christ Jesus. 29†And if you are Christ's, then you are Abraham's offspring, heirs according to promise.

Sons and Heirs

GALATIANS 4 ‡†I mean that the heir, as long as he is a child, is no different from a slave, [1] though he is the owner of everything, 2†but he is under guardians and managers until the date set by his father. 3†In the same way we also, when we were children, were enslaved to the elementary principles [2] of the world. 4†But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5†to redeem those who were under the law, so that we might receive adoption as sons. 6†And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" 7So you are no longer a slave, but a son, and if a son, then an heir through God.

Paul's Concern for the Galatians

8‡†Formerly, when you did not know God, you were enslaved to those that by nature are not gods. 9†But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more? 10†You observe days and months and seasons and years! 11†I am afraid I may have labored over you in vain.

12‡†Brothers, [3] I entreat you, become as I am, for I also have become as you are. You did me no wrong. 13†You know it was because of a bodily ailment that I preached the gospel to you at first, 14†and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus. 15†What then has become of the blessing you felt? For I testify to you that, if possible, you would have gouged out your eyes and given them to me. 16†Have I then become your enemy by telling you the truth? [4] 17†They make much of you, but for no good purpose. They want to shut you out, that you may make much of them. 18†It is always good to be made much of for a good purpose, and not only when I am present with you, 19†my little children, for whom I am again in the anguish of childbirth until Christ is formed in you! 20†I wish I could be present with you now and change my tone, for I am perplexed about you.

Example of Hagar and Sarah

21‡†Tell me, you who desire to be under the law, do you not listen to the law?

22†For it is written that Abraham had two sons, one by a slave woman and one by a free woman. 23†But the son of the slave was born according to the flesh, while the son of the free woman was born through promise. 24†Now this may be interpreted allegorically: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. 25†Now Hagar is Mount Sinai in Arabia; [5] she corresponds to the present Jerusalem, for she is in slavery with her children. 26†But the Jerusalem above is free, and she is our mother. 27†For it is written, "Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labor!

For the children of the desolate one will be more than those of the one who

has a husband."

28†Now you, [6] brothers, like Isaac, are children of promise. 29†But just as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. 30†But what does the Scripture say? "Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman." 31†So, brothers, we are not children of the slave but of the free woman.

Christ Has Set Us Free

GALATIANS 5 †For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

2†Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. 3†I testify again to every man who accepts circumcision that he is obligated to keep the whole law. 4†You are severed from Christ, you who would be justified [1] by the law; you have fallen away from grace. 5†For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. 6†For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

7†You were running well. Who hindered you from obeying the truth? 8†This persuasion is not from him who calls you. 9†A little leaven leavens the whole lump. 10†I have confidence in the Lord that you will take no other view than mine, and the one who is troubling you will bear the penalty, whoever he is. 11†But if I, brothers, [2] still preach [3] circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. 12†I wish those who unsettle you would emasculate themselves!

13†For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. 14†For the whole law is fulfilled in one word: "You shall love your neighbor as yourself." 15†But if you bite and devour one another, watch out that you are not consumed by one another.

Walk by the Spirit

16†But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17†For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18†But if you are led by the Spirit, you are not under the law. 19‡†Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20†idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21†envy, [4] drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. 22†But the fruit of the Spirit is love, joy, peace, patience,

kindness, goodness, faithfulness, 23†gentleness, self-control; against such things there is no law. 24†And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

25†If we live by the Spirit, let us also walk by the Spirit. 26Let us not become conceited, provoking one another, envying one another.

Bear One Another's Burdens

GALATIANS 6 †Brothers, [1] if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. 2†Bear one another's burdens, and so fulfill the law of Christ. 3For if anyone thinks he is something, when he is nothing, he deceives himself. 4†But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. 5†For each will have to bear his own load.

6†One who is taught the word must share all good things with the one who teaches. 7†Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. 8†For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. 9And let us not grow weary of doing good, for in due season we will reap, if we do not give up. 10†So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.

Final Warning and Benediction

11‡†See with what large letters I am writing to you with my own hand. 12†It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. 13†For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. 14†But far be it from me to boast except in the cross of our Lord Jesus Christ, by which [2] the world has been crucified to me, and I to the world. 15†For neither circumcision counts for anything, nor uncircumcision, but a new creation. 16†And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God.

17†From now on let no one cause me trouble, for I bear on my body the marks of Jesus.

18†The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.

Footnotes

Footnotes for Galatians, Chapter 1

[1] 1:2 Or brothers and sisters. The plural Greek word adelphoi (translated

"brothers") refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God's family, the church; also verse 11

[2] 1:10 Or slave; Greek bondservant

[3] 1:11 Greek not according to man

[4] 1:15 Greek set me apart from my mother's womb

[5] 1:16 Greek in

[6] 1:16 Greek with flesh and blood

Footnotes for Galatians, Chapter 2

[1] 2:16 Or counted righteous (three times in verse 16); also verse 17

[2] 2:21 Or justification

Footnotes for Galatians, Chapter 3

[1] 3:3 Or now ending with

[2] 3:4 Or experience

[3] 3:8 Or count righteous; also verses 11, 24

[4] 3:11 Or The one who by faith is righteous will live

[5] 3:14 Greek receive the promise of the Spirit

[6] 3:15 Or brothers and sisters

[7] 3:28 Greek bondservant

Footnotes for Galatians, Chapter 4

[1] 4:1 Greek bondservant; also verse 7

[2] 4:3 Or elemental spirits; also verse 9

[3] 4:12 Or Brothers and sisters; also verses 28, 31

[4] 4:16 Or by dealing truthfully with you

[5] 4:25 Some manuscripts For Sinai is a mountain in Arabia

[6] 4:28 Some manuscripts we

Footnotes for Galatians, Chapter 5

[1] 5:4 Or counted righteous

[2] 5:11 Or brothers and sisters; also verse 13

[3] 5:11 Greek proclaim

[4] 5:21 Some manuscripts add murder

Footnotes for Galatians, Chapter 6

[1] 6:1 Or Brothers and sisters; also verse 18

[2] 6:14 Or through whom

Study Notes

GALATIANS—NOTE ON 1:1 Paul. See Introduction to Romans: Author and Date; see note on Acts 9:1. apostle. In general terms, it means "one who is sent with a commission." The apostles of Jesus Christ—the Twelve and Paul—were special ambassadors or messengers chosen and trained by Christ to lay the foundation of the early church and be the channels of God's completed revelation (see note on Rom. 1:1; cf. Acts 1:2; 2:42; Eph. 2:20). not from men . . . but through Jesus Christ. To defend his apostleship against the false teachers' attack, Paul emphasized that Christ himself appointed him as an apostle before he met the other apostles (cf. Gal. 1:17–18; Acts 9:3–9). raised him from the dead. See notes on Rom. 1:4. Paul included this important fact to show that the risen and ascended Christ himself appointed him (see notes on Acts 9:1–3, 15), thus Paul was a qualified witness of his resurrection (cf. Acts 1:22).

GALATIANS—NOTE ON 1:2 churches of Galatia. The churches Paul founded at Antioch of Pisidia, Iconium, Lystra, and Derbe during his first missionary journey (Acts 13:14–14:23; see Introduction: Background and Setting).

GALATIANS—NOTE ON 1:3–5 Paul's deep concern over the churches' defection from the gospel is evident from his greeting, which lacks his customary commendations and courtesies, and is instead brief and impersonal.

GALATIANS—NOTE ON 1:3 Grace to you and peace. See note on Rom. 1:1. Even Paul's typical greeting attacked the Judaizers' legalistic system. If salvation is by works as they claimed, it is not of "grace" and cannot result in "peace," since no one can be sure he has enough good works to be eternally secure.

GALATIANS—NOTE ON 1:4 for our sins. No one can avoid sin by human effort or law-keeping (Rom. 3:20); therefore it must be forgiven, which Christ accomplished through his atoning death on the cross (Gal. 3:13; see notes on 2 Cor. 5:19–21; 1 Pet. 2:24). present evil age. The Greek word for "age" does not refer to a period of time but an order or system, and in particular to the current world system ruled by Satan (see notes on Rom. 12:2; 1 John 2:15–16; 5:19). the will of our God. The sacrifice of Christ for salvation was the will of God designed and fulfilled for his glory. Cf. Matt. 26:42; John 6:38–40; Acts 2:22– 23; Rom. 8:3, 31–32; Eph. 1:7, 11; Heb. 10:4–10.

GALATIANS—NOTE ON 1:6 so quickly. This Greek word can mean either "easily" or "quickly" and sometimes both. No doubt both senses characterized the Galatians' response to the false teachers' heretical doctrines. deserting. The Greek word was used of military desertion, which was punishable by death. The form of this Greek verb indicates that the Galatian believers were voluntarily deserting grace to pursue the legalism taught by the false teachers (see notes on 5:4). called you. This could be translated, "who called you once and for all" (cf. 2 Thess. 2:13–14; 2 Tim. 1:8–9; 1 Pet. 1:15), and refers to God's effectual call to salvation (see note on Rom. 1:7). grace of Christ. God's free and sovereign act of mercy in granting salvation through the death and resurrection of Christ, totally apart from any human work or merit (see note on Rom. 3:24). different gospel. Cf. 2 Cor. 11:4. The Judaizers' perversion of the true gospel. They added the requirements, ceremonies, and standards of the Old Covenant as necessary prerequisites to salvation. See notes on Gal. 3:3; 4:9; 5:7; Phil. 3:2.

GALATIANS—NOTE ON 1:7 trouble. The Greek word means "to shake back and forth," meaning to agitate or stir up. Here, it refers to the deep emotional disturbance the Galatian believers experienced. distort. To turn something into its opposite. By adding law to the gospel of Christ, the false teachers were effectively destroying grace, turning the message of God's undeserved favor toward sinners into a message of earned and merited favor. the gospel of Christ. The good news of salvation by grace alone through faith alone in Christ alone (see notes on Rom. 1:1; 1 Cor. 15:1–4).

GALATIANS—NOTE ON 1:8–9 Throughout history God has devoted certain objects, individuals, and groups of people to destruction (Josh. 6:17–18; 7:1, 25–26). The NT offers many examples of one such group: false teachers (Matt. 24:24; John 8:44; 1 Tim. 1:20; Titus 1:16). Here the Judaizers are identified as members of this infamous company.

GALATIANS—NOTE ON 1:8 we or an angel from heaven. Paul's point is hypothetical, calling on the most unlikely examples for false teaching—himself and holy angels. The Galatians should receive no messenger, regardless of how impeccable his credentials, if his doctrine of salvation differs in the slightest degree from God's truth revealed through Christ and the apostles. accursed. The translation of the familiar Greek word anathema, which refers to devoting someone to destruction in eternal hell (cf. Rom. 9:3; 1 Cor. 12:3; 16:22).

GALATIANS—NOTE ON 1:9 As we have said before. This refers to what Paul

taught during an earlier visit to these churches, not to a previous comment in this epistle. anyone. Paul turns from the hypothetical case of v. 8 (the apostle or heavenly angels preaching a false gospel) to the real situation faced by the Galatians. The Judaizers were doing just that, and were to be devoted to destruction because of their damning heresy.

GALATIANS—NOTE ON 1:10–12 Because the false teachers sought to undermine Paul's spiritual credentials, he set out to defend his apostleship, explaining once again (cf. v. 1) that he was appointed by God and not by men.

GALATIANS—NOTE ON 1:10 trying to please man? Paul's previous motivation when he used to persecute Christians on behalf of his fellow Jews. a servant of Christ. See note on Rom. 1:1. Paul had become a willing slave of Christ, which cost him a great deal of suffering from others (Gal. 6:17). Such personal sacrifice is exactly opposite the goal of pleasing men (6:12).

GALATIANS—NOTE ON 1:11 would have you know. The strong Greek verb Paul used here often introduced an important and emphatic statement (1 Cor. 12:3; 2 Cor. 8:1). the gospel . . . not man's gospel. The gospel Paul preached was not human in origin or it would have been like all other human religion, permeated with works righteousness born of man's pride and Satan's deception (Rom. 1:16).

GALATIANS—NOTE ON 1:12 not receive it from any man, nor was I taught it. In contrast to the Judaizers, who received their religious instruction from rabbinic tradition. Most Jews did not study the actual Scriptures; instead they used human interpretations of Scripture as their religious authority and guide. Many of their traditions not only were not taught in Scripture but also contradicted it (Mark 7:13). through a revelation. This refers to the unveiling of something previously kept secret—in this case, Jesus Christ. While he knew about Christ, Paul subsequently met him personally on the road to Damascus and received the truth of the gospel from him (Acts 9:1–16).

GALATIANS—NOTE ON 1:13–2:21 Paul offers a brief biographical sketch of important events in his life to further defend his apostleship and prove the authenticity of the gospel of grace he proclaimed.

GALATIANS—NOTE ON 1:13 Judaism. The Jewish religious system of works righteousness, based not primarily on the OT text, but on rabbinic interpretations

and traditions. In fact, Paul will argue that a proper understanding of the OT can lead only to Christ and his gospel of grace through faith (3:6–29). persecuted. The tense of this Greek verb emphasizes Paul's persistent and continual effort to hurt and ultimately exterminate Christians. See notes on Acts 8:1–3; 9:1; 1 Tim. 1:12–14.

GALATIANS—NOTE ON 1:14 advancing . . . beyond. The Greek word for "advancing" means "to chop ahead," much like one would blaze a trail through a forest. Paul blazed his path in Judaism (cf. Phil. 3:5–6), and because he saw Jewish Christians as obstacles to its advancement, he worked to cut them down. extremely zealous. Paul demonstrated this by the extent to which he pursued and persecuted Christians (cf. Acts 8:1–3; 26:11). traditions of my fathers. The oral teachings about OT law commonly known as the "Halakah." This collection of interpretations of the law eventually carried the same authority as, or even greater than, the law (Torah) itself. Its regulations were so hopelessly complex and burdensome that even the most astute rabbinical scholars could not master it by either interpretation or conduct.

GALATIANS—NOTE ON 1:15 set me apart before I was born. Paul is not talking about being born, separated physically from his mother, but being separated or set apart to God for service from the time of his birth. The phrase refers to God's election of Paul without regard for his personal merit or effort (cf. Isa. 49:1; Jer. 1:5; Luke 1:13–17; Rom. 9:10–23). called me by his grace. This refers to God's effectual call (see note on Rom. 1:7). On the Damascus Road God actually brought Saul, whom he had already chosen, to salvation.

GALATIANS—NOTE ON 1:16 reveal his Son to me. Not only was Christ revealed to Paul on the Damascus Road, but in him as God gave him the life, light, and faith to believe in him. preach him among the Gentiles. Paul's specific call to proclaim the gospel to non-Jews (see notes on Acts 9:15; 26:12–18; cf. Rom. 1:13–16; 11:13; 15:18). consult with anyone. Paul did not look to Ananias or other Christians at Damascus for clarification of or addition to the revelation he received from Christ (Acts 9:19–20).

GALATIANS—NOTE ON 1:17 Jerusalem . . . Arabia . . . Damascus. Rather than immediately travel to Jerusalem to be instructed by the apostles, Paul instead went to Nabatean Arabia, a wilderness desert that stretched east of Damascus down to the Sinai peninsula. After being prepared for ministry by the Lord, he returned to minister in nearby Damascus.

GALATIANS—NOTE ON 1:18 three years. The approximate time from Paul's conversion to his first journey to Jerusalem. During those years he made a visit to Damascus and resided in Arabia, under the instruction of the Lord. This Jerusalem visit is discussed in Acts 9:26–30 (see note on Acts 9:23). up to Jerusalem. Travelers in Israel always speak of going up to Jerusalem because of its higher elevation (see note on Acts 18:22). Cephas. See notes on Matt. 10:2; see Introduction to 1 Peter: Author and Date. The apostle Peter, who was the personal companion of the Lord and the most powerful spokesman in the early years of the Jerusalem church (Acts 1–12).

GALATIANS—NOTE ON 1:19 James the Lord's brother. Cf. 2:9, 12; see note on Acts 15:13; see Introduction to James: Author and Date.

GALATIANS—NOTE ON 1:20 The directness of this statement indicates that Paul had been accused by the Jewish legalists of being a liar, who was shameless or deluded.

GALATIANS—NOTE ON 1:21 Syria and Cilicia. See note on Acts 15:23; cf. Acts 9:30. This area included his home town of Tarsus. He was preaching in that region for several years. When word of revival in that area reached Jerusalem, they sent Barnabas (see Acts 11:20–26). Paul stayed on in that region as a pastor in the church at Antioch. With Barnabas, they went from there on the first missionary journey (Acts 13:1–3), and afterward returned to Antioch (Acts 14:26) from where they were sent to the Jerusalem Council (Acts 14:26–15:4).

GALATIANS—NOTE ON 1:22 Judea. See note on Acts 1:8.

GALATIANS—NOTE ON 1:23 Over the 14 years before the Jerusalem Council (see note on 2:1), Paul had come only twice to Jerusalem (Acts 9:26–30; 11:30) so the Christians there only knew him by reputation.

GALATIANS—NOTE ON 1:24 they glorified God because of me. Proof that the gospel Paul preached was the same one the other apostles had taught the Judean believers.

GALATIANS—NOTE ON 2:1–10 By recounting the details of his most significant trip to Jerusalem after his conversion, Paul offered convincing proof that the message he proclaimed was identical to that of the other 12 apostles.

GALATIANS—NOTE ON 2:1 fourteen years . . . again to Jerusalem. This was the

period from the time of his first visit to Jerusalem (1:18) to the one Paul refers to here, which probably was for the Jerusalem Council (Acts 15:1–22) called to resolve the issue of Gentile salvation. Linguistically, the word "again" need not refer to the next visit; it can just as easily mean "once again" without respect to how many visits took place in between. And in fact, Paul did visit Jerusalem during that 14-year period to deliver famine relief to the church there (Acts 11:27–30; 12:24–25), but he does not refer to that visit here since it had no bearing on his apostolic authority. Barnabas. See note on Acts 4:36. Paul's first ally who vouched for him before the apostles at Jerusalem (Acts 9:27), and became his traveling companion on his first missionary journey (Acts 13:2–3). Titus. A spiritual child of Paul and a coworker (Titus 1:4–5). As an uncircumcised Gentile, Titus was fitting proof of the effectiveness of Paul's ministry. See Introduction to Titus: Author and Date.

GALATIANS—NOTE ON 2:2 because of a revelation. This revelation from God was the voice of the Holy Spirit (see notes on Acts 13:2–4). He refers to the divine commissioning of his visit in order to refute any suggestion by the Judaizers that they had sent Paul to Jerusalem to have the apostles correct his doctrine. gospel. See note on Gal. 1:7. those who seemed influential. The three main leaders of the Jerusalem church: Peter, James (the Lord's brother, 1:19), and John (cf. 2:9). This phrase was typically used of authorities and implied a position of honor. Paul refers to them in a similar way two other times (vv. 6, 9), suggesting a hint of sarcasm directed toward the Judaizers, who claimed they had apostolic approval for their doctrine and Paul did not. They had likely made a habit of exalting these three leaders at the expense of Paul. not running . . . in vain. Paul hoped the Jerusalem leaders would support his ministry to the Gentiles and not soften their opposition to legalism. He did not want to see his ministry efforts wasted because of conflict with the other apostles.

GALATIANS—NOTE ON 2:3 Greek. See note on Rom. 1:14. forced to be circumcised. At the core of the Judaizers' works system was the Mosaic prescription of circumcision (see notes on Gen. 17:9–14; Rom. 4:9–12). They were teaching that there could be no salvation without circumcision (Acts 15:1, 5, 24). Paul and the apostles denied that and it was settled at the Jerusalem Council (Acts 15:1–22). See notes on Gal. 5:2–12; 6:15; Rom. 4:10–12; cf. 1 Cor. 7:19. As a true believer, Titus was living proof that circumcision and the Mosaic regulations were not prerequisites or necessary components of salvation. The apostles' refusal to require Titus's circumcision verified the church's rejection of the Judaizers' doctrine (cf. 1–2 Timothy, Acts 16:1–3).

GALATIANS—NOTE ON 2:4 false brothers. The Judaizers, who pretended to be true Christians. Yet, their doctrine, because it claimed allegiance to Christ, was opposed to traditional Judaism, and because it demanded circumcision and obedience to the Mosaic law as prerequisites for salvation, was opposed to Christianity. to spy out. This Greek word pictures spies or traitors entering by stealth into an enemy's camp. The Judaizers were Satan's undercover agents sent into the midst of the church to sabotage the true gospel. freedom. Christians are free from the law as a means of salvation, from its external ceremonial regulations as a way of living, and from its curse for disobedience to the law—a curse that Christ bore for all believers (3:13). This freedom is not, however, a license to sin (5:13; Rom. 6:18; 1 Pet. 2:16). slavery. Conveys the idea of absolute slavery to an impossible system of works righteousness.

GALATIANS—NOTE ON 2:5 we did not yield. Paul and Titus (v. 3) never budged from their position of salvation by grace alone through faith alone. truth of the gospel. The true gospel as opposed to the different (1:6–8) and false one propagated by the Judaizers (see note on Rom. 1:1).

GALATIANS—NOTE ON 2:6 those who seemed to be influential. Another reference to Peter, James, and John (see note on v. 2). partiality. The unique privileges of the Twelve did not make their apostleship more legitimate or authoritative than Paul's—Christ commissioned them all (cf. Rom. 2:11). Paul never saw himself as apostolically inferior (see 2 Cor. 12:11–12).

GALATIANS—NOTE ON 2:7 The Judaizers claimed Paul was preaching a deviant gospel, but the apostles confirmed that he proclaimed the true gospel. It was the same gospel Peter proclaimed, but to a different audience. to the uncircumcised. Paul preached the gospel primarily to the Gentiles (also to Jews in Gentile lands, as his pattern was to go to the synagogue first; cf. Acts 13:5). Peter had been . . . to the circumcised. Peter's ministry was primarily to the Jews.

GALATIANS—NOTE ON 2:8 he who worked through Peter . . . through me. The Holy Spirit, who has but one gospel, empowered both Peter and Paul in their ministries.

GALATIANS—NOTE ON 2:9 grace . . . given to me. The only conclusion these leaders could make was that God's grace was responsible for the powerful preaching of the gospel and the building of the church through Paul's efforts.

James and Cephas and John. This James was Jesus' half-brother (1:19), who had risen to a prominent role in the Jerusalem church (see Introduction to James). Cephas (Peter) and John (the brother of James the apostle, martyred in Acts 12:2), were two of Christ's closest companions and became the main apostles in the Jerusalem church (see Acts 2–12). pillars. Emphasizing the role of James, Peter, and John in establishing and supporting the church. Barnabas. See notes on Gal. 2:1 and Acts 4:36. the right hand of fellowship. In the Near East, this represented a solemn vow of friendship and a mark of partnership. This act signified the apostles' recognition of Paul as a teacher of the true gospel and a partner in ministry. we should go to the Gentiles. Further confirmation of Paul's divine call to ministry and a blow to the Judaizers, since the apostles directed him to continue in his already flourishing ministry to the Gentiles. circumcised. See note on Gal. 2:7.

GALATIANS—NOTE ON 2:10 remember the poor. A practical reminder for Paul and the growing ranks of Gentile Christians. The number of Christians in Jerusalem grew rapidly at first (cf. Acts 2:41–45; 6:1) and many who were visiting the city for the feast of Pentecost (Acts 2:1, 5) remained and never returned to their homes. While the believers initially shared their resources (Acts 2:45; 4:32–37), many had little money. For years the Jerusalem church was economically pressed. See note on Acts 11:28.

GALATIANS—NOTE ON 2:11–13 A brief account of the darkest of days in the history of the gospel. By withdrawing from the Gentile believers to fellowship with the Judaizers who held a position he knew was wrong, Peter had in appearance supported their doctrine and nullified Paul's divine teaching, especially the doctrine of salvation by grace alone through faith alone. See notes on 2 Cor. 6:14–18 and 2 John 10–11.

GALATIANS—NOTE ON 2:11 Antioch. See note on Acts 11:19. The location of the first Gentile church. stood condemned. Peter was guilty of sin by aligning himself with men he knew to be in error and because of the harm and confusion he caused his Gentile brethren.

GALATIANS—NOTE ON 2:12 certain men came from James. Peter, knowing the decision the Jerusalem Council had made (Acts 15:7–29), had been in Antioch for some time, eating with Gentiles. When Judaizers came, pretending to be sent by James, they lied, giving false claims of support from the apostles. Peter had already given up all Mosaic ceremony (Acts 10:9–22) and James had at times

held only to some of it (Acts 21:18–26). drew back. The Greek term refers to strategic military withdrawal. The verb's form may imply that Peter's withdrawal was gradual and deceptive. To eat with the Judaizers and decline invitations to eat with the Gentiles, which he had previously done, meant that Peter was affirming the very dietary restrictions he knew God had abolished (Acts 10:15) and thus striking a blow at the gospel of grace. fearing the circumcision party. The true motivation behind Peter's defection. He was afraid of losing popularity with the legalistic, Judaizing segment of people in the church, even though they were self-righteous hypocrites promoting a heretical doctrine.

GALATIANS—NOTE ON 2:13 the rest of the Jews. The Jewish believers in Antioch. hypocritically. The Greek word "hypocrite" refers to an actor who wore a mask to depict a mood or certain character. In the spiritual sense, it refers to someone who masks his true character by pretending to be something he is not (cf. Matt. 6:1–6). They were committed to the gospel of grace, but pretended to accept Jewish legalism.

GALATIANS—NOTE ON 2:14 not in step. Lit., to walk "straight" or "uprightly." By withdrawing from the Gentile Christians, Peter and the other Jewish believers were not walking in line with God's word. truth of the gospel. See note on v. 5. live like a Gentile. Before his gradual withdrawal, Peter regularly had fellowship and ate with the Gentiles, thus modeling the ideal of Christian love and liberty between Jew and Gentile. force the Gentiles to live like Jews. By his Judaizing mandate, he was declaring theirs was the right way.

GALATIANS—NOTE ON 2:15–16 Paul's rebuke of Peter serves as one of the most dynamic statements in the NT on the absolute and unwavering necessity of the doctrine of justification by grace through faith (see note on Rom. 3:24). Peter's apparent repentance acknowledged Paul's apostolic authority and his own submission to the truth (cf. 2 Pet. 3:15–16).

GALATIANS—NOTE ON 2:15 Gentile sinners. This is used in the legal sense since Gentiles were sinners by nature because they had no revealed divine written law to guide them toward salvation or living righteously.

GALATIANS—NOTE ON 2:16 works . . . faith. Three times in this verse Paul declares that salvation is only through faith in Christ and not by law. The first is general, "a person is not justified"; the second is personal, "we also have

believed . . . in order to be justified"; and the third is universal, "no one will be justified." justified. This basic forensic Greek word describes a judge declaring an accused person not guilty and therefore innocent before the law. Throughout Scripture it refers to God's declaring a sinner not guilty and fully righteous before him by imputing to him the divine righteousness of Christ and imputing the man's sin to his sinless Savior for punishment (see notes on Rom. 3:24; Phil. 3:8–9). works of the law. Keeping the law is a totally unacceptable means of salvation because the root of sinfulness is in the fallenness of man's heart, not his actions. The law served as a mirror to reveal sin, not a cure for it (see notes on Gal. 3:22–24; Rom. 7:7–13; 1 Tim. 1:8–11).

GALATIANS—NOTE ON 2:17 we too were found to be sinners. If the Judaizers' doctrine was correct, then Paul, Peter, Barnabas, and the other Jewish believers fell back into the category of sinners because they had been eating and fellowshiping with Gentiles, who according to the Judaizers were unclean. servant of sin. If the Judaizers were right, then Christ was wrong and had been teaching people to sin because he taught that food could not contaminate a person (Mark 7:19; cf. Acts 10:13–15). He also declared that all who belong to him are one with him and therefore each other (John 17:21–23). Paul's airtight logic condemned Peter, because by his actions he had in effect made it appear as if Christ was lying. This thought is utterly objectionable and causes Paul to use the strongest Greek negative ("certainly not"; cf. Gal. 3:21; Rom. 6:1–2; 7:13).

GALATIANS—NOTE ON 2:18 what I tore down. The false system of salvation through legalism (see note on 1:13), done away with by the preaching of salvation by grace alone through faith alone.

GALATIANS—NOTE ON 2:19 died to the law. When a person is convicted of a capital crime and executed, the law has no further claim on him. So it is with the Christian who has died in Christ (who paid the penalty for his sins in full) and rises to new life in him—justice has been satisfied and he is forever free from any further penalty. See notes on Rom. 7:1–6.

GALATIANS—NOTE ON 2:20 I have been crucified with Christ. See notes on Rom. 6:2–6. When a person trusts in Christ for salvation, he spiritually participates with the Lord in his crucifixion and his victory over sin and death. no longer I who live, but Christ who lives in me. The believer's old self is dead (see note on Eph. 4:22), having been crucified with Christ (Rom. 6:3, 5). The believer's new self has the privilege of the indwelling Christ empowering

him and living through him (see notes on Rom. 8:9–10). gave himself for me. The manifestation of Christ's love for the believer through his sacrificial death on the cross (John 10:17–18; Rom. 5:6–8; Eph. 5:25–30).

GALATIANS—NOTE ON 2:21 Paul concluded that Peter, by taking his stand with the Judaizers and thus against Christ, was in effect denying the need for God's grace and thereby nullifying the benefit of Christ's death. righteousness. See note on Rom. 1:17. Christ died for no purpose. Those who insist they can earn salvation by their own efforts undermine the foundation of Christianity and render unnecessary the death of Christ.

GALATIANS—NOTE ON 3:1 foolish. This refers not to lack of intelligence, but to lack of obedience (cf. Luke 24:25; 1 Tim. 6:9; Titus 3:3). Paul expressed his shock, surprise, and outrage at the Galatians' defection. Who. The Judaizers, the Jewish false teachers, were plaguing the Galatian churches (see Introduction: Background and Setting). bewitched. Charmed or misled by flattery and false promises. The term suggests an appeal to the emotions by the Judaizers. publicly portrayed. The Greek word describes the posting of official notices in public places. Paul's preaching had publicly displayed the true gospel of Jesus Christ before the Galatians. crucified. The crucifixion of Christ was a one-time historical fact with continuing results into eternity. Christ's sacrificial death provides eternal payment for believers' sins (cf. Heb. 7:25), and does not need to be supplemented by any human works.

GALATIANS—NOTE ON 3:2 Did you receive the Spirit . . . ? The answer to Paul's rhetorical question is obvious. The Galatians had received the Spirit when they were saved (Rom. 8:9; 1 Cor. 12:13; 1 John 3:24; 4:13), not through keeping the law, but through saving faith granted when hearing the gospel (cf. Rom. 10:17). The hearing of faith is actually hearing with faith. Paul appealed to the Galatians' own salvation to refute the Judaizers' false teaching that keeping the law is necessary for salvation.

GALATIANS—NOTE ON 3:3 Are you so foolish? Incredulous at how easily the Galatians had been duped, Paul asked a second rhetorical question, again rebuking them for their foolishness. begun by the Spirit . . . by the flesh. The notion that sinful, weak (Matt. 26:41; Rom. 6:19), fallen human nature could improve on the saving work of the Holy Spirit was ludicrous to Paul.

GALATIANS—NOTE ON 3:4 suffer. The Greek word has the basic meaning of

"experience," and does not necessarily imply pain or hardship. Paul used it to describe the Galatians' personal experience of salvation in Jesus Christ. many things. This refers to all the blessings of salvation from God, Christ, and the Holy Spirit (cf. Eph. 1:3). if indeed it was in vain? See Luke 8:13; Acts 8:13, 21; 1 Cor. 15:2; 2 Cor. 6:1; 13:5–6.

GALATIANS—NOTE ON 3:5 hearing with faith. See note on v. 2.

GALATIANS—NOTE ON 3:6 As he does in Romans (see note on Rom. 4:3), Paul, quoting Gen. 15:6, uses Abraham as proof that there has never been any other way of salvation than by grace through faith. Even the OT teaches justification by faith.

GALATIANS—NOTE ON 3:7 sons of Abraham. Believing Jews and Gentiles are the true spiritual children of Abraham because they follow his example of faith (cf. v. 29; Rom. 4:11, 16).

GALATIANS—NOTE ON 3:8 Scripture, foreseeing. Personifying the Scriptures was a common Jewish figure of speech (cf. 4:30; John 7:38, 42; 19:37; Rom. 9:17; 10:11; 11:2; 1 Tim. 5:18). Because Scripture is God's word, when it speaks, God speaks. preached the gospel . . . to Abraham. The "good news" to Abraham was the news of salvation for all the nations (quoted from Gen. 12:3; 18:18). See Gen. 22:18; John 8:56; Acts 26:22–23. Salvation has always, in every age, been by faith.

GALATIANS—NOTE ON 3:9 those who are of faith . . . with Abraham. Whether Jew or Gentile. The OT predicted that Gentiles would receive the blessings of justification by faith, as did Abraham. Those blessings are poured out on all because of Christ (cf. John 1:16; Rom. 8:32; Eph. 1:3; 2:6–7; Col. 2:10; 1 Pet. 3:9; 2 Pet. 1:3–4).

GALATIANS—NOTE ON 3:10 works of the law. Those attempting to earn salvation by keeping the law. under a curse. Quoted from Deut. 27:26 to show that failure to perfectly keep the law brings divine judgment and condemnation. One violation of the law deserves the curse of God. Cf. Deut. 27–28. all things. See James 2:10. No one can keep all the commands of the law—not even strict Pharisees like Saul of Tarsus (Rom. 7:7–12).

GALATIANS—NOTE ON 3:11 no one is justified . . . by the law. Cf. Rom. 3:20. justified. Made righteous before God. See note on Rom. 3:24. The righteous

shall live by faith. See note on Rom. 1:17. Paul's earlier OT quote (Gal. 3:10; cf. Deut. 27:26) showed that justification does not come from keeping the law; this quote from Hab. 2:4 shows that justification is by faith alone (cf. Heb. 10:38).

GALATIANS—NOTE ON 3:12 the law is not of faith. Justification by faith and justification by keeping the law are mutually exclusive, as Paul's OT quote from Lev. 18:5 proves.

GALATIANS—NOTE ON 3:13 Christ redeemed us from the curse of the law. The Greek word translated "redeemed" was often used to speak of buying a slave's or debtor's freedom. Christ's death, because it was a death of substitution for sin, satisfied God's justice and exhausted his wrath toward his elect, so that Christ actually purchased believers from slavery to sin and from the sentence of eternal death (4:5; Titus 2:14; 1 Pet. 1:18; cf. Rom. 3:24; 1 Cor. 1:30; Eph. 1:7; Col. 1:14; Heb. 9:12). becoming a curse for us. By bearing God's wrath for believers' sins on the cross (see note on 2 Cor. 5:21; cf. Heb. 9:28; 1 Pet. 2:24; 3:18), Christ took upon himself the curse pronounced on those who violated the law (see note on Gal. 3:10). it is written. The common NT way (61 times) of introducing OT quotes (see note on Rom. 3:10). Deuteronomy 21:23 is quoted.

GALATIANS—NOTE ON 3:14 the blessing of Abraham. Faith in God's promise of salvation. See note on v. 9. promised Spirit. From God the Father. Cf. Isa. 32:15; 44:3; 59:19–21; Ezek. 36:26–27; 37:14; 39:29; Joel 2:28–29; Luke 11:13; 24:49; John 7:37–39; 14:16, 26.

GALATIANS—NOTE ON 3:15–22 Paul anticipated and refuted a possible objection to his use of Abraham to prove the doctrine of justification by faith, that the giving of the law at Sinai after Abraham brought about a change and a better method of salvation. The apostle dismissed that argument by showing the superiority of the Abrahamic Covenant (vv. 15–18), and the inferiority of the law (vv. 19–22).

GALATIANS—NOTE ON 3:15 brothers. This term of endearment reveals Paul's compassionate love for the Galatians—which they may have begun to question in light of his stern rebuke (vv. 1, 3). man-made covenant. Even human covenants, once confirmed, are considered irrevocable and unchangeable, how much more a covenant made by an unchanging God (Mal. 3:6; James 1:17).

GALATIANS—NOTE ON 3:16 promises. Those associated with the Abrahamic

Covenant (Gen. 12:3, 7; 13:15–16; 15:5, 18; 17:8; 22:16–18; 26:3–4; 28:13–14). Because they were made both to Abraham and his descendants, they did not become void when Abraham died, or when the law came. offspring. Cf. Gal. 3:19. The quote is from Gen. 12:7. The singular form of the Hebrew word, like its English and Greek counterparts, can be used in a collective sense. Paul's point is that in some OT passages (e.g., Gen. 3:15; 22:18), "offspring" refers to the greatest of Abraham's descendants, Jesus Christ.

GALATIANS—NOTE ON 3:17 430 years. From Israel's sojourn in Egypt (cf. Ex. 12:40) to the giving of the law at Sinai (c. 1445 B.C.). The law actually came 645 years after the initial promise to Abraham (c. 2090 B.C.; cf. Gen. 12:4; 21:5; 25:26; 47:9), but the promise was repeated to Isaac (Gen. 26:24) and later to Jacob (c. 1928 B.C.; Gen. 28:15). The last known reaffirmation of the Abrahamic Covenant to Jacob occurred in Gen. 46:2–4 (c. 1875 B.C.) just before he went to Egypt—430 years before the Mosaic law was given. a covenant. The Abrahamic Covenant (see note on Gal. 3:16). For a discussion of the biblical covenants, see notes on Gen. 9:16; 12:1–3; Rom. 9:4. previously ratified by God. See note on Gal. 3:15. Once God ratified the covenant officially (see notes on Gen. 15:9–21), it had lasting authority so that nothing and no one could annul it. The Abrahamic Covenant was unilateral (God made the promise to himself), eternal (it provided for everlasting blessing), irrevocable (it will never cease), unconditional (in that it depended on God, not man), but its complete fulfillment awaits the salvation of Israel and the millennial kingdom of Jesus Christ.

GALATIANS—NOTE ON 3:18 Paul again emphasized that there is no middle ground between law (works) and promise (grace); the two principles are mutually exclusive ways of salvation (cf. Rom. 4:14). An "inheritance" by definition is something granted, not worked for, as proven in the case of Abraham.

GALATIANS—NOTE ON 3:19–22 Having shown the superiority of the promise to Abraham (vv. 15–18), Paul described the inferiority of the law, and its purpose.

GALATIANS—NOTE ON 3:19 was added because of transgressions. Paul's persuasive argument that the promise is superior to the law raises an obvious question: What was the purpose of the law? Paul's answer is that the law reveals man's utter sinfulness, inability to save himself, and desperate need of a Savior —it was never intended to be the way of salvation (cf. Rom. 7:1–13). through angels. The Bible teaches that angels were involved in the giving of the law (cf. Acts 7:53; Heb. 2:2), but does not explain the precise role they played.

offspring. See note on Gal. 3:16.

GALATIANS—NOTE ON 3:20 intermediary. Paul's point is apparently that a "mediator" is required when more than one party is involved, but God alone ratified the covenant with Abraham (see notes on Gen. 15:7–21).

GALATIANS—NOTE ON 3:21 Paul uses the strongest Greek negative (see note on 2:17) to disdain the idea that the law and the promise are at opposite purposes. Since God gave them both and does not work against himself, law and promise work in harmony; the law reveals man's sinfulness and need for the salvation freely offered in the promise. If the law could have provided righteousness and eternal life, there would be no gracious promise.

GALATIANS—NOTE ON 3:22 imprisoned everything under sin. The Greek verb translated "imprisoned" means "to enclose on all sides." Paul portrays all mankind as hopelessly trapped in sin, like a school of fish caught in a net. That all people are sinners is the express teaching of Scripture (see note on Rom. 3:19; cf. 1 Kings 8:46; Ps. 143:2; Prov. 20:9; Eccles. 7:20; Isa. 53:6; Rom. 3:9– 19, 23; 11:32).

GALATIANS—NOTE ON 3:23 before faith came. From the viewpoints of both the history of redemption and through all times in the area of individual salvation (cf. vv. 19, 24–25; 4:1–4), only saving faith unlocks the door of the prison where the law keeps men bound. held captive under the law. Paul personifies the law as a jailer of guilty, condemned sinners on death row awaiting God's judgment (Rom. 6:23). the coming faith would be revealed. Again Paul was looking at the coming of Christ, historically and at each believer's salvation, individually. Faith in Christ alone releases people from bondage to law, whether the Mosaic law, or the law written on the hearts of Gentiles (Rom. 2:14–16).

GALATIANS—NOTE ON 3:24 guardian. The Greek word denotes a slave whose duty it was to take care of a child until adulthood. The "guardian" escorted the children to and from school and watched over their behavior at home. Guardians were often strict disciplinarians, causing those under their care to yearn for the day when they would be free from their guardian's custody. The law was our tutor which, by showing us our sins, was escorting us to Christ.

GALATIANS—NOTE ON 3:25–26 Believers, through faith in Jesus Christ, have come of age as God's children. Thus, they are not under the tutelage of the law

(Rom. 6:14), although they are still obligated to obey God's holy and unchanging righteous standards, which are now given authority in the New Covenant (Gal. 6:2; Rom. 8:4; 1 Cor. 9:21).

GALATIANS—NOTE ON 3:26 sons of God. While God is the Father of all people in a general sense because he created them (Acts 17:24–28), only those who have put their faith in Jesus Christ are God's true spiritual children. Unbelievers are the children of Satan (Matt. 13:38; John 8:38, 41, 44; Acts 13:10; 1 John 3:10; cf. Eph. 2:3; 1 John 5:19).

GALATIANS—NOTE ON 3:27 baptized into Christ. This is not water baptism, which cannot save (see notes on Acts 2:38; 22:16). Paul used the word "baptized" in a metaphorical manner to speak of being "immersed," or "placed into" Christ (cf. Gal. 2:20) by the spiritual miracle of union with him in his death and resurrection. See notes on Rom. 6:3–4; cf. 1 Cor. 6:17. put on Christ. The result of the believer's spiritual union with Christ. Paul was emphasizing the fact that we have been united with Christ through salvation. Positionally before God, we have put on Christ, his death, resurrection, and righteousness (see notes on Phil. 3:8–10). Practically, we need to clothe ourselves with Christ before men, in our conduct (Rom. 13:14).

GALATIANS—NOTE ON 3:28 you are all one in Christ Jesus. All those who are one with Jesus Christ are one with one another. This verse does not deny that God has designed racial, social, and sexual distinctions among Christians, but it affirms that those do not imply spiritual inequality before God. Nor is this spiritual equality incompatible with the God-ordained roles of headship and submission in the church, society, and at home. Jesus Christ, though fully equal with the Father, assumed a submissive role during his incarnation (Phil. 2:5–8).

GALATIANS—NOTE ON 3:29 Abraham's offspring. See note on v. 7. Not all physical children of Abraham are the "Israel of God" (cf. 6:16), that is, true spiritual children of Abraham (Rom. 9:6–8). Gentile believers who are not physical children of Abraham are, however, his spiritual children in the sense that they followed the pattern of his faith (see note on Rom. 4:11–12). heirs according to promise. All believers are heirs of the spiritual blessing that accompanied the Abrahamic Covenant—justification by faith (Gen. 15:6; cf. Rom. 4:3–11).

GALATIANS—NOTE ON 4:1–7 Paul expands on the analogy of a child's coming of

age (3:24–26), contrasting believers' lives before salvation (as children and servants) with their lives after salvation (as adults and sons). Both Paul's Jewish and Gentile readers readily understood this imagery, since the Jews, Greeks, and Romans all had a ceremony to mark a child's coming of age.

GALATIANS—NOTE ON 4:1 child. The Greek word refers to a child too young to talk; a minor, spiritually and intellectually immature and not ready for the privileges and responsibilities of adulthood.

GALATIANS—NOTE ON 4:2 guardians and managers. "Guardians" were slaves entrusted with the care of underage boys, while "managers" managed their property for them until they came of age. Along with the tutor (3:24), they had almost complete charge of the child—so that, for all practical purposes, a child under their care did not differ from a slave.

GALATIANS—NOTE ON 4:3 when we were children, were enslaved. Before our "coming of age" when we came to saving faith in Jesus Christ. the elementary principles of the world. "Elementary" is from a Greek word meaning "row," or "rank," and was used to speak of basic, foundational things like the letters of the alphabet. In light of its use in v. 9, it is best to see it here as a reference to the basic elements and rituals of human religion (see note on Col. 2:8). Paul describes both Jewish and Gentile religions as elementary because they are merely human, never rising to the level of the divine. Both Jewish religion and Gentile religion centered on man-made systems of works. They were filled with laws and ceremonies to be performed so as to achieve divine acceptance. All such rudimentary elements are immature, like behaviors of children under bondage to a guardian.

GALATIANS—NOTE ON 4:4 the fullness of time. In God's timetable, when the exact religious, cultural, and political conditions demanded by his perfect plan were in place, Jesus came into the world. God sent forth his Son. As a father set the time for the ceremony of his son becoming of age and being released from the guardians, managers, and tutors, so God sent his Son at the precise moment to bring all who believe out from under bondage to the law—a truth Jesus repeatedly affirmed (John 5:30, 36–37; 6:39, 44, 57; 8:16, 18, 42; 12:49; 17:21, 25; 20:21). That the Father sent Jesus into the world teaches his pre-existence as the eternal second member of the Trinity. See notes on Phil. 2:6–7; Heb. 1:3–5; cf. Rom. 8:3–4. born of woman. This emphasizes Jesus' full humanity, not merely his virgin birth (Isa. 7:14; Matt. 1:20–25). Jesus had to be fully God for

his sacrifice to be of the infinite worth needed to atone for sin. But, he also had to be fully man so he could take upon himself the penalty of sin as the substitute for man. See Luke 1:32, 35; John 1:1, 14, 18. under the law. Like all men, Jesus was obligated to obey God's law. Unlike anyone else, however, he perfectly obeyed that law (John 8:46; 2 Cor. 5:21; Heb. 4:15; 7:26; 1 Pet. 2:22; 1 John 3:5). His sinlessness made him the unblemished sacrifice for sins, who perfectly obeyed God in everything. That perfect righteousness is what is imputed to those who believe in him.

GALATIANS—NOTE ON 4:5 redeem. See note on 3:13. those . . . under the law. Guilty sinners who are under the law's demands and its curses (see notes on 3:10, 13) and in need of a savior (see note on 3:23). adoption as sons. "Adoption" is the act of bringing someone who is the offspring of another into one's own family. Since unregenerate people are by nature children of the devil (see note on 3:26), the only way they can become God's children is by spiritual adoption (Rom. 8:15, 23; Eph. 1:5).

GALATIANS—NOTE ON 4:6 Spirit of his Son. It is the Holy Spirit's work to confirm to believers their adoption as God's children (see note on Rom. 8:15). Assurance of salvation is a gracious work of the Holy Spirit and does not come from any human source. Abba! An Aramaic term of endearment, used by young children to speak to their fathers; the equivalent of the word "Daddy" (see note on Rom. 8:15).

GALATIANS—NOTE ON 4:8–11 While salvation is the free gift of God (Rom. 5:15– 16, 18; 6:23; Eph. 2:8), it brings with it serious responsibility (cf. Luke 12:48). God requires believers to live a holy life because they are children of a holy God and desire to love and worship him (Matt. 5:48; 1 Pet. 1:15–18). That obligation was to the unchanging moral and spiritual principles that forever reflect the nature of God; however, it did not include the rituals and ceremonies unique to Israel under Mosaic law as the Judaizers falsely claimed.

GALATIANS—NOTE ON 4:8 when you did not know God. Before coming to saving faith in Christ, no unsaved person knows God. See notes on Eph. 4:17–19 and 2 Cor. 4:3–6. by nature are not gods. The Greco-Roman pantheon of nonexistent deities the Galatians had imagined they worshiped before their conversion (cf. Rom. 1:23; 1 Cor. 8:4; 10:19–20; 12:2; 1 Thess. 1:9).

GALATIANS—NOTE ON 4:9 known by God. We can know God only because he

first knew us, just as we choose him only because he first chose us (John 6:44; 15:16), and we love him only because he first loved us (1 John 4:19). turn back again. See notes on Gal. 3:1–3. weak . . . worthless . . . slaves . . . once more. See note on 4:3.

GALATIANS—NOTE ON 4:10 days . . . years. The rituals, ceremonies, and festivals of the Jewish religious calendar that God had given, but were never required for the church. Paul warns the Galatians, as he did the Colossians (see notes on Rom. 14:1–6; Col. 2:16–17), against legalistically observing them as if they were required by God or could earn favor with him.

GALATIANS—NOTE ON 4:11 labored . . . in vain. Paul feared that his effort in establishing and building the Galatian churches might prove to be futile if they fell back into legalism (cf. 3:4; 1 Thess. 3:5).

GALATIANS—NOTE ON 4:12–20 Having sternly rebuked the Galatians, Paul changes his approach and makes an appeal based on his strong affection for them.

GALATIANS—NOTE ON 4:12 become as I am, for I also have become as you are. Paul had been a proud, self-righteous Pharisee, trusting in his own righteousness to save him (cf. Phil. 3:4–6). But when he came to Christ, he abandoned all efforts to save himself, trusting wholly in God's grace (Phil. 3:7–9). He urged the Galatians to follow his example and avoid the legalism of the Judaizers. You did me no wrong. Though the Jews persecuted him when he first went to Galatia, the Galatian believers had not harmed Paul, but had enthusiastically received him when he preached the gospel to them (cf. Acts 13:42–50; 14:19). How, he asked, could they reject him now?

GALATIANS—NOTE ON 4:13 bodily ailment. Some think the illness Paul refers to was malaria, possibly contracted in the coastal lowlands of Pamphylia. That could explain why Paul and Barnabas apparently did not preach at Perga, a city in Pamphylia (cf. Acts 13:13–14). The cooler and healthier weather in Galatia and especially at Pisidian Antioch (3,600 feet above sea level), where Paul went when he left Perga, would have brought some relief to the fever caused by malaria. Although malaria is a serious, debilitating disease, its attacks are not continuous; Paul could have ministered between bouts with fever.

GALATIANS—NOTE ON 4:14 received me. The Galatians welcomed Paul in spite

of his illness, which in no way was a barrier to his credibility or acceptance. as Christ Jesus. See notes on Matt. 18:5–10.

GALATIANS—NOTE ON 4:15 blessing you felt. "Blessing" can also be translated "happiness," or "satisfaction." Paul points out that the Galatians had been happy and content with his gospel preaching (cf. Acts 13:48) and wonders why they had turned against him. gouged out your eyes. This may be a figure of speech (cf. Matt. 5:29; 18:9), or an indication that Paul's bodily illness (see note on Gal. 4:13) had somehow affected his eyes (cf. 6:11). In either case, it reflects the great love the Galatians had initially expressed for the apostle.

GALATIANS—NOTE ON 4:16 your enemy. The Galatians had become so confused that, in spite of their previous affection for Paul, some had come to regard him as their enemy. The apostle reminds them that he had not harmed them, but merely told them the truth—a truth that had once brought them great joy (see note on v. 15).

GALATIANS—NOTE ON 4:17 They. The Judaizers (see Introduction: Background and Setting). make much of you. With a serious concern, or warm interest (the same word is used in 1:14 to describe Paul's former zeal for Judaism). The Judaizers appeared to have a genuine interest in the Galatians, but their true motive was to exclude the Galatians from God's gracious salvation and win recognition for themselves.

GALATIANS—NOTE ON 4:18 not only when I am present. Paul encouraged the Galatians to have the same zeal for the true gospel of grace that they had had when he was with them.

GALATIANS—NOTE ON 4:19 my little children. Paul's only use of this affectionate phrase, which John uses frequently ("My little children," 1 John 2:1, 18, 28; 3:7, 18; 4:4; 5:21). until Christ is formed in you. In contrast to the evil motives of the Judaizers (see note on Gal. 3:1), Paul sought to bring the Galatians to Christlikeness. This is the goal of salvation (see notes on Rom. 8:29).

GALATIANS—NOTE ON 4:20 am perplexed. The verb means "to be at wit's end."

GALATIANS—NOTE ON 4:21–5:1 Paul, continuing to contrast grace and law, faith and works, employs an OT story as an analogy or illustration of what he has been teaching.

GALATIANS—NOTE ON 4:21 under the law. See note on 3:10.

GALATIANS—NOTE ON 4:22 two sons. Ishmael, son of Sarah's Egyptian maid Hagar (Gen. 16:1–16), and Isaac, Sarah's son (Gen. 21:1–7).

GALATIANS—NOTE ON 4:23 according to the flesh. Ishmael's birth was motivated by Abraham and Sarah's lack of faith in God's promise and fulfilled by sinful human means. through promise. God miraculously enabled Abraham and Sarah to have Isaac when Sarah was well past childbearing age and had been barren her entire life.

GALATIANS—NOTE ON 4:24 interpreted allegorically. The Greek word was used of a story that conveyed a meaning beyond the literal sense of the words. In this passage, Paul uses historical people and places from the OT to illustrate spiritual truth. This is actually not an allegory, nor are there any allegories in Scripture. An allegory is a fictional story where real truth is the secret, mysterious, hidden meaning. The story of Abraham, Sarah, Hagar, Ishmael, and Isaac is actual history and has no secret or hidden meaning. Paul uses it only as an illustration to support his contrast between law and grace. two covenants. Paul uses the two mothers, their two sons, and two locations as a further illustration of two covenants. Hagar, Ishmael, and Mount Sinai (earthly Jerusalem) represent the covenant of law; Sarah, Isaac and the heavenly Jerusalem the covenant of promise. However, Paul cannot be contrasting these two covenants as different ways of salvation, one way for OT saints, another for NT saints—a premise he has already denied (2:16; 3:10–14, 21–22). The purpose of the Mosaic Covenant was only to show all who were under its demands and condemnation their desperate need for salvation by grace alone (3:24)—it was never intended to portray the way of salvation. Paul's point is that those, like the Judaizers, who attempt to earn righteousness by keeping the law receive only bondage and condemnation (3:10, 23). While those who partake of salvation by grace—the only way of salvation since Adam's sin—are freed from the law's bondage and condemnation. Mount Sinai. An appropriate symbol for the Old Covenant, since it was at Mount Sinai that Moses received the law (Ex. 19). Hagar. Since she was Sarah's slave (Gen. 16:1), Hagar is a fitting illustration of those under bondage to the law (cf. Gal. 4:5, 21; 3:23). She was actually associated with Mount Sinai through her son Ishmael, whose descendants settled in that region.

GALATIANS—NOTE ON 4:25 corresponds to . . . Jerusalem. The law was given at Sinai and received its highest expression in the temple worship at Jerusalem. The

Jewish people were still in bondage to the law.

GALATIANS—NOTE ON 4:26 Jerusalem above is free. Heaven (Heb. 12:18, 22). Those who are citizens of heaven (Phil. 3:20) are free from the Mosaic law, works, bondage, and trying endlessly and futilely to please God by the flesh. our mother. Believers are children of the heavenly Jerusalem, the "mother-city" of heaven. In contrast to the slavery of Hagar's children, believers in Christ are free (Gal. 5:1; Isa. 61:1; Luke 4:18; John 8:36; Rom. 6:18, 22; 8:2; 2 Cor. 3:17).

GALATIANS—NOTE ON 4:27 Paul applies the passage from Isa. 54:1 to the Jerusalem above.

GALATIANS—NOTE ON 4:28 children of promise. Just as Isaac inherited the promises made to Abraham (Gen. 26:1–3), so also are believers the recipients of God's redemptive promises (1 Cor. 3:21–23; Eph. 1:3), because they are spiritual heirs of Abraham (see note on Gal. 3:29).

GALATIANS—NOTE ON 4:29 he who was born according to the flesh. Ishmael. See note on v. 23. persecuted him who was born according to the Spirit. Isaac, whom Ishmael mocked at the feast celebrating Isaac's weaning (see Gen. 21:8–9). so also it is now. Ishmael's descendants (Arabs) have always persecuted Isaac's (Jews). So unbelievers have always persecuted believers (cf. Matt. 5:11; 10:22–25; Mark 10:30; John 15:19–20; 16:2, 33; 17:14; Acts 14:22; 2 Tim. 3:12; Heb. 11:32–37; 1 Pet. 2:20–21; 3:14; 4:12–14).

GALATIANS—NOTE ON 4:30 Cast out the slave woman. Quoted from Gen. 21:10 to illustrate that those who are attempting to be justified on the basis of keeping the law will be cast out of God's presence forever (Matt. 8:12; 22:12–13; 25:30; Luke 13:28; 2 Thess. 1:9).

GALATIANS—NOTE ON 4:31 we are not children of the slave. See notes on 4:24, 26.

GALATIANS—NOTE ON 5:1 free. Deliverance from the curse that the law pronounces on the sinner who has been striving unsuccessfully to achieve his own righteousness (3:13, 22–26; 4:1–7), but who has now embraced Christ and the salvation granted to him by grace (see notes on 2:4; 4:26; cf. Rom. 7:3; 8:2). stand firm. Stay where you are, Paul asserts, because of the benefit of being free from law and the flesh as a way of salvation and the fullness of blessing by grace. submit again. Better translated "to be burdened by" or "to be oppressed

by" because of its connection with a yoke. yoke of slavery. "Yoke" refers to the apparatus used to control a domesticated animal. The Jews thought of the "yoke of the law" as a good thing, the essence of true religion. Paul argued that for those who pursued it as a way of salvation, the law was a yoke of slavery. See note on Matt. 11:28–30.

GALATIANS—NOTE ON 5:2 circumcision. See notes on 2:3. Paul had no objection to circumcision itself (cf. Acts 16:1–3; Phil. 3:5). But he objected to the notion that it had some spiritual benefit or merit with God and was a prerequisite or necessary component of salvation. Circumcision had meaning in Israel when it was a physical symbol of a cleansed heart (cf. Deut. 30:6; Jer. 4:4; 9:24–26) and served as a reminder of God's covenant of salvation promise (Gen. 17:9–10). Christ will be of no advantage to you. The atoning sacrifice of Christ cannot benefit anyone who trusts in law and ceremony for salvation.

GALATIANS—NOTE ON 5:3 obligated to keep the whole law. God's standard is perfect righteousness, thus a failure to keep only one part of the law falls short of the standard (see note on 3:10).

GALATIANS—NOTE ON 5:4 severed from Christ . . . fallen away from grace. The Greek word for "severed" means "to be separated," or "to be estranged." The word for "fallen" means "to lose one's grasp on something." Paul's clear meaning is that any attempt to be justified by the law is to reject salvation by grace alone through faith alone. Those once exposed to the gracious truth of the gospel, who then turn their backs on Christ (Heb. 6:4–6) and seek to be justified by the law are separated from Christ and lose all prospects of God's gracious salvation. Their desertion of Christ and the gospel only proves that their faith was never genuine (cf. Luke 8:13–14; 1 John 2:19). justified. See notes on Gal. 2:16 and Rom. 3:24.

GALATIANS—NOTE ON 5:5 by faith . . . the hope of righteousness. Christians already possess the imputed righteousness of Christ, but they still await the completed and perfected righteousness that is yet to come at glorification (Rom. 8:18, 21).

GALATIANS—NOTE ON 5:6 neither circumcision nor uncircumcision counts for anything. Cf. 6:15. Nothing done or not done in the flesh, even religious ceremony, makes any difference in one's relationship to God. What is external is immaterial and worthless, unless it reflects genuine internal righteousness (cf.

Rom. 2:25–29). faith working through love. Saving faith proves its genuine character by works of love. The person who lives by faith is internally motivated by love for God and Christ (cf. Matt. 22:37–40), which supernaturally issues forth in reverent worship, genuine obedience, and self-sacrificing love for others.

GALATIANS—NOTE ON 5:7 You were running well. Cf. 3:3. Paul compares the Galatians' life of faith with a race, a figure he used frequently (2:2; Rom. 9:16; 1 Cor. 9:24). They had a good beginning—they had received the gospel message by faith and had begun to live their Christian lives by faith as well. obeying the truth. See note on 1 Pet. 1:22. A reference to believers' true way of living, including both their response to the true gospel in salvation (cf. Acts 6:7; Rom. 2:8; 6:17; 2 Thess. 1:8), and their consequent response to obey the word of God in sanctification. Paul wrote more about salvation and sanctification being a matter of obedience in Rom. 1:5; 6:16–17; 16:26. The legalistic influence of the Judaizers prevented the unsaved from responding in faith to the gospel of grace and true believers from living by faith.

GALATIANS—NOTE ON 5:8 This persuasion. Salvation by works. God does not promote legalism. Any doctrine that claims his gracious work is insufficient to save is false (see notes on 1:6–7).

GALATIANS—NOTE ON 5:9 leaven. A common axiomatic saying (cf. 1 Cor. 5:6) regarding the influence of yeast in dough. Leaven is often used in Scripture to denote sin (Matt. 16:6, 12) because of its permeating power.

GALATIANS—NOTE ON 5:10 confidence in the Lord. Paul expresses encouraging assurance that the Lord will be faithful to keep his own from falling into gross heresy. See John 6:39–40; 10:28–29; Rom. 8:31–39; Phil. 1:6–7. They will persevere and be preserved (Jude 24). bear the penalty. All false teachers will incur strict and devastating eternal condemnation. See notes on 2 Pet. 2:2, 3, 9.

GALATIANS—NOTE ON 5:11 still preach circumcision. Apparently the Judaizers had falsely claimed that Paul agreed with their teaching. But he makes the point that if he was preaching circumcision as necessary for salvation, why were the Judaizers persecuting him instead of supporting him? offense of the cross. The Greek word for "offense" can mean "trap," "snare," or "stumbling block." Any offer of salvation that strips man of the opportunity to earn it by his own merit breeds opposition (cf. Rom. 9:33).

GALATIANS—NOTE ON 5:12 emasculate themselves. The Greek word was often used of castration, such as in the cult of Cybele, whose priests were self-made eunuchs. Paul's ironic point is that since the Judaizers were so insistent on circumcision as a means of pleasing God, they should go to the extreme of religious devotion and mutilate themselves.

GALATIANS—NOTE ON 5:13 freedom. See note on 2:4. opportunity for the flesh. The Greek word for "opportunity" was often used to refer to a central base of military operations (cf. Rom. 7:8). In the context, "flesh" refers to the sinful inclinations of fallen man (see note on Rom. 7:5). The freedom Christians have is not a base from which they can sin freely and without consequence. serve one another. Christian freedom is not for selfish fulfillment, but for serving others. Cf. Rom. 14:1–15.

GALATIANS—NOTE ON 5:14 the whole law. The ethics of the former OT law are the same as those of the NT gospel as indicated in the quote from Lev. 19:18 (see notes on Rom. 7:12; 8:4; cf. James 2:8–10). When a Christian genuinely loves others, he fulfills all the moral requirements of the former Mosaic law concerning them (Matt. 22:36–40; cf. Deut. 6:5; Rom. 13:8–10). This is the ruling principle of Christian freedom (Gal. 5:6, 13).

GALATIANS—NOTE ON 5:15 bite and devour one another. The imagery is of wild animals savagely attacking and killing each other—a graphic picture of what happens in the spiritual realm when believers do not love and serve each other.

GALATIANS—NOTE ON 5:16 walk by the Spirit. All believers have the presence of the indwelling Holy Spirit (cf. Rom. 8:9; 1 Cor. 6:19–20) as the personal power for living to please God. The form of the Greek verb translated "walk" indicates continuous action, or a habitual lifestyle. Walking also implies progress; as a believer submits to the Spirit's control—that is, responds in obedience to the simple commands of Scripture—he grows in his spiritual life (see notes on Rom. 8:13; Eph. 5:18; Col. 3:16). the flesh. This is not simply the physical body, but includes the mind, will, and emotions, which are all subject to sin. It refers in general to our unredeemed humanness. See notes on Rom. 7:5; 8:23; cf. Gal. 5:3.

GALATIANS—NOTE ON 5:17 opposed to each another. The flesh opposes the work of the Spirit and leads the believer toward sinful behavior he would not otherwise be compelled to do (see notes on Rom. 7:14–25).

GALATIANS—NOTE ON 5:18 led by the Spirit . . . not under the law. Take your choice; these are mutually exclusive. Either you live by the power of the Holy Spirit, which results in righteous behavior and spiritual attitudes (vv. 22–26), or by the law, which can only produce unrighteous behavior and attitudes (vv. 19– 21). Cf. 1 Cor. 15:56.

GALATIANS—NOTE ON 5:19–21 These sins characterize all unredeemed mankind living under the impotent commands of the law, which produces only iniquity, though not every person manifests all these sins nor exhibits them to the same degree. Paul's list, which is not exhaustive, encompasses three areas of human life: sex, religion, and human relationships. For other such lists, see Rom. 1:24– 32 and 1 Cor. 6:9–10.

GALATIANS—NOTE ON 5:19 evident. The flesh manifests itself in obvious and certain ways. immorality. The Greek word is porneia, from which the English word "pornography" comes. It refers to all illicit sexual activity, including (but not limited to) adultery, premarital sex, homosexuality, bestiality, incest, and prostitution. sensuality. The word originally referred to any excessive behavior or lack of restraint, but eventually became associated with sexual excess and indulgence.

GALATIANS—NOTE ON 5:20 sorcery. The Greek word pharmakeia, from which the English word "pharmacy" comes, originally referred to medicines in general, but eventually only to mood-and mind-altering drugs, as well as the occult, witchcraft, and magic. Many pagan religious practices required the use of these drugs to aid in the communication with deities. strife . . . divisions. Many of these sins manifested in the area of human relationships have to do with some form of anger: "Enmity" results in "strife." "Jealousy" (hateful resentment) results in "fits of anger" (sudden, unrestrained expressions of hostility). The next four represent animosity between individuals and groups.

GALATIANS—NOTE ON 5:21 drunkenness, orgies. Probably a specific reference to the orgies that characterized pagan, idolatrous worship. Generally, it refers to all rowdy, boisterous, and crude behavior. do. Here is the key word in Paul's warning. The sense of this Greek verb describes continual, habitual action. Although believers undoubtedly can commit these sins, those people whose basic character is summed up in the uninterrupted and unrepentant practice of them cannot belong to God (see notes on 1 Cor. 6:11; 1 John 3:4–10). will not inherit the kingdom of God. See note on Matt. 5:3. The unregenerate are barred

from entering the spiritual kingdom of redeemed people over whom Christ now rules, and they will be excluded from his millennial kingdom and the eternal state of blessing that follows it. See note on Eph. 5:5.

GALATIANS—NOTE ON 5:22 fruit of the Spirit. Godly attitudes that characterize the lives of only those who belong to God by faith in Christ and possess the Spirit of God. The Spirit produces fruit, which consists of nine characteristics or attitudes that are inextricably linked with each and are commanded of believers throughout the NT. love. One of several Greek words for love, agape is the love of choice, referring not to an emotional affection, physical attraction, or a familial bond, but to respect, devotion, and affection that leads to willing, selfsacrificial service (John 15:13; Rom. 5:8; 1 John 3:16–17). joy. A happiness based on unchanging divine promises and eternal spiritual realities. It is the sense of well-being experienced by one who knows all is well between himself and the Lord (1 Pet. 1:8). Joy is not the result of favorable circumstances, and even occurs when those circumstances are the most painful and severe (John 16:20–22). Joy is a gift from God, and as such, believers are not to manufacture it but to delight in the blessing they already possess (Rom. 14:17; Phil. 4:4). peace. The inner calm that results from confidence in one's saving relationship with Christ. The verb form denotes binding together and is reflected in the expression "having it all together." Like joy, peace is not related to one's circumstances (John 14:27; Rom. 8:28; Phil. 4:6–7, 9). patience. The ability to endure injuries inflicted by others and the willingness to accept irritating or painful situations (Eph. 4:2; Col. 3:12; 1 Tim. 1:15–16). kindness. Tender concern for others, reflected in a desire to treat others gently, just as the Lord treats all believers (Matt. 11:28–29; 19:13–14; 2 Tim. 2:24). goodness. Moral and spiritual excellence manifested in active kindness (Rom. 5:7). Believers are commanded to exemplify goodness (Gal. 6:10; 2 Thess. 1:11). faithfulness. Loyalty and trustworthiness (Lam. 3:22; Phil. 2:7–9; 1 Thess. 5:24; Rev. 2:10).

GALATIANS—NOTE ON 5:23 gentleness. Better translated "meekness." It is a humble and gentle attitude that is patiently submissive in every offense, while having no desire for revenge or retribution. In the NT, it is used to describe three attitudes: submission to the will of God (Col. 3:12), teachability (James 1:21), and consideration of others (Eph. 4:2). self-control. This refers to restraining passions and appetites (1 Cor. 9:25; 2 Pet. 1:5–6). no law. When a Christian walks by the Spirit and manifests his fruit, he needs no external law to produce the attitudes and behavior that please God (cf. Rom. 8:4).

GALATIANS—NOTE ON 5:24 have crucified the flesh. One of four uses of "crucified" that does not refer to Christ's crucifixion (cf. 2:20; 6:14; Rom. 6:6). Here Paul states that the flesh has been executed, yet the spiritual battle still rages in the believer (see notes on Rom. 7:14–25). Paul's use looks back to the cross of Christ, where the death of the flesh and its power to reign over believers was actually accomplished (Rom. 6:1–11). Christians must wait until their glorification before they are finally rid of their unredeemed humanness (Rom. 8:23), yet by walking in the Spirit they can please God in this world.

GALATIANS—NOTE ON 5:25 walk by the Spirit. See note on v. 16.

GALATIANS—NOTE ON 6:1 caught. This word may imply the person was actually seen committing the sin or that he was caught or snared by the sin itself. you . . . spiritual. Those believers who are walking in the Spirit (see note on 5:16), filled with the Spirit (see notes on Eph. 5:18–20; Col. 3:16), and evidencing the fruit of the Spirit (see notes on Gal. 5:22–23). restore. Sometimes used metaphorically of settling disputes or arguments, it lit. means "to mend" or "repair," and was used of setting a broken bone or repairing a dislocated limb (Heb. 12:12–13; see notes on Rom. 15:1; 1 Thess. 5:14–15). The basic process of restoration is outlined in Matt. 18:15–20 (see notes there). spirit of gentleness. See note on Gal. 5:23 (cf. 2 Cor. 2:7; 2 Thess. 3:15). watch. Also "observing." The Greek form strongly emphasizes a continual, diligent attentiveness.

GALATIANS—NOTE ON 6:2 Bear one another's burdens. "Burdens" are extraheavy loads, which here represent difficulties or problems people have trouble dealing with. "Bear" connotes carrying something with endurance. the law of Christ. The law of love which fulfills the entire law (see notes on 5:14; John 13:34; Rom. 13:8, 10).

GALATIANS—NOTE ON 6:4 test. Lit., "to approve something after testing it." Believers first must be sure their lives are right with God before giving spiritual help to others (cf. Matt. 7:3–5). reason to boast. If a believer rejoices or boasts, it should be only boasting in the Lord for what God has done in him (cf. 2 Cor. 10:12–18), not for what he supposedly has accomplished compared to other believers (see note on 1 Cor. 1:30–31).

GALATIANS—NOTE ON 6:5 bear his own load. This is not a contradiction to v. 2. "Load" has no connotation of difficulty; it refers to life's routine obligations and

each believer's ministry calling (cf. Matt. 11:30; 1 Cor. 3:12–15; 2 Cor. 5:10). God requires faithfulness in meeting those responsibilities.

GALATIANS—NOTE ON 6:6 all good things. Although this expression could refer to material compensation, the context suggests that Paul is referring to the spiritually and morally excellent things learned from the word, in which they fellowship together. Paul uses this same term to describe the gospel (Rom. 10:15; cf. Heb. 9:11).

GALATIANS—NOTE ON 6:7 whatever one sows . . . reap. This agricultural principle, applied metaphorically to the moral and spiritual realm, is universally true (cf. Job 4:8; Prov. 1:31–33; Hos. 8:7; 10:12). This law is a form of God's wrath. See note on Rom. 1:18.

GALATIANS—NOTE ON 6:8 sows to his own flesh. See notes on 5:16–19; Rom. 7:18; 8:23. Here it means pandering to the flesh's evil desires. corruption. From the Greek word for degeneration, as in decaying food. Sin always corrupts and, when left unchecked, always makes a person progressively worse in character (cf. Rom. 6:23). sows to the Spirit. To walk by the Holy Spirit (see notes on Gal. 5:16–18; Eph. 5:18; cf. John 8:31; 15:7; Rom. 12:1–2; Col. 2:6; 3:2). eternal life. This expression describes not only a life that endures forever but, primarily, the highest quality of living that one can experience (cf. Ps. 51:12; John 10:10; Eph. 1:3, 18).

GALATIANS—NOTE ON 6:10 opportunity. This Greek word refers to a distinct, fixed time period, rather than occasional moments. Paul's point is that the believer's entire life provides the unique privilege by which he can serve others in Christ's name. especially . . . the household of faith. Our love for fellow Christians is the primary test of our love for God (see notes on John 13:34–35; Rom. 12:10–13; 1 John 4:21).

GALATIANS—NOTE ON 6:11–17 This closing section of the letter is Paul's final rhetorical attack against the Judaizers' doctrine (see notes on 1:7–9) and motives. It is also a positive statement of his own godly motives in preaching the true gospel.

GALATIANS—NOTE ON 6:11 with what large letters. This can be interpreted in two ways: 1) Paul's poor eyesight forced him to use large letters (cf. 4:13, 15); or 2) instead of the normal cursive style of writing used by professional scribes, he

used the large, block letters (frequently employed in public notices) to emphasize the letter's content rather than its form. It was a visible picture that contrasted his concern for the content of the gospel with the Judaizers' only concern: appearances. The expression served as a transition to his concluding remarks. I am writing . . . my own hand. As a good translation of the Greek verb, this indicates that Paul wrote the entire letter by his own hand, not merely penning a brief statement at the end of dictation to a secretary as he did other times (cf. 1 Cor. 16:21; Col. 4:18; 2 Thess. 3:17). Paul wrote this letter himself to make sure the Galatians knew he—not some forger—was writing it, and to personalize the document, given the importance and severity of its contents.

GALATIANS—NOTE ON 6:12 good showing. The Judaizers were motivated by religious pride and wanted to impress others with their external piety (cf. Matt. 6:1–7). force you to be circumcised. See notes on Gal. 2:3 and 5:2–6. may not be persecuted. The Judaizers were more concerned about their personal safety than correct doctrine. By adhering more to the Mosaic law than to the gospel of Jesus, they hoped to avoid social and financial ostracism from other Jews and maintain their protected status as Jews within the Roman Empire.

GALATIANS—NOTE ON 6:13 circumcised. Specifically, in this case, the Judaizers (see notes on 2:7–8; cf. Acts 10:45; 11:2). boast in your flesh. They zealously worked to win Gentile converts to the law so they could brag about their effective proselytizing (cf. Matt. 23:15).

GALATIANS—NOTE ON 6:14 boast except in the cross. The Greek word for "boast" is a basic expression of praise, unlike the English word, which necessarily includes the aspect of pride. Paul glories and rejoices in the sacrifice of Jesus Christ (cf. Rom. 8:1–3; 1 Cor. 2:2; 1 Pet. 2:24). the world. The evil, satanic system (see notes on 1 John 2:15–16; 5:19). crucified to me, and I to the world. The world is spiritually dead to believers, and they are dead to the world (see notes on Gal. 2:20; Rom. 6:2–10; 1 John 5:4–5; cf. Phil. 3:20–21).

GALATIANS—NOTE ON 6:15 circumcision . . . nor uncircumcision. See notes on 5:6. a new creation. The new birth (see notes on John 3:3; 2 Cor. 5:17).

GALATIANS—NOTE ON 6:16 peace and mercy. The results of salvation: "peace" is the believer's new relationship to God (Rom. 5:1; 8:6; Col. 3:15), and "mercy" is the forgiveness of all his sins and the setting aside of God's judgment (Ps. 25:6; Dan. 9:18; Matt. 5:7; Luke 1:50; Rom. 12:1; Eph. 2:4; Titus 3:5). Israel of God.

All Jewish believers in Christ, i.e., those who are both physical and spiritual descendants of Abraham (see notes on Gal. 3:7, 18; Rom. 2:28–29; 9:6–7).

GALATIANS—NOTE ON 6:17 marks. The physical results of persecution (scars, wounds, etc.) that identified Paul as one who had suffered for the Lord (cf. Acts 14:19; 16:22; 2 Cor. 11:25; see notes on 2 Cor. 1:5; 4:10; Col. 1:24).

GALATIANS—NOTE ON 6:18 Even Paul's final benediction implicitly extols the superiority of the gospel of grace over any man-made system of works righteousness.

Ephesians

Ephesians 1 • Ephesians 2 • Ephesians 3 • Ephesians 4 • Ephesians 5 •

Ephesians 6 Introduction to Ephesians

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to Ephesians

Title

The letter is addressed to the church in the city of Ephesus, capital of the Roman province of Asia (Asia Minor, modern Turkey). Because the name Ephesus is not mentioned in every early manuscript, some scholars believe the letter was an encyclical, intended to be circulated and read among all the churches in Asia Minor and was simply sent first to believers in Ephesus.

Author and Date

There is no indication that the authorship of Paul should be in question. He is indicated as author in the opening salutation (1:1; 3:1). The letter was written from prison in Rome (Acts 28:16–31) sometime between A.D. 60–62 and is, therefore, often referred to as a Prison Epistle (along with Philippians, Colossians, and Philemon). It may have been composed almost contemporaneously with Colossians and initially sent with that epistle and Philemon by Tychicus (Eph. 6:21–22; Col. 4:7–8). See Introduction to Philippians: Author and Date for a discussion of the city from which Paul wrote.

Ephesus in the Time of Paul (c. A.D. 60)

The city plan below shows those features of the city of Ephesus that archeologists have so far identified as dating from the time of Paul. Many of the notable buildings uncovered in the excavation at Ephesus date from later periods.

Background and Setting

It is likely that the gospel was first brought to Ephesus by Priscilla and Aquila, an exceptionally gifted couple (see Acts 18:26) who were left there by Paul on his second missionary journey (Acts 18:18–19). Located at the mouth of the Cayster River, on the east side of the Aegean Sea, the city of Ephesus was perhaps best known for its magnificent temple of Artemis, or Diana, one of the Seven Wonders of the Ancient World. It was also an important political, educational, and commercial center, ranking with Alexandria in Egypt, and Antioch of Pisidia, in southern Asia Minor.

The fledgling church begun by Priscilla and Aquila was later firmly established

by Paul on his third missionary journey (Acts 19) and was pastored by him for some three years. After Paul left, Timothy pastored the congregation for perhaps a year and a half, primarily to counter the false teaching of a few influential men (such as Hymenaeus and Alexander), who were probably elders in the congregation there (1 Tim. 1:3, 20). Because of those men, the church at Ephesus was plagued by "myths and endless genealogies" (1 Tim. 1:4) and by such ascetic and unscriptural ideas as the forbidding of marriage and abstaining from certain foods (1 Tim. 4:3). Although those false teachers did not rightly understand Scripture, they propounded their ungodly interpretations with confidence (1 Tim. 1:7), which produced in the church harmful "speculations rather than the stewardship from God that is by faith" (1 Tim. 1:4). Thirty years or so later, Christ gave to the apostle John a letter for this church indicating its people had left their first love for him (Rev. 2:1–7).

Historical and Theological Themes

The first three chapters are theological, emphasizing NT doctrine, whereas the last three chapters are practical and focus on Christian behavior. Perhaps, above all, this is a letter of encouragement and admonition, written to remind believers of their immeasurable blessings in Jesus Christ; and not only to be thankful for those blessings, but also to live in a manner worthy of them. Despite, and partly even because of, a Christian's great blessings in Jesus Christ, he is sure to be tempted by Satan to self-satisfaction and complacency. It was for that reason that, in the last chapter, Paul reminds believers of the full and sufficient spiritual armor supplied to them through God's word and by his Spirit (6:10–17) and of their need for vigilant and persistent prayer (6:18).

A key theme of the letter is the mystery (meaning a heretofore unrevealed truth) of the church, which is "that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel" (3:6), a truth completely hidden from the OT saints (cf. 3:5, 9). All believers in Jesus Christ, the Messiah, are equal before the Lord as his children and as citizens of his eternal kingdom, a marvelous truth that only believers of this present age possess. Paul also speaks of the mystery of the church as the bride of Christ (5:32; cf. Rev. 21:9).

A major truth emphasized is that of the church as Christ's present spiritual, earthly body, also a distinct and formerly unrevealed truth about God's people. This metaphor depicts the church, not as an organization, but as a living

organism composed of mutually related and interdependent parts. Christ is head of the body and the Holy Spirit is its lifeblood, as it were. The body functions through the faithful use of its members' various spiritual gifts, sovereignly and uniquely bestowed by the Holy Spirit on each believer.

Other major themes include the riches and fullness of blessing to believers. Paul writes of "the riches of his [God's] grace" (Eph. 1:7), "the unsearchable riches of Christ" (3:8), and "the riches of his glory" (3:16). Paul admonishes believers to "be filled with all the fullness of God" (3:19), to "attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ" (4:13), and to "be filled with the Spirit" (5:18). Their riches in Christ are based on his grace (1:2, 6–7; 2:7), his peace (1:2), his will (1:5), his pleasure and purpose (1:9), his glory (1:12, 14), his calling and inheritance (1:18), his power and strength (1:19; 6:10), his love (2:4), his workmanship (2:10), his Holy Spirit (3:16), his offering and sacrifice (5:2), and his armor (6:11, 13). The word "riches" is used five times in this letter; "grace" is used 12 times; "glory" six times; "fullness" or "filled" six times; and the key phrase "in Christ" (or "in him") some 22 times.

Interpretive Challenges

The general theology of Ephesians is direct, unambiguous, and presents no ideas or interpretations whose meanings are seriously contended. There are, however, some texts that require careful thought to rightly interpret, namely: 1) 2:8, in which one must decide if the salvation or the faith is the gift; 2) 4:5, in which the type of baptism must be discerned; and 3) 4:8, in its relationship to Ps. 68:18.

Outline

I. Salutation (1:1–2) II. God's Purpose for the Church (1:3–3:13)

A. Predestination in Christ (1:3–6a)

B. Redemption in Christ (1:6b–10) C. Inheritance in Christ (1:11–14) D. Resources in Christ (1:15–23)

E. New Life in Christ (2:1–10)

F. Unity in Christ (2:11–3:13)

III. God's Fullness for the Church (3:14–21) IV. God's Plan for Faithful Living in the Church (4:1–6)

V. God's Son Endows and Builds the Church (4:7–16) VI. God's Pattern and Principles for Members of the Church (4:17–32) VII. God's Standards for Faithfulness in the Church (5:1–21)

A. Walking in Love (5:1–7)

B. Living in Light (5:8–14) C. Walking in Wisdom and Sobriety (5:15–18a) D. Filled with God's Spirit (5:18b–21) VIII. God's Standards for Authority and Submission in the Church (5:22–6:9)

A. Husbands and Wives (5:22–33)

B. Parents and Children (6:1–4) C. Masters and Slaves (6:5–9) IX. God's Provision for His Children's Spiritual Battles (6:10–17)

A. The Believer's Warfare (6:10–13)

B. The Believer's Armor (6:14–17) X. God's Appeal for Prayer in the Church (6:18–20) XI. Benediction (6:21–24)

THE LETTER OF PAUL TO THE

Ephesians

Greeting

EPHESIANS 1 †Paul, an apostle of Christ Jesus by the will of God, To the saints who are in Ephesus, and are faithful [1] in Christ Jesus: 2†Grace to you and peace from God our Father and the Lord Jesus Christ.

Spiritual Blessings in Christ

3‡†Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4†even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5†he predestined us [2] for adoption as sons through Jesus Christ, according to the purpose of his will, 6†to the praise of his glorious grace, with which he has blessed us in the Beloved. 7‡†In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8which he lavished upon us, in all wisdom and insight 9making known [3] to us the mystery of his will, according to his purpose, which he set forth in Christ 10†as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

11†In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12†so that we who were the first to hope in Christ might be to the praise of his glory. 13‡†In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, 14who is the guarantee [4] of our inheritance until we acquire possession of it, [5] to the praise of his glory.

Thanksgiving and Prayer

15†For this reason, because I have heard of your faith in the Lord Jesus and your love [6] toward all the saints, 16I do not cease to give thanks for you, remembering you in my prayers, 17‡†that the God of our Lord Jesus Christ, the

Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, 18†having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, 19‡and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21†far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22†And he put all things under his feet and gave him as head over all things to the church, 23†which is his body, the fullness of him who fills all in all.

By Grace Through Faith

EPHESIANS 2 †And you were dead in the trespasses and sins 2†in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3among whom we all once lived in the passions of our flesh, carrying out the desires of the body [1] and the mind, and were by nature children of wrath, like the rest of mankind. 4†But [2] God, being rich in mercy, because of the great love with which he loved us, 5†even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— 6†and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7†so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8†For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9not a result of works, so that no one may boast. 10†For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

One in Christ

11‡Therefore remember that at one time you Gentiles in the flesh, called "the uncircumcision" by what is called the circumcision, which is made in the flesh by hands— 12remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. 13†But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14†For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility 15†by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16†and might reconcile us both to God in one body through the cross, thereby killing the hostility. 17†And he came and preached peace to you who were far off and peace to those who were near. 18†For through him we both have access in one Spirit to the Father. 19†So then you are no longer strangers and aliens, [3] but you are fellow citizens with the saints and members of the household of God, 20†built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21†in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22†In him you also are being built together into a dwelling place for God by [4] the Spirit.

The Mystery of the Gospel Revealed

EPHESIANS 3 †For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles— 2‡†assuming that you have heard of the stewardship of God's grace that was given to me for you, 3how the mystery was made known to me by revelation, as I have written briefly. 4†When you read this, you can perceive my insight into the mystery of Christ, 5†which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. 6†This mystery is [1] that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.

7†Of this gospel I was made a minister according to the gift of God's grace, which was given me by the working of his power. 8†To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, 9†and to bring to light for everyone what is the plan of the mystery hidden for ages in [2] God who created all things, 10†so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. 11†This was according to the eternal purpose that he has realized in Christ Jesus our Lord, 12†in whom we have boldness and access with confidence through our faith in him. 13†So I ask you not to lose heart over what I am suffering for you, which is your glory.

Prayer for Spiritual Strength

14†For this reason I bow my knees before the Father, 15†from whom every family [3] in heaven and on earth is named, 16†that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, 17†so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, 18†may have strength to comprehend with all the saints what is the breadth and length and height and depth, 19†and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.

20†Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, 21†to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.

Unity in the Body of Christ

EPHESIANS 4 †I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2†with all humility and gentleness, with patience, bearing with one another in love, 3†eager to maintain the unity of the Spirit in the bond of peace. 4‡†There is one body and one Spirit —just as you were called to the one hope that belongs to your call— 5†one Lord, one faith, one baptism, 6†one God and Father of all, who is over all and through all and in all. 7†But grace was given to each one of us according to the measure of Christ's gift. 8†Therefore it says, "When he ascended on high he led a host of captives, and he gave gifts to men."

9†(In saying, "He ascended," what does it mean but that he had also descended into the lower regions, the earth? [1] 10†He who descended is the one who also ascended far above all the heavens, that he might fill all things.) 11†And he gave the apostles, the prophets, the evangelists, the shepherds [2] and teachers, [3] 12†to equip the saints for the work of ministry, for building up the body of Christ, 13†until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, [4] to the measure of the stature of the fullness of Christ, 14†so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. 15†Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16†from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.

The New Life

17‡†Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. 18†They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. 19†They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. 20‡But that is not the way you learned Christ!— 21†assuming that you have heard about him and were taught in him, as the truth is in Jesus, 22†to put off your old self, [5] which belongs to your former manner of life and is corrupt through deceitful desires, 23†and to be renewed in the spirit of your minds, 24†and to put on the new self, created after the likeness of God in true righteousness and

holiness.

25†Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. 26†Be angry and do not sin; do not let the sun go down on your anger, 27and give no opportunity to the devil. 28†Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. 29†Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. 30†And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31‡Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32†Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.

Walk in Love

EPHESIANS 5 †Therefore be imitators of God, as beloved children. 2†And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

3†But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. 4†Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. 5†For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. 6†Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. 7Therefore do not become partners with them; 8†for at one time you were darkness, but now you are light in the Lord. Walk as children of light 9†(for the fruit of light is found in all that is good and right and true), 10†and try to discern what is pleasing to the Lord. 11†Take no part in the unfruitful works of darkness, but instead expose them. 12†For it is shameful even to speak of the things that they do in secret. 13†But when anything is exposed by the light, it becomes visible, 14†for anything that becomes visible is light. Therefore it says, "Awake, O sleeper, and arise from the dead, and Christ will shine on you."

15†Look carefully then how you walk, not as unwise but as wise, 16†making the best use of the time, because the days are evil. 17†Therefore do not be foolish, but understand what the will of the Lord is. 18†And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, 19‡†addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, 20†giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, 21†submitting to one another out of reverence for Christ.

Wives and Husbands

22†Wives, submit to your own husbands, as to the Lord. 23†For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. 24Now as the church submits to Christ, so also wives should submit in everything to their husbands.

25†Husbands, love your wives, as Christ loved the church and gave himself up for her, 26‡that he might sanctify her, having cleansed her by the washing of water with the word, 27so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. [1] 28†In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. 29†For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30†because we are members of his body. 31†"Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh." 32†This mystery is profound, and I am saying that it refers to Christ and the church. 33†However, let each one of you love his wife as himself, and let the wife see that she respects her husband.

Children and Parents

EPHESIANS 6 †Children, obey your parents in the Lord, for this is right. 2‡†"Honor your father and mother" (this is the first commandment with a promise), 3"that it may go well with you and that you may live long in the land." 4†Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.

Slaves and Masters

5†Slaves, [1] obey your earthly masters [2] with fear and trembling, with a sincere heart, as you would Christ, 6†not by the way of eye-service, as peoplepleasers, but as servants [3] of Christ, doing the will of God from the heart, 7‡rendering service with a good will as to the Lord and not to man, 8knowing that whatever good anyone does, this he will receive back from the Lord, whether he is a slave or free. 9†Masters, do the same to them, and stop your threatening, knowing that he who is both their Master [4] and yours is in heaven, and that there is no partiality with him.

The Whole Armor of God

10‡†Finally, be strong in the Lord and in the strength of his might. 11†Put on the whole armor of God, that you may be able to stand against the schemes of the devil. 12†For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. 13†Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. 14†Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, 15†and, as shoes for your feet, having put on the readiness given by the gospel of peace. 16†In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; 17†and take the helmet of salvation, and the sword of the Spirit, which is the word of God, 18†praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, 19‡and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, 20for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.

Final Greetings

21‡So that you also may know how I am and what I am doing, Tychicus the beloved brother and faithful minister in the Lord will tell you everything. 22I have sent him to you for this very purpose, that you may know how we are, and that he may encourage your hearts.

23‡Peace be to the brothers, [5] and love with faith, from God the Father and the Lord Jesus Christ. 24Grace be with all who love our Lord Jesus Christ with love incorruptible.

Footnotes

Footnotes for Ephesians, Chapter 1

[1] 1:1 Some manuscripts saints who are also faithful (omitting in Ephesus) [2]

1:5 Or before him in love, having predestined us

[3] 1:9 Or he lavished upon us in all wisdom and insight, making known . . .

[4] 1:14 Or down payment

[5] 1:14 Or until God redeems his possession

[6] 1:15 Some manuscripts omit your love

Footnotes for Ephesians, Chapter 2

[1] 2:3 Greek flesh

[2] 2:4 Or And

[3] 2:19 Or sojourners

[4] 2:22 Or in

Footnotes for Ephesians, Chapter 3

[1] 3:6 The words This mystery is are inferred from verse 4

[2] 3:9 Or by

[3] 3:15 Or fatherhood; the Greek word patria is closely related to the word for

Father in verse 14

Footnotes for Ephesians, Chapter 4

[1] 4:9 Or the lower parts of the earth?

[2] 4:11 Or pastors

[3] 4:11 Or the shepherd-teachers

[4] 4:13 Greek to a full-grown man

[5] 4:22 Greek man; also verse 24

Footnotes for Ephesians, Chapter 5

[1] 5:27 Or holy and blameless

Footnotes for Ephesians, Chapter 6

[1] 6:5 Or servants; Greek bondservants; similarly verse 8

[2] 6:5 Or your masters according to the flesh

[3] 6:6 Or slaves; Greek bondservants

[4] 6:9 Greek Lord

[5] 6:23 Or brothers and sisters

Study Notes

EPHESIANS—NOTE ON 1:1 apostle. The word means "messenger" and served as an official title for Paul and the 12 disciples (including Matthias, Acts 1:26), who were eyewitnesses of the resurrected Jesus and were chosen by God to lay the foundation for the church by preaching, teaching, and writing Scripture, accompanied by miracles (cf. 2 Cor. 12:12). See note on Eph. 4:11. saints . . . faithful. Designates those whom God has set apart from sin to himself, made holy through their faith in Jesus Christ.

EPHESIANS—NOTE ON 1:2 Grace to you and peace. A common greeting in the early church that Paul used in all his letters. God our Father and the Lord Jesus Christ. From them came the authority with which Paul spoke (v. 1) as well as the blessings of grace and peace to all believers. The conjunction "and" indicates equivalence; that is, the Lord Jesus Christ is equally divine with the Father.

EPHESIANS—NOTE ON 1:3–14 This passage describes God's master plan for salvation in terms of the past (election, vv. 3–6a), the present (redemption, vv. 6b–11), and the future (inheritance, vv. 12–14). It can also be viewed as emphasizing the Father (vv. 3–6), the Son (vv. 7–12), and the Spirit (vv. 13–16).

EPHESIANS—NOTE ON 1:3 Blessed. Derived from the same Greek word as "eulogy," which means to praise or commend. This is the supreme duty of all creatures (see notes on Rom. 1:18–21; cf. Rev. 5:13). God . . . who has blessed us in Christ with every spiritual blessing. In his providential grace, God has already given believers total blessing (Rom. 8:28; Col. 2:10; James 1:17; 2 Pet. 1:3). "Spiritual" does not refer to immaterial blessings as opposed to material ones, but rather to the work of God, who is the divine and spiritual source of all blessings. in the heavenly places. Lit., "in the heavenlies." This refers to the realm of God's complete, heavenly domain, from which all his blessings come (cf. Eph. 1:20; 2:6; 3:10; 6:12). in Christ. God's superabundant blessings belong only to believers who are his children, by faith in Christ, so that what he has is theirs—including his righteousness, resources, privilege, position, and power (cf. Rom. 8:16–17).

EPHESIANS—NOTE ON 1:4 he chose us. The doctrine of election is emphasized

throughout Scripture (cf. Deut. 7:6; Isa. 45:4; John 6:44; Acts 13:48; Rom. 8:29; 9:11; 1 Thess. 1:3–4; 2 Thess. 2:13; 2 Tim. 2:10; see note on 1 Pet. 1:2). The form of the Greek verb behind "chose" indicates that God not only chose by himself but for himself to the praise of his own glory (Eph. 1:6, 12, 14). God's election or predestination does not operate apart from or nullify man's responsibility to believe in Jesus as Lord and Savior (cf. Matt. 3:1–2; 4:17; John 5:40). before the foundation of the world. Through God's sovereign will before the creation of the world and, therefore, obviously independent of human influence and apart from any human merit, those who are saved have become eternally united with Christ Jesus. Cf. 1 Pet. 1:20; Rev. 13:8; 17:8. holy and blameless before him. This describes both a purpose and a result of God's choosing those who are to be saved. Unrighteous persons are declared righteous, unworthy sinners are declared worthy of salvation, all because they are chosen "in him" (Christ). This refers to Christ's imputed righteousness granted to us (see notes on 2 Cor. 5:21; Phil. 3:9), a perfect righteousness which places believers in a holy and blameless position before God (Eph. 5:27; Col. 2:10), though daily living inevitably falls far short of his holy standard. In love. This phrase belongs at the start of Eph. 1:5, since it introduces the divine motive for God's elective purpose. Cf. 2:4 and Deut. 7:8.

EPHESIANS—NOTE ON 1:5 he predestined us for adoption as sons. Human parents can bestow their love, resources, and inheritance on an adopted child, but not their own distinct characteristics. But God miraculously gives his own nature to those whom he has elected and who have trusted in Christ. He makes them his children in the image of his divine Son, giving them not just Christ's riches and blessings but also his very nature (cf. John 15:15; Rom. 8:15).

EPHESIANS—NOTE ON 1:6 to the praise of his glorious grace. The ultimate purpose of election to salvation is the glory of God (cf. vv. 12, 14; Phil. 2:13; 2 Thess. 1:11–12). which he . . . blessed us in the Beloved. "Which" refers to the divine grace (undeserved love and favor) that has made it possible for sinners to be accepted by God through the substitutionary death and imputed righteousness provided by Jesus Christ ("the Beloved," cf. Matt. 3:17; Col. 1:13). Because believers are accepted in him, then they, like him, are beloved of God.

EPHESIANS—NOTE ON 1:7a redemption through his blood. The term used here relates to paying the required ransom to God for the release of a person from bondage. Christ's sacrifice on the cross paid that price for every elect person enslaved by sin, buying them out of the slave market of iniquity (see notes on 2

Cor. 5:18–19). The price of redemption was death (cf. Lev. 17:11; Rom. 3:24– 25; Heb. 9:22; 1 Pet. 1:18–19; Rev. 5:8–10).

EPHESIANS—NOTE ON 1:7b–8 the forgiveness of our trespasses . . . in all wisdom and insight. Redemption brings in the limitless grace of God (Rom. 5:20) and forgiveness of sin (cf. Matt. 26:28; Acts 13:38–39; Eph. 4:32; Col. 2:13; 1 John 1:9). It brings divinely bestowed spiritual understanding. Cf. 1 Cor. 2:6–7, 12, 16.

EPHESIANS—NOTE ON 1:10 unite all things. At the end of this world's history, God will gather believers together in the millennial kingdom, called here "a plan for the fullness of time," meaning the completion of history (Rev. 20:1–6). After that, God will gather everything to himself in eternity future, and the new heaven and new earth will be created (Rev. 21:1ff.). The new universe will be totally unified under Christ (cf. 1 Cor. 15:27–28; Phil. 2:10–11).

EPHESIANS—NOTE ON 1:11 we have obtained an inheritance. Christ is the source of the believer's divine inheritance, which is so certain that it is spoken of as if it has already been received. Cf. 1 Cor. 3:22–23 and 2 Pet. 1:3–4. having been predestined. Before the earth was formed, God sovereignly determined that every elect sinner—however vile, useless, and deserving of death—by trusting in Christ would be made righteous. See note on Eph. 1:4. who works all things. The word translated "works" is the same one from which "energy," "energetic," and "energize" are derived. When God created the world, he gave it sufficient energy to begin immediately to operate as he had planned. It was not simply ready to function, but was created functioning. As God works out his plan according to "the counsel of his will," he energizes every believer with the power necessary for his spiritual completion (cf. Phil. 1:6; 2:13).

EPHESIANS—NOTE ON 1:12 to the praise of his glory. God's glory is the supreme purpose of redemption (cf. vv. 6, 14).

EPHESIANS—NOTE ON 1:13 you heard the . . . truth . . . believed. The Godrevealed gospel of Jesus Christ must be heard (Rom. 10:17) and believed (John 1:12) to bring salvation.

EPHESIANS—NOTE ON 1:13–14 sealed with the . . . Holy Spirit. God's own Spirit comes to indwell the believer and secures and preserves his eternal salvation. The sealing of which Paul speaks refers to an official mark of identification

placed on a letter, contract, or other document. That document was thereby officially under the authority of the person whose stamp was on the seal. Four primary truths are signified by the seal: 1) security (cf. Dan. 6:17; Matt. 27:62– 66); 2) authenticity (cf. 1 Kings 21:6–16); 3) ownership (cf. Jer. 32:10); and 4) authority (cf. Est. 8:8–12). The Holy Spirit is given by God as his pledge of the believer's future inheritance in glory (cf. 2 Cor. 1:21).

EPHESIANS—NOTE ON 1:15 your love toward all the saints. Love for other believers evidences saving faith (cf. John 13:34–35; 1 John 4:16–18; 4:20; 5:1) and is a cause of thanksgiving (Eph. 1:16).

EPHESIANS—NOTE ON 1:17 the God of our Lord Jesus Christ. This is a designation of God that links Father and Son in essential nature as deity (cf. v. 3a; Rom. 1:1–4; 1 Cor. 1:3; Phil. 2:9–11; 1 Pet. 1:3; 2 John 3).

EPHESIANS—NOTE ON 1:17–18 a spirit of wisdom . . . hope. Paul was praying that believers will have the disposition of godly knowledge and insight of which the sanctified mind is capable (v. 8), so as to grasp the greatness of the hope (Rom. 8:29; 1 John 3:2) and the inheritance that is theirs in Christ (Eph. 1:3–14).

EPHESIANS—NOTE ON 1:18 the eyes of your hearts enlightened. A spiritually enlightened heart, i.e. mind, is the only means of truly understanding and appreciating the hope and inheritance in Christ and of living obediently for him.

EPHESIANS—NOTE ON 1:19–20 immeasurable greatness of his power. God's great power, that very power which raised Jesus from the dead and lifted him by ascension back to glory to take his seat at God's right hand, is given to every believer at the time of salvation and is always available (cf. Acts 1:8; Col. 1:29). Paul therefore did not pray that God's power be given to believers but that they be aware of the power they already possessed in Christ and use it (cf. Eph. 3:20).

EPHESIANS—NOTE ON 1:21 Paul wanted believers to comprehend the greatness of God compared to other heavenly beings. "Rule and authority and power and dominion" were traditional Jewish terms to designate angelic beings having a high rank among God's hosts. God is above them all (cf. Rev. 20:10–15).

EPHESIANS—NOTE ON 1:22 feet . . . head. This is a quote from Ps. 8:6 indicating that God has exalted Christ over everything (cf. Heb. 2:8), including his church (cf. Col. 1:18). Christ is clearly the authoritative head (not "source") because all things have been placed under his feet. See notes on Eph. 4:15 and 5:23.

EPHESIANS—NOTE ON 1:23 his body. A metaphor for God's redeemed people, used exclusively in the NT of the church (cf. 4:12–16; 1 Cor. 12:12–27).

EPHESIANS—NOTE ON 2:1 dead in the trespasses and sins. A sobering reminder of the total sinfulness and lostness from which believers have been redeemed. "In" indicates the realm or sphere in which unregenerate sinners exist. They are not dead because of sinful acts that have been committed but because of their sinful nature (cf. Matt. 12:35; 15:18–19).

EPHESIANS—NOTE ON 2:2 course of this world. See note on John 1:9. This refers to the world order, i.e., humanity's values and standards apart from God and Christ. In 2 Cor. 10:4–5, Paul refers to these ideologies that are like fortresses in which people are imprisoned, need to be set free, and brought captive to Christ and obedience to the truth (see notes there). the prince of the power of the air. Satan. Cf. John 12:31; 14:30; 16:11; 2 Cor. 4:4.

EPHESIANS—NOTE ON 2:4 mercy . . . love. Salvation is for God's glory by putting on display his boundless mercy and love for those who are spiritually dead because of their sinfulness.

EPHESIANS—NOTE ON 2:5 when we were dead . . . made us alive. Far more than anything else, a spiritually dead person needs to be made alive by God. Salvation brings spiritual life to the dead. The power that raises believers out of death and makes them alive (cf. Rom. 6:1–7) is the same power that energizes every aspect of Christian living (cf. Rom. 6:11–13).

EPHESIANS—NOTE ON 2:6 raised us up . . . seated us with him. The tense of "raised" and "seated" indicates that these are immediate and direct results of salvation. Not only is the believer dead to sin and alive to righteousness through Christ's resurrection, but he also enjoys his Lord's exaltation and shares in his preeminent glory. in the heavenly places. The supernatural realm where God reigns. In 3:10 and 6:12, however, it also refers to the supernatural sphere where Satan temporarily rules. This spiritual realm is where believers' blessings are (cf. Eph. 1:3), their inheritance is (1 Pet. 1:4), their affections should be (Col. 3:3), and where they enjoy fellowship with the Lord. It is the realm from which all divine revelation has come and where all praise and petitions go.

EPHESIANS—NOTE ON 2:7 riches of his grace. Salvation, of course, is very much for the believer's blessing, but it is even more for the purpose of eternally

glorifying God for bestowing on believers his endless and limitless grace and kindness. The whole of heaven glorifies him for what he has done in saving sinners (cf. 3:10; Rev. 7:10–12).

EPHESIANS—NOTE ON 2:8 faith . . . this is not your own doing. "This" refers to the entire previous statement of salvation, not only the grace but the faith. Although men are required to believe for salvation, even that faith is part of the gift of God, which saves and cannot be exercised by one's own power. God's grace is preeminent in every aspect of salvation (cf. Rom. 3:20; Gal. 2:16).

EPHESIANS—NOTE ON 2:10 created in . . . for good works. Good works cannot produce salvation but are subsequent and resultant God-empowered fruits and evidences of it (cf. John 15:8; Phil. 2:12–13; 2 Tim. 3:17; Titus 2:14; James 2:16–26). which God prepared beforehand. Like his salvation, a believer's sanctification and good works were ordained before time began (see notes on Rom. 8:29–30).

EPHESIANS—NOTE ON 2:11–12 Gentiles (the "uncircumcision") experienced two types of alienation. The first was social, resulting from the animosity that had existed between Jews and Gentiles for thousands of years. Jews considered Gentiles to be outcasts, objects of derision, and reproach. The second and more significant type of alienation was spiritual, because Gentiles as a people were cut off from God in five different ways: 1) they were "separated from Christ," the Messiah, having no Savior and Deliverer and without divine purpose or destiny. 2) They were "alienated from the commonwealth of Israel." God's chosen people, the Jews, were a nation whose supreme King and Lord was God himself, and from whose unique blessing and protection they benefited. 3) Gentiles were "strangers to the covenants of promise," not able to partake of God's divine covenants in which he promised to give his people a land, a priesthood, a people, a nation, a kingdom, and a King—and to those who believe in him, eternal life and heaven. 4) They had "no hope" because they had been given no divine promise. 5) They were "without God in the world." While Gentiles had many gods, they did not recognize the true God because they did not want him (see notes on Rom. 1:18–26).

EPHESIANS—NOTE ON 2:13 far off. A common term in rabbinical writings used to describe Gentiles, those who were apart from the true God (cf. Isa. 57:19; Acts 2:39). brought near. Every person who trusts in Christ alone for salvation, Jew or Gentile, is brought into spiritual union and intimacy with God. This is the

reconciliation of 2 Cor. 5:18–21. The atoning work accomplished by Christ's death on the cross washes away the penalty of sin and ultimately even its presence.

EPHESIANS—NOTE ON 2:14 he himself. This emphatically indicates that Jesus alone is the believer's source of peace (cf. Isa. 9:6). the dividing wall. This alludes to a wall in the temple that partitioned off the Court of the Gentiles from the areas accessible only to Jews. Paul referred to that wall as symbolic of the social, religious, and spiritual separation that kept Jews and Gentiles apart.

EPHESIANS—NOTE ON 2:15 abolishing . . . in himself. Through his death, Christ abolished OT ceremonial laws, feasts, and sacrifices, which uniquely separated Jews from Gentiles. God's moral law (as summarized in the Ten Commandments and written on the hearts of all men, Rom. 2:15) was not abolished but subsumed in the New Covenant, however, because it reflects his own holy nature (Matt. 5:17–19). See notes on Matt. 22:37–40 and Rom. 13:8–10. one new man. Christ does not exclude anyone who comes to him, and those who are his are not spiritually distinct from one another. "New" translates a Greek word that refers to something completely unlike what it was before. It refers to being different in kind and quality. Spiritually, a new person in Christ is no longer Jew or Gentile, only Christian (cf. Rom. 10:12–13; Gal. 3:28).

EPHESIANS—NOTE ON 2:16 reconcile us both to God. As Jews and Gentiles are brought to God through Christ Jesus, they are brought together with each other. This was accomplished by the cross, where Jesus became a curse (Gal. 3:10–13), taking God's wrath so that divine justice was satisfied and reconciliation with God became a reality (see notes on 2 Cor. 5:19–21). For more on reconciliation, see Rom. 5:8–10 and Col. 1:19–23.

EPHESIANS—NOTE ON 2:17 preached peace. The Greek word for "preached" lit. means "to bring or announce good news," and in the NT is almost always used of proclaiming the good news that sinners can be reconciled to God by the salvation which is through Jesus Christ. In this context, Christ, the One who "himself is our peace" (v. 14), also announced the good news of peace. far off and . . . near. That is to Gentiles and Jews alike.

EPHESIANS—NOTE ON 2:18 access in one Spirit to the Father. No sinner has any right or worthiness in himself for access to God, but believers have been granted that right through faith in Christ's sacrificial death (cf. 3:12; Rom. 5:2). The

resources of the Trinity belong to believers the moment they receive Christ, and the Holy Spirit presents them before the heavenly throne of God the Father, where they are welcome to come with boldness at any time. See notes on Rom. 8:15–17; Gal. 4:6–7; Heb. 4:16.

EPHESIANS—NOTE ON 2:19 fellow citizens with the saints. God's kingdom is made up of the people from all time who have trusted in him. There are no strangers, foreigners, or second-class citizens there (cf. Phil. 3:20). of the household of God. Redeemed sinners not only become heavenly citizens but also members of God's own family. The Father bestows on believers the same infinite love he gives his Son. See note on Eph. 1:5; cf. Heb. 3:6.

EPHESIANS—NOTE ON 2:20 the foundation of the apostles and prophets. For discussion of these gifted men, see note on 4:11. As important as they were, it was not them personally, but the divine revelation they taught, as they authoritatively spoke the word of God to the church before the completion of the NT, that provided the foundation (cf. Rom. 15:20). cornerstone. Cf. Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11; 1 Pet. 2:6–7. This stone set the foundation and squared the building.

EPHESIANS—NOTE ON 2:21 a holy temple in the Lord. Every new believer is a new stone in Christ's temple, the church, Christ's body of believers (see note on 1 Pet. 2:5). Christ's building of his church will not be complete until every person who will believe in him has done so (2 Pet. 3:9).

EPHESIANS—NOTE ON 2:22 a dwelling place for God by the Spirit. The term for "dwelling" connotes a permanent home. God the Holy Spirit takes up permanent residence in his earthly sanctuary, the church, the vast spiritual body of all the redeemed (cf. 1 Cor. 6:19–20; 2 Cor. 6:16).

EPHESIANS—NOTE ON 3:1 For this reason. This refers back to the truths about the unity of believers that Paul has just discussed and introduces the motive for his prayer, which begins in v. 14. a prisoner for Christ Jesus. Although Paul had been a prisoner for about two years in Caesarea and two years in Rome, he did not consider himself to be a prisoner of any government or person. Rather, he knew he was under Christ's control, and every aspect of his life was in the Lord's hands. He suffered imprisonment for preaching to Gentiles. See 2 Cor. 4:8–15.

EPHESIANS—NOTE ON 3:2–13 In this parenthetical passage, Paul interrupted the thought begun in v. 1 to reemphasize and to expand upon the truths he had just written. He was compelled to affirm his authority for teaching the oneness of Jew and Gentile in Christ (vv. 2–7), a new and far-reaching truth that most of the Ephesians doubtless found difficult to comprehend or accept.

EPHESIANS—NOTE ON 3:2 stewardship . . . given to me. "Stewardship" means an administration, or management. Paul did not choose the stewardship of his apostleship or ministry. God had sovereignly commissioned him with the calling, spiritual gifts, opportunities, knowledge, and authority to minister as the apostle to the Gentiles (see Acts 9:1–19; 1 Tim. 1:12–13; cf. Rom. 15:15–16; 1 Cor. 4:1; 9:16–17; Gal. 2:9).

EPHESIANS—NOTE ON 3:4 the mystery of Christ. See notes on 1:10–12; 2:11– 12; Matt. 13:11; 1 Cor. 2:7; Col. 1:26–27. There were many truths hidden and later revealed in the NT that are called mysteries. Here is one: Jew and Gentile brought together in one body in the Messiah. For others, see notes on 1 Cor. 15:51; Col. 1:27; 1 Tim. 3:16. Paul not only wrote of the mystery that, in Christ, Jew and Gentile become one in God's sight and in his kingdom and family, but also explained and clarified that truth. He realized that spiritual knowledge must precede practical application. What is not properly understood cannot be properly applied.

EPHESIANS—NOTE ON 3:5 not made known . . . in other generations. Though God had promised universal blessing through Abraham (Gen. 12:3), the full meaning of that promise became clear when Paul wrote Gal. 3:28. Isaiah 49:6 predicted salvation to all races, but it was Paul who wrote of the fulfillment of that pledge (Acts 13:46–47). Paul disclosed a truth that not even the greatest prophets understood—that within the church, composed of all the saved since Pentecost in one united body, there would be no racial, social, or spiritual distinctions.

EPHESIANS—NOTE ON 3:6 Gentiles are fellow heirs. A summary of 2:11–22. See notes on 1 Cor. 12:12–13 and Gal. 3:29.

EPHESIANS—NOTE ON 3:7 made a minister. No man can make himself a minister (lit., "servant") of God, because the calling, message, work, and empowering of genuine ministry to and for God are his prerogative alone to give. See Acts 26:16; 1 Cor. 15:10; Col. 1:23, 25, 29.

EPHESIANS—NOTE ON 3:8 the very least of all the saints. In light of God's perfect righteousness, Paul's assessment of himself was not false humility but simple honesty. He knew his unworthiness. See 1 Tim. 1:12–13 (cf. Judg. 6:15– 16; Isa. 6:1–9). the unsearchable riches of Christ. All God's truths, all his blessings, all that he is and has (cf. Eph. 1:3; Col. 2:3; 2 Pet. 1:3).

EPHESIANS—NOTE ON 3:9 plan . . . mystery. See notes on vv. 4–5.

EPHESIANS—NOTE ON 3:10 rulers . . . authorities. Angels, both holy and unholy (1:21; 6:12; see note on Col. 1:16). God, through the church, manifests his glory to all the angels. The holy angels rejoice (see Luke 15:10; cf. 1 Pet. 1:12) because they are involved with the church (see 1 Cor. 11:10; Heb. 1:14). Although they have no desire or capacity to praise God, even fallen angels see the glory of God in the salvation and preservation of the church. in the heavenly places. As in Eph. 1:3 and 6:12, this refers to the entire realm of spiritual beings.

EPHESIANS—NOTE ON 3:11 the eternal purpose. The supreme purpose of the church is to glorify God, which includes the displaying of his wisdom (v. 10) before the angels, who then honor him with even greater praise.

EPHESIANS—NOTE ON 3:12 access with confidence. Every person who comes to Christ in faith can come before God at any time, not in self-confidence but in Christ-confidence. See notes on Heb. 4:15–16.

EPHESIANS—NOTE ON 3:13 suffering . . . your glory. Through trouble and suffering, God produces glory. See note on Rom. 8:18.

EPHESIANS—NOTE ON 3:14 For this reason. Paul repeated what he wrote in v. 1 (see note there as he began his prayer. Because of their new identity in Christ, stated in ch. 2, believers are spiritually alive (v. 5), they are unified into God's household (v. 19), and, as the church, they are the dwelling place of God, built on the words and work of the apostles and prophets (vv. 20–22). I bow my knees. Not an instruction for physical posture during prayer, but suggesting an attitude of submission, reverence, and intense passion (cf. Ezra 9:5–6; Ps. 95:1– 6; Dan. 6:10; Acts 20:36).

EPHESIANS—NOTE ON 3:15 every family in heaven and on earth. Paul was not teaching the universal fatherhood of God and the universal brotherhood of man (cf. John 8:39–42; 1 John 3:10), but was simply referring to believers from every era of history, those who are dead (in heaven) and those who are alive (on earth).

EPHESIANS—NOTE ON 3:16 he may grant you. Paul's prayers are almost always for the spiritual welfare of others (cf. Phil. 1:4; Col. 1:9–11; 1 Thess. 1:2). according to the riches of his glory. They are limitless and available to every believer. strengthened . . . his Spirit in your inner being. Spiritual power is a mark of every Christian who submits to God's word and Spirit. It is not reserved for some special class of Christian, but for all those who discipline their minds and spirits to study the word, understand it, and live by it. Although the outer, physical person becomes weaker with age (cf. 2 Cor. 4:16), the inner, spiritual person should grow stronger through the Holy Spirit, who will energize, revitalize, and empower the obedient, committed Christian (cf. Acts 1:8; Rom. 8:5–9, 13; Gal. 5:16).

EPHESIANS—NOTE ON 3:17 that Christ may dwell in your hearts. Every believer is indwelt by Christ at the moment of salvation (Rom. 8:9; 1 Cor. 12:13), but he is "at home," finding comfort and satisfaction, only where hearts are cleansed of sin and filled with his Spirit (cf. John 14:23). through faith. This speaks of Christians' continuing trust in Christ to exercise his lordship over them. rooted and grounded in love. I.e., established on the strong foundation of self-giving, serving love for God and for his people (cf. Matt. 22:37–39; 1 John 4:9–12, 19–21).

EPHESIANS—NOTE ON 3:18 to comprehend. A believer cannot understand the fullness of God's love apart from genuine, Spirit-empowered love in his own life. with all the saints. Love is both granted to (Rom. 5:5; 1 Thess. 4:9) and commanded of (John 13:34–35) every Christian, not just those who have a naturally pleasant temperament or have great spiritual maturity. breadth . . . length . . . height . . . depth. Not four different features of love, but an effort to suggest its vastness and completeness.

EPHESIANS—NOTE ON 3:19 to know the love of Christ. Not the love believers have for Christ, but the love of and from Christ that he places in their hearts before they can truly and fully love him or anyone else (Rom. 5:5). that surpasses knowledge. Knowledge of Christ's love is far beyond the capability of human reason and experience. It is only known by those who are God's children (cf. Phil. 4:7). filled with all the fullness of God. To be so strong spiritually, so compelled by divine love, that one is totally dominated by the Lord with nothing left of self. Human comprehension of the fullness of God is impossible, because even the most spiritual and wise believer cannot completely grasp the full extent of God's attributes and characteristics—his power, majesty,

wisdom, love, mercy, patience, kindness, and everything he is and does. But believers can experience the greatness of God in their lives as a result of total devotion to him. Note the fullness of God here; the fullness of Christ in 4:13; and the fullness of the Spirit in Eph. 5:18. Paul prayed for believers to become as Godlike as possible (Matt. 5:48; 1 Pet. 1:15–16).

EPHESIANS—NOTE ON 3:20 When the conditions of vv. 16–19 are met, God's power working in and through believers is unlimited and far beyond their comprehension.

EPHESIANS—NOTE ON 3:21 to him be glory. Only when his children meet this level of faithfulness will Christ be fully glorified with the honor he deserves from his church.

EPHESIANS—NOTE ON 4:1 therefore. This word marks the transition from doctrine to duty, principle to practice, position to behavior. This is typical of Paul (see Rom. 12:1; Gal. 5:1; Phil. 2:1; Col. 3:5; 1 Thess. 4:1). a prisoner for the Lord. By mentioning his imprisonment again (see Eph. 3:1), Paul gently reminded Ephesian believers that the faithful Christian walk can be costly and that he had paid a considerable personal price because of his obedience to the Lord. walk . . . worthy. "Walk" is frequently used in the NT to refer to daily conduct. It sets the theme for the final three chapters. "Worthy" has the idea of living to match one's position in Christ. The apostle urged his readers to be everything the Lord desires and empowers them to be. calling. This refers to God's sovereign call to salvation, as always in the epistles. See note on Rom. 1:7. The effectual call that saves is mentioned in Eph. 1:18; Rom. 11:29; 1 Cor. 1:26; Phil. 3:14; 2 Thess. 1:11; 2 Tim. 1:9; Heb. 3:1.

EPHESIANS—NOTE ON 4:2 humility. "Humility" is a term not found in the Latin or Greek vocabularies of Paul's day. The Greek word apparently was coined by Christians, perhaps even by Paul himself, to describe a quality for which no other word was available. Humility, the most foundational Christian virtue (James 4:6), is the quality of character commanded in the first beatitude (Matt. 5:3), and describes the noble grace of Christ (Phil. 2:7–8). gentleness. "Meekness," an inevitable product of humility, refers to that which is mildspirited and self-controlled (cf. Matt. 5:5; 11:29; Gal. 5:23; Col. 3:12). patience. The Greek word lit. means long-tempered, and refers to a resolved patience that is an outgrowth of humility and gentleness (cf. 1 Thess. 5:14; James 5:10). bearing with one another in love. Humility, gentleness, and patience are

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