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Galatians 3:13 states that Christ redeemed "us" from the curse of the law. Verse 14 then draws a stunning conclusion: Christ provided this redemption in order that the blessing of Abraham might be in Christ for the Gentiles and that "we" might receive the promise of the Spirit through faith. The conciseness of Paul's argument in Gal 3:13-14 has made it difficult to follow and has fostered the idea of unproven assertions within it. But unproven assertions that are contrary to the thinking of the Galatians would fail to persuade. In Paul's day, as today, readers expected a high standard of logical reasoning in argumentation. This article sets vv. 13-14 in their context to contend that they deal with justification, not with an individual's manner of life or with Israel in exile. Then after identifying "us" as Jews in v. 13 and "we" as both Jews and Gentiles in v. 14, it examines the ties between redemption for Jews in v. 13, the Abrahamic promise for Gentiles in v. 14a, and reception of the Spirit in v. 14b in order to determine what evidence Paul uses to support his claims. Paul draws on common ground that he shares with his readers and substantiates exactly those points on which he and they might differ. The article concludes that Paul's argument adheres to a strict standard of logic, one both appropriate for his time and convincing by western standards. [ABSTRACT FROM AUTHOR]

Scholars rarely appeal to Gal 5.5-6 in the πίστις Χριστοῦ debate. However, two points show the relevance of these verses to the discussion: (1) in 5.1-6 Paul picks up the contrast between πίστις and νόμος he developed in chs. 2-3 so that πίστις in 5.5-6 is equivalent to πίστις Χριστοῦ in the earlier chapters, and (2) πίστις in vv. 5-6 is human faith because it works through human love. Gal 5.5-6 therefore supports the position that πίστις Χριστοῦ is an objective genitive meaning faith in Christ. [ABSTRACT FROM AUTHOR]

Die gewöhnliche Sicht auf Gal 3,22 ist, dass das Gesetz die Welt verurteilt hat, damit die Menschen auf Christus als ihre einzige Hoffnung auf Rechtfertigung blicken mögen. Diese Interpretation ist jedoch unangemessen, weil sich nicht die gesamte Welt unter der Jurisdiktion des Gesetzes befunden hat. Anstatt dessen fordert die Schrift die Bestrafung der Juden, die das Gesetz übertreten haben, wenn sie gemäβ V. 22a „alles unter der Sünde eingeschlossen hat". Diese Bestrafung führte jedoch nicht notwendigerweise zu ihrer Verdammung, sondern brachte sie, wenn sie abirrten, zurück zu Gott und seinen Prophezeiungen. Auf diese Art und Weise erhielt das Gesetz die Verheiβung Gottes in ihrem kollektiven Gedächtnis am Leben und bereitete ein Volk - oder zumindest einen Rest davon - darauf vor, der Verheiβung zu glauben und sie zu verkündigen, als die Zeit der Erfüllung gekommen war. [ABSTRACT FROM AUTHOR]

To follow Paul’s argument in Gal. 3.10-12 requires resolving the controversy over whether he makes the implicit assumption in v. 10 that no one is able to keep the law. The contention of this article is that Paul does not build upon this idea as a presupposition, because his argument would then rest on a concept that his audience denies. Instead, he proves this point in vv. 11-12 on the basis of an implicit assumption that he shares with his readers: the law either justifies or condemns; there is no third option. Because the law does not justify anyone, it therefore condemns everyone under it; the people it condemns are exactly the people who break it. [ABSTRACT FROM AUTHOR]

This essay examines Hab. 2.4b in its context, asking five questions related to Paul's exegesis, namely: What is (...) Whose (...) is at issue? When will the righteous live? Who are the righteous? And are they righteous by faith, or do they live by faith? Although scholars have changed their reading of Paul over time, they have left Habakkuk almost untouched. And yet, an examination of his prophecy finds Habakkuk, before Paul, to include both Jew and Gentile among the righteous and to assert that life comes to the righteous by their faith. [ABSTRACT FROM AUTHOR]

The meaning of εαv μη in Gal. 2:16 went unquestioned until James Dunn challenged the traditional understanding of 2:16a, that justification is by faith, not by works of the law. If ℇαv μη can only indicate an exception to an entire statement as Dunn assumes, then Gal. 2:16a must say that people can be justified by works of the law as long as they have faith, a statement Paul reverses in the latter part of the verse. This essay seeks to supply what has been missing in the argument for the traditional position: the grammatical proof that ℇαv μη does not have to take exception to an entire statement. [ABSTRACT FROM AUTHOR]

Presents a contextual interpretation of the meaning of baptism as used by Apostle Paul in Galatians 3:27 of the New Testament. Examination on the views of Paul on baptism in the context of the Spirit; Significance of baptism in the Christian faith; Contention that the baptism meant by Paul in this verse is water baptism; Discussion on the interpretations of Bible scholars of the verse; Explanation that the verse emphasizes the unity of Christians due to baptism and that Jesus Christ does not regard distinctions as the world does.