Worship, faith, acts of service, and ethics represent examples of how biblical theology shapes the life of the believer. Rosner explains, "The task of biblical theology is to present the Bible's teaching about God and his relationship to the world in a way that allows the biblical. Rosner says, "The task of biblical theology is to present the Bible's teaching about God and his relationship to the world in a way that lets the biblical texts set the agenda."16.
Carson, eds., Commentary on the New Testament Use of the Old Testament (Grand Rapids: Baker, 2007); G. Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids: Baker, 2011); Beale, ons word wat ons aanbid; Gentry. Schreiner, The King in His Beauty: A Biblical Theology of the Old and New Testaments (Grand Rapids: Baker, 2013); George Eldon Ladd, A Theology of the New Testament, ds.
Kaiser, Recovering the Unity of the Bible: One Continuous Story, Plan, and Purpose (Grand Rapids: Zondervan, 2009). The preaching by Galatians to the students of Bethel Church will address the nature of the gospel and its practical effects on the students' lives.
No Other Way (Gen 12, 15, 17)
No Other Gospel (Gal 1:1-10; 6:11-18)
God knows faith, while the following seven sermons focus on the book of Galatians and its exposition of the relationship between faith and works. The false teachers in Galatians missed the point of the relationship between the law and the gospel.
Justified by Faith (Gal 2:11-21)
The Blessed Nations (Gal 3:1-14)
From this sermon, the students of Bethel Church knew how to identify the true gospel. By doing this, Paul is saying that those who trust in the works of the law, instead of the blessings of Christ, are still under a curse and have not received the blessings of Abraham. From this sermon, the students of Bethel Church were able to evaluate their works in the light of the gospel.
Saints and Sinai (Gal 3:15-29)
From Slave to Son (Gal 4:1-11)
From this sermon, the students of Bethel Church could know that the only title that matters is the title given by Christ.
A Tale of Two Women (Gal 4:21-5:1)
NO OTHER WAY
Mankind is alienated from God because they listened to the serpent and doubted God's promises. Adam and Eve obeyed the serpent by hearing him contradict God, questioning God's goodness, and ultimately believing the lie that they could be like God (Genesis 3:1-7). As John Goldingay notes, "Adam and Eve's disobedience affected their relationship with God and separated them from the garden, but it did not separate them from God."8 There will be a descendant of the woman who will defeat the serpent and restore humanity to God.9.
Williamson, Sealed with an Oath: Covenant in God's Unfolding Purpose, New Studies in Biblical Theology 23 (Downers Grove, IL: InterVarsity, 2007), 51. Adam and Eve responded to God's grace with faith.14 Adam and Eve's faith is expressed in two primary ways. Adam and Eve are judged, and in the judgment they hear a word of promise, which Adam believes, as Eve's name indicates." Hamilton, God's Glory in Salvation, 79.
The remedy for their unbelief is to have faith in God.19 Genesis 3 begins the conversation about salvation by grace through faith by focusing on God's grace toward Adam and Eve and their response to Him. Sin still exists, but faith in God's Word is present, and His promised seed still lives.
Covenant Established
The line of disaster and 'curse' from Adam, through Cain, through the flood to Babel, begins to be reversed when God calls Abram and says, 'In you shall all the families of the earth be blessed.'"24 Abram arrives on the scene as the instrument God will use to redeem mankind as well as to be an example of how someone will be made great - by God's power alone. God tells Abram that his name will be made great; not by his means, but by God's divine intervention ( Gen 12:2).Brian Vickers notes, "Abraham's only claim is that the Lord chose to call him from the family of Shem and bring him into a special relationship through which the Lord would save the world."27 Because Abram has nothing to brag about as to God's divine action, readers can confidently ascertain that Abram's calling was by grace through faith.
Because he based this covenant on himself alone, the final fulfillment of the promises to Abraham has no human. Although Abraham experienced personal blessings from the Lord in the past, and some Israelites and Gentiles enjoy spiritual blessings at the present time, the full and final fulfillment of the covenant, especially the promises of the "great nation," await the future coming of Jesus Christ. While the chronological movement from Abraham to Jacob's sons will be characterized by a gradual distancing from the experience of God's presence, yet Abrams.
This desire was met with judgment when God scattered mankind across the globe (Genesis 11:9).39 Genesis 12 presents God as the center of the universe by outlining a political structure based on his word, not mankind's performance.40 For Paul, God's people take God's place under God's rule through Jesus (Gal 4:1-7). The promises of Genesis 12 find their climax in Paul's declaration of the freedom found in the righteousness of Christ (Gal 5:1-2).
Covenant Declared
This question shows Abram's desire to know how God's promises will ultimately be fulfilled if he does not have a biological son.45 Abram is only aware of his current reality, assuming that Eliezer may be the promised offspring ( Genesis 15:1-4) ). God's promise to Abram that his offspring will be like the dust of the earth corresponds to God's original ordinance in the garden. Abram did not become righteous, but was seen as righteous.55 God's declaration of Abram's righteousness is based solely on Abram's faith in God's word.56.
Schreiner, Covenant and God's Purpose for the World, Short Studies in Biblical Theology (Wheaton, IL: Crossway, 2017), 47. Whatever God has or will promise Abraham for the future is based on God's actions in the past . Biblical faith in God and his promises is hope for the future based on God's work in the past that transforms life in the present.
The smoking pot and the fire torch represent God's presence and indicate his action in the ritual. Later in the scriptures, the reader again sees God's presence represented by the smoking pot and the torch of fire.
Covenant Confirmed
The Law functioned as an overflow of the faith individuals intended to have in Yahweh. The Judaizers wanted to make Gentiles take on parts of the law in order to be accepted before God. Moo draws readers' attention to the fact that Paul does not root justification in the works of the law, but in Abraham's personal faith in God.
Paul's defense of the inclusion of Gentiles into God's people is not found in the works of the law, but in faith in Jesus Christ. The Israel of God is made up of those who walk by faith, not by the works of the law. Acceptance of the covenant is not through the works of the law, but through Jesus' work on the cross.
Paul's dying to the law means that he accepts Christ's work on the cross as the fulfillment of the law. Justification promotes ethnic unity because right standing before God comes through faith, not works of law. Paul argues that justification reaches all ethnicities because it is by faith and not by the works of the law.
Paul believes the Galatians are children of God, but warns them of the consequences of relying on the law for righteousness. In ethics-based justice, the Judiazers view works of the law as necessary for justification. Cursed is everyone who continues not to do what is written in the book of the law'” (Gal. 3:10b).
Moo writes: "Paul affirms that Christ has freed us from our slavery to the curse declared by the law."68. Paul shows the Galatians through the book of Moses (and other Old Testament passages) that the law cannot save them. Paul claims that the Galatians received the Spirit by faith, not by the works of the law (Gal 3:1-5).
Thus God determines who his people are, not by the works of the law, but by faith (Gal 3:17). National Israel did not become God's people according to the law, but an inheritance through faith (Gal 3:18).
Grammatical Argument
It is within this 'history of the promise' that the law finds its proper function. The Abrahamic covenant is superior to the law because it promises the only way to salvation. The law does not conflict with the promises to Abraham because they complement each other.
Third, Paul's use of the Old Testament shows that God's promises to Abraham were made by faith, not by observance of the law (Gen. 15:6). The Abrahamic covenant is superior to the law because it came directly from God to Abraham and not through a mediator. The law does not provide justice, but leads humanity to the only source of justice.
Another view argues that the law served as humanity's guardian to demonstrate the interim nature of the law. Finally, Paul connects the Galatians' attempt to return to the law to their previous lives of paganism (4:8). To return to the law would be to trust in worthless elementary principles of the world (4:3; 9).
Paul expresses in Galatians 4:1-3 that the law cannot justify a person by outlining how God's people in the. The opposers urged the Galatians to join God's people Israel in keeping the law. Paul's illustration compares the temporary nature of the law with the benefits of sonship found in the new covenant.
That Jesus was born under the law means that he met the required conditions of God's moral standard. Paul reminds the Galatians through the Mosaic law and the prophets that justification through Christ leads to freedom, whereas trusting in the law leads to slavery. Paul meets the Galatians' desire to practice circumcision by questioning their understanding of the law (Gal 4:21).
It is important to note his words to the Galatians and their desire to be "under the law". For Paul, the Galatians are children of a free woman because they came to know God by faith, not by the works of the law.
