Eamon Younis: Galatians 3:5: A Change In Nature or a Change of Nature?

By John A. McLean

A question that confronts an expositor of Galatians 3:5 is whether Paul is speaking about a change in nature or a change of nature. Is Paul’s argument through this rhetorical question speaking about God’s work of “miracles among you” or of God working “powers in you?”[1] The first translation is a change in the physical realm while the second is a change in the spiritual realm. The answer to this question is determined, in part, by the translation, of the phrase “ὁ…ἐνεργῶ́ν δυνάμεις ἐν ὑμῖν.” There is a common understanding of this phrase by the translators of the TEV, RSV, NIV, NASB, KJV And NKJV as evidenced by the same basic translation “works miracles among you.”[2]

Gerhard Ebeling maintains that δυνάμις refers to miraculous cures. He argues: “In addition, the Spirit can be recognized through certain specific signs, among which manifestations of power in miraculous cures are singled out (v. 5). Here Paul is probably referring to the same phenomenon he calls a ‘demonstration of the Spirit and power’ … in 1 Cor. 2:4, in contrast to persuasive words of wisdom.”[3] Acts 14:8–18 provides historical support that at least one miracle was performed at Lystra in the region of Galatia. Paul healed a man who had been lame from birth, and this healing resulted in the people proclaiming Paul and Barnabas as gods.

Donald Guthrie understands δυνάμις with a slightly broader scope than just miracles. He argues that the relationship of the Holy Spirit in the context suggests a more comprehensive view that represents all spiritual gifts.[4] F.F. Bruce supports this view: “Here δυνάμεις is used comprehensively of the manifestations of the Spirit’s power; in 1 Cor. 12:10, 28f., it is used of one group of such manifestations: some believers receive ἐνεργήματα δυνάμεων while others receive χαρίσματα ἰαμάτων and a variety of other gifts.”[5] Eadie specifically identifies speaking in tongues as a probable gift.[6] Vincent translates the phrase “miraculous power in you,” emphasizing miracles but leaving the meaning open to additional nuances.[7]

This article argues that Paul is not speaking about physical miracles in nature, but rather he is addressing the spiritual powers that are associated with regeneration. Paul is not thinking about physical miracles but rather the power of God at work in sanctifying the life of the believer. The article offers four arguments in support of this position: 1) the context of Galatians 3:5, 2) the usage of δύναμις in the Pauline corpus, 3) the usage of δύναμις in relationship to ἐνεργέω and ἐνέργεια, and 4) the substantival usage of ἐνεργέω in the Pauline corpus.

The Usage Of Δύναμις In The New Testament

O. Betz maintains that a basic meaning of δύναμις is “the inherent capacity of someone or something to carry something out, whether it be physical, spiritual, military or political.”[8] A study of δύναμις in the New Testament evidences that it is used with many different nuances. Δύναμις is used frequently in the gospels to represent physical miracles that Jesus performed among the multitudes (Mt 7:22, 11:20–23; 13:54, 58; Mk 6:2, 5, 14; 9:39; Lk 5:17; 6:19; 10:13; 19:37). A similar usage of δύναμις emphasizes the power that produces the miracle (Mk 5:30, Lk 4:36; 8:46; Ac 3:12; 6:8; Rm 1:4; 1 Cor 6:4; Php 3:10). A third meaning is associated with the power of God as an attribute of His personage and the outworking of His nature (Mt 22:29; Mk 12:24; Lk 1:35; 22:69; Rom 1:16, 20; 1 Pet 1:5). This sense of power is also associated with the Holy Spirit (Lk 4:14; Rom 15:13, 19). The concept of power is associated with Jesus as a part of His nature and characteristic of His presence (Mt 24:30; 26:64; Heb 1:3; 2 Pet 1:16; Rev 5:12). Δύναμις also represents the entity of various heavenly beings (Mt 24:29; Mk 13:25; Lk 21:26; Rom 8:38; Eph 1:21; 2 Th 1:7).

Another concept that is communicated by δύναμις is the ability that a human being has to accomplish various tasks whether it is by natural talent or spiritual enablement (Mt 25:16; Lk 24:49; Ac 1:8; 4:33; 1 Cor 14:11; 2 Cor 1:8; Heb 11:34). In association with this ability to accomplish a task is the idea of the authority that is the basis for the exercising of δύναμις (Lk 10:19; 1 Cor 4:19; 4:4). Furthermore, δύναμις is the power involved in the process of the spiritual transformation of a believer’s life (1 Cor 1:18, 24; 2:4, 5; 4:20; 2 Cor 4:7; 6:7; 12:9; Eph 3:7, 16, 20; Col 1:11; 2 Tim 1:8; Heb 6:5; 2 Pet 1:3).[9]

The Usage Of Δύναμις In Galatians 3:5

The more pertinent question is how is δύναμις used in Galatians 3:5 and the Pauline corpus? It functions grammatically as the object of the substantival participle ὁ…ἐνεργω̑ν in Galatians 3:5.[10] Paul is challenging the Galatians through a series of rhetorical questions to think about the process of their salvation and the basis on which it is accomplished. The inferential particle οὗν indicates that Paul is drawing a conclusion from the summary of his and the Galatians’ experiences. Richard N. Longenecker comments: “Probably he is doing so by highlighting (1) what he had said about his converts’ initial reception of the Spirit at the time of their conversion in vv 2–3 (‘having begun with the Spirit’), and (2) what he has alluded to as to their ongoing spiritual experiences beyond the time of their conversion in v. 4 (‘have you experienced so much’), followed then by the fundamental antithesis that is first stated in v. 2 but which dominates all of Paul’s argumentation through v 18: Was all this on the basis of a merit-amassing observance of the Mosaic law or on the basis of a believing response to the gospel as Paul preached it?”[11]

Paul states that they are foolish in their thinking and questions them concerning who it was that had bewitched them (3:1). Did this process of salvation, by which they had received the Spirit, come through the works of the Law, or by the hearing with faith (3:2)? Is the process of sanctification accomplished by the works of the flesh or the work of the indwelling Spirit of God (3:3)? Does God, who provides them the Holy Spirit, [work physical miracles among them; or work sanctifying powers in them], by the works of the Law, or by the hearing with faith (3:5)?[12]

The translation “works sanctifying powers in them” fits better with the flow of Paul’s argument in the opinion of this writer. Paul is not asking them to think about the miracles that God had done among them but rather to think about the transforming power of God in their lives. Has this transformation come by the works of the Law, or by the hearing of faith? Certainly, if there were miracles accomplished in their midst, the miracles would not be dependent on the works of the Law, or the hearing of faith. The context is calling the Galatians to examine the process of their salvation. How did it begin? How has it continued? Paul’s answer is clear: Salvation began by the reception of the Spirit through the hearing with faith and will be perfected, not by the flesh, but by the powerful work of the Spirit through the hearing with faith.

The Usage Of Δυναμίς In The Pauline Corpus

An examination of other usages of δύναμις in the Pauline corpus supports this interpretation. Δύναμις occurs forty-nine times in the Pauline corpus. Although all of the previously cited nuances are evidenced in the Pauline corpus, the dominant nuance of δύναμις, in Pauline literature is the power involved in the process of salvation and sanctification that transforms a life.[13] It is important for the expositor to recognize the prominence of this nuance in Pauline literature so that the dominant meaning of “miracles” in the gospels is not imported to other contexts without careful discretion. Examine the following examples and brief comments:

Rom 1:16 Οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γάρ θεου̑ ἐτιν εἰς σωτηρίαν παντὶ τῳ̑ πιστεύοντι, ᾿Ιουδαίῳ τε πρω̑τον Ἕλληνι. Δύναμις comes from or is related to God, and results in salvation to those to believe.

1 Cor 1:18 Ὁ λόγος γάρ ὁ του̑ σταυρου̑ τοι̑ς μὲν ἀπολλυμένοις μωρία ἐστίν, τοι̑ς δὲ σῳζομένοις ἡμι̑ν δύναμις θεου̑ ἐστιν.

The word of the cross, i.e. the gospel, is the power of God to those who are being saved.

1 Cor 2:4–5 καὶ ὁ λόγος μου καὶ τὸ κήρυγυά μου οὐκ ἐν πειθοι̑[ς] σοφίας [λόγιος] ἀλλ᾿ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως, 5 ἵνα ἡ πίστος ὐμω̑ν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλ᾿ ἐν δυνάμει θεου̑.

The power of the Spirit and the power of God were a part of Paul’s preaching so that the Corinthians’ faith would not rest on man’s wisdom but on God’s power.

2 Cor 4:7 ῎Εχομεν δὲ τὸν θησαυρὸν του̑τον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὐπερβολὴ τη̑ς δυνάμεως ᾖ του̑ θεου̑ καὶ μὴ ἐξ ἡμω̑ν.

The power of God has been placed in earthenware vessels through the glorious gospel so that the power will be recognized as coming from God and not man.

2 Cor 12:9 καὶ εἴρηκέ μοι, ᾿Αρκει̑ σοι ᾿̔ χάρις μου ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελει̑ται. ἥδιστα οὖν μα̑λλον καυχήσομαι ἐν ται̑ς ἀσθέείαις μου, ἵνα ἐπισκηνώσῃ ἐπ᾿ ἐμὲ ἠ δύναμις του̑ Χριστου̑.

The greatness of God’s power and ministry through Paul is perfected or completed in Paul’s weakness. Paul delighted in his own weakness because it allowed the power of Christ to work through him so that he became strong (δυνατός, 2 Cor 12:10).

Eph 3:16 ἵνα δῳ̑ ὑμι̑ν κατὰ τὸ πλου̑τος τη̑ς δόξης αὐτου̑ δυνάμει κραταιωθη̑ναι διὰ του̑ πνεύ-ματοσ αὐτου̑ εἰσ τὸν ἔσω ἄνθρωπον.

The spiritual strength for the Christian life is by the power that comes through the Spirit in the inner man of the believer.

Php 3:10 του̑ γνω̑αι αὐτὸν καὶ τὴν δύναμιν τη̑ς ἀναστάσεως αὐτου̑ καὶ [τὴν] κοινωνίαν [τω̑ν] παθημάτων αὐτου̑, συμμορφιζόμενος τῳ̑ θανάτου̑,

Paul desired to know the power of Christ’s resurrection so that he might be conformed to His life and death.

Col 1:10–11 περιπατη̑σαι ἀξίως του̑ κυρίου εἰς πα̑σαν ἀρεσκείαν, ἐν παντὶ ἔργῳ καρποφορυ̑ντες καὶ αὐξανόμενοι τῃ̑ ἐπιγνώσει του̑ θεου̑, 11ἐν πάση δυνάμει δυναμούμενοι κατὰ τὸ κράτος τη̑ς δόξης αὐτου̑ εἰς πα̑σαν ὑπομονὴν καὶ μακροθυμίαν.

A life that is worthy of the Lord and pleasing to Him is one that is strengthened with power and results in great endurance and patience.

1 Th 1:4–5 εἰδότες, ἀδελφοὶ ἠγαπημένοι ὑπὸ [του̑] θεου̑, τὴν ἐκλογὴν ὑμω̑ν, 5ὅτι τὸ εὐαγγέλιον ἡμω̑ν οὐκ ἐγενήθη εἰς ὐμα̑ς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ [ἐν] πληροφορίᾳ πολλῃ̑, καθὼς οἴδατε οἷοι ἐγενήθημεν [ἐν] ὑμι̑ν δἰ ὑμα̑ς.

The gospel that came to the Thessalonians had a power that resulted in the transformation of their lives.

2 Th 1:11 πάντοτε περὶ ὑμω̑ν, ἵνα ὑμα̑ς ἀξιώσῃ τη̑ς κλήσεως ὁ θεὁς καὶ πληρώσῃ πα̑σαν εὐδοκίαν ἀγαθωσύνης καὶ ἔπγον πίστεως ἐν δυνάμει,

The goodness of God’s pleasure and the works of faith are accomplished by His power in the believer’s life.

2 Tim 1:7 οὐ γὰρ ἔδωκεν ἡμι̑ν ὁ θεὸς πνευ̑μα δειλία1 ἀλλὰ δυνάμεως καὶ σωφρονισμου̑.

God has not given to us a spirit of cowardice, but a spirit of power, love, and self-discipline.

These verses clearly show that δύναμις is frequently used by Paul to represent the God’s transforming power in the life of a believer.

The Usage Of Δύναμις In Relationship To Ενεργέω And Ενέργεια

The usage of δύναμις in relationship to ἐνεργέω also argues for an understanding of a change of nature rather than a change in nature. Ephesian 3:20 and Colossians 1:29 illustrate a similar usage of these two words in salvation/sanctification contexts.

Eph 3:20 Τῳ̑ δὲ δυναμένῳ ὑπὲρ πάντα ποιη̑σαι ὑπερεκπερισσου̑ ὧν αἰτούμεθα ἢ νοου̑μεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμι̑ν,

This doxological verse praises God for His ability to do exceedingly abundantly beyond anything we could ask or think according to the power that works in us. Δυναμις represents the transforming power of God that operates in and through the believer.

Col 1:29 εἰς ὃ καὶ κοπιω̑ ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτου̑ τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει.

In Colossians 1:29, Paul states that he “labors by means of striving according to His (God’s) working, which works powerfully in me.” The prepositional phrase ἐν δυνάμει may be, translated adverbially in modifying τήν ἐνεργουμένην. The transforming power of God is at work in Paul’s life as he labors and strives to fulfill his ministry of stewardship on behalf of the Gentiles.

Further parallels are observed in Ephesians 1:19; 3:7; and Philippians 3:21 with the usage of ἐνερ́γεια, the noun form of ἐνεργέω.

Eph 1:19 καὶ τί ὑπερβάλλον μέγεθος τη̑ς δυνάμεως αὐτου̑ εἰσ ἡμας τοὺς πιστεύοντας κατὰ τὴν ἐέ́ργειαν του̑ κράτους τη̑σ ἰσχύος αὐτου̑.

The surpassing greatness of God’s power toward those who believe is in accordance with the working of the strength of His might in them.

Eph 3:7 οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τη̑ς χάριτοσ του̑θεου̑ δοθείσης μοι κατὰ τὴν ἔέργειαν τη̑ς δυνάμεως αὐτου̑.

The apostolic gift that was given to Paul so that he may minister to the Gentiles was in accordance with the working of God’s power in his life.

Therefore, based on the evidence of the usage of δύναμις in the Pauline corpus, and its parallels with ἐνεργέω and ἐνερ́γεια, it seems prudent to conclude that δύναμις as used by Paul in Galatians 3:5 refers to God, who works sanctifying powers in them, (i.e. transforming power in them), rather than God, who works miracles among them.

The Substantival Usage Of Eνεργέω In The Pauline Corpus

Further support for the sanctification view is observed in the usage of ἐνεργέω as a substantival participle in the Pauline corpus. The substantival usage emphasizes God’s work in the believer’s life. Observe the following verses:

1 Cor 12:6 καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτος θεὸς ὁ ἐνεργω̑ν τὰ πάντα ἐν πα̑σιν.

Gal 2:8 ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τη̑ς περιτομη̑ς ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη,

God is the One who worked in Peter for his apostleship and in Paul for his apostleship.

Eph 1:11 ᾿Εν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν του̑ τὰ πάντα ἐνεργου̑ντος κατὰ τὴν βουλὴν του̑ θελήματος αὐτου̑ 12εἰς τὸ εἶναιἡμα̑ς εἰς ἔπαινον δόξης αὐτου̑ τοὺς προηλπικότας ἐν τῳ̑ Χριστῳ̑.

God is the one who works all things according to the counsel of His will in regards to the salvation and sanctification of His children.

Php 2:13 θεὸς γάρ ἐστιν ὁ ἐνεργω̑ν ἐν ὑμί καὶ τὸ θέλειν καὶ τὸ ἐνεργει̑ν ὑπὲρ τη̑ς εὐδοκίας.

God is the one who is at work in us both to will and to work for His good pleasure.

Therefore, the consistent pattern of the usage of the substantival participle of ἐνεργέω is that it represents God’s work in the lives of believers. This pattern argues that Galatians 3:5 should also be understood in a similar framework.

Conclusion

This article has offered four arguments in support of the position that Galatians 3:5 should be understood in the context of God’s work in the Galatians’ lives in accordance with a salvation or sanctification understanding, rather than God’s work of miracles among them. The four arguments are: 1) the context of Galatians 3:5 relates to the process of salvation and sanctification, 2) the primary usage of δύναμις in the Pauline corpus relates to salvation and sanctification, 3) the usage of δύναμις in relationship to ἐνεργέω and ἐνέργεια stresses God’s work in the believer’s life, and 4) the substantival usage of ἐνεργέω in the Pauline corpus emphasizes His work in the lives of believers.

In a day and age in which miracles are being stressed as a major work of God in the Church (i.e. Pentecostals, Charismatics, Third Way) it is a good reminder to realize that God’s greatest work in the world is the salvation and sanctification of His people. The great evidence of God’s power is His work in the lives of people by the hearing of faith. God’s great power at work in the believer’s life is a great miracle. The major evidence of God’s work in our lives is more a change of nature than a change in nature. “Therefore, does God who supplies you with His Spirit and works sanctifying powers in you, accomplish this by the works of the Law, or the hearing of faith?”

Notes

The phrase ἐν ὑμ̑ν can be translated “in you” or among you”, so that determination on the basis of this phrase is inconclusive. Although the adverbial accusative is rare, including its usage with a substantival participle, a translation like .. powerfully” may be a natural way of expressing the Greek in English. See Romans 3:12 and James 3:18 for similar constructions that may be translated adverbially. I don’t suggest that this pattern fits other adverbial accusatives but that an adverbial translation may be a good way to express the thought in English. See BDF pg. 160, ATR, 486, MNT Vol. III:247, and DM, 92 for a discussion of the adverbial accusative. The difficulty in this text is that δυνάμις is plural indicating a manifestation of God’s work in various ways.
These translations follow a pattern of more than thirty English translations over the last three-hundred years.
Gerhard Ebeling, The Truth of the Gospel: An Exposition of Galatians, (Philadelphia: Fortress Press, 1986), 158. See also Charles J. Ellicott, Commentary, Critical and Grammatical on St. Paul’s Epistle to the Galatians, (Philadelphia: Smith and English, 1860), 68; and C.F. Hogg and W.E. Vine, The Epistle of Paul the Apostle to the Galatians, (London: Pickering and Inglis, 1922), 114–15.
Donald Guthrie, Galatians, (Grand Rapids: Eerdmans, 1981), 93–94. See also Herman N. Ridderbos, The Epistle of Paul to the Churches of Galatia, (Grand Rapids: Eerdmans, 1956), 116; and Ernest De Witt Burton, A Critical and Exegetical Commentary on the Epistle to the Galatians, (Edinburgh: T.& T. Clark, 1921), 151–52.
F.F. Bruce, The Epistle to the Galatians, (Grand Rapids: Eerdmans, 1982), 151. See also J. B. Lightfoot, The Epistle of St. Paul to the Galatians, (Grand Rapids: Zondervan, 1957), 136; and Richard N. Longenecker, Galatians, (Dallas: Word Books, 1990), 105. Lightfoot is open to “powers” being exerted over the moral realm but is persuaded by 1 Cor. 12:10 that it primarily refers to the physical realm. William Hendricksen, New Testament Commentary on Galatians, (Grand Rapids: Baker, 1968), 16 maintains that both the inward moral and outward miraculous are in view.
John Eadie, Commentary on the Epistle of Paul to the Galatians, (Grand Rapids: Zondervan, 1894, Reprinted), 226.
Marvin R. Vincent, Word Studies in the New Testament, 4 Vols. (Grand Rapids: Eerdmans, Reprinted 1973), 4:115.
O. Betz, s.v. δύναμις (Grand Rapids, Zondervan, DNTT), 2:601.
Burton is an example of many expositors who overlook the possibility of this nuance. He argues that δύναμεις can not refer to the inward moral fruit of the Spirit which is part of the process of sanctification. See page 151.
It should be noted that the one article ὁ modifies both participles (ἐπιχορηγω̑́ and ἐνεργω̑ν). See also Guthrie, 93–94.
Longenecker, 105. Hans Dieter Betz, Galatians, (Philadelphia: Fortress Press, 1976), 128, labels this a probatio section because the most decisive proofs are presented in it.
The insertion of the term “sanctifying” helps to define the particular nuance of δυναμίς that Paul is emphasizing. This is no different than other expositors who translate δυναμίς as “miraculous” powers, interpreting miracles in the context.
Δύναμις is used five times with the nuance of miracles and fifteen times as related to salvation and sanctification.

Eamon Younis

Sunday 11 February 2024

Galatians 3:5: A Change In Nature or a Change of Nature?

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