THE BIG DISCONNECT

We preach a justification only gospel, but the gospel is far from only justification. A big disconnect develops in our churches between the way we are justified and the way we are sanctified. Paul wrote in Galatians 3:3

"Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?"

Justification, the beginning, and sanctification, the perfecting, both depend on God's Spirit at work in us. If we are justified by God's grace, we must not seek to be sanctified by our efforts. There must be no disconnect between the beginning and the perfecting of our Christian lives.

Beginning the Christian life one way and completing it a different way is irrational, Paul states in the third of five sequential questions. "So foolish are you?" (οὕτως ἀνόητοί ἐστε) Really?! Does this make any sense? Paul immediately launches into his fourth question cutting to the core of the issue. He incisively establishes two antitheses to demonstrate the foolish disconnection. 

Beginning vs. Completing

Spirit vs. Flesh

SPIRIT VS. FLESH

Let's unpack the second antithesis first. The two nouns both lack the definite article indicating that "Spirit" (πνεύματι) and "flesh" (σαρκὶ) are qualitative in force (Meyer, Galatians, 7:105). The contrast is between the nature or quality of the Spirit at work in a person and the nature or quality of the flesh. Spirit must refer to the Holy Spirit to form a contrast with flesh, which refers to human effort. The dative case indicates either manner or agency, although the distinction is a bit like splitting hairs. The issue Paul addresses is the question of means. By what means or agency do we complete the Christian life? We live our Christian lives either by means of the Spirit's power or by means of our fleshly effort. These are two diametrically opposite ways of life.

Some writers argue that "flesh" in this verse refers only to the physical or material sense of the word since Paul is dealing specifically with the matter of circumcision (Burton, Galatians, 148). However, Paul emphasizes a much deeper distinction than merely between the physical and spiritual dimensions. He develops the Spirit/Flesh disconnect more fully later in Galatians 5 as two antithetical ways of life. Flesh (σάρξ) refers to human nature dominated by the disposition to sin. Human effort, by itself, always defaults to the control of the flesh leading to fleshly living (σαρκικοί). The agency of the Holy Spirit as a way of life leads to spiritual living (πνευματικοί). It is the distinction between Romans 7:14-25 and Romans 8:1-17 (Meyer, Galatians, 7:105).

BEGINNING VS. COMPLETING

Human effort will always be inadequate to live holy lives (Bruce, Galatians, 149). We must complete the Christian life the same way that we begin the Christian life. The construction "having begun" (ἐναρξάμενοι), as an aorist, temporal participle, must refer to the inception of the Christian life, that moment when we are justified and regenerated by the Spirit of God (Longenecker, Galatians, 103). Another way to translate the participle is "after you have begun by means of the Spirit" (Meyer, Galatians, 7:105). Regeneration by the Spirit and reception of the Spirit are simultaneous events that occur at conversion. We begin the Christian life by the power of the Spirit. There is no other way to be right with God. He must change us, for we cannot change ourselves.

The emphatic "now" (νῦν) separates the two elements of the contrast. Combined with the present tense as opposed to the aorist tense, we see that Paul is now talking not about the beginning but the continuing of the Christian life. We accomplish, finish or complete the Christian life the same way we begin the Christian life. Perfecting or accomplishing sanctification cannot be done by human effort. It must be done by the Spirit. Only God can change us, for we cannot change ourselves.

The indicative verb "being perfected or completed" (ἐπιτελεῖσθε) can be interpreted as either middle or passive voice. Some argue that it should be translated as middle in form but active in force (Burton, Galatians, 149; Lightfoot, Galatians, 135). The question would then be, are you now bringing to completion the Christian life by the flesh? We, Christians, would be the subject of the action. However, the verb is never used in the middle voice in the New Testament or Septuagint (Lightfoot, Galatians, 135), making it unlikely in meaning. It is best taken as passive and asking are we now being brought to completion by a fleshly force (Meyer, Galatians, 7:106; Longenecker, Galatians, 103).

There must be no disconnect between how we begin the Christian life and how we complete it. We begin the Christian life by the power of the Spirit, and we must live the Christian life by that same power. Only God can accomplish our justification, and only God can complete our sanctification. Paul uses the same two words, to begin and to complete, in Philippians 1:6, "He who began (ἐναρξάμενος) a good work in you will perfect (ἐπετελέσει) it until the day of Christ Jesus."

Only God can finish what only God can start!

THE DECISIVE QUESTION THAT DEFINES THE CHRISTIAN LIFE

 

One question reveals the heart of the Christian life. This decisive question cuts to the core of how we live. It exposes what we base our spiritual experience on and where we place our hope of heaven. Paul writes:

"This only I wish to learn from you. From works of law did you receive the Spirit or from hearing of faith?" (Gal. 3:2)

Paul says that he only (μόνον) wants to find out the answer to one question from the Galatians. The answer to this one question explains how and why they are doing what they are doing in the name of Christ. 

How did you receive the Spirit of God?

They received (ἐλάβετε) the Spirit of God at the beginning of their Christian lives as Paul makes clear in the next verse (Gal. 3:3). The gift - not gifts - of the Spirit takes place at the inception of our Christian lives as a present pledge or downpayment from God about our future lives with Him (2 Cor. 1:22; 5:5). We don't receive the Spirit from works of law (ἔργων νόμου) but from hearing with faith (ἀκοῆς πίστεως). Paul is using the same language he used when he spoke of justification a few verses earlier. We are not justified before God by our works of law (ἔργων νόμου) but through faith (δία πίστεως) in Jesus Christ (Gal. 2:16). The reception of the Spirit and justification by faith are two sides of the same spiritual experience (Bruce, Galatians, 149). Both justification and sanctification come through the same spiritual process, and that is why this question is so decisive for the way we live the Christian life.

There are two possible options for receiving the Spirit of God. The preposition "from" (ἐξ) introduces both phrases. The preposition emphasizes source or origin (BAGD, 234). The two possible sources of our Spirit reception are 1) works of law or 2) hearing of faith. This succinct contrast between law and faith is the "antithesis of the whole epistle" (Burton, Galatians, 147). We receive the Spirit:

from works of law

ἐξ ἔργων νόμου

or

from hearing of faith

ἐξ ἀκοῆς πίστεως

The noun "law" lacks the definite article stressing the qualitative nature of law-keeping in general. All our attempts to earn God's favor by following moral rules and performing good works fail to produce the Spirit of God in our lives. We parade our good works before the watching world, but Spirit reception does not come from our performance mentality. We can never do enough to "get" God in our lives (see Christensen, Blog, "Our Best Before God," 6/20/20).

We receive the Spirit from hearing with faith as Paul will go on to argue in Galatians. Hearing, in this context, means far more than hearing sounds with our ears. Some consider the expression to be a Semitic idiom that understands "hearing" to be the kind of hearing that is believing (Moule, Idiom Book, 175). Others suggest that the word "hearing" refers to that which was heard, the report, or the message of faith (Meyer, Galatians, 104). I think this interpretation makes the best sense of the passage. Paul uses the expression "the word of hearing of God (λόγον ἀκοῆς τοῦ θεοῦ) to refer to God's message, which he calls "the word of God" for all who believe (1 Thess. 2:13). The author of Hebrews links "the word of hearing" (ὁ λόγος τῆς ἀκοῆς) to hearing by faith (Heb. 4:2). Therefore, the expression "hearing of faith" is shorthand for the message that comes from God and focuses on faith as its essence (NIDNTT, 2:175).

We begin our Christian lives by believing the word of God that we hear. Paul, citing Isaiah 53:1, writes, "faith comes from hearing, and hearing by the word of Christ" (Rom. 10:16-17). How can anyone believe if they have not heard the message of what Christ has done for us (Rom. 10:14)? We receive the Spirit of God the same way. Our conversion to Christianity and our progress in our Christian lives come by faith in the message of what Christ has done, is doing, and will do for us.

Religion equals works of law, deeds of righteousness, and acts of piety.

Christianity equals hearing of faith, believing the message, and trusting Christ's work.

Do you receive the Spirit of God by doing what you do or trusting what He does?

THE GOSPEL BILLBOARD

 

A billboard grabs attention. It distills volumes of information into a simple message, a placard of truth. What is Christianity's billboard? Paul explains in Galatians 3:1. Jesus Christ is THE CRUCIFIED ONE! 

"You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?"

Bewitched by the lure of success, the pride of works, and the promises of false teachers, the Galatians had lost sight of the essence of Christianity. We worship a Savior who was crucified as a common criminal. The Romans claimed that Carthage invented crucifixion, which they perfected to torture the worst slaves and criminals. Crucifixion was the worst shame that authorities could inflict on another human. The cross is the crux of our faith. A symbol of disgrace became the billboard of Christianity. Preaching placards the crucified one for all to see.

The verb translated "publicly portrayed" (προεγράφη) can have two meanings. It can mean "to write beforehand or in advance," or it can mean "to write up in public, to placard" (Lightfoot, Galatians, 134). The first century papyri show examples of the word meaning to "write above" or to "placard up" for public viewing. For example, a father directed that a public proclamation be set up to announce that he was no longer responsible for his son's debts. Government officials often used the word to refer to public notices and official declarations that were displayed where all could see them (M&M, Vocabulary, 538). Paul preached "Christ crucified" as if he placarded the message on a giant billboard for all to see.

Paul announced the crucified Christ before their eyes (οἷς κατ´ ὀφθαλμοὺς). Literally, it reads, "for whom, in the presence of eyes" (BAGD, 406). This is where we get the translation "publicly portrayed." Some argue that Paul painted a word picture of Christ on the cross. His preaching was so graphic that they could see Christ on the cross. However, there is no lexical support for taking the verb to mean "paint or depict," and the following phrase in the perfect tense would negate this view (Burton, Galatians, 144). The verb was not used for painting a picture but for public announcements of official business. It wasn't that Paul graphically painted a picture for them, but that he placarded the truth because he wanted to keep their eyes from wandering to the charms of this world (Lightfoot, Galatians, 134). He wanted them to keep their eyes upon Jesus - the crucified one - and not get distracted by the issues and concerns of this world.

Paul went on to say that he billboarded Christ "as crucified" (ἐσταυρωμένος). The participle is in a perfect tense, indicating past action with ongoing results. Paul proclaimed Christ as having been crucified for them. He stressed the foundational fact of Christ's crucifixion. It was a past act. It was a finished task. Christianity is based on what Christ did for us in the past, not what we do for him in the present. If Paul wanted to picture Christ hanging on the cross, he would have used the present participle, but he used a perfect participle. Our faith depends on an accomplished fact - the crucified Christ - and that makes it a matter of official pronouncement (Burton, Galatians, 145). We proclaim to the world a finished fact, not a possible present or a wishful future.

The gospel billboard announces that the work is done!

Lord, keep my eyes on the billboard of Christ crucified and not the alluring advertisements of this world.

BEWITCHING BELIEVERS!

 

Why are we, Christians, so gullible? 

How do we avoid being manipulated by the hucksters of this world? 

Lured by the deceptive success of the false teachers, the Galatian believers were bewitched by heresy. Paul warned them harshly, "O foolish Galatians, who has bewitched you?" (Gal. 3:1)

The word translated "bewitched" (ἐβάσκανεν) conjures up the popular superstition about the power of the evil eye in first century folklore. Many writers closed their letters by wishing the reader protection from the evil eye (M&M, Vocabulary, 106). One superstition suggested that a person could ward off the influence of the evil eye by spitting three times (BAGD, 137). Spells and incantations could fascinate a person so powerfully that they were brought under the control of the bewitcher in Paul's metaphor (Lightfoot, Galatians, 133). 

While it is possible that Paul could be inferring a literal demonic influence in this delusion, he is using the term as a figure of speech, a trope, to warn the believers that false teaching is a serious threat to their spiritual health. Paul is shocked that the believers were so easily deluded and deceived by this mixture of law and grace. The false teachers exerted their influence without any use of magical arts. No extraordinary means were needed because of the gullibility of the believers. Paul uses the term as a rhetorical device to show them how easily the influencers could pervert the gospel and confuse their thinking through the clever use of words and symbols (Burton, Galatians, 143-144).

Bewitching (βασκαίνω) was used metaphorically for the ability to harm others through words. The power of praise and insult, flattery and shame, could harm people as much as black magic. Even hostile looks or the sound of the voice can control others in a bewitching manner. Certainly, there was an understanding that the world was filled with non-human powers seeking to control us, which gave rise to formulaic incantations like "heaven preserve us." The magical power of a look or a word can influence others because there are demonic forces at work in this world. However, the word for "bewitching" (βασκαίνω) is never used for the magical powers of the supernatural world. It is used rhetorically for the power of words to influence others (TDNT, 1:594-595).

What are the bewitching methods that influencers use to confuse and control us as Christians?

FALSE REASONING

Lying and deception stand behind all magic. Bewitching people depends on deceiving them. Foolish people succumb to the power of falsehood, and so are led astray. Paul bitingly calls them "foolish" twice in these verses (Gal. 3:1,3). The word "foolish" (ἀνόητοι) can mean unintelligent (BAGD, 70) but more often refers to someone unreasonable (M&M, Vocabulary, 45) or unperceptive. Foolish people lack discernment (Longenecker, Galatians, 99). They are not so much stupid as they are confused. Foolish people lack the ability or the will to think clearly and deeply about matters, so they are easily manipulated by influence peddlers.

Foolishness is a characteristic we all share before we become believers (Titus 3:3). Once we become Christians, we are supposed to leave foolishness behind. Sadly, this is not always the reality. Many believers surrender to false reasoning far too easily and often. It is the bewitching of believers! Believers seem highly susceptible to the power of conspiracy theories with their emphasis on secret knowledge and inside information. Political manipulation and marketing schemes lure too many Christians under the power of the "evil eye!"  We seem especially susceptible to the power of abusive spiritual authority, proven by the long list of authoritarian pastors in recent years. All of these are aspects of the bewitching of believers through false reasoning.

SPIRITUAL DISTRACTION

When Paul calls the Galatians "foolish" (ἀνόητοι), he might be thinking of them as childlike in their simplemindedness (TDNT, 1:595). They struggle to resist the bewitching of the false teachers because they are easily distracted, like little children attracted to the latest flashing lights and sparkling toys. Foolish Christians are so busy chasing the idols of our world that they lose sight of the truth of the gospel. Too often, we become caught up in political battles, social quarrels, and methodological arguments that have no eternal value. We focus on buildings, programs, and culture wars while losing the gospel's centrality to our mission. The result is that we lose sight of Christ in the pursuit of the bangles and baubles that dangle before our eyes.

We are too easily bewitched through false reasoning and spiritual distraction. Christ must be the focal point of our lives, and the cross of Christ must be central to our message. Having begun our spiritual lives by the power of the Spirit, we must not turn to the methods of the flesh to live our Christian lives (Gal. 3:3). 

Beware the bewitching of believers!

DEBTORS TO GRACE?

 

"Oh to grace how great a debtor

Daily I'm constrained to be."

Can grace incur a debt?

Paul says, "NO!"

"I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly" (Gal. 2:21)

The verb translated "nullify" (ἀθετῶ) is in the present tense, indicating an ongoing activity. In classical Greek, it meant to set aside a treaty or to break faith with someone. The LXX uses it to translate a variety of Hebrew words in the Old Testament. It refers to profaning something that God considers holy, such as the sacrifice (1 Sam. 2:17) or the law of God (Ezek. 22:26). According to Ezekiel, the priests profaned God's law by making no distinction between the clean and the unclean. They despised God by profaning the holy things of God (NIDNTT, 1:74). In the Greek papyri, the verb was used for the cancellation of loans through repayment (M&M, Vocabulary, 12).

Paul uses the same verb later in Galatians, referring to a covenant once ratified, which "no one sets aside (ἀθετεῖ) or adds conditions to it" (Gal. 3:15). Jesus says, "He who rejects (ἀθετῶν) me ... has one who judges him" (Jn.12:48). Seeking to achieve righteousness by obeying rules and regulations, Paul says, annuls or renders inoperative the grace of God. Holiness by law-keeping is a rejection of Christ's death for us. If we seek to be righteous by the law after accepting God's grace, then "Christ died needlessly" (δωρεὰν). The adverb means without reason or to no purpose (BAGD, 210). The death of Christ becomes superfluous - unnecessary - if we can achieve righteousness by obeying the law.

The conduct of Peter is the context of Paul's statement. God saved Peter by grace alone, but Peter slipped into law-keeping for his sanctification. He implied that the Gentiles had to do the same by following the Jewish dietary regulations to maintain right standing with God. Paul argues that Peter nullified or rendered inoperative God's grace through his actions (Meyer, Galatians, 94). Peter rejected the sufficiency of Christ's death by adding conditions to the Christian life. Legalism is a practical rejection of grace and an annulling of the cross as foundational for Christian living. 

Suppose that I give my daughter $10,000 in her time of great need. I insist that it is a gift given out of my deep love for her, and she has no obligation to repay me. She says that she is indebted to me and will work to pay me back. Eventually, she cancels the debt by paying me back what I gave to her as a gift. What has she done? She has set aside, rejected, and nullified my gift. When we treat a gift - grace - as a debt, we render the gift invalid. It is no longer grace.

This is what we do when we try to pay God back for His grace freely given to us on the cross. Too many Christians treat the Christian life as a debt to be paid to God for the grace He gave to us. We come to God by faith in His grace but soon turn the Christian life into matters of performance, duty, and obligation. We nullify His grace when the motive for our service is to pay back our debt to Him for His gift. The Christian life is by grace just as much as conversion. Sanctification is just as much a product of grace as justification.

There are two ways to nullify God's grace in our Christian lives (Bruce, Galatians, 146). 1) Grace frees us to sin more (Rom. 6:1). Since we are saved by grace alone, we think we can sin without consequence. The more we sin, the greater His grace. Wrong! May it never be (μὴ γένοιτο, Rom. 6:2). We nullify His grace through our presumptuous sins. 2) Grace motivates us to pay God back. Debt creates guilt. Our Christian lives develop a performance mentality. We think that if we do not measure up to the rules of sanctification, we will not earn God's favor. This too is μὴ γένοιτο! We nullify His grace through the debtor's motive.

We are not debtors to grace because grace cannot incur a debt! 

Praise be to God for His indescribable gift!

HOW DO WE NAVIGATE THE CHRISTIAN LIFE?

 

Three times in Galatians 2:20, Paul uses the pronoun "in" (ἐν). Christ lives "in me" (ἐν ἐμοὶ). I live "in flesh" (ἐν σαρκί), and I live "in faith" (ἐν πίστει). The triple use of the pronoun "in" (ἐν) explains how we navigate the Christian life. There are three points on our navigation chart: Christ, flesh, and faith. The intersection of those three points determines how we live the Christian life.

I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. 

My life on earth is life in tension. 

Christ lives in me, but I live in the flesh. Christ "in me" (ἐν ἐμοὶ) is a figurative expression for "the state of being filled with or gripped by something" or someone (BAGD, 259). Paul writes, "For in Him (ἐν αὐτῷ) all the fullness of deity lives in bodily form" (Col. 2:9). The fullness of all that God is fills, grips, and controls Christ. Christ lives in me in the sense that He fills, grips, and controls me. It is not His fullness that lives in me for I am not Christ (or God), but His person fills and grips my life for His purpose.

Yet I live in flesh (ἐν σαρκί). The word flesh here is not used in its ethical/theological sense, as in Romans 8:7-8. Here the word is physiological, referring to the mortal bodies our souls inhabit in our lives on earth. Flesh lacks the article indicating that we should understand it in qualitative terms. The pronoun "in" (ἐν) is locative, indicating the place in which we live, the sphere of physical life on earth. (BAGD, 258; Burton, Galatians, 138). 

The tension is intentional and obvious. Paul rejects any notion that the divine life and our physical lives are "mutually exclusive," as some were teaching (Longenecker, Galatians, 93). Christ lives in me as I eat, drink, work, and play. He transforms our lives in the most elemental ways. Because Christ grips and controls me, He is there when I watch sports or movies. He enters the home with me. He interacts with co-workers through me. Christ is involved as I debate politics or argue about theology. Because Christ lives in me, even the most basic facets of life are filled with His transforming presence.

My life on earth is life in faith.

The expression "I live by faith (ἐν πίστει) in the Son of God" is placed in the clause so that the two prepositional phrases starting with "in" are next to each other for emphasis. Literally, it reads, "the life I now live in flesh, in faith, I live in the Son of God." The prepositional phrase can be either instrumental or locative, and there is a subtle but significant difference between the two. The New American Standard Bible translates it as instrumental "by faith." Faith is the means or instrument by which we live the Christian life (BAGD, 260). By faith becomes somewhat mechanistic. We are trusting Christ for the results in our lives. We achieve what we achieve by faith in the Son of God.

However, the two phrases "in flesh" and "in faith" are best taken as parallel constructions. Both "flesh" and "faith" are anarthrous, stressing the qualitative aspects of each. Both prepositions are best taken as locative, indicating the sphere in which we live. Just as it is not "by flesh" (the means), but "in flesh" (the sphere), so it is not "by faith" (the means), but "in faith" (the sphere) that we must live the Christian life (Meyer, Galatians, 93). Faith is the "atmosphere" in which we live and breathe (Lightfoot, Galatians, 119). The Son of God is the object of our faith. We think and act in the atmosphere of faith in the Son of God, who dominates our lives. We are not just trusting Christ for results. We are trusting Christ for life.

The Christian life involves total immersion in Christ, like a fish in the water. Our lives become autonomic, like breathing air as we live in an atmosphere of faith. In Physics, we achieve equilibrium when the elements exist in perfect balance. So too, in the Christian life, there is equilibrium in Christ. Like a marble at the bottom of a bowl, no matter how the bowl of life is turned, we are stable in the atmosphere of faith. In biology, there is homeostasis, the organism maintains a stable inner state despite outside changes. Like our bodily temperature regulates to remain stable, so faith in the Son of God regulates all of life so that we remain stable. Our awareness of Christ becomes so enveloping that we sense His presence in all we do and say.

Living in the atmosphere of faith in Christ is how we navigate our Christian lives.

DETHRONED EGO

 

Painted on the rocks high above the main street in Skagway, Alaska, are some often photographed images. Legend has it that the clock, set to 7:20, memorialized the time of Abraham Lincoln's death. However, 7:20 is the normal clockmaker setting used to display the symmetry of a clock and likely advertised a local store. The other two engravings - Kirmse's Curios and Moe's Frontier Bar - were historic businesses in Skagway dating back to the gold rush days. People flocked to these streets from all over the country drawn by advertisers who promised they would get rich quick with all the gold in the mountains. In reality, the merchants in the tiny boomtown were the ones who made the most money. Ego drove gold fever. Self-promotion is inherent to human nature.

To know God, self must be dethroned and Christ enthroned in our lives. Paul wrote, "I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God" (Gal. 2:20).

The KJV translates it "nevertheless I live" but the first δὲ is continuative not adversative so should be translated "and." The second δὲ should be understood as adversative and translated "but." "I no longer live" continues the thought of being crucified with Christ followed by the contrast - "Christ lives in me." The literal word order in the Greek text is dramatic - "live no longer I, but lives in me Christ" (Burton, Galatians, 137). The "I" (ἐγώ) is emphatic and directly contrasts with the emphatic "Christ." Ego and Christ cannot coexist in the Christian life!

LIFE B.C.

The "I" (ἐγώ) summarizes life before Christ. Paul says in verse 19 that "I died ... that I might live." The I who died (v.19) is the I who no longer lives (v.20). The I who lives has been merged into Christ. The natural man died. The person who was driven by the human ego no longer lives. Living for self is the person I was before Christ. Self-identity and self-promotion focus on the almighty I. Ego drives life apart from Christ. Once I become a Christian I no longer have a separate identity from Christ. My life is merged into His life (Lightfoot, Galatians, 119).

LIFE A.C.

We expect Paul to write, "I no longer live but I live in Christ." However, he is so caught up in the transformation of what it means to be a Christian that he writes, "Christ lives in me." The old me died. The new me is Christ. It is not that I now live in Christ but that Christ lives in me (Bruce, Galatians, 144). The present tense of the verb (ζῇ) indicates that Christ lives in me in an ongoing, continuous way. He is always in me. Paul is talking about our present life on earth not our future life in heaven. Our merger with Christ is now not later. There is no place that I can go and no activity that I can do that Christ is not in me as I do it. The Christian life is nothing less than the life of Christ operating in the Christian. Christ is resident within us. He is the controlling, operating power in our lives today.

We don't wait for this transformation to happen in heaven. Paul makes this clear when he writes, "and the life which I now live in the flesh." The life is "now" (νῦν) not later. It is in the flesh (σαρκί) not in the spirit. Flesh (σαρκί), in this context, refers to the physical, mortal body not the ethical, immoral nature of the human heart. The pronoun "in" (ἐν) expresses the sphere in which life operates. Paul is talking about living in the sphere of the physical body (Burton, Galatians, 138). 

The relative pronoun (ὃ) can be understood as a cognate accusative or an adverbial relative pronoun. The NASB translates it as a cognate accusative sometimes called a content accusative meaning that the content of the relative pronoun must be brought out by the translator. So the NASB supplies "and the life which I now live" (Turner, Grammar, 3:245-246). It could also be an adverbial relative and translated "whereas I now live" (Moule, Idiom Book, 131). The adverbial relative explains how Christ lives in me. I think it probably best to understand it as a cognate accusative stating that the life I am now living in my physical body must be lived dependently not independently, on Christ not for self. 

EGO OR CHRIST?

God dethrones ego to enthrone Christ. This is the central transformation of the Christian life. All immorality is narcissistic. Ego drives every sin we commit. Moral behavior can be altruistic but, sadly, narcissism taints even our finest altruism. God dethrones our egos to transform our lives. Every moral failure - racism, abortion, sex outside of marriage - is self-centered at its core. We will never change the social order by law. Christ must dethrone self one "self" at a time to change society. 

Following Christ means allowing Christ to dethrone my ego. The Christian life is not about me. It is all about Him. My self-identity is wrapped up in Him. My self-interest is merged into His will. I no longer live because Christ lives in me.