"Learning About Salvation Through The Law"
Galatians 3:10-25

(This Sermon was preached at Trinity Bible Church on March 17, 2002. All Scripture
references used in this sermon are based upon the NASB^®, unless otherwise stated)

10 For as many as are of the works of the Law are under a curse; for it is written, "Cursed is everyone who does not abide by all things written in the book of the law, to perform them." 11 Now that no one is justified by the Law before God is evident; for, "The righteous man shall live by faith." 12 However, the Law is not of faith; on the contrary, "He who practices them shall live by them." 13 Christ redeemed us from the curse of the Law, having become a curse for us-- for it is written, "Cursed is everyone who hangs on a tree "-- 14 in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spirit through faith. 15 Brethren, I speak in terms of human relations: even though it is only a man's covenant, yet when it has been ratified, no one sets it aside or adds conditions to it. 16 Now the promises were spoken to Abraham and to his seed. He does not say, "And to seeds," as referring to many, but rather to one, "And to your seed," that is, Christ. 17 What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise. 18 For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise. 19 Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed should come to whom the promise had been made. 20 Now a mediator is not for one party only; whereas God is only one. 21 Is the Law then contrary to the promises of God? May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law. 22 But the Scripture has shut up all men under sin, that the promise by faith in Jesus Christ might be given to those who believe. 23 But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. 24 Therefore the Law has become our tutor to lead us to Christ, that we may be justified by faith. 25 But now that faith has come, we are no longer under a tutor.

Introduction: Vance Havner said this about God's grace, "The grace of God transcends all our feeble efforts to describe it. It cannot be poured into any of our mental receptacles without running over" (The Vance Havner Quote Book). I think the concept of grace is totally foreign to many people today. They just don't see a need for God's grace, and why should they? In America today we are told that there is no absolute truth and that everyone's ideas and opinions are just as good as anyone else's. Our children are taught from a very young age that they should feel good about themselves, and that is it is important to have self-esteem (I read a while back that our children can't read or write, but they feel really good about themselves!). We are constantly told by the media that people are basically good and that if there really is a loving God then He could never condemn anyone to hell. As a result of these types of teachings, many feel that Christians are mean spirited when they proclaim that salvation is only through Jesus Christ, and many professing Christians today believe that Jesus isn't the only way to heaven. As a result of man's egotistic attitude about his own abilities and goodness, many think that they can somehow help God in saving them by lending Him a hand. Likewise, the Judaizers during Paul's day thought that they too could aid God's plan of salvation by adding their own efforts of keeping the law. To correct this false teaching, Paul in verses 1-5 established the fact that justification is by faith, as the Galatians had experienced it totally by God's grace and not by any works that they had done. In verses 6-9, Paul established that Abraham, the father of Judaism, was also justified by God's grace, through faith in God's promises made to him. In our passage today, Paul now shows the Judaizers the illogic of reliance on the law to save them, and how salvation is based totally upon God's grace.

I. The Shortcomings Of The Law (vv.10-18).
1. The law set standards that no one could keep (vv.10-12).

A. Contrary to what the Judaizers taught, the Law could not justify; it could only condemn (vv.10-11: BKC).

1) In verse 10, Paul quotes Deuteronmy 27:26 to demonstrate that if people attempt to be justified by the law, they must keep every bit of it, not just some parts of it (ENG).

A) What is implied here is that no one can do this.

B) James 2:10-11, "For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. For He who said, 'Do not commit adultery,' also said, 'Do not commit murder.' Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law."

2) Since no man is able to keep all the law, Paul quotes Habakkuk 2:4 to demonstrate the necessity of faith in obtaining God's forgiveness (v.11: ENG)

B. Again to reinforce that it is impossible to keep all the law, Paul now quotes Leviticus 18:5 to show that if someone chooses to live under the law it means they are must obey all of it (v.12).

1) By quoting this passage Paul stopped any argument that it takes faith even to obey the law (BEC).

2) Paul points out that the law does not ask men to believe, but calls for strict, complete, and perfect bedience (BBC).

A) Law says, "Do and live!" but grace says, "Believe and live!"

B) Paul's own experience (Phil. 3:1-10), as well as the history of Israel (Rom. 10:1-10), proves that a works based righteousness can never save the sinner; only a faith based righteousness can do that (BEC).

2. Christ did what the law couldn't do (vv.13-14).

A. Christ paid the price to free us from the curse of the law (v.13).

1) He redeemed us, the word redeemed means to purchase a slave for the purpose of setting him free (BEC).

A) It is possible to purchase a slave and keep him as a slave, but this is not what Christ did.

B) By Christ shedding His blood on the cross, He purchased us that we might be set free.

2) Jesus was hung on the "tree" (i.e., cross) to show the world that the law's curse had fallen on Him (GGG).

A) Christ became technically guilty of all of it and bore the punishment of God's wrath for every violation of the law by every man.

(1) Christ wasn't sinful Himself, but man's sins were place on Him (BBC).

(A) Romans 5:8, "But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us."

(B) 2 Corinthians 5:21, "He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him."

(2) Christ delivered men from the law by bearing its dreadful curse in death (BBC).

(A) 1 Peter 2:24, "and He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed"

(B) John 10:17-18, "For this reason the Father loves Me, because I lay down My life that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father."

B) The quotation here of Deuteronomy 21:23 refers to the fact that in Old Testament times criminals were executed (normally by stoning) and then displayed on a stake or post to show God's divine rejection (BKC).

(1) When Christ was crucified, it was evidence He had come under the curse of God.

(2) The manner of His death was a great obstacle to faith for Jews until they realized the curse He bore was for them.

B. Paul tells us that there are two reasons for Christ becoming a curse for us (v.14: GGG).

1) First, God had promised to bless the world through Abraham, which was done by Christ when He took the curse upon Himself.

A) With this act of sacrifice the blessing of salvation flowed to all peoples so that they could be justified by faith.

B) Christ's act broke down the wall of separation between Jew and Gentile; Ephesians 2:14-16, "For He Himself is our peace, who made both groups into one, and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity."

2) Second, the gift of the Holy Spirit was also included in God's unconditional covenant with Abraham, and Christ had to die and be glorified before the Spirit could be given (BBC).

- John 16:7, "But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper shall not come to you; but if I go, I will send Him to you."

3. The law doesn't repeal God's promises to Abraham (vv.15-18).

A. Paul points out that even in human affairs, when a covenant or a will is signed and sealed, no one could change it or add to it, so surely no one could add to God's promise to Abraham that was fulfilled by Christ (vv.15-16: LBC).

B. Paul strengthens his argument by pointing out that the Mosaic law, which came 430 years after Abrahamic Covenant, could not change the promise that was already made to Abraham (v.17: ENG).

C. Paul's point is that an inheritance that is based on law depends on man's performance, whereas the one granted to Abraham by means of a promise depends on God's power (MacArthur).

1) The term granted (charizomai: to give graciously) is in the perfect tense and points to the permanent character of the inheritance -- it still holds good after the law had come.

2) By definition, an inheritance is not earned but simply received, and to work for that which is already guaranteed is foolish and unnecessary.

3) Paul's point is that the law and grace are like oil and water -- they do not mix (ENG).

II. The Purpose Of The Law (vv.19-25).
1. It points out our sin (vv.19-20).

A. The purpose of the law was to reveal sin in its true character as transgression (v.19a, c: BBC).

1) All the law could do was reveal man's sin, but it was powerless to remove sin (McGee).

A) The phrase, "It was added because of transgressions" can mean either that the law was given to restrain transgressions (which is the natural function of law). or that the law was given to make the transgressions known (EBCNT).

B) "Transgressions," ("parabasis" {par-ab'-as-is: n, gen, f, pl}); violation, transgression, stepping over the boundary, a wrongdoing, disobedience.

(1) A step beyond a fixed limit into forbidden territory; it is a willful act of violating an explicit law, overstepping what is right into the realm of what is wrong (LBC).

(2) In other words, the law showed man that he could not live up to a Holy and Righteous God's standards, he transgressed against God's standards.

2) The law wasn't given to keep man from sin, because sin was already in the world before the law came (McGee).

3) The law was temporary (until) and was given for the interval between the time of Moses until the time of Christ (McGee).

B. The law was inferior to the Abrahamic Covenant because God made His covenant directly with Abraham, but the law came through mediators (vv.19b-20: ENG).

2. It teaches us that we need a savior (vv.21-25).

A. The purpose of the law was to show us that not only do we need a Savior, but it pointed only to one Savior, that is Jesus Christ (vv.21-22).

1) If the law was capable of saving us, then we wouldn't have needed a Savior (v.21).

A) Theoretically salvation could have come by the Law if people had been capable of keeping it perfectly, but they could not (BKC).

B) Romans 8:3-4, "For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, in order that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh, but according to the Spirit."

2) But since the law was never intended to be a means of salvation, all it could do was thoroughly convince men of their sin and to put their trust in God's promise of a Savior (v.22a).

3) Notice that God's promise wasn't through many different teachers or faiths, but through Jesus Christ alone (v.22b).

- Acts 4:12, "And there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved."

B. Before Christ came, Israel was under the protective custody of the law so they would be shielded from the evil heathen rites surrounding them and the law also served as a "tutor" (vv.23-25: BKC).

1) "tutor," ("paidagogos" {pahee-dag-o-gos': n, nom, m, sg}; a tutor i.e. a guardian and guide of boys.

A) Among the Greeks and the Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class.

(1) The boys were not allowed so much as to step out of the house without them until the boy reached the age of manhood.

- The son was committed into a slave's care from age six or seven to puberty.

(2) These slaves were severe disciplinarians and were charged with guarding the children from the evils of society and giving them moral training.

B) This was like the Law's function until Christ came and people could be justified by faith in Him.

2) It is better then to understand that the Law did not lead us to Christ but that it was the disciplinarian until Christ came (BKC).

- Thus the reign of Law has ended, for faith in Christ has delivered believers from the protective custody of the prison and the harsh discipline of the strict teacher.

Truths To Ponder.
1. God's grace is beyond anything we deserve and can ever imagine.

A. To sacrifice your only Son, who was perfect and sinless, in the place of ungrateful and sinful men, women, boys and girls.

1) Knowing that people would openly curse and reject His precious gift of salvation.

2) Knowing that there would be prideful people who would think that they are somehow worthy to stand in the presence of a pure and holy God.

B. God's grace is truly amazing.

A. Have you truly put your trust in Jesus Christ, like you should?

1) Did you really understand the hopeless condition that you were in?

2) When you do, then salvation takes on new meaning rather than some half-hearted profession of faith.

B. If you have, has it made a difference in your life?

1) If it has, shouldn't we make a point of telling everyone what a difference Christ has made in our lives?

2) If something is worth having, its worth telling others about, so that they may have the opportunity to have their lives to be transformed to one of purpose and meaning.

3) Church is more than just a place to come to gain biblical knowledge, but it is the training ground to prepare you to live and to walk in this world, and to share the good news with the rest of the world who need a Savior, just like you did.

- I like the way an elevator operator at a hospital in Nashville put it, "I'm just a nobody telling everybody about somebody who can save anybody." (Nelson's Complete Book of Stories, Illustrations & Quotes).
 

Verse Ten.
- "as many as," ("hosos" {hos'-os: adj, pron, rel, nom, m, pl - no antecedent}); as great as, as many as, as far as.
- "works," ("ergon" {er'-gon: n, gen, neut, pl}); works, deeds, labors, accomplishments, activities.
- "law," ("nomos" {nom'-os: n, gen, m, sg}); law, used here of the Mosaic system of legislation as revealing the divine will
    (i.e., the Torah, the law of Moses).
-"are," ("eisi" {i-see': v, ind, pres, act, 3per, pl}); are, to be (denotes what exists).
- "under," ("hupo" {hoop-o': prep, acc}); by, under, underneath (denotes subjection to something).
- "curse," ("katara" {kat-ar'-ah: n, acc, f, sg}); an execration, curse (as a legal action or of a supernatural power).

-- Robertson: The word for "curse" (katara) is an old one (kata, down, ara, imprecation), often in LXX, in N.T. only here and 13; Jas 3:10; 2Pe 2:14. Paul quotes De 27:26, the close of the curses on Mt. Ebal.

-- Robertson: to imprecate curses, late word, common in LXX. In N.T. only here and verse 13, but in inscriptions also (Deissmann, Light from the Ancient East, p. 96). The emphasis is on "continueth" and "all".

-- Robertson: The curse becomes effective only when the law is violated.

Verse Eleven.
- "now," ("de" {deh: conj, coord}); but, moreover, now. (KJV = but)
- "that," ("hoti" {hot'-ee: conj, coord}); that, because, since.
- "no man," ("oudeis" {oo-dice': adj, pron, card, nom, m, sg}); on one, nothing, nobody, none.
- "is justified," ("dikaioo" {dik-ah-yo'-o: v, ind, pres, pass, 3per, sg}); made right or just, justified.
- "by," ("en" {en: prep, dat}); in, by, with.
- "law," ("nomos" {nom'-os: nom, dat, m, sg}); law, used here of the Mosaic system of legislation as revealing the divine
    will (i.e., the Torah, the law of Moses).
- "before," ("para" {par-ah': prep, dat}): in the sight of, before, in the judgment of. (KJV = in the sight of)

-- Robertson: By the side of (para) God, as God looks at it, for the simple reason that no one except Jesus has ever kept all the law, God's perfect law.

Verse Twelve.
- "however," ("de" {deh: conj, coord}); but, moreover, and, nevertheless, however. (KJV = and)
- "law," ("nomos" {nom'-os: n, nom, m, sg}); law, used here of the Mosaic system of legislation as revealing the divine
    will (i.e., the Torah, the law of Moses).
- "not," ("ou" {oo: particle neg}); no, not.
- "of," ("ek" {ek: prep, gen}); out of, from, by, of.
- "faith," ("pistis" {pis'-tis: n, gen, f, sg}); belief in, confidence, faith, trust, reliance on, used here of the strong conviction
    and belief that Jesus is the Messiah through whom we obtain eternal salvation in the kingdom of God.

-- Robertson: Law demands complete obedience and rests not on mercy, faith, grace.

Verse Thirteen.
- "Christ," ("Christos" {khris-tos': n, nom, m, sg}); Christ = "anointed", the Messiah, the Son of God.
- "redeemed," ("exagorazo" {ex-ag-or-ad'-zo: v, ind, aor, act, 3per, sg}); to redeem, buy back, buy up, deliver, used
    here of Christ's liberating atonement from the dominion of the Mosaic Law and sin. (KJV = hath redeemed)

-- Robertson: to buy from, to buy back, to ransom. The simple verb agorazo (1Cor. 6:20; 7:23) is used in an inscription for the purchase of slaves in a will (Deissmann, Light from the Ancient East, p. 324).  See also Gal. 4:5; Col 4:5; Eph 5:16.

-- Robertson: Christ purchased us from the curse of the law "Out from (ek) under the curse of the law."

-- Robertson: Here the graphic picture is completed. We were under (upo) a curse, Christ became a curse over (uper) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (ek) and we are free from the curse which he took on himself. This use of uper for substitution is common in the papyri and in ancient Greek as in the N.T. (Joh 11:50; 2Co 5:14f.).

-- Robertson: Quotation from Deut. 21:23. Since Christ was not cursed by God, the allusion was to exposure of dead bodies on stakes or crosses (Josh.10:26).

-- Robertson: means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See Acts 5:30; 10:39; 1Pet. 2:24.

-- Robertson: So in Christ we all (Gentile and Jew) obtain the promise of blessing made to Abraham, through faith.

-- Robertson: After the custom and practice of men, an illustration from life.

-- Robertson: Literally, "Yet a man's covenant ratified." To ratify, to make valid (2Cor 2:8). Perfect passive participle here, state of completion, authoritative confirmation.

-- Robertson: Both parties can by agreement cancel a contract, but not otherwise.

-- Robertson: It was unlawful to add fresh clauses or specifications

-- Robertson: The people of Israel were a type of the Messiah and he gathers up the promise in its special application to Christ. He does not say that Christ is specifically referred to in Gen 13:15 or 17:7f.

Verse Eighteen.
- "for," ("gar" {gar: conj, subord}); for, because.
- "if," ("ei" {i: conj, subord}); if, since, whether, because.
- "inheritance," ("kleronomia" {klay-ron-om-ee'-ah: n, nom, f, sg}); an inheritance, patrimony, what is received as a
    gift from someone who has died, a portion.

-- Robertson: This came to Israel by the promise to Abraham, not by the Mosaic law. So with us, Paul argues.

-- Robertson: Perfect middle indicative -- It still holds good after the law came.

Verse Nineteen.
- "why," ("tis" {tis: adj, adv, interrog}); why, for what purpose or reason. (KJV = wherefore)
- "law," ("nomos" {nom'-os: n, nom, m, sg}); law, used here of the Mosaic system of legislation as revealing the
    divine will (i.e., the Torah, the law of Moses).
- "then," ("oun" {oon: conj, superord}); then, therefore, consequently.
- "it was added," ("prostithemi" {pros-tith'-ay-mee: v, ind, pass, 3per, sg}); add to, as adding to what is already present.
- "because of," ("charin" {khar'-in: prep, gen}); for this cause, because of, wherefore, on this account, for the sake of.
- "trangressions," ("parabasis" {par-ab'-as-is: n, gen, f, pl}); transgression, wrongdoing in relation to law, an
    overstepping, disobedience, a going over.
- "having been ordained," ("diatasso" {dee-at-as'-so: v, part, aor, pass, nom, m, sg}); to arrange, appointed,
    ordained, arrage carefully, make a precise arrangement. (KJV = and it was ordained)
- "through," ("dia" {dee-ah': prep, gen}); by way of, through, by means of. (KJV = by)
- "angels," ("aggelos" {ang'-el-os: n, gen, m, pl}): envoys, one who is sent, angels, messengers from God.

-- Robertson: About angels and the giving of the law see on De 33:2 (LXX); Ac 7:38,52; Heb 2:2; Josephus (Ant. XV. 5. 3).

Verse Twenty.
- "now," ("de" {deh: conj coord or conj, subord}); then, now.
- "mediator," ("mesites" {mes-ee'-tace: n, nom, m, sg}); one who works to remove disagreement, mediator,
    go-between, reconciler, arbitrator, used here of one who ratifies a covenant.

-- Robertson: That is, a middleman comes in between two. The law is in the nature of a contract between God and the Jewish people with Moses as the mediator or middleman.

-- Robertson: There was no middleman between God and Abraham. He made the promise directly to Abraham. Over 400 interpretations of this verse have been made!

-- Robertson: Spiritual life, he means, here and hereafter.

Verse Twenty-Two.
- "but," ("alla" {al-lah': conj, superord}); but, however, yet, nevertheless.
- "scripture," ("graphe" {graf-ay': n, nom, f, sg}); writing, scripture.
- "has shut," ("sugkleio" {soong-kli'-o: v, ind, aor, act, 3per, sg}); encircle, enclosed (as fish in a net), restrict, confine,
    to shut up on all sides. (KJV = hath concluded)

-- Robertson: Did shut together. old verb to shut together, on all sides, completely as a shoal of fish in a net (Lu 5:6).

-- Robertson: The totality of everything.

-- Robertson: As if the lid closed in on us over a massive chest that we could not open or as prisoners in a dungeon.

Verse Twenty-Three.
- "but," ("de" {deh: conj, coord}); but, nevertheless, yet.
- "before," ("pro" {pro: prep, gen}); before, prior to, in front of.
- "faith," ("pistis" {pis'-tis: n, acc, f, sg}): belief in, confidence, faith, trust, reliance on, used here of the strong
    conviction and belief that Jesus is the Messiah through whom we obtain eternal salvation in the kingdom of God.

-- Robertson: "Before the coming as to the Faith" (note article, meaning the faith in verse 22 made possible by the historic coming of Christ the Redeemer), the faith in Christ as Savior (verse 22).

-- Robertson: to guard. It was a long progressive imprisonment.

Verse Twenty-Four.
- "therefore," ("hoste" {hoce'-teh: conj, superord}); therefore, for this reason, so then. (KJV = wherefore)
- "law," ("nomos" {nom'-os: n, nom, m, sg}); law, used here of the Mosaic system of legislation as revealing the
    divine will (i.e., the Torah, the law of Moses).
- "has become," ("ginomai" {ghin'-om-ahee: v, ind, perf, act, 3per, sg}); to become, to come into existence, to come
    to pass, to happen. (KJV = was)
- "tutor," ("paidagogos" {pahee-dag-o-gos': n, nom, m, sg}); a boy leader, a trusted attendant who supervised the
    conduct and morals of a boy before he came of age (among the Greeks and Romans the name was applied to
    trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the
    better class. The boys were not allowed so much as to step out of the house without them before arriving at the
    age of manhood), guardian, trainer, instructor. (KJV = schoolmaster)
- "to lead us to," ("eis" {ice: prep, acc}); in, unto, on.

-- Robertson: The pedagogue is dismissed. We are in the school of the Master.

Verse Twenty-Five.
- "but now," ("de" {deh: conj, superord}); but, moreover, and, now. (KJV = but)
- "that faith," ("pistis" {pis'-tis: n, gen, f, sg}); belief in, confidence, faith, trust, reliance on, used here of the strong
    conviction and belief that Jesus is the Messiah through whom we obtain eternal salvation in the kingdom of God.
    (KJV = after that faith)
- "has come," ("erchomai" {er'-khom-ahee: v, part, aor, f, sg}) come, appeared, shown itself. (KJV = is come)
- "no longer," ("ouketi" {ook-et'-ee: adj, adverb}); no longer, no further, no more.
- "under," ("hupo" {hoop-o': prep, adv}); under, with, of.
- "tutor," ("paidagogos" {pahee-dag-o-gos': n, acc, m, sg}): a boy leader, a trusted attendant who supervised the conduct
   and morals of a boy before he came of age (among the Greeks and Romans the name was applied to trustworthy slaves
   who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were
   not allowed so much as to step out of the house without them before arriving at the age of manhood), guardian,
   trainer, instructor. (KJV = schoolmaster)
 
 
 

Study References

BBC - William MacDonald, Believer's Bible Commentary.
BEC - Warren W. Wiersbe, The Bible Exposition Commentary, vol.1.
BKC - John Walvoord & Roy Zuck, The Bible Knowledge Commentary (New Testament ed).
EBCNT - Zondervan's, Expositor's Bible Commentary, New Testament.
ENG - SBC Winter Bible Study Material, Expository Notes on the book of Galatians, 1995.
GGG - David M. Levy, Guarding the Gospel of Grace.
LBC - Liberty Bible Commentary on the New Testament.
MacArthur - John MacArthur's New Testament Commentary: Galatians.
McGee - J. Vernon McGee, Commentary on Galatians, vol 46.
 
 
 

Greek References

. A Greek-English Lexicon of the New Testament, by Walter Bauer, augmented by William F. Arndt & F. Wilbur
   Gingrich, 2^nd Ed., University of Chicago Press, Chicago IL, 1979
. The Analytical Greek Lexicon of the New Testament, by Wigram, Associated Publishers & Authors Inc (APGA),
   Lafayette IN, 1980.
. Bible Works 4.0 for Windows, Hermeneutika Bible Research Software, Big Fork MO., 2^nd edition.
. The Complete Word Study Bible & Reference CD, by Dr. Spiros Zodhiates, AMG Publishers, 1997.
. Do It Yourself Hebrew And Greek, by Edward W. Goodrick, Multnomah Press, Portland OR., 1980.
. Essentials Of New Testament Greek, by Ray Summers, Broadman Press, Nashville TN., 1950.
. Greek Enchiridion, A Concise Handbook of Grammar for Translation and Exegesis, by William G. MacDonald,
   Hendrickson Publishers, Peabody MA., 1998.
. The Interlinear Greek-English New Testament (The Nestle Greek Text), by Rev. Alfred Marshall, D.Litt, Zondervan
   Publishing House, Grand Rapids MI, 1958.
. The New Analytical Greek Lexicon, Wesley J. Perschbacher, Editor, Hendrickson Publishers, 1996.
. New International Dictionary of New Testament Theology, by Colin Brown, Zondervan Publishing House, Grand
   Rapids MI, 2001.
. The New Thayer's Greek-English Lexicon, by J. H. Thayer, APGA Lafayette IN, 1981.
. Quick Verse 7.0 for Windows, Parsons Technology Inc, 2000.
. Syntax Of The Moods And Tenses In New Testament Greek, by Ernest De Witt Burton, Kregel Publications, Grand
   Rapids MI., 1978.
. Theological Dictionary of The New Testament (Abridged), by Geoffrey W. Bromiley, Gerhard Kittel & Gerhard
   Friedrich Editors, Willaim B. Eerdmans Publishing Company, Grand Rapids MI, 1992.
. Vine's Expository Dictionary of New Testament Words, by W. E Vine, M.A., Mac Donald Publishing Company,
   McLean Virginia.
. Vincent's Word Studies in the New Testament, vol. 1 the Epistles of James, Peter, and Jude, by Marvin Vincent,
  AGE'S Software, Albany OR., ver.2.0, 1997.
. Word Studies in the Greek New Testament, by Kenneth S. Wuest, Willaim B. Eerdmans Publishing Company, Grand
   Rapids MI, 1988.
. Word Pictures in the New Testament, by Archibald Thomas Robertson, Broadman Press, Nashville TN, 1930.