찬양-별빛 속을 걸으며, 오 하나님 받으소서/설교-신실하게 선포된 복음을 듣는 것이 사람의 마음을 변화시킵니다. 하나님의 말씀을 ...

1. 별빛 속을 걸으며 주의 은혜 헤어보니 수많은 별보다 더욱 크신 은혜라 저 별빛보다도 따뜻한 은혜 저 달빛보다도 애닯은 그사랑 2. 낙엽 위를 걸으며 주의 은혜 헤어보니 수많은 잎보다 더욱 많은 은혜라 황금빛보다도 소중한 은혜 노을빛보다도 포근한 그 사랑 (후렴) 주님 내게 값없이 이 사랑 주셨으니 이젠 빚진 자로서 더욱 주만 사랑하리 오 하나님 받으소서 왕께 드리는 제사를 소리 높여 주님을 찬양해 홀로 하나이신 하나님 자녀된 우리 경배하고 나의 몸과 찬양을 드리네 할렐루야 할렐루야 입술의 열매를 드리오니 오 하나님 받으소서 왕께 드리는 제사를 소리 높여 주님을 찬양해 Galatians 3:5. After the logical parenthesis (Galatians 3:3-4), οὖν resumes (Hartung, Partikell. II. p. 22 f.; Klotz, ad Devar. p. 719) what was said in Galatians 3:2, but in an altered tense (the present), in order to annex the example of Abraham as a proof of justification by faith. ἐπιχορηγῶν and ἐνεργῶν are not to be understood as imperfect participles (Castalio, Bengel, Semler, and others); for, if referring to the reception of the Spirit for the first time corresponding to ἐλάβετε in Galatians 3:2, Paul must have written ἐπιχορηγήσας and ἐνεργήσας. No, he denotes the ἐπιχορηγεῖν κ.τ.λ. as still continuing among the Galatians; it has not yet ceased, although now, of course, in consequence of the active efforts of the Judaizers under which they had suffered, it could not but be less strong and general than previously (νῦν σαρκὶ ἐπιτελεῖσθε, Galatians 3:3); “nondum ceciderant, sed inclinabantur, ut caderent,” Augustine. In ἐπιχορηγεῖν the ἐπί is not insuper, but denotes the direction, as in the German ‘darreichen, zukommen lassen’ (2 Corinthians 9:10; Colossians 2:19; 2 Peter 1:5; comp. also Php 1:19). καὶ ἐνεργ.] and—to make mention of a particular χάρισμα—which, etc. δυνάμεις] may be miracles (1 Corinthians 12:10), in which case ἐν is among (Winer and others); or miraculous powers (1 Corinthians 12:28), in which case ἐν is within you (Borger, Usteri, Matthies, Schott, Olshausen, Wieseler, and others). The analogy of 1 Corinthians 12:6 (comp. Php 2:13; Ephesians 2:2) favours the latter. ἐξ ἔργων νόμου, ἤ ἐξ ἀκοῆς πίστ.] sc. ποιεῖ τοῦτο (Buttmann, neut. Gr. p. 336), or ἐπιχορηγεῖ ὑμῖν τὸ πνεῦμα κ. ἐνεργεῖ δυνάμεις ἐν ὑμῖν; Is this his operation upon you caused by works of the law or by the news of faith? comes it in consequence of your prosecuting those works, or of such news being communicated to you? by the former way of active merit, or by the latter way of the reception of divine preaching? As to ἀκοὴ πίστεως, here also not (with Hofmann) = πίστις ἀκοῆς, see on Galatians 3:2. 3:1-5 Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter. He had asked them, Galatians 3:2, whether they had received the Spirit by the works of the law, or by hearing the gospel? Some think what he saith here to be a continuation of the same argument, but it rather seems a new one: there he spake of their receiving the Spirit, here he speaks of the ministration of the Spirit. Some understand it of God, who gives his Holy Spirit to them that ask him, and who was the Author of those miraculous operations wrought by the Spirit. I should rather understand it of the ministers of the gospel, to whom God hath committed the ministration of the Spirit; and to some of whom God, in the primitive times, gave a power to work miracles. Doeth he it by the works of the law, or by the hearing of faith? Doth God concur with our ministry upon our preaching the law, or upon our preaching the gospel? So that though there be a great cognation between the apostle’s arguing, Galatians 3:2, and his arguing in this verse, yet there is some difference; the apostle there arguing from the success of preaching the gospel, here from the ministration itself. He therefore that ministereth to you the Spirit,.... By whom he means not himself, nor any other minister of the Gospel, in whose power it does not lie to minister the Spirit, either the ordinary or the extraordinary gifts of it unto men; but either God or Christ who h