Jesus Christ Our Lord by John F. Walvoord

Author:John F. Walvoord [Walvoord, John F.]
Language: de
Format: mobi, pdf
ISBN: 9780802443267
Publisher: Moody Publishers
Published: 1969-05-31T16:00:00+00:00

Exagorazō

The verb exagorazō, found four times in the New Testament (Gal. 3:13; 4:5; Eph. 5:16; Col. 4:5), is obviously agorazō with the added prefix ex, meaning to buy back or to buy from, in which sense it is used in Galatians 3:13 and Galatians 4:5.12 In Colossians 4:5 and Ephesians 5:16 it is used with the meaning of buying up the time, that is, making the most of it in view of the Lord's return.13

In Galatians 3 the statement is made that Christ has redeemed us from the curse of the law by being made a curse for us. In the context, in Galatians 3:10 the thought is brought out, based on a quotation from Deuteronomy 27:26, that everyone is cursed who does not perfectly keep the law. The argument is that the law's effect on man is that of cursing him because of incomplete obedience. No man is able to live up to the law perfectly. In addition to this argument, Paul points out that justification is by faith and not by the law in any event. As a curse rests upon everyone who does not comply fully with the law, it was necessary for Christ to die and take the curse upon Himself. This was fulfilled in keeping with Deuteronomy 21:23 that the curse is upon one who hangs upon a tree. The familiar concept of substitution is imbedded in the Hebraic understanding of a sacrifice, as is illustrated in the lambs which died on the altar and the scapegoat which was freed. Note should be taken of the fact that huper (“in behalf of” or “for”) is used in the expression “a curse for us” in Galatians 3:13. The preposition seems in this context clearly to be used in a substitutionary sense. Morris cites Delitzsch, and even Bushnell and Manson, as agreeing that substitution is the inescapable meaning of this text.14

The curse, however, is not a curse of God, but the curse of the broken law. Moreover, in the ultimate administration it is God who judges Christ as bearing the penalty of sin. It is not sufficient to discover in this passage merely a satisfaction of the government of God as did Grotius. Even liberal theologians (e.g., Bushnell) have found it difficult to escape the idea that here the death of Christ is presented both as penal and substitutionary. Galatians 4:4 (ASV) gives added support in stating that Christ was “born of a woman, born under the law.”

It is evident that if agorazō emphasizes the thought of purchase and resulting ownership as relating the believer to God, exagorazō is a more intensive form which has the idea of not only being bought, but being bought out of the market or bought back from a previous condition of obligation to the law. It is upon this platform that the resulting idea of being free from obligation is built. The purpose of God was that through the exagorazō Gentile believers might receive the blessing in Christ promised all nations through Abraham and might in addition be given the promise of the Spirit through faith (Gal.

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