He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Paul returns to experiential argument, now focusing on God's ongoing work. The participle 'ministereth' (epichorēgōn, ἐπιχορηγῶν) originally described wealthy patrons generously supplying resources for public events—God as the lavish Supplier of the Spirit. The present tense indicates continuous action: God keeps on supplying the Spirit to them.
The phrase 'worketh miracles' (energōn dynameis, ἐνεργῶν δυνάμεις) combines 'energizing' and 'powers'—God is actively energizing supernatural works among them. Both participles—'ministereth' and 'worketh'—are in the present tense, emphasizing God's ongoing miraculous activity in the Galatian churches. The logic is inescapable: God continues to supply the Spirit and work miracles in response to their faith (pistis, πίστις), not their Law-works (erga nomou, ἔργα νόμου).
The rhetorical question mirrors verse 2, but shifts from their initial reception (aorist tense) to God's continual supply (present tense). If God gave the Spirit by faith, and keeps giving the Spirit by faith, and authenticates this by ongoing miracles, how could anyone think Law-works are necessary? God's present activity testifies to the sufficiency of faith.
Historical Context
Miraculous phenomena (healing, prophecy, tongues, exorcisms) were common in apostolic Christianity, especially in newly founded churches (Acts 14:3, 10; 1 Corinthians 12-14). Paul appeals to ongoing charismatic activity in Galatia as irrefutable evidence that God's blessing rests on faith, not Law-observance. The same argument would prove decisive at Jerusalem (Acts 15:12). This verse refutes cessationist arguments that miracles were temporary—Paul treats ongoing miracles as normative proof of the Spirit's approval of the faith-righteousness gospel.
Questions for Reflection
Have you witnessed God's 'energizing of powers' in your church or life? How does this confirm the gospel of grace rather than works?
Why does Paul emphasize God's present-tense, ongoing supply of the Spirit rather than just past conversion experiences?
How should the expectation of ongoing miracles as evidence of faith-righteousness shape our church life and evangelism today?
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Analysis & Commentary
He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? Paul returns to experiential argument, now focusing on God's ongoing work. The participle 'ministereth' (epichorēgōn, ἐπιχορηγῶν) originally described wealthy patrons generously supplying resources for public events—God as the lavish Supplier of the Spirit. The present tense indicates continuous action: God keeps on supplying the Spirit to them.
The phrase 'worketh miracles' (energōn dynameis, ἐνεργῶν δυνάμεις) combines 'energizing' and 'powers'—God is actively energizing supernatural works among them. Both participles—'ministereth' and 'worketh'—are in the present tense, emphasizing God's ongoing miraculous activity in the Galatian churches. The logic is inescapable: God continues to supply the Spirit and work miracles in response to their faith (pistis, πίστις), not their Law-works (erga nomou, ἔργα νόμου).
The rhetorical question mirrors verse 2, but shifts from their initial reception (aorist tense) to God's continual supply (present tense). If God gave the Spirit by faith, and keeps giving the Spirit by faith, and authenticates this by ongoing miracles, how could anyone think Law-works are necessary? God's present activity testifies to the sufficiency of faith.