Galatians 6:11-18

Galatians 6:11-18

I. Galatians 6:11

A. V. 11

1. It was customary for Paul to write the concluding greeting in his own hand (cf.    Romans 16:22; I Corinthians 16:21; Colossians 4:18; II Thessalonians 3:17)

2. N. Turner suggests that Paul “had actually been crucified at Perga in Pamphylia”, and sustained permanent damage to his hand

3. Theodore of Mopsuestia thought that Paul used large letters “to show that he himself was neither ashamed of what he was saying nor inclined to deny it”.

4. That Paul expected them to be able to see his hand-writing implies that there was one original that circulated to the churches in Galatia

II. Galatians 6:12-17

A. V. 12

1. It is possible that those advocating circumcision are motivated by persecution from more Zealot-minded Jews in Judea

2. They wish to save face, but with whom?  Probably other Jews, whether in Jerusalem, Judea, or Galatia

3. Their emphasis on the outward rite is similar to statistic keeping in churches today, where the numbers don’t tell the story of what’s happening in the human heart

B. V. 13

1. Paul is probably applying his own former high-standards for law-keeping to his opponents, saying that they don’t know what it means to actually keep the law

“wish you to be circumcised” implies that it hasn’t happened yet

2. Compare to the situation with Peter recounted in 2:12

C. V. 14

1. Paul’s boasting is no longer in himself, or his “keeping of the law”, but in Christ, and specifically the cross of Christ

2.      “pride in the Law has been displaced by pride in the Cross; pride in ‘righteousness’ as an achievement, by pride in that which empties him of pride.”   – C. H. Dodd

3.      “The whole of Paul’s criticism of the Judaizing, circumcising movement crystallizes here; and it is the ground of self-criticism that the Church has to apply in every generation.” – C. K. Barrett

4.      Crucifixions were so reprehensible that, according to Cicero, when one was condemned to die an alternate euphemism was used, “hang him on the unlucky tree”

5.      Paul calls his message the “word of the cross” in I Corinthians 1:18

6.      Consider the words of Isaac Watts’ hymn “When I Survey the Wondrous Cross”

7.      Paul uses the perfect tense of the verb “crucify”, implying a continuing action

8.      “The world has a structure which determines the life of each individual, and so human life as a whole, and man can only escape from this through an event which breaks into the all-encompassing world of sin and open the possibility of a new existence in a new world.  It is to such an eschatological event that Paul is referring when he speaks of the crucifixion of the world.” – Robert C. Tannehill, Dying and Rising with Christ

D. V. 15

     1.    Reference to Isaiah 65:17-25?

2. The cross brings about an end to the old world, and enables a new creation.  Law            and circumcision lie firmly in the old world, justification by faith is part of the new creation

                 3. Circumcision or uncircumcision belongs to the old world

E. V. 16

1.      Cf. Psalm 125:5; 128:6

2.      Cf. Romans 11:26

3.      Only usage in the NT of the phrase “the Israel of God”

4.      The “Israel of God” is a redefinition of all the people of God, Jew and Gentile, who   see the crucified Jesus as the Messiah

F. V. 17

1.      Cf. II Corinthians 4:7-12

2.      Could it be eye-trouble from his blinding on the road to Damascus

3.      Probably referring to injuries or wounds received in service to Christ.  Paul’s stoning in Lystra happened in Galatia (cf. Acts 14:19; II Corinthians 11:25)

4.       “These wounds utter a voice louder than a trumpet against those who say I play the hypocrite in my teaching, and speak what may please men.  For no one who saw a soldier retired from the battle bathed in blood and with a thousand wounds would dare accuse him of cowardice.” – John Chrysostom

III. Galatians 6:18

A.   A.  V. 18

1.      Paul wants them to not only experience, but also focus on and believe in God’s grace. 

2.      By calling them brothers, he is reemphasizing the familial connection. 

3.      “Amen” would be part of the church’s response

Galatians 6:1-10

Galatians 6:1-10

I.                   Galatians 6:1-5

a.       V. 1

                                                              i.      The word used may imply being taken unaware by sin

                                                            ii.      “you who are endowed with the Spirit”- the restoration of fellow Christians in danger is the responsibility of the entire community

                                                          iii.      Is Paul applying Jesus teaching from Matthew 18:15-17 as C. H. Dodd suggests?

                                                          iv.      An awareness of the possibility of falling into sin oneself also enables the spirit of gentleness Paul instructs us to have

                                                            v.      Cf. I Corinthians 10:12

b.      V. 2

                                                              i.      Cf. Matthew 5:42

                                                            ii.      Cf. Romans 15:1; I Corinthians 9:19-23

                                                          iii.      Cf. I Peter 5:7, quoting Psalm 55:22

                                                          iv.      A “burden” in Paul was often financial (Cf. I Thessalonians 2:5-9; II Thessalonians 3:8; II Corinthians 12:16)

                                                            v.       “The Torah is not conceived as being identical, or equivalent, or at any rate co-extensive, with the law of God…The law of God, which at one stage and on one level finds expression in the Torah, may at another stage and on a different level find expression in the ‘law of Christ’.” – C.H. Dodd

c.       V. 3

                                                              i.      If we imagine ourselves to be better than we ought, it becomes harder for us to sympathize with others and bear their burdens in gentleness

                                                            ii.      Jesus was clearly someone extremely special, and yet He displayed a willingness to bear the burden of our sin (Philippians 2).  This prevents anyone from thinking they are too good or important to bear another’s burdens.

                                                          iii.      Cf. Romans 12:3, I Corinthians 8:2

d.      V. 4

                                                              i.      We should judge ourselves by our own growth, not in relation to others

                                                            ii.      Cf. I Peter 1:7; I Corinthians 3:13; II Corinthians 10:12

                                                          iii.      Cf. Luke 18:11

e.       V. 5

                                                              i.      “load” different from “heavy burden” in v. 2.  “Load” implies usual things like a traveler’s pack, etc., not an excessive burden too much for one person to bear

                                                            ii.      There are some burdens that cannot be born for another

                                                          iii.      The “mature spiritual community…is the one which is able to distinguish those loads which individuals must bear for themselves, and those burdens where help is needed.” – J.D.G. Dunn

II.                Galatians 6:6-10

a.       V. 6

                                                              i.      Cf. I Corinthians 9:3-14; I Timothy 5:17f.

                                                            ii.       Luke 10:7; Matthew 10:10

b.      V. 7

                                                              i.      The only two other places where Paul draws on this metaphor it has to do with financial matters (I Corinthians 9:10-11 and II Corinthians 9:6)

                                                            ii.      Cf. Job 4:8; Proverbs 22:7-9; Hosea 8:7; 10:12f.

c.       V. 8

                                                              i.      Like the natural world, we reap what we sow spiritually, whether that be destruction or eternal life

                                                            ii.      Eternal life would be synonymous with the resurrection

                                                          iii.      Reaping as imagery of the final judgment- Job 4:8; Joel 3:12-13; Revelation 14:14-16; Matthew 13:30; Mark 4:29

d.      V. 9

                                                              i.      We may tire because of the delay of the end-time harvest, or because of our own weakness and inability to keep our eyes on Jesus

e.       V. 10

                                                              i.      Christians may be especially in need because of having been cut off from their families, friends, and social networks due to their faith in Christ

                                                            ii.      Cf. Ephesians 2:19; I Timothy 3:15; II Corinthians 9:6-9

                                                          iii.      The household is defined by faith, not membership in Israel

                                                          iv.      What would people think about Christians and the love and goodness they profess if those in the household of faith were seen to be neglected?

                                                            v.      “as we have opportunity” doesn’t mean that every now and then an opportunity will present itself, but that life itself is an opportunity to live for God

                                                          vi.      There “is no meaningful distinction between theology and ethics in Paul’s thought, because Paul’s theology is fundamentally an account of God’s work of transforming his people into the image of Christ.” – Richard B. Hayes

Galatians 5:16-26

Galatians 5:16-26

I.                    Galatians 5:16-18

a.       V. 16

                                                              i.      Beginning in v. 16 Paul explains what he meant in vv. 13-15

                                                            ii.      There is an inward shift so that God’s will is now an inward principle

1.      cf. Jeremiah 31:31-34; Hebrews 8:8-12)

                                                          iii.      This is not a negative command to not fulfill the desires of the flesh, but rather is a conditional statement.  This is in keeping with the Spirit as opposed to the flesh concept at work.

                                                          iv.      Walk by the Spirit

1.      Contrast with Exodus 16:4; Leviticus 18:4; Jeremiah 44:23; Ezekiel 5:6-7

                                                            v.      Sin remains present in the Christians life, but it need not reign

b.      V. 17

                                                              i.      Paul bases much of Romans 7-8 on this verse

                                                            ii.      Speaking of circumcision, Philo says that it is the “excision of pleasure and passions.”

c.       V. 18

                                                              i.      Cf. II Corinthians 3:17-18; Romans 6:14; 8:14-15, 21

II.                 Galatians 5:19-21

a.       V. 19

                                                              i.      Ethical behavior is on some level obvious- cf. Romans 2:14-16

                                                            ii.      The list is arranged so as to include not only those things found in the pagan temples (first five and last two), but also those present in their own community of faith (those in the middle)

                                                          iii.      “Sexual immorality” (Porneia) usually means to traffic with pornai, or harlots, but can also have a broader meaning the misuse of sexual relations.

1.      Cf. I Thessalonians 4:3; I Corinthians 6:18

                                                          iv.      “Impurity”

                                                            v.      “Sensuality”

1.      “It is the act of a character which has lost that which ought to be its greatest defense- its self-respect, and its sense of shame.” – W. Barclay

2.      “In nothing did early Christianity so thoroughly revolutionize the ethical standards of the pagan world as in regard to sexual relationships.”                          – G. S. Duncan

a.       Their world was not much different than our own

b.      V. 20

                                                              i.       “Idolatry”- not just graven images or other gods, but anything that takes God’s rightful place

1.      Cf. Colossians 3:5; I Corinthians 10:14

                                                            ii.      “Sorcery” (Pharmakeia)- the use of drugs in black magic

1.      .  Cf. Exodus 7:11 where the sorcerers in Pharaoh’s court are referred to as pharmakoi

                                                          iii.      The list that starts here begins with feelings (hostilities), moves to actions (quarrels), and then to results (factions)

                                                          iv.       “Enmity” (Echthrai)- enmities, hostilities.  Jesus told his disciples to love their echthroi (cf. Mt. 5:44; Luke 6:27, 35). 

1.      “If your echthros is hungry, give him bread to eat.” Paul quoting Proverbs 25:21 in Rom. 12:20

                                                            v.      “Strife”- Paul desires to keep it out of the church (I Corinthians 1:11; 3:3)

                                                          vi.      “Jealousy” (Zelos)- context determine whether it is good or bad

1.      Cf. Galatians 1:14; Romans 13:13; I Corinthians 3:3; II Corinthians 12:20

                                                        vii.      “Fits of Anger”- Used to describe God’s action in Romans 2:8

1.      Prohibited in II Corinthians 12:20; Ephesians 4:31; Colossians 3:8

                                                      viii.      “Rivalries”

1.      cf. Romans 2:8; Philippians 1:17; 2:3; James 3:14; 16

                                                          ix.      “Dissensions” (Dichostasiai )- the same root where we get our word “dichotomy”.  Used also in Romans 16:17 where Paul warns against those who dissensions and stumbling blocks

                                                            x.      “Divisions” (Aipeseis )- from the Greek word for “choose”, it gives us our word heresy. 

1.      Cf. II Peter 2:1 and Titus 3:10, and I Corinthians 11:19.

2.       Is used to refer to groups within Judaism in Acts, Sadducees (5:17); the Pharisees (15:5; 26:5); the Nazarenes (24:5, 14; 28:22)

c.       V. 21

                                                              i.      “Envy”

1.      “The envious are pained by their friends’ successes.” – Socrates

                                                            ii.      Drinking bouts would have been a regular part of worship during the feasts for Dionysius (Bacchus)

                                                          iii.      “Drunkenness”

1.      In I Corinthians 5:11 and 6:10 it is closely associated with rapacity and verbal abuse.

2.       In I Thessalonians 5:7 it weakens vigilance, and in Ephesians 5:18 it leads to dissipation

                                                          iv.      “Orgies” (Komos)- occurs three times in NT, always in close proximity to drunkenness

1.      Cf. Romans 13:13; I Peter 4:3

2.      Komos, the revel, was actually made a Greek god, and his rites would have been celebrated in the vicinity of Galatia, and Asia Minor at large

III.               Galatians 5:22-24

a.       Fruit (singular) of the Spirit vs. Works (plural) of the flesh.  The fruit of the Spirit  is different from the gifts of the Spirit, which may be parceled out individually to individuals

b.      The first six mentioned are almost exclusive to the NT, and do not appear with any frequency in contemporary lists

c.       V. 22

                                                              i.      “Love” (Agape)

1.        Cf. Romans 5:5; 8:25, 38f.; II Corinthians 5:14f., 18-20

2.      Reflection of the nature of God and of Christ

a.       cf. Galatians 2:20; Ephesians 5:1f.; I John 4:16

3.      Agape is absent from discussions in classical Greek literature, yet it dominates the discussion of interpersonal relationships in the NT

a.       Cf. Galatians 5:6, 13, 14

4.      “Christian love springs to life when Christ is incarnated again in a man [or woman] who has given himself [or herself] absolutely to him.”           – W. Barclay

                                                            ii.      “Joy”

1.      cf. Romans 5:1-5, 11; 15:13; 14:17

                                                          iii.      “Peace”- perhaps similar to the Hebrew concept of shalom. 

1.      Cf. Philippians 4:7; Colossians 3:15

2.      God of peace (cf. Rom. 15:33; 16:20a; II Cor. 13:11; Phil. 4:9; I Thess. 5:23; cf. Heb. 13:20)

3.      Cf. John 14:17; and also 15:9-11

                                                          iv.      “Patience”- could be referred to as being “long-tempered”

1.      “Patience” as a quality of God- cf. Ex. 34:6; Ps. 103:8

2.      God demonstrates patience in Luke 18:7; Rom. 2:4; 9:22

3.      Paul encourages patience in I Cor. 13:4; Eph. 4:2; Col. 1:11; 3:12; I Thess. 5:14

                                                            v.      “Kindness”- sometimes translated as “good”

1.      Cf. Psalm 34:8; 136:1; I Peter 2:3; Romans 2:4; 11:22

2.      Cf. Ephesians 4:32; I Corinthians 13:4

                                                          vi.      “Goodness”- could mean generous

1.      See Matthew 20:15, the “good landowner” is thus generous

                                                        vii.      “Faithfulness”- denotes an ethical quality in keeping with the other fruit of the Spirit

1.      Cf. Luke 12:42; 16:10; 19:11-27; Matthew 25:14-30

d.      V. 23

                                                              i.      “Gentleness”-

1.      The marriage of strength and meekness.  The quality of being gentle not because of necessity, but because of one’s spirit

2.      Moses was gentle, cf. Numbers 12:3

3.      Jesus was meek, and instructs us to be as well- Matthew 5:5; 11:29

4.      Paul instructs us to be gentle- II Corinthians 10:1; Ephesians 4:2; Colossians 3:12; Titus 3:2

                                                            ii.      “Self-Control”-

1.      Cf. I Corinthians 7:9; 9:25; Titus 1:8

                                                          iii.      “such things as these”- this is not an exhaustive list

                                                          iv.      The works of the flesh disrupt community, the fruit of the spirit fosters it

                                                            v.      We have no need to the law, because the fruit of the Spirit goes beyond, or transcends the law

                                                          vi.      “A vine does not grow grapes by Act of Parliament; they are the fruit of the vine’s own life; so the conduct which conforms to the standard of the Kingdom is not produced by any demand, not even God’s, but it is the fruit of that divine nature which God gives as the result of what he has done in and by Christ.”         – S. H. Hooke

e.       V. 24

                                                              i.      “Christians are described not as the objects by as the agents of this crucifixion.” – W. Barclay

IV.              Galatians 5:25-26

a.       V. 25

                                                              i.      Cf. Romans 4:12

                                                            ii.      The word for “walk” in v. 25 differs from the one in v. 16, implying a more orderly progress, similar to soldiers marching in time

                                                          iii.      When the Spirit directs our course, we will be in line with other Spirit-led believers

b.      V. 26

                                                              i.      “challenging one another”- only time this word is used in the NT.  Reference to the challenging of another to an athletic context, but here is perhaps referring to challenges to theological debates

c.       “Man, and hence the Christian, too, lives his natural life ‘in flesh’.  But the crucial question is whether ‘in flesh’ only denotes the stage and the possibilities for a man’s life or the determinative norm for it- whether a man’s life ‘in flesh’ is also life ‘according to the flesh’- or again, whether the sphere of the natural-earthly, which is also that of the transitory and perishable, is the world out of which a man thinks he derives his life and by means of which he thinks he maintains it.  This self-delusion is not merely an error but sin, because it is a turning away from the Creator, the giver of life, and a turning toward the creation- and to do that is to trust in one’s self as being able to procure life by the use of the earthly and through one’s own strength and accomplishment.” – Rudolf Bultmann, Theology of the New Testament