Galatians 6:15 Neither circumcision nor uncircumcision means anything; what counts is a new creation.
In a single sentence, Paul sums up his entire message as he closes his letter.
“Neither circumcision nor uncircumcision means anything” As we’ve emphasized throughout this journey through the book of Galatians, this concept works on two levels, and we know Paul intends his message to work on both of these levels because of the manner in which he makes this statement. Most Bible scholars down through the years have emphasized Paul’s arguments in this book that deal with salvation, or how a person is made acceptable to God. The focus is on approaching God by following the Law – i.e. obeying the “rules” or “being good” I order to earn our way into the good graces of God – as opposed to salvation by grace through faith – believing in and accepting Jesus as Messiah and Savior, and trusting in His sacrifice on the cross as all we need to be right with God. Paul spends some time in this letter focusing on this, and framing his arguments in this way (see in particular Galatians 3). This is the essence of the Gospel. Understanding this truth is what brought me in to the freedom of Christianity, after years of struggle thinking I cold somehow please or appease God by “being good.” Of course, this truth is foundational to our faith and is vital to understand what Paul is saying in this book.
But it’s not enough. If this were all Paul wanted to emphasize, he could have closed the letter by saying “It’s faith in Jesus that counts, not following the Law” or some similar conclusion. He frames his conclusion around a single, specific point of the Law. This particular issue had been the point of controversy in the Galatian churches, to be sure, but a single point nonetheless. The point he emphasizes is a concept that defines the culture of the people involved. As discussed in the last verse, circumcision was the very thing that seemed to separate the Greek and Jewish cultures here, or at least was the focal point, the rallying point for the differences. Jewish and Greek cultures were about as different as two cultural philosophies could be. Plus, the Jews had a chip on their shoulder. Over the centuries, starting with the occupation of the Alexandrian empire, the Greek culture had infiltrated Jewish life and eroded many of the traditions Jews felt were vital, to the point where the offense was so great that the Jews rebelled against their Syrian overlords (heirs of Alexander’s disintegrating empire) many generations prior to the coming of Christ. (This led to the Maccabean Kingdom and the origin of Hanukkah). The Jews were as offended by the intrusion of Greek culture into their society as modern African Americans are about slavery. So in Paul’s time, the irony was the Jewish people had come back to the Greeks with “the answer” – their Messiah, their Deliverer, in the person of Jesus Christ, the fulfillment of the promise made to Abraham – now they were supposed to share this ultimate, amazing truth with the very people they hated, with the very people they viewed as having already sullied their own society. This was an intolerable concept to many Jews – an insult. What Paul is saying here is that the offenses of the past must be laid aside. Ancestry is irrelevant. So is any aspect of culture – race, mode of worship, language, food, music, dress, hair style, attitude – whatever is unique to a particular cultural group. Yet, these are the things that ostensibly divide Christians in America today. And just like the Judiazers of Paul’s day, modern American Christians will cloak their prejudices in theology or religion to make them palatable. In Galatia, the believers were told they needed to be circumcised in order to truly be a Christian. The underlying message was in order to be acceptable to God, one must be acceptable to the Jewish community. They were required to give up their Greek culture, and become like Jews. We do the same thing in American church culture. For example, the exuberance displayed in African American churches makes others who are used to a more staid, traditionally "European" church environment uncomfortable. Folks whose church experiences have always been to just follow the order of the service every Sunday find manifestations of God’s power in the form of the miraculous, charismatic gifts, or a prophetic utterance jarring. Or it works the other way around. The charismatic Christian will judge his more traditional brethren for sticking to a church program he has determined no longer works any more. It doesn’t matter what the setting is, or the particular issue. The modern day “Judiazer” will use scripture interpretations or simple pious platitudes to prove the other person’s culture is inferior, or worse, heretical. And worst yet is where the overall offenses of a particular cultural group are carried over and transferred to their church community. Our churches tend to be defined by our culture – there is really nothing wrong with that; we have to worship in a sense of familiarity and comfort – but when we amplify cultural differences through negative stereotypes and offenses, we get the same wrong and evil spirit that motivated the Judiazers.
For example, if I have an innate prejudice towards black people, their particular, unique cultural expressions will offend me, the same way the Greek culture offended the Jews in Paul’s day. I will then filter their church experiences and expressions through this narrow, hateful lens, and view those things as inferior or wrong, not just because they’re different, but because of my prejudice. This is a form of the Spirit of Anti-Christ, and the church in America needs to repent. Ultimately, what Paul is saying is that cultural differences mean nothing. The focal point needs to be Jesus. In fact, I believe the New International Version translation does us a bit of disservice here. The original Greek states that “In Jesus Christ, circumcision and uncircumcision mean nothing (the King James Version gets it right!). We must emphasize Jesus.
“What counts is new creation.” These five words should be transcribed and hung as a sign, everywhere. On t-shirts, bumper stickers, billboards, on the refrigerator – everywhere. This is the entire message of the Gospel in a nutshell. “New creation” means just that. The life of the future world of perfection in heaven, the glory of being in the presence of the Lord forever had begun in the life of believers on earth NOW! Whenever Paul speaks of the new creation, he uses the present tense. (See Galatians 5:5-6 and the commentary there). This is reality – the old is gone, and Jesus has us completely new! (See 2 Corinthians 5:17).
Thursday, February 4, 2010
Wednesday, February 3, 2010
Galatians Journal: Chapter 6, verse 14
Galatians 6:14 May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
In the previous verse, Paul closed with a comment about the Judiazers boasting in their own achievements in convincing the Galatians, as Gentiles, to submit to the Jewish Law and Jewish cultural norms. To submit to the circumcision procedure – which amounted to surgery – would have certainly been a painful sacrifice. But even as a cultural concept, circumcision would have been a sacrifice for the Galatians as well. Greek and Roman society was horrified at the concept of circumcision, viewing it as the mutilation of the body. They would have seen it as sensible as removing your lower lip or nose, and because it involved the male reproductive organ, it was particularly distasteful – even shameful. But here, Paul takes the metaphor for cutting and wounding to what would be for both Jews and Greeks a new cultural low point. The Jews viewed circumcision as badge of honor, and ethnic identification. The Greeks viewed it as horribly barbaric and shameful. The Judiazers believed and argued that bearing the wounds of circumcision in their own bodies was pleasing to God, something to boast about. In this verse, Paul calls attention to a very different type of wound. Throughout the letter, he has emphasized the concept of the law as expressed in the act of circumcision versus the concept of faith as expressed in the promise to Abraham, fulfilled in Jesus. Here he connects the physical concept which expresses the fulfillment of the latter concept in our lives. The argument is transformed from law versus promise, or circumcision versus promise, to circumcision versus crucifixion. Paul advocates boasting in and relying upon a wounding that is much more severe than the minor surgical procedure of circumcision. And while Greek and Roman society viewed circumcision with disdain, as something shameful, the most shameful and painful form of death in the Roman world was crucifixion. The Judiazers were coercing the Gentile believers to undergo circumcision out of their own sense of fear of persecution and rejection by Jewish religious leaders – sort of like being afraid of bringing your boyfriend/girlfriend home to meet Mom and Dad because they are not from the same race or culture as your family. Paul doesn’t care about that – he will boast in the concept that is most shameful, because it is actually the greatest treasure.
The concept of “boasting” in God is found throughout Paul’s writings – e.g. 1 Corinthians 1:31 – as well as the concept of focusing on the cross. In 1 Corinthians 2:2, Paul states that “I resolved to know nothing while I was with you except Jesus Christ, and Him crucified.” The word translated as “never” here in Galatians 6:14 is about as powerful a negative as once can use in the original Greek – the King James Version translates it as “God forbid.” Coupled with the word “boast,” the implication is to not boast in anything or anyone except in the crucifixion of Jesus. The word “world” here means everything that exists that is against God. See James 4:4 and 1 John 2:15.
Earlier in the book, Paul has already discussed how we experience Christ’s crucifixion in our lives – in Galatians 2:19-20, and 5:24. It is a process in our lives that has nothing to do with our performance, or what we do, that puts to death the sin nature in us and produces a “new creation” and spiritual fruit that comes only from an intimate relationship with Jesus. As Paul said in Galatians 5:25, there is no law against that, or that even can STOP that. It is not only the only thing we should boast or brag about, it is all we can rely upon.
In the previous verse, Paul closed with a comment about the Judiazers boasting in their own achievements in convincing the Galatians, as Gentiles, to submit to the Jewish Law and Jewish cultural norms. To submit to the circumcision procedure – which amounted to surgery – would have certainly been a painful sacrifice. But even as a cultural concept, circumcision would have been a sacrifice for the Galatians as well. Greek and Roman society was horrified at the concept of circumcision, viewing it as the mutilation of the body. They would have seen it as sensible as removing your lower lip or nose, and because it involved the male reproductive organ, it was particularly distasteful – even shameful. But here, Paul takes the metaphor for cutting and wounding to what would be for both Jews and Greeks a new cultural low point. The Jews viewed circumcision as badge of honor, and ethnic identification. The Greeks viewed it as horribly barbaric and shameful. The Judiazers believed and argued that bearing the wounds of circumcision in their own bodies was pleasing to God, something to boast about. In this verse, Paul calls attention to a very different type of wound. Throughout the letter, he has emphasized the concept of the law as expressed in the act of circumcision versus the concept of faith as expressed in the promise to Abraham, fulfilled in Jesus. Here he connects the physical concept which expresses the fulfillment of the latter concept in our lives. The argument is transformed from law versus promise, or circumcision versus promise, to circumcision versus crucifixion. Paul advocates boasting in and relying upon a wounding that is much more severe than the minor surgical procedure of circumcision. And while Greek and Roman society viewed circumcision with disdain, as something shameful, the most shameful and painful form of death in the Roman world was crucifixion. The Judiazers were coercing the Gentile believers to undergo circumcision out of their own sense of fear of persecution and rejection by Jewish religious leaders – sort of like being afraid of bringing your boyfriend/girlfriend home to meet Mom and Dad because they are not from the same race or culture as your family. Paul doesn’t care about that – he will boast in the concept that is most shameful, because it is actually the greatest treasure.
The concept of “boasting” in God is found throughout Paul’s writings – e.g. 1 Corinthians 1:31 – as well as the concept of focusing on the cross. In 1 Corinthians 2:2, Paul states that “I resolved to know nothing while I was with you except Jesus Christ, and Him crucified.” The word translated as “never” here in Galatians 6:14 is about as powerful a negative as once can use in the original Greek – the King James Version translates it as “God forbid.” Coupled with the word “boast,” the implication is to not boast in anything or anyone except in the crucifixion of Jesus. The word “world” here means everything that exists that is against God. See James 4:4 and 1 John 2:15.
Earlier in the book, Paul has already discussed how we experience Christ’s crucifixion in our lives – in Galatians 2:19-20, and 5:24. It is a process in our lives that has nothing to do with our performance, or what we do, that puts to death the sin nature in us and produces a “new creation” and spiritual fruit that comes only from an intimate relationship with Jesus. As Paul said in Galatians 5:25, there is no law against that, or that even can STOP that. It is not only the only thing we should boast or brag about, it is all we can rely upon.
Tuesday, February 2, 2010
Galatians Journal: Chapter 6, verse 13
Galatians 6:13 Not even those who are circumcised obey the law, yet they want you to be circumcised that they may boast about your flesh.
“Not even those who are circumcised obey the law.” Paul’s accusation against the Judiazers here is two sided. Obviously, he is pointing out the inherent hypocrisy of their position. Many of the Jewish converts to Christianity were not necessarily observant of every detail of the law of Moses. Recall Paul’s confrontation with Peter back in Galatians 2:14. Peter was no longer observing the Jewish dietary restrictions, and perhaps never had, living as a fisherman. Paul knew this. Yet Peter was trying to force these restrictions regarding eating upon the Gentiles, who had never had to observe them before. The ironic thing about all the arguments the Judiazers advocated – whether insisting on observing the dietary rules or submitting to the rite of circumcision – is that these rules were as much part of Jewish culture as they were an objective moral code. Paul points out in Romans 2:14-15 that the Gentiles often lived lives that reflected the essence of the law’s moral code, even though they did not “know” the law. It is possible to follow the spirit of God’s rules and not be circumcised, even outside of the concept of the argument of the law versus faith, or law versus promise. The Jewish traditions of Paul’s day even recognized this. Jewish culture begrudgingly accepted the concept of a “moral gentile.” But the insistence on following rules that were really completely outward and completely cultural – that was a matter of convenience for the Judiazers. All of the then, raised in Judaism from birth, had all been circumcised as infants. To require submission to the rule of circumcision in order to be a Christian was no sacrifice to them – it was nothing! They hid their cultural biases behind the concept of “it’s the rule.” What they were really doing was hitting the Gentiles – whom they culturally despised – in a soft spot – LITERALLY! Yet they themselves were not necessarily following the other points of the law. Think about it – the Judiazers insisted that every male Gentile convert to Christianity have the foreskin of his penis surgically removed, while their acceptance of Christianity meant no pain or change in their lives, yet, hypocritically, they were otherwise “ala carte” followers of the law – like Peter back in Chapter 2, picking and choosing himself what they did or did not want to follow in the law of Moses. (Sounds a lot like most evangelical Christians as they hop from church to church). This was covert discrimination, wrapped in the cloak of theology. The same sort of thing happens in American churches all the time. A church with strong ethnic connections wil have the same sort of inclinations – the German Lutherans, the Dutch Reformed, the Irish/Polish/Italian/Hispanic Catholic parishes. If you have the right last name, the right heritage, if we know your Dad or Grandad – you’re in. Faith or morality is secondary, at least at first blush. This is the great heresy of the Galatians as much as the concept of a works based theology – become “one of us,” and you’re in.
The second angle of Paul’s accusation meets the Judiazers’ arguments even where they might be insisting on total obedience to the law, and such insistence was completely sincere and without hypocrisy. Even those who sincerely try to obey the law in every respect do not “obey” the law, because perfect obedience is impossible (see Galatians 3:10-14). If we fall short in one area we fail completely. So, while I believe that Paul is focusing on accusing his enemies of hypocrisy, even those who were not so inclined could not stand up to the argument.
“that they may boast about your flesh” This is where the accusation regarding hypocrisy sticks. The word translated as “flesh: here is the same word Paul used throughout Galatians Chapter 5 which the NIV translated as “sinful nature.” This is NOT a Holy Spirit inspired concept here – not in the least. Back in Galatians 5:7-12, Paul used the “cutting” metaphor in the circumcision debate to sarcastically suggest that the Judiazers might emasculate themselves in their vigor. That imagery also plays out here – its as if the effort of the Judiazers to achieve some measure of Jewish cultural conformity in the Gentile members of the church has them figuratively presenting the foreskins of the Galatians as trophies to the Temple authorities. Paul spent the bulk of Galatians 5 arguing that the “acts of the sinful nature” need to be avoided by living or walking in the Holy Spirit. Here, he simply shows that the entire Judiazer philosophy is an “act of the sinful nature.” (Galatians 5:19). The “glory” of the Judiazers, that which they seek to “boast” about, is to force the Galatian believers to behave in the manner described in Galatians 5:19-21. That is the ultimate product of ethnic and cultural division within the church.
“Not even those who are circumcised obey the law.” Paul’s accusation against the Judiazers here is two sided. Obviously, he is pointing out the inherent hypocrisy of their position. Many of the Jewish converts to Christianity were not necessarily observant of every detail of the law of Moses. Recall Paul’s confrontation with Peter back in Galatians 2:14. Peter was no longer observing the Jewish dietary restrictions, and perhaps never had, living as a fisherman. Paul knew this. Yet Peter was trying to force these restrictions regarding eating upon the Gentiles, who had never had to observe them before. The ironic thing about all the arguments the Judiazers advocated – whether insisting on observing the dietary rules or submitting to the rite of circumcision – is that these rules were as much part of Jewish culture as they were an objective moral code. Paul points out in Romans 2:14-15 that the Gentiles often lived lives that reflected the essence of the law’s moral code, even though they did not “know” the law. It is possible to follow the spirit of God’s rules and not be circumcised, even outside of the concept of the argument of the law versus faith, or law versus promise. The Jewish traditions of Paul’s day even recognized this. Jewish culture begrudgingly accepted the concept of a “moral gentile.” But the insistence on following rules that were really completely outward and completely cultural – that was a matter of convenience for the Judiazers. All of the then, raised in Judaism from birth, had all been circumcised as infants. To require submission to the rule of circumcision in order to be a Christian was no sacrifice to them – it was nothing! They hid their cultural biases behind the concept of “it’s the rule.” What they were really doing was hitting the Gentiles – whom they culturally despised – in a soft spot – LITERALLY! Yet they themselves were not necessarily following the other points of the law. Think about it – the Judiazers insisted that every male Gentile convert to Christianity have the foreskin of his penis surgically removed, while their acceptance of Christianity meant no pain or change in their lives, yet, hypocritically, they were otherwise “ala carte” followers of the law – like Peter back in Chapter 2, picking and choosing himself what they did or did not want to follow in the law of Moses. (Sounds a lot like most evangelical Christians as they hop from church to church). This was covert discrimination, wrapped in the cloak of theology. The same sort of thing happens in American churches all the time. A church with strong ethnic connections wil have the same sort of inclinations – the German Lutherans, the Dutch Reformed, the Irish/Polish/Italian/Hispa
The second angle of Paul’s accusation meets the Judiazers’ arguments even where they might be insisting on total obedience to the law, and such insistence was completely sincere and without hypocrisy. Even those who sincerely try to obey the law in every respect do not “obey” the law, because perfect obedience is impossible (see Galatians 3:10-14). If we fall short in one area we fail completely. So, while I believe that Paul is focusing on accusing his enemies of hypocrisy, even those who were not so inclined could not stand up to the argument.
“that they may boast about your flesh” This is where the accusation regarding hypocrisy sticks. The word translated as “flesh: here is the same word Paul used throughout Galatians Chapter 5 which the NIV translated as “sinful nature.” This is NOT a Holy Spirit inspired concept here – not in the least. Back in Galatians 5:7-12, Paul used the “cutting” metaphor in the circumcision debate to sarcastically suggest that the Judiazers might emasculate themselves in their vigor. That imagery also plays out here – its as if the effort of the Judiazers to achieve some measure of Jewish cultural conformity in the Gentile members of the church has them figuratively presenting the foreskins of the Galatians as trophies to the Temple authorities. Paul spent the bulk of Galatians 5 arguing that the “acts of the sinful nature” need to be avoided by living or walking in the Holy Spirit. Here, he simply shows that the entire Judiazer philosophy is an “act of the sinful nature.” (Galatians 5:19). The “glory” of the Judiazers, that which they seek to “boast” about, is to force the Galatian believers to behave in the manner described in Galatians 5:19-21. That is the ultimate product of ethnic and cultural division within the church.
Saturday, January 30, 2010
Galatians Journal: Chapter 6, verse 12
Galatians 6:12 Those who want to make a good impression outwardly are trying to compel you to be circumcised. The only reason they do this is to avoid being persecuted for the cross of Christ.
Paul sums up the points he has made throughout the book as he begins to close the letter. He returns to the two main intertwining themes of the letter – both are essential to emphasize and equally important. First, the point for which this letter has usually been recognized throughout the ages – following the law and obeying rules doesn’t make us right with God, but only faith in Jesus Christ, is the theological issue. But also the second theme, that we cannot define ourselves by the outward things – race, ethnicity, culture, tradition, or other social practices – is a social issue. But both go hand in hand.
The word translated here as “compel” is rendered as “constrain” in the King James Version. It implies something done by force, or by threat. It certainly implies bondage. If you go back to Galatians 2:3, Paul noted, using the very same word, that at the time he submitted his ministry to the elders at Jerusalem (all of whom were culturally Jewish) the elders did not “compel” his Greek born companions to undergo circumcision. This is hypocrisy on the part of the Judiazers (see the next verse) and the bondage Paul had warned the Galatians to avoid back in Galatians 5:1.
And what was the Judiazer’s motivation for all of this? To avoid persecution because of the “cross of Christ?” What does he mean by that?
If you only consider the theological issue – in short, the Law versus the Promise (see Galatians 3:6-25), this seems confusing. The Judiazers recognized Jesus as the Messiah! They were nominally Christians. Any general persecution of Christians would have included them. Even by insisting that the Galatians become culturally Jewish, they would not have escaped being ostracized by the Roman authorities or the general Greek/Pagan society these churches existed in – the Jews were viewed with the same sort of jaundiced eye aimed at Christians. No, the real motivation for the Judiazers to “compel” or “constrain” their Gentile brothers in Christ was to avoid being persecuted by Jews. The Temple authorities were generally opposed to Christianity (see Acts 5 & 8, and Paul’s “ministry” prior to his conversion – Galatians 1:13). A way to appease them and stay in their good graces would be to prove that the Savior was a “true Jew,” and that his followers were also. The concept is really no different than the attempted blending of ethnic cultures in American communities. Those who take inordinate pride in their own culture, or who fear or dislike the people of the “new” or unfamiliar culture will seem to be “tolerant” but they wil insist on the new folks being “more like us.” Any difference is amplified. Resistance to the assimilation is ostracized.
That is the issue – the Judiazers wanted to prove to the “folks back home” that Christians (in particular Gentile Christians) were culturally acceptable. The circumcision argument can be presented as a theological point. But at the core of the matter, its an issue of RELATIONSHIP. “You can’t be one of us unless you are like us” Outwardly like us. Its no different than many of the denominational rifts in America today. The theological issue is usually immaterial – a minor quibble, a “disputable matter.” (see Romans 14:1). However, the cultural ramifications become amplified. “That’s not a real church, they don’t worship in the same way as us.” It is as insidious a heresy as the circumcision issue. Because when we define ourselves by a cultural standard, rather than by the promise – by the sacrifice of Christ – we are the same as the Judiazers in the book of Galatians. This is the great sin of the American church.
Paul sums up the points he has made throughout the book as he begins to close the letter. He returns to the two main intertwining themes of the letter – both are essential to emphasize and equally important. First, the point for which this letter has usually been recognized throughout the ages – following the law and obeying rules doesn’t make us right with God, but only faith in Jesus Christ, is the theological issue. But also the second theme, that we cannot define ourselves by the outward things – race, ethnicity, culture, tradition, or other social practices – is a social issue. But both go hand in hand.
The word translated here as “compel” is rendered as “constrain” in the King James Version. It implies something done by force, or by threat. It certainly implies bondage. If you go back to Galatians 2:3, Paul noted, using the very same word, that at the time he submitted his ministry to the elders at Jerusalem (all of whom were culturally Jewish) the elders did not “compel” his Greek born companions to undergo circumcision. This is hypocrisy on the part of the Judiazers (see the next verse) and the bondage Paul had warned the Galatians to avoid back in Galatians 5:1.
And what was the Judiazer’s motivation for all of this? To avoid persecution because of the “cross of Christ?” What does he mean by that?
If you only consider the theological issue – in short, the Law versus the Promise (see Galatians 3:6-25), this seems confusing. The Judiazers recognized Jesus as the Messiah! They were nominally Christians. Any general persecution of Christians would have included them. Even by insisting that the Galatians become culturally Jewish, they would not have escaped being ostracized by the Roman authorities or the general Greek/Pagan society these churches existed in – the Jews were viewed with the same sort of jaundiced eye aimed at Christians. No, the real motivation for the Judiazers to “compel” or “constrain” their Gentile brothers in Christ was to avoid being persecuted by Jews. The Temple authorities were generally opposed to Christianity (see Acts 5 & 8, and Paul’s “ministry” prior to his conversion – Galatians 1:13). A way to appease them and stay in their good graces would be to prove that the Savior was a “true Jew,” and that his followers were also. The concept is really no different than the attempted blending of ethnic cultures in American communities. Those who take inordinate pride in their own culture, or who fear or dislike the people of the “new” or unfamiliar culture will seem to be “tolerant” but they wil insist on the new folks being “more like us.” Any difference is amplified. Resistance to the assimilation is ostracized.
That is the issue – the Judiazers wanted to prove to the “folks back home” that Christians (in particular Gentile Christians) were culturally acceptable. The circumcision argument can be presented as a theological point. But at the core of the matter, its an issue of RELATIONSHIP. “You can’t be one of us unless you are like us” Outwardly like us. Its no different than many of the denominational rifts in America today. The theological issue is usually immaterial – a minor quibble, a “disputable matter.” (see Romans 14:1). However, the cultural ramifications become amplified. “That’s not a real church, they don’t worship in the same way as us.” It is as insidious a heresy as the circumcision issue. Because when we define ourselves by a cultural standard, rather than by the promise – by the sacrifice of Christ – we are the same as the Judiazers in the book of Galatians. This is the great sin of the American church.
Friday, January 29, 2010
Galatians Journal: Chapter 6, verse 11
Galatians 6:11 See what large letters I use as I write to you with my own hand!
This is a very odd interjection, but it shows Paul’s intimate involvement with the Galatians and his passion for what he is teaching them.
"See” The implication here is to “take note,” or “mark carefully.” He really wants them to take notice of his closing remarks.
“what large letters I use as I write to you with my own hand” Most historical commentators indicate that the common method for a man of Paul’s stature to produce a lengthy letter like this was to dictate it to a scribe – a secretary, if you will, trained in the art of writing and quick dictation. Writing with a quill pen on parchment-like paper, the scribe would have written in a small font in order to write quickly and keep up with the dictation. Paul apparently grabs the pen himself here, and writes the rest of the letter himself. He apparently wishes to drive the point home with a personal emphasis. There is the possibility that he has drafted the entire letter with his own hand, and now is shifting to a larger style for emphasis.
There is a scholarly debate involving why the “large letters.” Paul simply may be unaccustomed to writing long letters, using a scribe to take down his dictation (recall, Galatians is probably one of Paul's earliest letters), and may simply not used to writing in the smaller style. He may have taken pen in hand, and was struck by the largeness of his script compared to the scribe’s. Others speculate that Paul is making excuses for his own weakened hands, perhaps because of overuse in his tent making trade. There is also speculation that Paul had poor eyesight, and needed to write so large in order to read it. Back in Galatians 4:13-15, there is speculation that the “illness” Paul speaks of there was some sort of issue with his eyes, and some point to this verse as further proof.
All of this is interesting, but not really relevant. The important point here is Paul’s intimate involvement. He so wanted to reach the people of Galatia with this message, and he cared about their spiritual welfare so much, he himself took the pen from the scribe and finished the letter. The emphasis here is he is writing “to you” – a redundancy, to be sure – obviously he is writing to them. But the heartfelt importance of this can’t be avoided. Again, the emphasis is on RELATIONSHIP, not theology – though the truth about what Paul is emphasizing is vital, too. But the most important ingredient is still RELATIONSHIP.
This is a very odd interjection, but it shows Paul’s intimate involvement with the Galatians and his passion for what he is teaching them.
"See” The implication here is to “take note,” or “mark carefully.” He really wants them to take notice of his closing remarks.
“what large letters I use as I write to you with my own hand” Most historical commentators indicate that the common method for a man of Paul’s stature to produce a lengthy letter like this was to dictate it to a scribe – a secretary, if you will, trained in the art of writing and quick dictation. Writing with a quill pen on parchment-like paper, the scribe would have written in a small font in order to write quickly and keep up with the dictation. Paul apparently grabs the pen himself here, and writes the rest of the letter himself. He apparently wishes to drive the point home with a personal emphasis. There is the possibility that he has drafted the entire letter with his own hand, and now is shifting to a larger style for emphasis.
There is a scholarly debate involving why the “large letters.” Paul simply may be unaccustomed to writing long letters, using a scribe to take down his dictation (recall, Galatians is probably one of Paul's earliest letters), and may simply not used to writing in the smaller style. He may have taken pen in hand, and was struck by the largeness of his script compared to the scribe’s. Others speculate that Paul is making excuses for his own weakened hands, perhaps because of overuse in his tent making trade. There is also speculation that Paul had poor eyesight, and needed to write so large in order to read it. Back in Galatians 4:13-15, there is speculation that the “illness” Paul speaks of there was some sort of issue with his eyes, and some point to this verse as further proof.
All of this is interesting, but not really relevant. The important point here is Paul’s intimate involvement. He so wanted to reach the people of Galatia with this message, and he cared about their spiritual welfare so much, he himself took the pen from the scribe and finished the letter. The emphasis here is he is writing “to you” – a redundancy, to be sure – obviously he is writing to them. But the heartfelt importance of this can’t be avoided. Again, the emphasis is on RELATIONSHIP, not theology – though the truth about what Paul is emphasizing is vital, too. But the most important ingredient is still RELATIONSHIP.
Thursday, January 28, 2010
Galatians Journal: Chapter 6, verse 10
Galatians 6:10 Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.
Verse 10 serves to sum up what Paul has been discussing in the previous 9 or 10 verses. All of his advice and instruction in Chapter 6 so far has been in the context of community – of RELATIONSHIPS. We are to have a proper view of ourselves and a humble attitude regarding our own importance (5:26, 6:3-5). We are to selflessly relate to and serve the immature or developing believer, serving them and leading them to maturity and right relationship with God and others. (6:1-2). We are to serve and support those in authority or in the teaching ministry, and give generously. (6:6). The most important discussion on sowing and reaping (6:7-8) is placed in the context of “doing good.” (6:9), which , in turn, runs into and is placed in the context of this verse, doing “good to all people.” Christians cannot exist in isolation. There is a God ordained purpose in the relationship to the body of Christ – other Christians – and to the rest of society.
“Therefore, as we have the opportunity” At first blush, this seems like Paul is encouraging us to take advantage of the possibility – sort of like this is an option, an occasion, like a chance to invest money or open a business or something. But the word for “opportunity” here is more specific than that, and much more urgent. It literally means “due measure” and it implies a fixed, definite time, like an appointment. It is used to describe a time when things come to a crisis, or the decisive time that people have waited for, i.e. the end of the world, or the return of Christ. It is literally the “right time,” the opportune time, the seasonal time. It is also a limited time – the opportunity is not open, we must act now. In the context of the previous discussion on sowing and reaping, farming, and agriculture, there is a time to plant and a time to harvest. Both are limited windows of opportunity, and must be accomplished before that window closes. The bottom line – this is not an optional opportunity, but it is an extremely urgent one. We must act, and act now!
“let us do good to all people” The Greek word translated here as “all people” implies a cross section of society – some of all types. This is a divine form of “political correctness.” We must do good to every sub-set of society. We can’t play favorites. This is the exact opposite of the message of the Judiazers, who demanded favoritism for Jews and Jewish custom. This is the issue that divides us today – we need to lay down our expectations regarding culture and ethnicity, especially when it comes to denominational or church “culture” in reaching out to others.
“especially to those who belong to the family of God.” The “death” of our traditional expectations is particularly true here. Notice that Paul didn’t say “church,” he said “family.” We need to define the way we view our ties to each other believers by “relationship,” not by particular doctrine or church culture. The King James Version translates this as “household,” and its literally what the original Greek word means. 1 Timothy 5:8 warns that a person who doesn’t take care of his own relatives and immediate family is like an unbeliever. But don’t fall into the trap that Paul has spent the entire book railing against. Blood and culture, in the context of who we consider to be part of the “family” of God is the wrong identification method. When Paul says “especially the family of believers,” he means those who believe in the promise, regardless of culture. The command here is to get beyond skin color, language, worship style, musical tradition, even doctrines involving “disputable matters.” (see Romans 14:1). We must get beyond what traditionally defined us, and stop defining who belongs to the “family” by the outward indications, like the Judiazers did. This is the message of the Holy Spirit – we need to plant our seed there, and seize this urgent opportunity. To do otherwise is to miss what God is saying altogether.
Verse 10 serves to sum up what Paul has been discussing in the previous 9 or 10 verses. All of his advice and instruction in Chapter 6 so far has been in the context of community – of RELATIONSHIPS. We are to have a proper view of ourselves and a humble attitude regarding our own importance (5:26, 6:3-5). We are to selflessly relate to and serve the immature or developing believer, serving them and leading them to maturity and right relationship with God and others. (6:1-2). We are to serve and support those in authority or in the teaching ministry, and give generously. (6:6). The most important discussion on sowing and reaping (6:7-8) is placed in the context of “doing good.” (6:9), which , in turn, runs into and is placed in the context of this verse, doing “good to all people.” Christians cannot exist in isolation. There is a God ordained purpose in the relationship to the body of Christ – other Christians – and to the rest of society.
“Therefore, as we have the opportunity” At first blush, this seems like Paul is encouraging us to take advantage of the possibility – sort of like this is an option, an occasion, like a chance to invest money or open a business or something. But the word for “opportunity” here is more specific than that, and much more urgent. It literally means “due measure” and it implies a fixed, definite time, like an appointment. It is used to describe a time when things come to a crisis, or the decisive time that people have waited for, i.e. the end of the world, or the return of Christ. It is literally the “right time,” the opportune time, the seasonal time. It is also a limited time – the opportunity is not open, we must act now. In the context of the previous discussion on sowing and reaping, farming, and agriculture, there is a time to plant and a time to harvest. Both are limited windows of opportunity, and must be accomplished before that window closes. The bottom line – this is not an optional opportunity, but it is an extremely urgent one. We must act, and act now!
“let us do good to all people” The Greek word translated here as “all people” implies a cross section of society – some of all types. This is a divine form of “political correctness.” We must do good to every sub-set of society. We can’t play favorites. This is the exact opposite of the message of the Judiazers, who demanded favoritism for Jews and Jewish custom. This is the issue that divides us today – we need to lay down our expectations regarding culture and ethnicity, especially when it comes to denominational or church “culture” in reaching out to others.
“especially to those who belong to the family of God.” The “death” of our traditional expectations is particularly true here. Notice that Paul didn’t say “church,” he said “family.” We need to define the way we view our ties to each other believers by “relationship,” not by particular doctrine or church culture. The King James Version translates this as “household,” and its literally what the original Greek word means. 1 Timothy 5:8 warns that a person who doesn’t take care of his own relatives and immediate family is like an unbeliever. But don’t fall into the trap that Paul has spent the entire book railing against. Blood and culture, in the context of who we consider to be part of the “family” of God is the wrong identification method. When Paul says “especially the family of believers,” he means those who believe in the promise, regardless of culture. The command here is to get beyond skin color, language, worship style, musical tradition, even doctrines involving “disputable matters.” (see Romans 14:1). We must get beyond what traditionally defined us, and stop defining who belongs to the “family” by the outward indications, like the Judiazers did. This is the message of the Holy Spirit – we need to plant our seed there, and seize this urgent opportunity. To do otherwise is to miss what God is saying altogether.
Wednesday, January 27, 2010
Galatians Journal: Chapter 6, verse 9
Galatians 6:9 Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.
This verse closes the discussion on sowing and reaping, emphasizing the “principle of eventuality” discussed previously in connection with Galatians 6: 7 and 8. The analogy to farming is a universal principle – once a seed is planted, it takes time to grow – sometimes a very, very long time. After the ominous warnings of the earlier verses about not being deceived and mocking God, Paul wants to leave us encouraged. The word for “weary” here is a powerful word – meaning utterly spiritless. Other translations render this word as “lose heart,” “faint,” or “grow weary.” It implies being worn down to the point of hopelessness – it could be utter despair or just defeated resignation -- surrendering as the defeated foe. Paul is encouraging the believers. Life is tough, and the circumstances of the world’s systems will wear us down. That “seed” we’ve sown in the Spirit, at the Spirit’s leading and command, may look like it might never bear fruit. In fact, in the very same ground we planted that seed, we might see a product of sowing to the “sinful nature, making it look like things are working in reverse. (See Matthew 13:24-30, the parable of the weeds).
The word translated as “doing good” is also a very powerful word. It implies the concept of creation and building – to produce something, to fashion, to form, to construct. It is used to describe an author or artist creating something. It implies taking raw materials and creating something useful. One meaning is to render a single product in the context of many or to make one of anything. Its like an artisan, making a hand crafted product. She may produce many of whatever she is making, but she’ll still produce them one at a time. The original language implies that this work is noble and worthy. Not necessarily highly skilled, but the best work a person can offer.
The King James Version translates this as “well doing,” and the word for “well” is an adjective describing the work that is also a very powerful word. In other places in the New Testament, the same word is translated as “good,” “better,” or “honest.” It literally means “the best.” Other similes that this word could be translated as include beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, or admirable. It’s a word the ancient Greeks used to praise physical beauty. It also means “genuine” – the real deal, approved by those who are in the know. It means “precious,” as in valuable, like gold or diamonds. The word was often used to show a connection to the names of men who were known because of their position in life, or their special competency or experience – in other words, endorsed by those who know what they’re doing.
There are two kinds of endorsements we’re familiar with in the modern media. One is the advertising endorsement, where a company will hire a celebrity to endorse its product, hoping to connect the popularity of the person to draw attention to what is being sold. There isn’t necessarily a connection between the expertise of the celebrity and the product – but the position of that person draws the attention. Tiger Woods advertises a particular brand of automobile – he has no particular expertise in cars, but his popularity brings attention to the auto maker. Or, you can have a non-commercial endorsement made by someone whose position in life draws attention to the issue. President Reagan liked to have a particular brand of jelly beans available in a jar on his desk, and when that fact was made public, the sales of that brand increased exponentially. The First Lady will wear a particular designer’s dress for the inaugural, and that designer will become the man of the hour. It’s the connection to someone great that makes the difference. While this word means that, if you go deeper, there is more. When a celebrity or someone in a high position connects to the product or work based not just on position, but expertise, and then the endorsement really means something. Tiger Woods can endorse a car, but if he endorses a particular make of golf club, the endorsement means more, because Tiger Woods is such a great golfer. The President of the United States can tell us what kind of candy he prefers, but if he endorses a person for a job well done or because of his competency as a civil servant, it means more because of the President’s preeminent position. This word here in this verse means more like the latter.
It also implies that which is honorable, a purity in heart and life, affecting others in an agreeable manner.
“at the proper time, we will reap a harvest, if we do not give up” Paul is simply and plainly stating the principle of eventuality. The people of a primarily agricultural society were more than familiar with the concept of “harvest time.” Farmers plant in the spring, and then harvest in the fall – it takes time. But there is an expectation that eventually the crops will grow, and we will reap a reward. Paul is assuring us and encouraging us to wait on the Lord. When we sow to the Spirit, when we labor and craft something “good,” it takes not just effort, but a lot of time before we will see results, let alone a final product. But it WILL happen – “God cannot be mocked.” The principle of sowing and reaping is a reality, not just when we sow to the sinful nature, but when our efforts contribute to the furthering of God’s Kingdom. Weariness as explained here obviously can lead to a sense of hopelessness, of giving up. But the harvest time will come – it’s a promise!!
This verse closes the discussion on sowing and reaping, emphasizing the “principle of eventuality” discussed previously in connection with Galatians 6: 7 and 8. The analogy to farming is a universal principle – once a seed is planted, it takes time to grow – sometimes a very, very long time. After the ominous warnings of the earlier verses about not being deceived and mocking God, Paul wants to leave us encouraged. The word for “weary” here is a powerful word – meaning utterly spiritless. Other translations render this word as “lose heart,” “faint,” or “grow weary.” It implies being worn down to the point of hopelessness – it could be utter despair or just defeated resignation -- surrendering as the defeated foe. Paul is encouraging the believers. Life is tough, and the circumstances of the world’s systems will wear us down. That “seed” we’ve sown in the Spirit, at the Spirit’s leading and command, may look like it might never bear fruit. In fact, in the very same ground we planted that seed, we might see a product of sowing to the “sinful nature, making it look like things are working in reverse. (See Matthew 13:24-30, the parable of the weeds).
The word translated as “doing good” is also a very powerful word. It implies the concept of creation and building – to produce something, to fashion, to form, to construct. It is used to describe an author or artist creating something. It implies taking raw materials and creating something useful. One meaning is to render a single product in the context of many or to make one of anything. Its like an artisan, making a hand crafted product. She may produce many of whatever she is making, but she’ll still produce them one at a time. The original language implies that this work is noble and worthy. Not necessarily highly skilled, but the best work a person can offer.
The King James Version translates this as “well doing,” and the word for “well” is an adjective describing the work that is also a very powerful word. In other places in the New Testament, the same word is translated as “good,” “better,” or “honest.” It literally means “the best.” Other similes that this word could be translated as include beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, or admirable. It’s a word the ancient Greeks used to praise physical beauty. It also means “genuine” – the real deal, approved by those who are in the know. It means “precious,” as in valuable, like gold or diamonds. The word was often used to show a connection to the names of men who were known because of their position in life, or their special competency or experience – in other words, endorsed by those who know what they’re doing.
There are two kinds of endorsements we’re familiar with in the modern media. One is the advertising endorsement, where a company will hire a celebrity to endorse its product, hoping to connect the popularity of the person to draw attention to what is being sold. There isn’t necessarily a connection between the expertise of the celebrity and the product – but the position of that person draws the attention. Tiger Woods advertises a particular brand of automobile – he has no particular expertise in cars, but his popularity brings attention to the auto maker. Or, you can have a non-commercial endorsement made by someone whose position in life draws attention to the issue. President Reagan liked to have a particular brand of jelly beans available in a jar on his desk, and when that fact was made public, the sales of that brand increased exponentially. The First Lady will wear a particular designer’s dress for the inaugural, and that designer will become the man of the hour. It’s the connection to someone great that makes the difference. While this word means that, if you go deeper, there is more. When a celebrity or someone in a high position connects to the product or work based not just on position, but expertise, and then the endorsement really means something. Tiger Woods can endorse a car, but if he endorses a particular make of golf club, the endorsement means more, because Tiger Woods is such a great golfer. The President of the United States can tell us what kind of candy he prefers, but if he endorses a person for a job well done or because of his competency as a civil servant, it means more because of the President’s preeminent position. This word here in this verse means more like the latter.
It also implies that which is honorable, a purity in heart and life, affecting others in an agreeable manner.
“at the proper time, we will reap a harvest, if we do not give up” Paul is simply and plainly stating the principle of eventuality. The people of a primarily agricultural society were more than familiar with the concept of “harvest time.” Farmers plant in the spring, and then harvest in the fall – it takes time. But there is an expectation that eventually the crops will grow, and we will reap a reward. Paul is assuring us and encouraging us to wait on the Lord. When we sow to the Spirit, when we labor and craft something “good,” it takes not just effort, but a lot of time before we will see results, let alone a final product. But it WILL happen – “God cannot be mocked.” The principle of sowing and reaping is a reality, not just when we sow to the sinful nature, but when our efforts contribute to the furthering of God’s Kingdom. Weariness as explained here obviously can lead to a sense of hopelessness, of giving up. But the harvest time will come – it’s a promise!!
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