Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CL)

There may be many ways and different means, says Hilton, that lead a person to think profoundly about their faith. They also come from various backgrounds, cultures, with both religious or secular upbringings. Nevertheless, they must all enter through the same gate, because there is only one. A person may feel drawn to that Gate of Contemplation by realizing their worthlessness unless they finally let go of the world and its worldliness. But they cannot hide their feelings in the darkness of failure to declare their love for the vanities of secular society. If they continue attaching themselves to such frivolous things, there is no way they will be free enough to come into union with God through the Anointed One.^[1] As we can see through Hilton’s words,[2] by the year 1300 AD, the Church of England had already moved in the direction of a certain amount of humanism whereby a person can contribute as much to their sanctification as the Holy Spirit.

At the beginning of verse fourteen, Cornelius á Lapide suggests that the word “But” is an antithesis that marks a contrast between the glory the Judaizers see in circumcision and the beauty Paul sees in the Cross. The Cross stands on its own to share all the redemptive benefits it gives. In the Cross, we can see the height of humanity’s sin and the depth of God’s love.^[3]

Martin Luther ends this portion with a stirring sermon. He writes concerning Paul’s glory in the cross by noting that he and other Protestants, with their pride of freedom from the Vatican, are persecuted by the whole world trying to kill them. We know that we suffer these things, says Luther, not because we are thieves and murderers, but for the Anointed One’s sake whose Gospel we proclaim. We have no reason to complain.

The world, of course, looks on us as unhappy and doomed creatures, but the Anointed One, for whose sake we suffer, pronounces us blessed and bids us rejoice. “Blessed are you,” says He, “when people disrespect you and persecute you, and say all manner of evil things against you falsely, for My sake. Rejoice, and be exceedingly glad.” ^[4] By the “Cross of the Anointed One,” it should not be understood two pieces of wood nailed together. Instead, it implies all the hardships of the believers whose sufferings the Anointed One suffers with them. Elsewhere Paul writes: “Who now rejoices in my sufferings for you, and add to any hardships I still haven’t suffered in my body for the sake of the Anointed One – which are the assemblies of believers.” ^{[5] [6]}

Roman Catholic Jesuit priest Cornelius á Lapide (1567-1637) feels that those who Paul refers to as having been overtaken by a fault and needed correction and reconciliation were those who fell for the Judaizer’s false doctrine. He agrees with Jerome that by turning from the Anointed One and embracing Judaism, they sinned. So instead of seeking retribution, the still faithful and believing Galatians should try to correct those the Judaizers misled in brotherly love.

Lapide sees in the book of Romans a parallel passage where it also describes a person overtaken in a fault described as “weak in faith.^{[7] [8]} I find this assumption somewhat out of harmony with Paul’s closing chapter. When we go back and read chapter five, this would not be a logical way to end the discussion on the need for the fruit of the reborn spirit as opposed to the works of the flesh. Primarily the ones Paul lists there.

William Law (1686-1761) sees the Christian’s great conquest over the world is all contained in the revealed mystery of the Anointed One on the Cross. It was there, and from there, He taught Christians how they were to come out of and conquer the world, and what they were to do to be His disciples. All the doctrines, ordinances, and institutions of the Gospel contribute new expositions of the meaning, and applications of the benefit, of this great mystery. And the state of Christianity implies nothing else, but entire, absolute conformity to that same spirit Christ showed in the mysterious Sacrifice of Himself upon the Cross.

Law says that every believer is only a Christian if they adopt the mindset of the Anointed One. It was this that made Paul so passionately express himself, “God forbid that I glory, except in the cross of our Lord Jesus the Anointed One.” But why does he glory? Is it because the Anointed One suffered on his behalf to excuse him from suffering? No, by no means! It was because his Christian profession gave him the honor of suffering along with Christ, and of dying to the world under reproach and contempt, as He did on the Cross. For he immediately adds, “I and the world became crucified to each other.” ^[9] We can now see the reason for his glory in the Cross of the Anointed One. It was because it called him to a similar state of death and crucifixion to the world.^[10]

Adam Clarke (1760-1832) explains how he sees Paul’s view here on self-glory. The Apostle emphatically denies he entertained any thought of taking credit for his success – God forbid that I glory. Whatever others may do, or whatever they may rejoice or glory in, God help me if I celebrate in anything other than the cross of our Lord Jesus the Anointed One, says Paul. It’s all part of the great doctrine that justification and salvation are only through the Anointed One crucified. He thereby made an atonement for the sin of the world by His passion and death. And I glory, also, in the disgrace and persecution which I experience through my attachment to this crucified Messiah.

And because of that, Paul goes on: The world is crucified. In other words, Jewish rites and Gentile rituals are equally flavorless to me; I know them to be empty and worthless. I’m aware that the Jews and Gentiles despise me. It’s because they know I reject the grounds on which they base their salvation. In my case, through Jesus, I crucified all of those things they trust in – their objects of dependence are despicable and deplorable to me. I know they feel the same way about me, for both them and me, these things are very, very important.^[11]

But I like what Methodist Holiness Movement Bible Scholar and theologian Daniel Steele (1824-1914) had to say about being crucified with Christ. In the desire to mature, it requires an earlier full surrender, which, in the strong language of Paul, is crucifixion with Christ. The difficulty with average Christians is that they faint beneath their cross on the via Dolorosa, the way of grief, and never reach their own Calvary. They are not clothed with strength by faith for the hour when they must nail them to the cross. That’s why Jesus carried the cross for them.

They shrink from the torturing spikes through their hands and feet, says Steele, and from the spear aimed at the heart of their old self-life. It indicates their weakness of faith. But when the promise of their salvation is in the grip of a giant slayer, no terrors, no agonies, can frighten away the soul. It gives confidence that following the crucifixion comes a glorious resurrection to spiritual life. Therefore, the believer yields their hand to the nail and their head to the crown of thorns.

That’s when, says Steele, the granite core of the personality, is the will, which up to this hour stood steadfast in resistance to the complete will of God, experiences a sudden flow, a molten stream under the furnace blast of divine love, melted into oneness with “the sweet will of God.” After such a death, there is always a resurrection. Sometimes hours or even days may take place before the angels descend and roll away the stone from the tomb of the crucified soul, and the pulse of a new and blissful life pulsates throughout every fiber and atom of their being. It is not the old life that rises, but a new life breathed into us by the Holy Spirit. “After being crucified with the Anointed One, it is no longer I that lives, but the Anointed One in me.” In other words, I am dead to sin and alive to God through Jesus the Anointed One.” ^[12]

George Whitefield Clark (1831-1911) looks at what Paul said here in verse fourteen about holding the highest honor the Cross of the Anointed One. Clark makes a note that the Judaizer’s giving tribute to their accomplishments was offensive to Paul. Meanwhile, Paul giving such great honor to the Cross of Jesus was considered obscene to them. So, Paul’s statement that God forbid that he would choose anything other than the Cross to so highly honor was a sharp rebuke to the Judaizers for their choice. What upset the Judaizers even more than Paul’s giving such high esteem to the Cross was because of the sacrificial crucifixion of the Anointed One. What made them angry was when he identified this Jesus the Anointed One as their Messiah. Says Clark, that’s why the Savior’s full title should always be, Our Lord Jesus the Anointed One.

Edward Huxtable (1833-1893) points out that among all the truths Paul is sharing with the Galatians, there is one group that might appear as not being that interesting. That was how the Apostle’s heart and conscience finally found relief. In his earlier days as a Pharisee, he experienced the burden and the soreness of the benumbing effect of daily working hard to fulfill the Law, both on a ceremonial level and the law-filling level, right down to keeping each letter. Nevertheless, the Cross released him from the guilt and servitude of sin, also from all the worry and distress of bondage to religious requirements. And this group of truths, as well as those relating to man’s reconciliation with God, he felt it to be his special mission to boldly and honestly proclaim to both Jews and Gentiles.

Paul’s fierce protest against the Judaizers and their Law and his rejoicing in the Cross of the Anointed One was sure to ignite a fresh awakening to the slumbering sympathy with those feelings which probably, to some degree, once animated his Galatian converts. It motivated Paul to write the words, “the Cross of our Lord Jesus the Anointed One,” instead of, “the cross of my Lord.” Here he was speaking to all the Galatian assemblies of believers, not in the same case that seemed natural to him when he said to the Philippians, “for the excellency of the knowledge of the Anointed One, Jesus my Lord.” ^[13] This plural pronoun “our” gives a hint to the Galatians that they have as much reason as Paul to glory in the Cross as redeeming God’s people alike from sin and the Law.^[14]

[1] Hilton, Tim: The Scale of perfection, Second Book, Part 2, pp. 161-162

[2] Hilton studied at the University of Cambridge before becoming a hermit and later joined the Augustinians at Thurgarton Priory, where he remained for the rest of his life.

[3] À Lapide, Cornelius: On Galatians, op. cit., p. 340

[4] Matthew 5:11-12

[5] Colossians 1:24

[6] Luther, Martin: Commentary on Galatians, loc. cit.

[7] Romans 14:1

[8] À Lapide, Cornelius: On Galatians, op. cit., p. 328

[9] Galatians 6:14

[10] Law, William: A Serious Call to a Devout and Holy Life, op. cit., Ch. 17, p. 206

[11] Clarke, Adam, op. cit., loc. cit.

[12] Steele, Daniel: St. Paul Crucified with Christ, Ch. 10

[13] Philippians 3:8

[14] Pulpit Commentary: op. cit., Galatians, Exposition, Edward Huxtable, p. 310

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXLIX)

The Romans may not have invented crucifixion as a method of execution, but they sure went on to perfect it. In the History of Herodotus, the Greek historian tells how the Persians were the first to drop victims on the tip of a spear.^[1]  Herodotus reveals that King Dareios (Darius mentioned in the Books of Ezra, Daniel, Haggai, and Zechariah) had 3000 Babylonians executed by hanging on a cross in about 519 B.C.^[2] The sources reveal that, two centuries later, Alexander the Great also used crucifixion in his conquests.  For example, Roman historian Quintus Curtius Rufus tells us that Alexander had 2000 citizens of Tyre crucified after he captured that city.^[3]

The Romans eventually conquered the Greeks, and it was from them that the Romans probably adopted crucifixion as capital punishment. However, the Romans were fond of noting that barbarians utilized crucifixions earlier. One historian tells us that this “included Indians, Syrians, Iranians, and Crimeans.”

We learn from Syrian philosopher and historian Posidonius; the French offered criminals as sacrifices to their gods, and later by the Germans and British. They may well have borrowed it from the Romans and combined it with their forms of punishment.^[4]

Perhaps Paul hoped that the Jewish believers in Galatia would get his point quicker. Maybe, the pagans wondered why they should respect a lamb slain upon the altar in the temple, whose blood the high priest sprinkled on the Mercy Seat of the Ark of the Covenant behind the curtain in the Holy of Holies. But maybe, just maybe, the Gentiles could be persuaded that the lamb on the altar in the courtyard was now the Lamb on the cross on Calvary, slain for the forgiveness of sins; and whose blood covered those sins, blotting them out from God’s view so He could not bring them up in judgment.

Indeed, Paul knew the Galatians, or anyone else who read this letter, would not mistake his statement as admiration for the cross as the glorification of an instrument of torture.  But they may wonder what he saw to praise in two pieces of rough lumber bound together so that both hands and feet could be tied or nailed to it, so the person hanging there would die a slow, painful death.  We might ask ourselves if there could be anything in the image of the Anointed One on the cross that might speak to our generation today, helping them grasp the true meaning of the cross that believers see by faith?

Let me offer this: When looking at Jesus crucified on the cross with his arms stretched out to the right and left and his body to hang straight down, and it forms the letter “Y.” It reminds us of the first letter in the word “Yeshua,” which in Hebrew means “Messiah or Savior.” “But wait a minute,” someone might say, “wouldn’t anyone being crucified on a cross that way would form the letter “Y?” Perhaps they would. There were those thought to be the Messiah before Jesus came, and some after He left who died similar deaths.

However, the deciding factor comes when we line them all up in their tombs and see which one God raised from the dead. Find the One who ascended into heaven and is at the right hand of God the Father. Ask which one will return as KING of kings and LORD of lords. Then you will see that only Jesus of Nazareth, the Jesus Paul met on the road to Damascus, the Jesus Paul preached, and you’ll have the right one.

Let me offer one more example of the power that the image of the cross exerts on those who believe. I’m sure you know that light-years measure the universe. That’s using the speed of light traveling at 186,000 miles per second. Now our closest star, the Proxima Centauri, is 4.2 light-years away from earth. So, when you look up at that star at night, the light from Centauri you see entering your eyes started toward earth’s surface over 4.2 years ago, traveling over 25 trillion miles at 669,600,000 miles per hour.

But let’s look 16 million times farther out (I confess I’m not a mathematician, so if anyone can more accurately calculate this for me, I’d appreciate it), into space to the famous Whirlpool Galaxy, about 31 million light-years away. That means the light we see tonight started toward earth 23.16 million light-years ago. At the center of the Whirlpool Galaxy is a large white area, almost like an eye, and what you are about to see in that circle has existed for billions and billions of earth years, and it should make your heart jump for joy and your eyes and mouth open wide in praise. Take a look! You’ll be amazed at what you see![5]

It significantly impacts our thinking when we read the scripture that speaks of “the Lamb slain from the creation of the world.” ^[6]  No wonder the cross meant so much to Paul. Today it adorns the steeples of churches all over the world; dangles on chains around millions of necks; worn on lapels with pride, and imprinted on the Bible covers in every language on earth. Paul wasn’t through yet. He also compares his motives with those of the Judaizers. They wanted bragging rights to gain favor with God based on their good deeds and obedience to religious rituals and regulations.  In so doing, these Legalists rejected the Anointed One’s work on the cross as inadequate. They could not glory in the cross of the Anointed One because it did not meet their specifications of providing salvation without their good deeds.

But Paul announced that his motivation in accepting the death and resurrection of Jesus was to glorify what Jesus did to secure our salvation. Paul told them earlier in that those identifying with the Anointed One Jesus have, in so doing, crucified their sinful-self with Him on the cross.[7] Therefore, people like the Judaizers wrestle with and try to compensate for it through the work of their hands, no longer affect the true believer.

For Paul, one of the apparent signs of worldliness was living the good life in gratifying the desires of the flesh, gaining fame, fortune, and favor with humanity because of one’s accomplishments, without giving God any time or thought. The wearing of makeup, dressing fancy, viewing forms of entertainment for the sake of excitement, binge eating, drinking parties, and gambling were all done for pride and to show off one’s esteemed level of success as captains of their souls.[8] Paul says I died to all of that, and the attraction of all those things became dead to me.  Now I’m attracted to just one thing and proudly identify myself with it, and that is the self-sacrifice of the Anointed One as my Savior on the cross.

COMMENTARY

The great preacher of the early church, Chrysostom, wants his readers to know that what Paul calls “the world” here in verse fourteen, is not the heaven nor the earth, but the affairs of life, the praise of people, assemblies, glory, wealth, and all such things as exhibit an aura of splendor. To me, says Chrysostom, these things are dead. Such a believer, every Christian should desire to be, and always to use this language.

Neither was Paul content, says Chrysostom, in declaring all these worldly pleasures as being dead to him, he added: “and I crucified myself to the world.” It implied a double putting to death by saying, “They are dead to me, I am dead to them, neither can they captivate and attract me, for they are lifeless once and for all; I have no more desire for them, for I too am deceased to them.” Nothing can be more blessed than this putting to death of sinful tendencies, for it is the foundation of the sanctified life.^[9]

A fellow scholar, Ambrosiaster, of that same era, sums it up in a unique way. Just as the false apostles were ashamed of suffering for the name of the Anointed One, they did everything possible by their hypocritical behavior to avoid those who worshipped the cross because they thought there was nothing in it for them. Still, the Apostle gloried in his sufferings because he knew that they would bring a great reward. Whoever puts all their hopes in the Anointed One will glory in His cross. The world is crucified to them because they are sure that the love of the cross of Anointed One is life, and the love of the world is death.^[10] He goes on to say that the apostle Paul saw nothing in the world that he liked more than what he saw in the Anointed One.  Likewise, when the world sees us, they should also note there is nothing of the world in our lives that we love and cherish more than what we have from the Anointed One.

In his letter to Cyriacus, Bishop of Constantinople, Gregory the Great (540-604) comments on Paul’s statement here in verse fourteen about wanting only to glory in the Cross of his Lord Jesus the Anointed One. That means Paul found no reason to glory in worldly power, but in honor of the Name of Jesus the Anointed One, he glories in the Lord’s suffering and victory on the Cross. Therefore, says Leo, he embraces Cyriacus from with love from the bottom of his heart in recognizing him as a holy humble servant of a holy God.^[11] In other words, Leo is saying that there is more than one way to glory in the cross of the Anointed One than singing hymns and praying prayers. We can be proud of all those who have taken up their cross to follow Jesus. They are products of the power of the Gospel and the Cross.

English church scholar Walter Hilton (1340-1395) focuses on what Paul says here in verse fourteen about putting off the world to himself and his crucifixion to the world. It was another way for the Apostle to tell the Galatians that he forsook his love of the world in honors and riches and all otherworldly things for the love of God. Nor does he love it so much he wants to pursue worldly pleasures. He is well satisfied that he has no need or desire for those things now or ever. To him, worldliness and sophisticated living are dead things. He simply no longer has any interest in those things meant to satisfy human passions.

And since the world seems to have forgotten all about him and doesn’t care if he’s dead or alive, Paul finds no reason to seek any favor or praise from them. And being in this condition concerning the world, he can concentrate on the path God set him on to walk toward the goal established for him. It is valid for any person who desires to know the perfect love of God. You cannot fully love God unless you entirely give up any respect for the world’s way of living. Becoming a dead thing to the world can only be accomplished by profoundly thinking about what that means in a spiritual sense. It will mean reforming one’s feelings about their old life and attachment to worldly ways.[12]

[1] Herodotus 1:128.2; 3:125.3; 3:132.2; 3:159.1; 4:43.2, 7; 4:103; 6:30.1; 7:194.1f; 7:238; and 9:78

[2] Ibid. 3:159

[3] History of Alexander, 4:4, 17

[4] Hengel, Martin, Crucifixion in the ancient world and the folly of the message of the cross, Translated by John Bowden Published by Fortress Press, Philadelphia, 1977, Ch. 4, pp. 22-23

[5] https://www.youtube.com/watch?v=nikH8TJQVYE

[6] Revelation 13:8

[7] Galatians 5:24

[8] See “Invictus” by William Ernest Henley

[9] Chrysostom, Homilies on Galatians, loc. cit.

[10] Ambrosiaster: Commentary on Galatians, loc. cit.

[11] Register of the Epistles of Gregory the Great: Bk. 7, Epistle 4, p. 911

[12] Hilton, Walter, Scale of Perfection, Bk. 1, Part 3. pp 161-162

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXLVIII)

6:14 As far as I’m concerned, the only thing I ever want to be proud of is the cross of our Lord Jesus, the Anointed One. Through that cross, what the world offered died a long time ago, and any interest I had in the world perished along with it.

EXPOSITION

Now Paul turns his finger on himself. The last thing he wanted was for him not to practice what he preached. No matter how many objections his Jewish opponents may have raised, Paul was not bashful in telling them that Christian Jews were the ones who are circumcised,^[1] but their circumcision is of the heart.^[2] And like them, one day, he was forced to accept the reality that all those ceremonial rites and rituals didn’t do a thing to enhance his salvation. That’s because he decided to follow Jesus the Anointed One. Not only those things but now he thinks that all the world’s expertise is worth nothing compared with the greatness of knowing his Lord Jesus the Anointed One. Because of the Anointed One, he gave up all those things because he now considers them nothing but worthless trash. All he wants now is to know the Anointed One better and better.^[3]

Since the Jewish TaNaKh was the only Bible that Paul had to read in his day, I’m sure he drew inspiration from its scriptures that he then applied to Christian living. Perhaps he remembered the wise man Job who faced not only losing everything, even his life, for no apparent reason. Yet, Job refused to turn to any other source of confidence than his Almighty God. So, in his final protest that he was innocent of any wrongdoing, Job said he’d preferred that they tear him apart than face God’s judgment. For if the majesty of God opposes a person, what hope do they have of survival? So, he looked up to God and said, “I have never trusted in riches. I never mentioned pure gold. You are my hope. . . But as for me, I know that my Redeemer lives, and He will one day stand upon the earth. And after my body has decayed, yet in my body, I will see God!” ^[4]

It may also be that the sons of Korah the Psalmist were familiar with Job’s words, for, in one of their Psalms, they asked: “Why should I be afraid when trouble comes? There is no need to fear when evil enemies surround me. Others think their wealth will protect them. They brag about how rich they are. But no one has enough to buy back a life, and you cannot bribe God.^[5] It was similar to the message God gave to Jeremiah for the children of Israel: “This is what the Lord says: ‘The wise must not brag about their wisdom. The strong men must not brag about their strength. The rich must not brag about their money. But if someone wants to brag, then let them brag about this: Let them boast in this alone: That they truly know Me, and understand that I am the Lord of justice and of righteousness whose love is steadfast; and that I love to be this way.’” ^[6]

The Galatians found themselves misled into thinking they could trust the Law and obedience of practicing all the rites, rituals, and ceremonies to save them. But Paul showed them in the Gospel that only Jesus the Anointed One can save. They seemed more willing to put their faith in the tablets of stone that Moses brought down off the mountain than trust in the cross on which the Son of God died on the hill of Golgotha. Did they need more evidence to see the error of their ways and the foolishness of their decision to follow these Judaizers than to follow Jesus?

Paul made it clear to the Corinthians that God is not interested in what the world thinks is not essential; that is, what the world despises and thinks is nothing. God did this so that no one can stand before Him and boast about anything they did to save themselves. It is God who made them part of the Anointed One, Jesus. And the Anointed One became for us the wisdom from God. He is the reason we are right with God and pure enough to be in His presence. The Anointed One is the only one who can set us free from sin’s bondage.^[7]

Paul says here to the Galatians that what he finds worthy of bragging about is the Cross of our Lord, Jesus the Anointed One. Although the Prophet Isaiah was not fully aware of what the Cross would mean to those seeking salvation, he knew full well that being right with God is only possible based on His strength to deliver. That’s why the prophet said: “In the Lord, all the generations of Israel will be justified, and in Him, they will boast.” ^[8] No wonder that the Cross was the center of all Paul’s preaching. As he told the Corinthians, he decided that while being there with them, the apostle forget about everything he learned except Jesus the Anointed One and His death on the Cross.^[9]

Paul wanted the Galatians to understand that the Cross of the Anointed One served two purposes. The moment Jesus died on the cross on their behalf, the sinful influence of the world hung there with Him. In other words, the way of the world was no longer an option for them; it became a dead thing. Furthermore, they were no longer any good to the world because they too were a dead thing to them. It gave the Apostle Paul the courage to tell the elders from Ephesus when they met at the city of Miletus; he didn’t care anymore about how things were going, knowing that angry Jews were waiting for him in Jerusalem. The most important thing was that he wanted to finish the work that the Lord Jesus gave him to do – to tell people everywhere the Good News about God’s grace.^[10] That meant, Paul’s life in this world now was not as meaningful and precious as his life with God was going to be.

So, Paul certainly had every right to tell the Corinthians to stand firm. Don’t let anything change them. Always give themselves entirely to the work of the Lord. There is no wasted time in working for the Master.^[11] He also wanted to remind them that the love of the Anointed One is in charge of our being because we know that one person died for everyone. He died for all so that those who have been made alive in the Anointed One would not continue to remain under the devil’s influence. He died for all so that all who survive – having received eternal life from Him – might no longer live for themselves, to please themselves, but to spend their time showing honor and glory to the Anointed One who died and rose again for them.^[12]

Paul had a similar message for the Philippians when he told them that he was full of hope and felt sure there was no reason to be ashamed of His Lord and what He did for him. Paul was confident he would continue living and working with the same boldness. To speak unashamedly about the Gospel was Paul’s hallmark. He was willing to let God use his life to bring more honor to the Anointed One than to himself. It didn’t matter whether he lived or died. To him, the only important thing about living is to please the Anointed One. And even death would be for his benefit because he would then be closer to his Lord and Savior as he waited for the resurrection.^[13]

And the Apostle didn’t leave out the Colossians. He wants them also to know the Holy Spirit raised him from death with Jesus the Anointed One. So, live for what is in heaven, where the Anointed One is sitting at the right hand of God. Think only about what is up there, not what is down here on earth. Your old self has died, and your new vitality is safe with the Anointed One in union with God.^[14] As the wise man, Job once exclaimed: “I was born naked, and I will die naked. The LORD gave me what I had, and the LORD will take it away. So may the Name of the LORD be praised!” ^[15] Wise man Job was not just talking about worldly possessions; he was talking about the blessed life that God gave him. So, as Christians, we can echo what Job said in that God gave us all that we needed to carry on victoriously here on earth, but that will be taken away and replaced with everlasting fellowship with God.

The Apostle Paul acknowledged that his spectacular conversion on the road to Damascus, allowed him to touch the lives of many people. It brought changes to his world never seen before. Therefore, he had every reason to point to his many trophies and the title of “World’s Best New Reformer.” But unlike the Judaizers, Paul saw no purpose in bragging about it because it wasn’t by his talent or influence that this occurred, but by the power and authority of the One who called and ordained him.

For Paul, what counted was the work that the Anointed One did to change the world forever, the One who willingly went to the cross of Calvary on our behalf, who freed us from the obligations under the old Mosaic Law to carry on in victorious salvation.  Paul no longer resided in the sinful world of gratification any longer; he now lived in a new spiritual world as a new creation in Jesus the Anointed One, and everything he does and thinks and feels and experiences is new.

Paul rebuffs the attitude and pride of the Judaizers. He lets the Galatians know his purpose for writing. The apostle wanted to give an account of his missionary labors among them. He took no self-pride in what he did. Paul cared about one thing: To transform the cross of Jesus the Anointed One from being an instrument of torture into a symbol of salvation. Because of that cross, he was able to shake off any lingering interest in pleasing his sinful-self with what the world offered.  But furthermore, the world lost any power it had in tempting him with anything the old sinful-self may desire.

No doubt, this declaration about the cross made some of the Galatian believers shake their heads as they heard it read.  How could anyone look at such a disgusting instrument of torture for criminals and say they feel great in boasting about it?  What more shameful and humiliating way could anyone die than on a despised cross? Wouldn’t Paul have more reason to brag if the Anointed One came down off the cross, proving His divinity and royalty?

Among Romans, whom Paul claimed to be a fellow citizen, even the mention of the word “cross” was profane. To them, it was an instrument of torment meant to bring the worst of criminals to the zenith of pain before dying in disgrace.  They always inferred that it was the product of barbarians, but never gave a reason as to why they adopted it. Nonetheless, in Paul’s mind, the Anointed One’s death on the cross transformed it from the emblem of shame into the epitome of Shekinah glory.

[1] Philippians 3:3

[2] Romans 2:28-29

[3] Philippians 3:7-8

[4] Job 31:24-25; 19:25-26

[5] Psalm 49:5-6

[6] Jeremiah 9:23-24

[7] 1 Corinthians 1:28-30

[8] Isaiah 45:24-25

[9] 1 Corinthians 2:2

[10] Acts of the Apostles 20:24

[11] 1 Corinthians 15:58

[12] 2 Corinthians 5:14-15

[13] Philippians 1:20-21; cf. 3:8-9

[14] Colossians 3:1-3

[15] Job 1:21-22

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXLVII)

Jewish writer Mark D. Nanos looks at the kind of complexity that would inevitably arise for Jews living in cities outside of Israel in Roman territory. These would often involve civic tensions that arose between Jews and Roman authorities. Romans, as well as Jews, obeyed the wishes of the Emperor as good citizens. Since Galatia was a Roman province, these certainly may have been the matters at hand for Paul to address. Of course, he aimed to discredit the Judaizers as unwanted intruders. However, the Judaizers were having problems with the Gentile Christians for not conforming to their legal requirement of circumcision and observing Jewish ceremonial laws. From Paul’s point of view, the Gentiles felt locked in a squeeze between satisfying the Jews and Romans. Either way, they would be persecuted because of the cross of Jesus the Anointed One. So, the Judaizers put pressure on them to at least remove any persecution from Jews by being circumcised.

Nanos goes on to say that verse twelve is one of those situational passages where Paul’s accusation that the Judaizers were trying to convince the Gentiles of the benefits of avoiding any persecution for the cross of the Anointed One. They told them to convert to Judaism, avoid being shunned by the Jews and persecuted by the Romans. It clearly shows that the Judaizers were not merely sympathizers for these Galatians, but were all out opponents of calling themselves believing-Christians without circumcision. The Romans hated pagans going around glorifying in the death of a Jewish martyr by His own people’s hands, lifting Him as the Messiah above the Emperor of Rome. But it all boils down to this: The Jews viewed the Cross as a stumbling-block that kept them from believing that this heretic from Nazareth was the Son of God, while the Romans did not like a criminal, they put him to death for being exalted above their god, the Emperor of Rome.^[1]

6:13 I think you should also know, these same people who claim to observe all the religious rituals and follow all the regulations themselves are incapable of doing it to perfection. All they’re after are bragging rights that they finally convinced you to get circumcised and can count you as their disciples.

 EXPOSITION

Paul now zeros in on the Judaizers who’ve come to the province of Galatia to accomplish what they couldn’t get done during the Council meeting in Jerusalem when Paul and Timothy were there. Jesus saw the same thing among the Pharisees, to which Paul once belonged. They expected everyone to believe and follow everything they taught. But Jesus advised His listeners: But their lives are not good examples for you to follow. They tell you to do things, but they don’t do those things themselves.^[2]

Some of those Pharisees, like Paul, converted to Christianity and became part of the assemblies of believers. They may be the ones Paul wrote to in the congregation in Rome. He asked them what were they doing? You say you’re a Jew. You trust in the Law and yet proudly claim to be close to God. You know what God wants you to do. And you know what is essential because you have learned the Law. You imagine you are a guide for people who don’t know the right way, a light for the Gospel for those who are still in the dark of heathenism.

You assume you can show foolish people what is right. And you claim you are a teacher for those who are just beginning to learn. You’re familiar with the Law, and so you conclude you know everything there is to know. You try teaching others, so why don’t you try educating yourself? You tell people not to steal, but you are robbers.[3] You preach, “You must not commit adultery,” but you are guilty yourself. You say you hate pagan temples, but you go in and loot them.[4] You are so proud that you have God’s Law, but you bring shame to God by breaking His Law of Love. As the Scriptures say, “People in other nations insult God because of you.” ^[5]

But Paul isn’t finished. Not thinking he’s been harsh enough; he goes on to put them on the spot by asking: “Are we Jews better than other people?” No, we have already said that Jews and non-Jews are the same. They are all guilty of sin. Now Paul heaps Scripture after Scripture like hot coals upon their heads.^[6]  He begins with, “There is not one person doing what is right, not even one. No one cares. Not a single individual is trying to be near God. They have all turned away from Him, and now they are of no use to anyone. I cannot find one soul who lives right, not even one.” ^[7]

Then the rest follows like falling bricks: “Their words come from mouths that are like open graves. They use their lying tongues to deceive others.” ^[8] “Their words are like the poison of snakes.” ^[9] “Their mouths are full of cursing and angry words.” ^[10] “They are always ready to kill someone. Everywhere they go, they cause trouble and ruin. They don’t know how-to live-in peace.” ^[11] “They have no fear or respect for God.” ^[12] What the Law says is for those who are under the Law. It does not allow anyone to make excuses. And it brings the whole world under God’s judgment because no one can be made right with God by following the Law. The Law only showed us our sin.^[13]

The Apostle Peter undoubtedly ascribed to this same condemnation of those false teachers who promise people freedom while still tied to the Law. They are slaves to a mindset that has been ruined by sin. Yes, people are slaves to anything that controls them. So, as we can see, Paul now begins privately to confide in them his real feelings about these Judaizers. Much like a father cautions his daughter about some man she met, or a mother warns her son about a woman he’s dating, Paul does not hesitate to tell the Galatian believers that these “so-called” teachers are scoundrels operating with hidden agendas. They are only interested in how they, the teachers, look to others, especially the higher-ups in the Jewish community. They don’t want the rabbis and other Jewish leaders turning against them and treating them as outcasts, making them unwelcome to visit their synagogues.

Today we call this being two-faced or even disingenuous. More than that, forcing these Gentile believers to be circumcised under Jewish Law, they demanded them to follow all the religious rituals and regulations of their faith. Still, they do not obey flawlessly; Paul exposes their hypocrisy. Again, we have an expression today that comes very close to this type of approach: “Don’t do as I do, do as I say do.” So often, they catch religious leaders doing what they tell others not to do; or fail to do what they insist every believer should do. These leaders always come up with some kind of excuse that exempts them from such requirements. This same type of emphasis on requiring one thing for their followers, while exempting themselves, continues to the present.

Paul also touches on what we might call “token adherence” to these strict laws, done to please their fellowman, not God. They are motivated by the passions of the sinful-self, not the spiritual oneness with the Anointed One. It was the “popular” thing to do to avoid undergoing criticism and possible sanction by church authorities. However, it also proved to be one of the most persistent causes of disagreements, disputes, debates, dissidence, and disharmony in the church.

Those who championed such spiritual legalism pretended to be motivated by standing up for and encouraging Christians to follow the practical teachings of holy living.  In reality, however, Paul saw it as their selfish attempt to seek commendation for being such champions of their version of holiness.  Every convert they convinced to give up things they felt were against the church earned them badges of honor, with each newly persuaded believer becoming an accomplishment to list in their résumés.

Paul saw another twist to this irony, in that these Judaizers were not offering conformity to Mosaic Law as an option, they were “compelling” the Gentile believers to comply. To be accepted by them, they force Christians to conform if they expect inclusion among the saints, whether they were convicted by the Holy Spirit or not. You cannot find more unhappy Christians than those forced to abide by some teaching they are unconvinced comes from the Word of God or the Holy Spirit.

No wonder Paul became outraged. These Judaizers might as well be saying, “The blood of Jesus is not strong enough to wash away all your sins, so add this ingredient to make it more powerful.” Or, “Jesus’ faithfulness to the will of the Father did not go far enough, so walk this extra mile to ensure that what Jesus did becomes more potent.” Could it be that the voice that spoke out of the sky, and the dove that came down from heaven to identify Jesus as the Messiah not convincing enough? Were the nail prints in His hands and an empty grave insufficient to prove Him being the Anointed One? These Judaizers put Moses’ tablets in one hand and Aaron’s rod in the other to make Jesus a more imposing figure.

COMMENTARY

Theodoret, Bishop of Cyr (393-466 AD), shares with us a good point. How can anyone keep the Law without failure while they are traveling far from Jerusalem? How can they observe the feasts with everything that is needed: How can they offer the sacrifices when there is no altar; how can they be cleansed after inadvertently touching all the contaminated things around them? That’s impossible! These Judaizers conspired to have the Galatians circumcised in their desire to boast about having made them change to the legal religion of Judaism.^[14]

[1] Nanos, Mark. D. On Galatians, op. cit., pp. 264-265, 284

[2] Ibid. 23:3

[3] Exodus 20:15; Deuteronomy 5:19

[4] Romans 2:22-23

[5] Ibid. 2:17-24

[6] Proverbs 25:22

[7] Psalm 14:1-3; 53:1-3

[8] Ibid. 5:10

[9] Ibid. 140:3

[10] Ibid. 10:7

[11] Isaiah 59:7-8; Proverbs 1:16

[12] Psalm 36:1

[13] Romans 3:9-20

[14] Theodoret of Cyr: On Galatians, Edwards, M. J. (Ed.). op. cit., p. 102

There are times in our lives when we are forced to accept reality, and there are occasions when we gladly accept an offer or situation. Acceptance is the active embracing of subjective experience, particularly distressing occurrences. The idea is not merely to grudgingly tolerate negative encounters but to embrace them wholeheartedly and without defense.

We are told that there is a movement in positive psychology, more accurately, toward radical acceptance, focusing on gratitude, and resonating with the positive. And with good reason: It works. People are improving their quality of life as a result of these techniques. It begins with acceptance, which probably isn’t what you think.

History teaches us that acceptance has been a key to happiness since Buddhism was born. The Second Noble Truth of Buddhism (of The Four Noble Truths) is that “desire” is the root of all suffering. This is interpreted as wanting reality to be anything but what it is; in other words, a lack of acceptance.

Acceptance has also been a cornerstone of the 12 Step treatment for alcoholism since the first “Alcoholics Anonymous” book was written in 1939. Doctor Paul Ohliger wrote a passage on how acceptance leads to being happier and sober. An alcoholic was in a social worker’s office, where she told him her story of desperately struggling with alcohol. He says, “No one had ever done this before. I had been preached to, analyzed, cursed, and counseled, but no one had ever said, “I identify with what’s going on with you.” In other words, he was finally accepted for who he was, not what people thought or wanted him to be.[1]

German theologian Reinhold Niebuhr penned a prayer, also used by Alcoholics Anonymous, called the Serenity Prayer: “God, grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.”

Psychologist Denise Fournier tells us that a big part of healing and recovering from the painful parts of life is accepting what’s taken place. In order to move on, we must first acknowledge what’s happening now. But, as all of us know, this is much easier said than done. Despite being one of the most important tasks in life any of us can master, the practice of acceptance is enduringly difficult.

At the same time, not readily accepting opportunities, occasions, or openings for our benefit, will leave us with the constant misery and regret, “Why didn’t I go ahead and accept that when I could have had it?” All of us have stories like that. But regret and remorse do not change the facts. Why was it so hard to make a decision? What stood in our way of getting the things we needed that would usher us into a new phase of living and enjoying life?

Steve Taylor is a senior lecturer in psychology at Leeds Beckett University, UK tells us about his struggle with tinnitus and how he managed to adjust to living with it. He says, “To me, this experience illustrates the amazing power of acceptance. An attitude of acceptance can neutralize unpleasant and irritating experiences – and even sometimes transform them into pleasant ones. I realized that the tinnitus was affecting me so negatively because I was resisting it. As soon as I stopped resisting, it stopped affecting me.”

For proof that rejection, exclusion, and acceptance are central to our lives, look no farther than the living room, says Nathan Dewall, a psychologist at the University of Kentucky. “If you turn on the television set and watch any reality TV program, most of them are about rejection and acceptance,” he says. The reason, DeWall says, is that acceptance – in romantic relationships, from friends, even from strangers – is absolutely fundamental to humans.

The Bible uses the term “acceptance” only once, and that involves God’s acceptance of the sacrifices brought to Him. But it does speak about whether or not we should “accept” certain things and people in our lives. There’s the story of Jacob, who was about to reunite with his older brother, Esau, from who he stole the birthright. So, he sends presents on ahead with the hope that “When I meet him face-to-face, he will accept me.”[2] And when Job argues with his friends about what he should or should not do, he asked them, “When are you going to accept what God says? Will you take God’s place and argue for Him?”[3]

The Psalmist asked, how long will you keep making bad decisions by accepting ungodly people in your life?”[4] And King Solomon repeated this same thought and added that such people can turn against those who want to do what’s right.[5]

However, Jesus laid it out plainly by telling us, “Do not judge others, and you will not be judged. For you will be treated as you treat others. The standard you use in judging is the standard by which you will be judged.”[6] In other words, accept others the way they are, not what you think they ought to be. Once you get them to see who they really are, it will motivate them to accept the necessary changes. That’s why, said Jesus, “All whom My Father has given to Me will come to Me. I will accept whoever comes to Me.”[7] That’s why Paul told the Romans, “Accept each other as the Anointed One accepted you. This will honor God.”[8]

So, as we can see, acceptance does not mean shut up and be quiet and take whatever comes your way. No, it implies that we are not to try and change someone or something before will accept it. Only after acceptance can you then begin to influence change for the better. Like the story of the alcoholic we mentioned above, it was only after he found someone who was willing to accept him for what he was, a hopeless soul addicted to alcohol, that he then became open to changing what he did not like, not what they did not like.

That’s what happened to us when we lost, and lousy sinners came to God for forgiveness. The Apostle Paul declares that God showed His love to us. While we were still sinners, Christ died for us.[9] It was only after He accepted us that we were ready to have Him help us change the things we didn’t like and were ashamed of. In a way, that’s what sanctification is all about. – Dr. Robert R Seyda

[1] Alcoholics Anonymous (1939), 4^th Edition, Alcoholics Anonymous World Services, Inc., New York City, 2001, p. 449

[2] Genesis 32:30

[3] Job 13:8

[4] Psalm 82:2

[5] Proverbs 18:5

[6] Matthew 7:1-5; Cf. Romans 2:3; Job 19:5

[7] John 6:37

[8] Romans 15:7

[9] Romans 5:8

PRECIOUS LORD, TAKE MY HAND

Doctors diagnosed 45-year-old Maria Filomena da Costa in Brazil with a benign brain tumor two years ago. It needed to be removed, but the location of the tumor made things tricky. Removing the tumor without impacting Maria’s speech and cognition wouldn’t be easy.

As a result, doctors determined Maria would need to be kept awake during brain surgery! “There was a big risk Maria would lose her speech, and it was important that she talked to the team during surgery,” neurosurgeon Carlos Rocha explained: Brain surgery is scary enough. But needless to say, this particular operation was terrifying. And Maria admits she found the idea of surgeons working on her brain while she was awake was daunting. So, the team delayed the operation until Maria was psychologically prepared for everything involved.

When it came time to operate, doctors used anesthesia to keep Maria “slightly sleepy,” but still able to speak and respond. The team planned to quiz her on colors, names, etc. “We had pre-arranged to do speech mapping with electrical stimuli to the brain and tests during surgery, asking her to name objects and colors, read and talk,” Carlos said.

But Maria surprised everyone when she started singing to her Lord and Savior as doctors began removing the tumor “I wanted to feel confident during surgery and have some sort of control in my own way,” Maria said. “My song thanked God for my life and for giving me the strength to fight and win through this difficult health battle that has been hanging over me since 2015.”

Maria’s actions completely stunned the doctors. Not only did it provide assurance for the doctors that Maria’s speech would be just fine, but it inspired the team in a powerful way. “There were a number of professionals involved in this procedure, and it was an emotional experience. Everyone couldn’t stop talking about her courage,” anesthesiologist Paula Fialho said.

The 8-hour surgery went well, and within only 4 days, Maria headed home from the hospital. She’s walking, talking, and is well on her way to a full recovery! Our God is certainly an awesome God!

Some people may question, why doesn’t God do this for everyone? No doubt that inquiry would get many answers. King David said, “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me.” (Psalm23:4) In another place, David wrote, “O my Strength, I will sing praises to you, for you, O God, are my fortress, the God who shows me, steadfast love.” (Psalm 59:17)

The prophet Isaiah shared God’s word with us, “When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you.” (Isaiah 43:2)

And the Apostle Paul give his testimony when faced with a situation he could only handle with God’s help. God said to me, says Paul, “My grace is sufficient for you, for my power is made perfect in weakness. Therefore, I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.” (2 Corinthians 12:9-10)

So, God may bring us through in different ways for various reasons, the outcome is in His hands. But we are too. Whatever we go through, He is there, that’s all we need to know and sing about. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXLVI) 08/07/20

Matthew Poole says that Paul now aims at those false teachers who perverted these congregations in Galatia and exhibited their hypocrisy under all their pretenses of goodwill. These are those who desire to make a good impression for their fellow believers and the world that they are very devout. It is what ideal followers, who are enthusiastic for rituals, ordinarily do. It is why the Judaizers were urging the Galatians to be circumcised, to show such dedication to rites and ritualism. That lacks any love they have in fulfilling the Law of God or enhance the spirituality of these Galatians. Poole says that it was to avoid persecution since Jews are more favorable to such Christians who, together with the Gospel of the Anointed One, also add Jewish rites, rituals, and regulations.

It was proven by Jews a long time ago who persuaded some Roman emperors to publish proclamations giving liberty to the Jews, in the provinces subject to them, to use their religious rites. So, the circumcised accepted the notion and ended up with more liberty than those not circumcised, who were persecuted by both Jewish and the heathen magistrates. The Apostle Paul is saying that those opposing these false teachers, who vigorously urged Gentiles to accept circumcision, to avoid the danger of persecution, were believers who refused to cooperate and remain firm by standing steadfast in their Gospel liberty from the Law. Paul was not hiding the fact that such persecution was coming. Their fellow countrymen will shun and avoid them because they did it for the Anointed One’s sake, who endured the cross on their behalf.^[1]

English Puritan Presbyterian minister John Flavel paints a beautiful word picture in response to what Paul says here in verse one about restoring those overcome with an unexpected attack on their moral weaknesses. The question is, did Jesus the Anointed One feel humbled most by His distress or by His compassion for others in their suffering? That helps us see that we can learn from Him that a compassionate spirit, laboring under burdens of expected sin, or affliction, is Christ-like and genuine in heart and mind. It was the Spirit of the Anointed One: “Oh, to be more like Him!” cries Flavel. Called by God, let us clothe ourselves with tenderhearted mercy, kindness, humility, gentleness, and patience.^[2] To weep with those who mourn and rejoice with those that celebrate.^[3] It was the murderer Cain who asked God, “Am I my brother’s keeper?” [4] Jewish tradition tells us that God’s first question of “Where is your brother?” did not get a reply from Cain. It was after God asked him, “Why did you kill him?” that Cain offered his alibi.” [5] We are not Cain!

Praise God that Paul was of a different mind-set, says Flavel: “Who makes a mistake and we do not feel sadness? Who falls without our longing to help them? Who is spiritually wounded without our indignation rising against the one who hurt them,” asks Paul?^[6] Three things promote empathy in Christians. One is the Lord’s sympathy for them; He was willing to suffer with them; “In all their suffering He also suffered, and He rescued them. In His love and mercy, He redeemed them. He lifted them and carried them through all the years.” ^[7]

Another is the relationship we continue to have with God’s afflicted children: they are members with us in one body, and the members should have the same care of one another.^[8] The last is, we don’t know how soon we may need the same help from others, as others need from us now. “Brothers and sisters, if someone gets caught sinning, you who live spiritually should restore that person gently. But watch yourselves, or you also may be tempted.” ^{[9] [10]} My oh my, sounds like Brother Flavel was a fiery preacher of the Gospel!

In another place, this great speaker mentions again the principles involved saying, let the wounds and anguish of our fellow believers who suffer from an afflicted conscience at being untrue in their faith to remain holy before God, move us to compassion. God commanded the Israelites to be kind to strangers.  God says you understand the heart of a wanderer.^[11] And surely, if any case in the world requires help, sympathy, and all-out compassionate tenderness, aimless wanderers, need it most. Yet how do some have no time for the spiritual troubles of others! Parents sometimes rebuff their children and employers their employees. So how much more should we expect the inhumane and evil-minded to do so.

“Oh!” says Brother Flavel, “If we could only feel what they feel, we would never treat them as we do.” But even if we forget or don’t care, let us comfort such unfortunate individuals. Jesus the Anointed One knows your sorrows, and with lovingkindness will help you. Yes, He felt what you feel so that He might have compassion on you. If people do not show sympathy for you, God will. If there are people so cruel as to persecute you whom sin has wounded, God will pour the balm of love into the wounds that sin has made. If no one shows any concern for your troubles, except it be to aggravate them, God will not treat you that way. Those who have experienced similar difficulties cannot be without compassion for those that struggle with these hardships now.^[12]

In other words, Flavel is telling us not to be like those here in verse sixteen. Be more like Jesus. There were no awards handed out to Him after He took our beating. No one applauded when He finally reached Calvary. The crowd was not there to urge Him on to victory. He never felt lonelier and more deserted than He did hanging on the cross. Yet, He sought no fame or fortune. He underwent such torture to please His heavenly Father so that the forgiveness of our sins could save us through His sacrifice.

George G. Findlay (1849-1919) calls what Paul says here about avoiding persecution because of the Cross of the Anointed One, a “cowardly policy.” Did not Jesus say that His disciples would go out like sheep among wolves?^[13] And didn’t He tell them that to follow Him they must carry their cross?^[14] But the Judaizers were singing a different song. They thought they knew better than this. They had a play whereby the Galatians could be friends with Jesus the Anointed One and still stay on good terms with the crowd that crucified Him. So instead of Jesus being a bridge to Christianity, He would be a bridge to Judaism. That’s why Paul told the Galatians that these Judaizers had erected an idol and were using them as sacrifices to make amends for their cowardice. They were robbing them of their Christian liberties to use them as shields against the hostility of their fellow Jews.^[15]

George B. Stevens (1854-1906), Presbyterian minister and theologian, makes note that after issuing a stern rebuke to the Galatians for failing to stay on the straight path of the Gospel and getting off track on the crooked road of Judaism, he now decides to practice what he preaches. He reminds them and himself that there are always some believers who will be led astray into moral mistakes and missteps who need help in rising again in full strength to go onward for the Anointed One. So, the Apostle, as a result of this, helps them by teaching them how to help others. Although Paul spoke in a sharp tone when dictating his letter up until now, he uses a humble and compassionate manner in giving these instructions. Paul dealt with previous admonitions on a congregational basis; now, he does so on an individual basis. And all they need to follow is the Law of Love.^[16]

Paul says here in verse twelve that their fellow Jews persecuted these converted Jews because of the cross. We are not exactly sure what persecution was involved. But looking at known Jewish customs and manners, we find the act known in Hebrew as hērem, (“shunning”).[17] It means when a Jew meets or sees such a person who has no respect for the Torah; they are not to speak to them, greet them, or have anything to do with them. So, for converted Jews like the Judaizers to avoid persecution, they demonstrate their loyalty to the Torah by demanding circumcision of the Galatian Gentiles who believe in Christ.^{[18] [19]} In Jesus’ parable of the good Samaritan, both the priest and Levite shunned their poor fellow Jew who lay beaten and dying from robbers’ attack. Only one person was willing to stop and render aid. Let that one person be you and me when we encounter someone wounded by the devil’s assault just because they are a Christian.

Tim Hegg talks about the relationship between the synagogue and the Galatians. If this scenario in verse twelve needed to be pointed out by Paul, then the Jewish house of worship was doing the Roman authorities a favor to evict Gentiles who were simply using the school as a shelter for their unwillingness to worship the emperor. That is to say, persecuting the Gentiles, the synagogue was exposing citizens of Rome who were failing to act as citizens. In this way, it was a “win-win” situation: the house of prayer pressured Gentiles to “make up their mind,” and either becoming converts to Judaism or leave the community. From Rome’s point of view, the synagogue was doing them a favor by exposing citizens who were dodging their responsibilities as citizens of the state.

This same scenario would also explain Paul’s use of “for the cross of Messiah,” says Hegg. The Messianic Jew and converted Gentile persecution, from a Jewish viewpoint, was caused because they based their covenant status on the work of the Messiah, not on works of the Law. In refusing to undergo the ritual of circumcision, the Gentiles were clinging to Paul’s Gospel, which had as its central pillar the sufficient work of Yeshua in His death upon the cross and His resurrection. Paul himself describes the unbelieving Jews as the “enemies of the Gospel,” ^[20] by which he most likely means “opponents of my Gospel,” ^[21] the message of the good news which emphasized the equality of Jew and Gentile in the body of Messiah.^[22]

[1] Poole, Matthew: On Galatians, op. cit., loc. cit.

[2] Colossians 3:12

[3] Romans 12:15

[4] Genesis 4:9

[5] Saba, Avraham: Tzror Hamor, op. cit., Vol. 1, p. 114

[6] 2 Corinthians 11:29 – The Living Bible (TLB)

[7] Isaiah 63:9 – New Living Translation (NLT)

[8] 1 Corinthians 12:25

[9] Galatians 6:1

[10] Flavel, John: The Fountain of Life, Sermon 19, Of Christ’s Humiliation in His Life, p. 232

[11] Exodus 23:9

[12] Flavel, John: The Method of Grace – How the Spirit Works, Ch. 9, All Men Invited to Apply Jesus Christ, p. 166

[13] Matthew 10:16

[14] Ibid. 16:24-26

[15] Findlay, George G.: On Galatians, op. cit., pp. 424-425

[16] George Barker Stevens: A Short Exposition of the Epistle to the Galatians, 1890, op. cit., pp. 219-220

[17] Cf. Romans 16:17; 1 Corinthians 5:11

[18] Cf. Galatians 5:11

[19] Levine, Amy-Jill; Brettler, Marc Z. The Jewish Annotated New Testament, op. cit., p. 637, Kindle Edition

[20] Romans 11:28

[21] Cf. Romans 2:16; 16:25; 2 Timothy 2:8

[22] Hegg, Tim: On Galatians, op. cit., p. 269

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXLV)

Benjamin W. Bacon (1860-1932) brilliantly summarizes this whole argument. According to a custom referred to in Paul’s other Epistles,^[1] he takes the quill from his scribe into his hand.^[2] On this occasion, he seems to be smitten half humorously with the contrast between his big untidy letters, and the excellent writing of the professional Greek scribe. Bacon suggests that while Paul could certainly speak and read Greek, he may not have mastered writing it without some difficulty.  Such seems to be the idea of the allusion to his handwriting here.

Grammatically, it is possible to render the words “how large a letter,” says Bacon. Taken in this sense to suppose Paul to be calling his readers’ attention to the length of the epistle, he felt obliged to write, though unable to command the services of a letter writer. But Galatians is not long enough to require very great manual effort for even an unpracticed hand. Moreover, on this interpretation, all connection with verse twelve is lost. It seems more probable that in this quaint touch, we have indeed a “token” of authenticity not dreamed up by Paul. Says Bacon, the words, “I have written,” are better rendering, “I’m writing.” However, the Greek idiom in such cases requires the past tense. The writer places himself as taking over at this point in the letter.^[3]

Lutheran theologian Paul E. Kretzmann (1883-1965) says that these single admonitions in verses six through ten do not come to us as abruptly as might appear at first glance. Paul is still speaking of life in the Spirit, which is opposed to all the typical grumbling and complaining. And here he expresses a thought which he also emphasized elsewhere: Let those learning the Word communicate to those that teach such good things.

Those taught the Word of God, says Kretzmann, either in private sessions or through public teaching and preaching, should continuously interact with the instructor. They should share not only financial support but all other benefits as well, such as feedback. They that preach the Gospel make a living by the Gospel.^[4] Thus the ministers, on their part, need not be reduced to making their ministry into a business, especially since they live on lower than average income. The parishioners, on their part, must not regard the money paid toward the minister’s support as charity, but as the proper support demanded by God.^[5]

Kenneth Wuest (1893-1961) gives us a different look at Paul’s excuse for the large letters he was using to write this portion of his epistle. There were two styles of Greek writing, says Wuest, the uncial, which consisted of inch-high letters formed singly (AGAPE), and with no connection with other letters, and the cursive, using smaller ABC’s as script (agape), joined together. According to Sir Frederic G. Kenyon (1863-1952), a British paleographer and classical Biblical scholar, there were four classes of artistry in the style of the writing of the first century. Manuscripts that are penned by highly qualified professional scribes get top ranking, followed by documents written by ordinary expert hands. Next in line are projects penned by educated, not professional writers, using the standard vocabulary. Finally, scribbled notes of average writers.

Scholars believe that Paul dictated his epistles to Tertius, Sosthenes, Timothy, and Silvanus. These proved to be very educated men, but not professional scribes. Therefore, their writings would be that of the informed amateur. It is the opinion of Kenyon that Paul’s writers wrote in the cursive, that is, in small letters, joined together in a running hand. Wuest states it as his opinion also that if Paul dictated the Galatian letter, the prescribed portion would be in the small cursive letters, and the part he wrote in his handwriting, in standard Greek inch-high letters.^[6]

Bible commentator Dr. Ann Nyland makes this point on Paul’s mention that this letter is in his handwriting. He says that Paul wrote this statement in the simple aorist tense.^[7] He explains: “The sense of this is hard to bring out in English, but Paul is trying to make his point – Hey, you! Look at this! Get the point! Read my lips!” ^[8] Paul was contending with people who wanted to put on a good show and was trying to force circumcision on the Galatian Gentile believers. Their reasoning was because if they ended up persecuted because they believed in the cross of the Anointed One, they could point to their circumcision as a plea for understanding and tolerance.  However, these Jewish teachers didn’t obey the law themselves. So, their main aim was to brag about convincing Gentiles to submit to circumcision. That way, if this Jesus phenomenon didn’t work out, they still had their Jewish faith in the Law.

However, modern theologian Robert Gundry sees it differently. He writes that when Paul mentions big letters, he gave the assurance of authenticity. Still, it’s hard to know whether the big letters have to do only with emphasis or also with poor eyesight on Paul’s part or a lack of scribal expertise. He goes on to say there are other possibilities. That by his mentioning, “I’ve written to you,” almost certainly reflects the Galatians’ standpoint when reading the letter to them. Given this possible certainty, Paul’s handwriting covers 6:11-18. A scribal secretary will have written 1:1-1:10 at Paul’s dictation. We know from Romans 16:22, combined with 15:15, that Paul used such a secretary in writing to the Romans. Gundry points out that this was more or less Paul’s style of using his penmanship at the end of his letters.^{[9] [10]}

I took the time and space to share with you the debate among scholars concerning whether Paul simply ended the letter with a personal note or wrote the whole manuscript and was apologizing for his bad handwriting due to the way he formed his words on purpose. That’s because when preaching or teaching on the Word of God, sometimes it’s the small bits of information that impress the listeners with the idea that you are a diligent student of God’s Word. That will increase their faith in what else you have to share with them.

6:12 Believe me, I’m aware there are people among you wanting to make themselves look good on the outside to others, who are trying to talk you into performing religious rituals and following regulations. But I must tell you; they have an ulterior motive: they are merely trying to avoid the persecution that comes from believing in the Anointed One and the Cross as the only right way to salvation.

EXPOSITION

What Paul says here in verse twelve will never grow old as long as the Church is around. Even before there were assemblies of believers, Jesus saw this same pretense among the Jews. So, He told His disciples that when they give to those who are poor, don’t announce that you are donating. Don’t be like hypocrites. When they are in the synagogues and on the streets, they blow trumpets before they give so that people will see them. They want everyone to praise them. Jesus goes on to tell them that when they pray, don’t be like the pretenders. They love to stand in the synagogues and on the street corners, praying loudly. They want people to see them. To put it bluntly, that is all the reward they will get. And when you fast, says our Lord, don’t make yourselves look sad like the phonies Pharisees. They put a look of suffering on their faces so that people will see they are fasting. Their reward will not increase beyond what they get for their self-centered prayers.^[11]

But that’s not all, Jesus also told them not to try making themselves look good in front of people. God knows what is really in your hearts. What people think is important is worth nothing to God.^[12] Some say our Lord takes a small part of what they have to share with the less fortunate. Then they try to make themselves look good by saying long prayers. God will punish them severely.^[13] But the Master is still not finished. Using Himself as an example, He said that if I only taught my ideas, I would just be trying to get honor for myself. But if I am trying to bring honor to the One who sent me, I can be trusted. Anyone doing that is not going to tell you something that’s not true.^[14]

So, we shouldn’t be surprised that Paul also informed the Corinthians that he was not interested in comparing himself with those who think they are essential. There was no reason for him to compare himself to them. They use themselves to measure themselves, and they judge themselves by what they are. It shows that they know nothing.^[15] You can count on them being false apostles, lying workers. They only pretend to be apostles of the Anointed One.^[16] Some people, says Paul, only do it to make themselves look better than anyone else. So, don’t copy them, don’t be interested only in what you get out of it. Be more concerned about what they get out of your teaching.^[17]

COMMENTARY

Benjamin Jowett (1817-1893) makes an interesting comment on Paul’s notion here in verse twelve about accepting circumcision to avoid being persecuted because of the Cross of the Anointed One. It was Paul’s way of revealing a new aspect of the Judaizers and those who joined them in mixing the Law with Grace. They were not only zealots for the Law but in terror of those who were even stricter. So, the Galatians complied out of both fear and boastfulness as motives for their conduct. It was a case of not wanting to be loved and hated by the same people. It’s like being beloved by church leaders for listening and living the way they should but hated because they weren’t doing it their way.

And it all came down to the Cross of the Anointed One, says Jowett. It boiled down to this: no matter which way a believer lived, were they living in harmony with the Cross of Calvary? It caused them to fear that persecution would come to them. Jowett says we might translate this to say, “so that they would put to death on a cross like the Anointed One.” That means they were not willing to be crucified with the Anointed One on the Cross. That means the way of the world would die to them and them to the world. Everything then will be done by faith and not by works. The Anointed One would receive all the praise, honor, and glory for the work He did to bring salvation. We deserve no recognition for the good works we tried to add. Apparently, for some Galatians, that would be too much to bear. Let the Anointed One carry His cross, but they didn’t feel it was necessary to bring theirs.^[18]

[1] 1 Corinthians 16:21; Colossians 4:18; and 2 Thessalonians 3:17

[2] See Romans 16:22

[3] Bacon, Benjamin W: On Galatians, pp. 108-109

[4] 1 Corinthians 9:14

[5] Paul E. Kretzmann: On Galatians, op. cit., p. 257

[6] Wuest, Kenneth: On Galatians, op. cit., p. 94

[7] The aorist tense expresses action, especially past action, without indicating its completion or continuation.

[8] Nyland, Ann, Galatians: The Source New Testament with Extensive Notes on Greek Word Meaning, (Kindle Location (1097-1099)

[9] See 1 Corinthians 16:21; Colossians 4:18; 2 Thessalonians 3:17-18; Philemon 19

[10] Gundry, Robert H.: Commentary on Galatians, loc. cit.

[11] Matthew 6:2, 5, 16

[12] Luke 16:15

[13] Ibid. 20:47

[14] John 7:16-18

[15] 2 Corinthians 10:12

[16] Ibid. 11:13

[17] Philippians 1:15; 2:4

[18] Benjamin Jowett: On Galatians, op. cit., pp. 390-391

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXLIV)

6:11 I decided to pen this closing in my handwriting, and I want you to notice how large the letters are.

EXPOSITION

Now comes the hardest part of the letter, saying goodbye. Although Paul had a scribe for his letter to the Romans,^[1] he wanted to write something in this letter with his own hand. It also suggests that Paul’s eyesight was not optimal, and the fact that he wrote in such big letters was because he needed to see what he was writing. In the closing of his first letter to the Corinthians, Paul writes a similar farewell: I will write these final words of this letter with my hand: if anyone does not love the Lord, let that person be banned. Lord Jesus, come! “May the love and favor of the Lord Jesus the Anointed One rest upon you.” ^[2]

 It appears that Paul dictated his letter up to this point to a trusted scribe, whose penmanship made the writing more legible. But now Paul puts his stamp on this passionate epistle to the Galatian believers for whom he loved and suffered. His mention of writing in such large letters suggests to some scholars that Paul suffered from poor eyesight. Therefore, he needed to pen magnified letters to see what he was writing. Still, others believe that Paul deliberately wrote in a large script to ensure that the Galatians recognized who endorsed this letter and could distinguish it from the scribe’s handwriting.

Either way, Paul mentions that he autographed all his letters in this manner.^[3] By authenticating each parchment with his handwriting, he wants to make sure they end on a personal note. It implies that whatever Paul wrote from that point on in each letter was just between friends. In so doing, Paul offered proof of his affection for them; even though he was currently involved in ministry with a heavy workload, and was spreading the Gospel to others, he still took the time to sit down and dictate this lengthy epistle for their benefit.

COMMENTARY

Robert of Melun states that Paul ended all his Epistles by writing his name with Hebrew letters. It is not possible to ask Robert what manuscripts he saw to come to that conclusion, but since all of Paul Epistles were written in Greek, signing them in Hebrew would have been counterproductive since many of those he wrote to were Gentiles who spoke only Greek.^[4]

Early church theologian Thomas Aquinas points out after admonishing the Galatians on how to behave towards people who are living right and being fair; the Apostle Paul decides to personalize his instructions on how to act toward misbelievers and the nonbelievers. Whenever the Apostle wrote anything unfavorable against them, he followed the practice of penning something they could not misinterpret at the end. In this way, it proved that it came from him with full knowledge of its contents. That’s why he says: “The salutation from me, Paul, written with my hand.

 It allowed him, says Aquinas, to have the entire Epistle to the Romans to be written by someone else at his dictation; then, on the last page, he added something in his handwriting. According to this procedure, then, whatever followed from that place on, Paul wrote in his hand. That’s why he says; See what a letter I have written to you with my hand; to the end, namely, that you might firmly believe everything I’ve said. Furthermore, you might obey better, knowing it’s my letter to you. In this same way, ministers should write in their hand, so that what they teach by mouth and manuscript, may be shown by example. That’s also why it is said: “I have etched your name in the palm of my hands,” ^[5] and it is told of Moses, that he descended from the mountain carrying two stone tablets written by the finger of God.^{[6] [7]}

Cornelius á Lapide gives us a glimpse of biblical interpretation during the Middle Ages. He takes note of Paul’s brief farewell here in verse eleven. From his research, he found that Chrysostom and Theophylact of Ohrid suggest that Paul was telling the Galatians to observe the scribbled letters he formed in his signature, but yet he knew that the Galatian’s love for him was strong enough to excuse his imperfections. Lapide then quotes Augustine that Paul is telling the Galatians to notice that he signed his Epistle with large letters without any fear of the Judaizers. Hillary of Poitiers and others who agree with him believe that it was code for: See what lofty ideas I have put before you. But Jerome says it shows that Paul used a stenographer who wrote the Epistle up until that point, and from here on out, it is Paul’s handwriting. It was Paul’s way of authenticating the genuineness of the Epistle.

But, Lapide says, the best explanation is that this is an allusion to the length of the letter, and a reference to Paul’s affection for the Galatians, which caused him to dispense with the usual scribe and write a long letter with his hand.^[8] While it is always interesting to get one’s facts straight using clear, authenticated evidence, summations, and guesses are only worth the ink, it cost to write them. Since it asserts no power on our salvation, it is a matter of these dedicated Bible scholars hoping their guess will be right.

Catholic writer George Haydock shows us that not all the early leaders of the church agreed on this. He tells us, Jerome understands what he is beginning to write, with the rest written by the hand of another. Chrysostom, Theophylactus, and Theodoret speculate that the Apostle Paul wrote the whole epistle in his handwriting, and here excuses himself for writing the Greek letters so large, which were so very different from those of his native language. But Jerome understands that he wrote only this latter part of the epistle, as a testimony that the whole came from him.^[9]

However, reformist Martin Luther sees it differently. For him, with these words, the Apostle Paul intends to draw the Galatians’ closer. “I have never,” he is saying, “written such a long letter with my hand to any of the other assemblies of believers.” His other epistles he dictated and only subscribed greetings and his signature with his hand.^[10] Luther feels that Paul had an important reason for doing so because the false apostles were trying to draw the Galatians away with their false doctrine.  He hears Paul saying: “The teachers you have now do not seek the glory of the Anointed One and the salvation of your souls, but only their glory. They avoid the Cross. They do not understand what they teach.”

But Paul has no such fear; he glories in the cross because of the drastic and irreversible change it brought to the world of humankind. So, he didn’t want them to have any doubts about this letter that he was sending. John Calvin also subscribes to this concept that Paul wrote this whole epistle in his handwriting, as does John Wesley. However, later commentators have taken this to mean that Paul is referencing his closing, not the entire epistle.^[11]

Wesleyan theologian Adam Clarke (1760-1832) agrees that there is an unusual variety of opinions concerning the Apostle’s meaning here in verse eleven. Some think he refers to the whole epistle, others that the largeness of the Greek letters relates only to his closing remarks, and yet others to the inadequacy of the Apostle’s writing. It appears that most of his epistles were written by a stenographer, and simply authenticated with his signature. But the whole Epistle to the Galatians was written by his hand. To say that the Apostle was unskilled in Greek, and especially in the Greek characters, is in Clark’s opinion absurd.

Perhaps they forgot that he was born in Tarsus, a city which, according to Strabo, rivaled both Athens and Alexandria in philosophy, and the arts and sciences; and, therefore, he could not be ignorant of a language which was the very means of conveying all this instruction. His writing the epistle proved uncomplicated since the Greek script he used dominated penmanship in those days. They resemble that character of the Roman alphabet, not Hebrew. Clarke concludes, therefore, that what the Apostle says must be understood as referring to the whole epistle, in all probability the largest he ever wrote with his hand. However, he dictated several, much larger epistles written by his scribe or secretarial assistant.^[12]

John Brown (1784-1858) takes verse eleven here as the final section of this letter, and everything written from this point on is in the Apostle Paul’s handwriting. So, everything Paul writes from here to the end is personal for those who know him among the Galatian assemblies of believers. One can surmise that he intended it for those in leadership. Paul doesn’t want them showing off just to make themselves look good. In other words, don’t go around like the high priests in Jerusalem with their elaborate garments adorned with jewelry and gold chains. And also, for those who bought into the Judaizer’s false gospel of adding Jewish rites and rituals including circumcision.^[13]

Charles J. Ellicott (1819-1903) responds to the various interpretations of Paul’s statement as to how big the letters of his handwriting are. He believes that the only way to arrive at a meaningful understanding is to look at the meaning of each word. Paul begins with the Greek verb eidō (“see what” – NIV), which means “to perceive with the eyes.” So, it does not imply an up-close inspection of one letter but to what one perceives in reading. Then comes the Greek pronoun pēlikos, which refers to expansive or large. It is only used once again by the writer of Hebrews, who said, “Now consider how great this man was” – speaking of Abraham.

So, it can also mean qualitative as well as quantitative. It leaves open the door in understanding whether Paul refers to the size of the letters or the length of the epistle. Finally, we have the Greek verb graphō, which refers to the size of the individual letters which form a word or sentence. Elsewhere in Scriptures using this Greek verb, the standard English translation is “written.” Therefore, Paul is not intimating his signature, but his handwriting.

The only thing left to consider is whether Paul refers to words written up to this point, or inscribed from here on out? It would seem odd for Paul to preface what he’s about to write with such a notice. It looks more natural when it ends what he has already written.^[14] That’s why the KJV translates the Greek verb graphō as “have written,” and the NIV, “as I write,” and the NEB “am now writing.” [15]

[1] Romans 16:22

[2] 1 Corinthians 16:21-23

[3] See Colossians 4:18; Philemon 1:19; 2 Thessalonians 3:17-18; and Philippians 19

[4] Robert of Melun: On Galatians, op. cit., (Kindle Location 1737)

[5] Isaiah 49:16

[6] Exodus, Chapter 32

[7] Aquinas, Thomas: Commentary on Galatians, op. cit., loc. cit.

[8] À Lapide, Cornelius: On Galatians, op. cit., p. 340

[9] Haydock, George: Catholic Bible Commentary, Galatians, op. cit., loc. cit.

[10] Luther, Martin: Commentary on Galatians, op. cit., loc. cit.

[11] Ernest DeWitt Burton: Commentary on Galatians, loc. cit. p. 347 (See Romans 16:22)

[12] Clarke, Adam: Commentary on Galatians, loc. cit.

[13] Brown, John: On Galatians, op. cit., p. 259-265

[14] Charles J. Ellicott: On Galatians, op. cit., pp. 148-149

[15] Those translations that support the traditional rendition of Paul words as written in the KJV are The New American Standard Bible, the New Revised Standard Bible, the New Jerusalem Bible, the New Century Version, the New International Version, the Complete Jewish Bible, and the New English Bible. Those that chose to put it in what Paul is about to write are: “I will write these closing words in my handwriting. See how large I have to make the letters!” – The Living Bible; “Notice what large letters I use as I write these closing words in my handwriting – New Living Testament; “See what big letters I make when I write to you with my hand.” – New Life Version. I agree with the NIV.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER SIX (Lesson CXLIII)

I like what William A. O’Conor (1820-1894) says about doing good to everyone. There is no need, he says, for coming up with ingenious methods and hunting for occasions to do charitable work. Ordinary life gives us daily opportunities for practicing this fruit of the reborn spirit. We are to take every gift God gives us to do what’s right. Both when it’s convenient and inconvenient. People who go out looking for chances may stop searching if they don’t find what pleases them, or try something different made available to them. That’s because they know they’ll get less notice and applause when they do certain things that are unnoticed.

O’Conor also says that the phrase “Doing good” is somewhat vague, and may allow doing something evil so that good may come of it. In each case, we should do the thing that is precisely right and good. The Greek adjective agathos Paul uses here can mean doing something beneficial, useful, pleasant, excellent, and upright. Thayer, in his Greek Lexicon, says that agathos in this verse means “doing what is upright, honorable, and acceptable to God.” ^[1] It’s another way of saying do good when it is appreciated and do good when it is unappreciated, as long as God values it. And Paul knew this went against the Jewish Law, which states to do good to only to other Jews. But by doing what’s right to all those we meet, we can learn to do good to those whom we have not yet met.^[2]

Edward Huxtable ((1833-1893) feels that Paul is saying here in verse ten that our efforts should include all people. God lets rain fall on both the good and the bad.[3] Furthermore, it must also consist of those around us who do not necessarily share our values or points of view. Whatever we do for others, it must be for their benefit, not ours.^[4] Our behavior should never be marked with treating one class of people better than another.^[5] Doing things without bias, discrimination, and bigotry was an entirely new idea to the Gentile world and scarcely heard of in the Jewish community. However, the Book of Jonah teaches us that. But Paul does go on to say that charity begins at home. Show love to those outside the congregation of the Anointed One. Show the same passion to those inside the body of the Anointed One.^[6]

Paul knew how hard it was to keep oneself motivated in doing good things for others at the cost of their resources and even their health, especially when it goes unappreciated or not used for its intended purpose. At the same time, Paul did not want the Galatians to take his cheerleading on helping others by overdoing it or try to outdo each other.  So, he encourages them before they become exhausted, trying to meet every need to “keep their eye on the goal.” Like a farmer fighting the heat, hard ground, and sowing seed in what looks like endless rows, Paul is trying to motivate them to start dreaming of that same empty field ripening into a great harvest.

Even a casual observer can see that to remain healthy and do an admirable job of reaching out to someone in need would require the fruit of the spiritual oneness with the Anointed One in sterling quantity. No one can keep up such humanitarian efforts with no end in sight, especially when those we attempt to reach are less than hospitable. As believers, we must always view the compassion we have for those suffering and in need, and our endeavors to meet those needs, as something we do according to the will of God. The essence of transforming love becomes not only an expression of mercy to those we serve but also an expression of appreciation to God. If our involvement is only generated out of obligation or wanting to make ourselves look good, weariness will come quickly, and discouragement will follow even quicker. We can see the difference in being told to dig a hole in the ground for no reason or ask to dig a hole to find water because the family was dying of thirst.

Paul wanted them to understand that they should not look for instant success or reward.  God will send a harvest in His own time. But what kind of crop should they anticipate? When you take the time and effort to reach out to others, and they reward you with support, whatever you do, says Paul, don’t feel obligated out of guilt to turn around and repay them in some form for their giving. You receive a gift and then give something as a “thank you” in return to the donor. The benefactor then, in turn, gives you another token of their love for you, and you give back another “appreciation momento” to them for the contribution they just gave you. How much longer can this go on? No, no! Let God bless them for their generosity. Otherwise, it would only make them feel like they were loaning you the good things they share. Remember, God blesses both the giver and receiver.

Grant Osborne sums up verses nine and ten by saying that Paul stresses the positive side of the caution in verses seven and eight, in fact, of all of 5:13–6:8, as the consequences of doing good. The Galatians needed to sow good deeds, and when they did so, they would reap a “harvest” of rewards. Life in the Spirit at the community level will always include good works as the faithful “bear each other’s burdens” and take care of their leaders. The “good” of which Paul speaks here is primarily sharing one’s resources to care for the needs of others.

But Osborne also points out that there is the danger of “becoming weary” and then to “giving up” in terms of caring, about which Paul also warned the Thessalonians: “Never tire of doing what is good.” ^[7] It may well have been an issue based on seeking earthly pleasure and spiritual laziness of the kind expressed in Hebrews.^[8] The Galatians needed to fight such worldly tendencies and center on what God called them to do: Share and do good. Osborne says we should make it a goal for today’s Church, as well as the reason for a church to develop and maintain a program of congregational care.[9]

Richard Longenecker makes a good point about what Paul says here in verse ten about keeping the saints in mind when sharing our goods with others. Earlier, Paul said, you make sure that you do good works that are beneficial to all humanity. But here he seems to restrict it mainly to those in the fellowship of believers. Is this a contraction, asks Longenecker? Not at all. Paul merely points out that believers get so involved helping unbelievers outside the church, they take no notice of believers inside. It’s like a mother getting so engaged in assisting orphans that she doesn’t notice the needs of her children. And pastors sometimes get so excited about the new people in the congregation with follow-up visits and personal attention that they don’t notice some of the regulars who stopped coming.^[10]

I remember traveling to a remote coal-mining region of Yugoslavia to preach for a small but vigorous congregation that met in a converted farm shed. It was the first time any preacher from outside the country had traveled to their village to minister to them. These people lived on meager incomes, to begin with, but as Christians, they were further disadvantaged because only those who joined the Communist Party received the higher-paying jobs. After a song and short prayer, I preached for almost two hours (which included a translation of course) as the congregation responded with enthusiasm. Then they sang for about an hour, after which the interpreter told me they wanted another sermon, and if I didn’t have anything, give my testimony. It went on for another hour and a half. Nobody got up and left; no one fell asleep, and not one sat back and did not join in.

Afterward, when we went to the pastor’s house, we enjoyed a wonderful meal of fried pig fat about two inches thick with crackly skin, along with a stack of potato pancakes and rich, dark syrup. My interpreter came to me and handed me an envelope, explaining that the people wanted me to have this. I figured it might be a picture or some souvenir from that area. Instead, it was an offering of Yugoslavian Dinar equal to about $25.00 – a substantial sum in their economy. My first inclination was to refuse it and tell the translator to give it back because they could use it a lot more than me.

However, the Holy Spirit immediately admonished me and told me to keep it because by returning it, I would be giving the impression it wasn’t enough; or that the money of poor people wasn’t worth anything to me. The Spirit convicted me that in so doing, I would be stealing their blessing of giving to the Lord.  I quietly thanked the Holy Spirit for His guidance and told the interpreter to tell the people how humbled and blessed I was for their generosity and would pray God’s most abundant blessings on them. They had shared their good things with me and showed God their appreciation for Him sending a preacher to preach the Good News and encourage them to remain healthy and faithful during this time of trial and hardship.  In the end, I was the one most blessed.

Likewise, Paul wanted to encourage the saints in Galatia not to grow impatient or weary in sharing good things with their preachers and teachers and sharing each other’s burdens. In so doing, Paul spoke of their reaping a harvest, an increase of more fruit of the spiritual oneness with the Anointed One, and the blessings and favor of God on the sower’s life and ministry.  Remember, one seed of wheat produces many heads of grain; one apple seed gives birth to a tree full of apples. But just as the harvest comes in its season, so at the right time, the spiritual yield will come. There is always the lapse of time between sowing and reaping. Just don’t become exhausted or exasperated and give up or give in before harvest time.

[1] Cf. Romans 2:7, 10; 5:7; 7:12, 13; 8:28; 9:11; 10:15; 12:2, 9, 21; 13:4

[2] O’Conor, William A. On Galatians, pp. 100–101

[3] Matthew 5:45

[4] See Colossians 3:23; 3 John 1:5

[5] Ephesians 6:9; 1 Thessalonians 5:14

[6] Pulpit Commentary: op. cit., Galatians, Exposition, Edward Huxtable, p. 305

[7] 1 Thessalonians 3:13

[8] Hebrews 5:11; 6:12

[9] Osborne, G. R. On Galatians: Verse by Verse, op. cit., pp. 207–208

[10] Longenecker, Richard N. On Galatians, Volume 41, op. cit., Kindle Location 14096