Sunday, March 19, 2017

Milestones – 6:11-18

I got to thinking this week about one of the most memorable weekends of my life. And while there’s a lot of childhood birthday parties and sleepovers that could vie for the most memorable weekend of my life, the one I’m thinking of is neither a birthday nor a sleepover. But it did occur while I was in eighth grade, my childhood best friends were all there, and it was two nights long.
It was an event known as Milestones that the church I was raised in put on. And out of all the events that that church ever put on, if there was one I’d carry into my future ministry it’d be this one. The point of the event was to commission 8th graders for high school. High school, for the child who is raised in the church, is a scary time. It is when a person starts becoming the person they will be for the rest of their life. For the child who is raised in the church, it will typically make or break their faith. That’s what the event was for: preparing eighth grade boys to be strong men of God who stand strong despite what others say. The three virtues it was centered around were: strength, courage, integrity. So everything that was done fit into one of those three categories. Strength initially seen in our 5 a.m. run the first morning there. Integrity initially most remembered from our purity talk. Courage in several different night activities.
But, out of all of these virtues, I think the most important one is integrity. In my personal opinion, integrity gives you strength and helps you have courage. Lack of integrity leaves you weak and worried. And integrity isn’t just in reference to sexual sin. Integrity also means that what you say is what you mean. And beyond that, it means that what you do is what is right to do, and you don’t try to hide improper actions.
So with that background, I’ll share the specific story. Saturday morning we woke up before the sun and went  for a run. Then we did push-ups. (Me as a scrawny eighth grader [what’s changed in 11 years?] had serious troubles here.) All we had for breakfast was a gross fruit-filled breakfast bar.  Then we did more strenuous activity for the rest of the morning. When lunch time came we were all hoping for something delicious, but we were sorely disappointed when we were served gruel. I don’t remember what all it was made of, but I do remember it having oatmeal, beans, and little pieces of pickles in it. (I also remember it not being as bad as I initially expected.) However, one of the students disagreed with my assessment and picked the pickle pieces out and threw them on the ground. (If I remember correctly, some of us knew who had done it because he’d bragged about it.) When asked by the leadership, no one would come clean, so we had to run. After like twenty minutes of extra running he finally came clean. Integrity.
I share this because it was a quote from MacArthur that reminded me of that weekend. He says, in summary of the book of Galatians, that there are only
“two forms of religion that man has ever known. There is grace/faith/Spirit religion, known as Christianity, and there is law/works/flesh religion, which identifies all the rest. . . . It is as if, on the market shelf of world religions, there are hundreds of attractive packages, with a great range of shapes, sizes, labels, claims, and prices. But inside all of them is the same tasteless, nutritionless sawdust of works righteousness. Standing alone, unattractive and repulsive to the natural man, is the gospel, which alone contains real food.”[1]
It’s the repulsive looking gruel that actually provides nourishment. It’s much better for you than processed pizza rolls or hot pockets.
Paul writes in Galatians 6:11-18, “Look at what large letters I use as I write to you in my own handwriting.  Those who want to make a good impression in the flesh are the ones who would compel you to be circumcised—but only to avoid being persecuted for the cross of Christ.  For even the circumcised don’t keep the law themselves; however, they want you to be circumcised in order to boast about your flesh.  But as for me, I will never boast about anything except the cross of our Lord Jesus Christ. The world has been crucified to me through the cross, and I to the world.  For both circumcision and uncircumcision mean nothing; what matters instead is a new creation.  May peace come to all those who follow this standard, and mercy to the Israel of God!  From now on, let no one cause me trouble, because I bear on my body scars for the cause of Jesus.  Brothers, the grace of our Lord Jesus Christ be with your spirit. Amen.
And today we are looking at Paul’s concluding sign-off from this letter. As such, Paul will review all of his key points before wishing his readers well. He starts in verse 11, by saying, “Look at what large letters I use as I write to you in my own handwriting.” Cole explains,
Paul takes the pen from his scribe (assuming that he has not written the whole letter himself) to write ‘The Grace’ in his own handwriting (cf. 2 Thess. 3:17), to assure them of the genuineness of the letter. But as he looks at the sprawling letters which he has written, he muses whimsically that they certainly make no fine outward show, and this becomes to him a parable of the whole of his life and ministry, and indeed of the Christian faith. As far as he is now concerned, there is nothing ‘fine’ in life but the cross of Christ; and he brushes the last vestiges of the Galatian quarrel from him in the knowledge of his own close relation to the crucified Messiah. On that note of peace the battle-scarred veteran ends the tortured letter.[2]
It is relatively well recognized that Paul employed a scribe to write his letters, and whether Paul told him the exact words to write, or gave him the topics he wanted written about with a little freedom for the scribe, Paul was still ultimately responsible for the content of the letter, so we can say that it was written by Paul.[3] Richards explains that the person behind the scribe could authenticate a letter in three ways (descending order of value; ascending order of commonness): seal pressed into clay, summary of contents, word of farewell in author’s handwriting. “An author was held responsible for every word of the letter. The personal handwriting at the end of a letter indicated the author had seen the letter and consequently assumed responsibility for its contents.”[4] However, Richards notes that “it is impossible to verify a postscript from Paul in his own handwriting,” because we only have copies today. “Paul, however, on more than one occasion drew attention to his handwriting.”[5] Richards also explains, “There is one clear example of a summary postscript among the letters of Paul (Philem 19-21).”[6] He then writes two pages later, “There are ample examples that Paul used a postscript as a ‘signature’ to his letters. Galatians 6:11-18 is the most commonly cited example.”[7] In this post, I seek to show that Galatians 6:11-18 is in fact a summary postscript, summing up all the main points of the letter, even though he breaks from the common norm of repeating “the material in the same order as the body of the letter.”[8]
Paul summarizes 4:8-6:10 in verses 12-13, “Those who want to make a good impression in the flesh are the ones who would compel you to be circumcised—but only to avoid being persecuted for the cross of Christ. For even the circumcised don’t keep the law themselves; however, they want you to be circumcised in order to boast about your flesh.
Paul was very clear in chapters 5-6 about not being under the Law anymore. He clearly showed the Galatians that the Judaizers were trying to put them back under a yoke of slavery. He explained that being under that yoke of slavery meant that Christ was pointless to them, and that outside of Christ they had no hope of keeping the law. It is only in Christ—through love—that the Law is fulfilled (5:6; 5:13-6:10). The Judaizers’ goals were explained clearly in 4:17: “They are enthusiastic about you, but not for any good. Instead, they want to isolate you so you will be enthusiastic about them.” They wanted to feed their egos because others had followed them, as Paul summarizes in 6:14. However, just like Paul said that the children of promise were persecuted by the child according to the flesh (4:29), he says the Judaizers preach circumcision to avoid persecution. Paul is saying, “Flee this false gospel of Law-keeping and follow Jesus who will truly enable you to keep the Law by the power of His Spirit.”
Paul summarizes 2:11-4:7 in verses 14-15, “But as for me, I will never boast about anything except the cross of our Lord Jesus Christ. The world has been crucified to me through the cross, and I to the world. For both circumcision and uncircumcision mean nothing; what matters instead is a new creation.
Paul took great pains in 2:11-4:7 to describe and prove theologically that we are not to follow the Law as believers. Paul is contrasting the Judaizer’s hope to boast in the Galatians’ flesh, by saying his sure boast in in the cross. And lest we fall for the popular notion, “By the Cross of Christ is not to be understood here the two pieces of wood to which He was nailed, but all the afflictions of the believers whose sufferings are Christ’s sufferings,”[9] allow me to offer an alternative. Paul here strikes on the fact that the curse of the Law was defeated by Christ on the cross, and in Christ’s victory—and His alone—Paul boasts. Because only Christ’s victory allows for the freedom in Christ that Paul heralds in 5:1. Galatians 6:14 easily sums up Paul’s theological claim in 3:10-14. It also brings added meaning to Paul’s statement in 5:24. The victory is sure, even if not yet fully realized. We boast in Christ’s sure work, not our feeble attempts.
Because of this, and because it’s a promise and not circumcision that makes a person right with God, neither circumcision nor uncircumcision matters. This is GOOD NEWS for WOMEN everywhere, and is why Paul said what he did in Galatians 3:28, “There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus” (emphasis added). This new creation model is thoroughly explained by Paul in 5:13-6:10.
Paul hones in on and enhances 3:16 in verse 16, “May peace come to all those who follow this standard, and mercy to the Israel of God!” The standard he is speaking of is the new creation standard laid out in 5:13-6:10. If a person is walking by this model, Paul wishes peace upon them, whether or not they are circumcised. MacArthur explains, “To walk by this rule is to accept the gospel of divine accomplishment through Christ’s sacrifice on thee cross and to walk by faith in the power of His Spirit, rather than by sight in the power of the flesh.”[10]
The way the Greek sentence is structured, it makes the most sense to equate the ones who are wished peace with the ones who are wished mercy. In this case, those who are walking by this rule are the Israel of God. Paul had written in Galatians 3:16, “Now the promises were spoken to Abraham and to his seed. He does not say ‘and to seeds,’ as though referring to many, but referring to one, and to your seed, who is Christ.” Christ is the ultimate fulfillment of Israel, and those who are members of His body, by faith in His promise and no external religious symbol, are rightly called members of Israel, or the Israel of God. Cole explains clearly,
While there is place for the believing Christian Jew in the kingdom of God, there is no place for the unbelieving, Jew or Gentile. Paul would go even further than that. He would say that the ‘believing Jew’ belongs to God’s Israel, but that the Judaizer who does not walk by this rule does not belong. There cannot therefore be two groups within the church; there can only be one. That was why Paul was fighting at Antioch, for ‘table fellowship’ between Jewish and Gentile Christians.[11]
And thus we also tie in 2:11-21 into this concluding summary.
Paul summarizes 1:11-2:10 in verse 17, “From now on, let no one cause me trouble, because I bear on my body scars for the cause of Jesus.” And let me just come clean and say at the outset that Paul is not talking about the marks of crucifixion that Jesus had showing up on his own body. Mysticism, even Christian mysticism, is dumb. Saint Francis of Assisi was crazy, as well as the whole concept that has flown out of his lousy understanding of Galatians 6:17.[12] This is why devotional interpretation of Scripture falls short, because it removes passages from their original context and is capable of making them say things they never intended to say. It’s no wonder the focus of this passage has been on what the scars are. I don’t think it’s Paul’s point at all.
As a writer, and an ex-English major, it is verbs that propel sentences. A better story is written with multiple verbs, than with piles of adjectives. For that reason, I firmly believe that the emphasis in verse 17 is in the verb: “bear,” which happens to be the same word used in 5:10, 6:2, and 6:5—the only other three occurrences in the book. When Paul uses it in 5:10, he is talking about the false teachers being responsible for their teaching, and bearing the judgment of God; in 6:5, he’s talking about everyone on earth being responsible for the fruit of their life. In 6:2, he commands us to bear one anothers’ burdens. In 2 Corinthians 11:28, in the midst of a list of physical difficulties—visible proofs of which were probably present on his body—Paul says, “Not to mention other things, there is the daily pressure on me: my care for all the churches.”
Jesus was marked for His church on the cross (Hebrews 12:2). The members of churches are His bride (Ephesians 5:22-32). Jesus identifies Himself with His bride (Acts 9:4-5). Therefore the pains of the church are the pains of Jesus. If Paul bears the marks of Jesus in his body, then Paul is saying that he is bearing with the members of the church in love.
This can be further proven to be a likely interpretation. As a summary statement, Paul is not bringing anything new into his discussion at this point. The first phrase of the verse is especially telling: “let no one cause me trouble.” We have long been away from discussion about those who were causing Paul himself trouble. It was what he spent 1:11-2:10 discussing. He had to prove that he was qualified to preach Christ. Ultimately, what Paul is saying in verse 17 is that he is totally qualified to preach Christ because he practices what he preaches. By bearing with the saints in love, he is clearly walking by the Spirit and proving that his theology is real; he is a worthy apostle. One of the earliest Christian documents, known as the Didache, or “The Teaching of the Twelve” clarifies about discerning who is a true or false teacher: “and every prophet who teaches the truth, if he does not do what he teaches is a false prophet.”[13] Paul did what he taught; he could be trusted; no one needed to trouble him about that fact anymore.
Paul concludes with only slight derivations from his typical sign-off in verse 18, “Brothers, the grace of our Lord Jesus Christ be with your spirit. Amen.” The conclusions of all of Paul’s epistles are very similar. And here there are three parts to notice that make it slightly unique. He begins by calling them brothers. This is likely to comfort them, lest they have been scared about the state of their position in Christ by the content of the letter. Secondly, he asks that the grace of Christ specifically be with their spirit. This is a wish that those who truly are brothers would be comforted by Christ’s grace. And then he concludes by saying, “Amen.” Cole explains,
Paul, with full meaning, sets his Amen, common at the end of Hebrew blessings and prayers, from which it has passed into Christian usage (1 Cor. 14:16). But it is really an Amen to the uniqueness of Christ and the sufficiency of his cross for salvation, so that it is also an Amen to the whole letter, and indeed to Paul’s whole theological position, since God himself has already set his Amen to Christ (2 Cor. 1:20).[14]
And with that, we’ve come to the end of Galatians. I would argue that my following lyrical summary of the book would pretty well give the main points of the letter:
And if we take a close look at Galatians we’ll see
That Paul wants us to be clear—not in any way deceived
If we follow law we’ve fallen from grace
And it’s up to us to hold our place
Cuz Jesus became a curse for us
And His life is what makes us righteous
For that reason stand firm—resist the yoke
Of slavery that will just leave you choked
Instead walk in love and truly fulfill the Law
Christ did first and His Spirit enables us all.
But, if I just end it there, I’ve not done my job.
This whole book points to the gospel. John MacArthur explains, “The book of Galatians has been called ‘The Crucifixion Epistle,’ not only because it directly mentions the cross or crucifixion some seven times . . . but because God’s redemptive grace, the theme of the epistle, became efficient for men only through the cross of Christ.”[15] And thus, since the song is titled, “Christ Crucified,” I’ll let Shai Linne call you to faith in Christ.
When I say “Trust in Jesus”, cats look at me like I’m crazy, yet
This song is your “wake-up show” like Sway and Tech
‘Cause sin’s problem is much greater than human hurts
You owe a debt to the Creator of the universe
And trust me son, He’ll do much more than dial your number
The Lord is gonna track you down like a bounty hunter
On judgment day, coppin’ pleas ain’t gonna work
‘Cause God is like a shower drain, He sees all your dirt
The evil you do with your devious crew
You’re rotten to the core, He’s knocking at your door
Your weed and your brew, the freaks that you screw
You’re shopping at the store; you should be dropping to the floor
If you make it your business to pray for forgiveness
The Savior of misfits will take you from His hit list
But say you dismiss this- it shows you’re misled
‘Cause like “The 6th Sense” you don’t even know that you’re dead.[16]
I pray that you wouldn’t wait one more day to trust Christ with your life, and that you would refuse to trust yourself any longer.
This book was one that played a key role in helping to lead to the milestone in Christian history known as the Reformation. As such, I’ll let Martin Luther close us out with the closing words of his commentary, because I second them. “The Lord Jesus Christ, our Savior, who gave me the strength and the grace to explain this Epistle and granted you the grace to hear it, preserve and strengthen us in faith unto the day of our redemption. To Him, the Father and the Son and the Holy Spirit, be glory, world without end. Amen.[17]
Til next time. (I’m going to take about a month break from exposition of a biblical book, but when I resume, we will be looking at the book of Joshua.)
Soli Deo Gloria. Solus Christus.

[1] John MacArthur, Galatians, 194.
[2] R. Alan Cole, Tyndale New Testament Commentaries – Galatians, (Downers Grove, IL: InterVarsity Academic, 2008), WORDsearch CROSS e-book, 233.
[3] See David B. Capes, Rodney Reeves, and E. Randolph Richards, Rediscovering Paul: an Introduction to His World, Letters and Theology (Downers Grove, IL: IVP Academic, 2011); E Randolph Richards, Paul and First-Century Letter Writing: Secretaries, Composition, and Collection (Downers Grove, IL: InterVarsity Press, 2004).
[4] E Randolph Richards, Paul and First-Century Letter Writing: Secretaries, Composition, and Collection , 171.
[5] Ibid., 173
[6] Ibid., 173. Emphasis in original.
[7] Ibid., 175.
[8] Ibid., 172.
[9] Martin Luther, A Commentary on St. Paul's Epistle to the Galatians.
[10] John MacArthur, Galatians, 210.
[11] R. Alan Cole, Tyndale New Testament Commentaries – Galatians, 237.
[12] For more information on the topic, check out this page: https://en.wikipedia.org/wiki/Stigmata.
[13] Charles Hoole, trans., The Didache: The Teaching of the Lord to the Gentiles through the Twelve Apostles, (London: David Nutt, 1894), WORDsearch CROSS e-book, Under: "Chapter 11". Grammar and wording slightly modified by me for modern readers.
[14] R. Alan Cole, Tyndale New Testament Commentaries – Galatians, (Downers Grove, IL: InterVarsity Academic, 2008), WORDsearch CROSS e-book, 241.
[15] John MacArthur, Galatians, 198.
[16] Shai Linne, “Christ Crucified,” The Solus Christus Project (Lampmode Recordings: 2005), MP3.
[17] Martin Luther, A Commentary on St. Paul's Epistle to the Galatians.

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