Section V Conclusion
Galatians 6:11-18
A. FINAL SUMMATION, 6:11-17
Paul closes the Epistle with large letters from his own hand. He notes that his opponents sought to circumcise the Galatians only for the sake of outward appearances, in order to appear orthodox, and to escape persecution for the Cross. Even these Judaizers themselves did not keep the law, desiring others to submit to the rite of circumcision so they could have the satisfaction of glorying in their flesh. In striking contrast, Paul takes glory only in the Cross, by which the world was crucified unto him, and he unto the world. Neither circumcision nor uncircumcision have value, but being a new creation. To those who live by this standard there are peace and mercy, for they are the true people of God. Paul asks freedom from further troubling because his body bears the brand marks of Christ.
1. Paul's Signature (6:11)
As he brought his Epistle to a close, Paul took up the pen himself and wrote—You see how large a letter I have written unto you with mine own hand (11). The wording of the KJV suggests that he is referring to a long letter. But he is rather calling attention to the large letters he is using to pen his own closing words. NEB translates, “You see these big letters? I am now writing to you in my own hand.” This was for the express purpose of emphasis, as he makes a brief summation of his arguments against his opponents, adding a clinching accusation. It would be comparable to boldface type in a book today, with the added authentication of the writer's signature.
2. An Open Accusation (6:12-13)
What Paul had cautiously implied (cf. 4:17-18; 5:11), he now states clearly: his opponents were utterly insincere. As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ (12). They sought to compel the Galatians to be circumcised for ulterior motives. In this way they would maintain their good standing in the Jewish community at the expense of Paul's converts. He classifies such selfishness as being in the flesh. In these references to circumcision, the flesh of his converts is certainly in the background of Paul's mind, but in both instances the apostle's use of “flesh” refers to the whole way of living, which he had warned them against. Phillips interprets a fair shew in the flesh as “a pleasing front to the world.” NEB translates that they may glory in your flesh (13) as “in order to boast of your having submitted to that outward rite.”
Even more seriously, the Judaizers are accused of seeking to escape persecution for the Cross by enforcing circumcision on the Galatians. This was their only motive, and it clearly indicates that they were Jewish Christians. They were facing persecution from their fellow Jews, which they hoped would be offset by success in bringing the Gentile converts under Jewish law. There is no evidence that such a ruse had been successful; it probably had not been.
The Cross affords no compromise. It has a stigma that must be accepted (cf. 17). How often, through the centuries, men have attempted to temper it, but to no avail! It is still “the old rugged Cross,” that cannot be successfully camouflaged or counterfeited.
The insincerity of the Judaizers is further demonstrated in the assertion, Neither they themselves who are circumcised keep the law (13). As translated in the KJV, it would appear that this refers to the Judaizers themselves. This is in line with what Paul rhetorically asserts in Rom. 2:17-24. However the present participle, “being circumcised,” may indicate that Paul means the converts of these teachers.1 Having won converts, they did not require them to keep the whole law (cf. 5:3), proving that they were not motivated by a zeal for the law, as they undoubtedly claimed. Instead, they desire to have you circumcised, that they may glory in your flesh. Here glory (kauchaomai) approximates the English term “boast,” but still with the underlying thought of “exultation” (cf. comments on 6:4).
Paul could not have made a more devastating accusation—undoubtedly based on abundant evidence known to the Galatians. Few attitudes are more repulsive. An opponent can be respected, no matter how different his position, if one is convinced of his sincerity. When this is not so, it is difficult to avoid contempt.
3. The Glory of Jesus Christ (6:14-16)
How inspiring the contrast of v. 14! But God forbid that I should glory, save in the cross of our Lord Jesus Christ. Using his unique exclamation, God forbid (cf. comments on 2:17), Paul confesses his refusal to glory in anything but the Cross. The direct antithesis to his opponents is striking. What they seek to escape at the price of insincerity is the apostle's only basis of exultation.2
He has good reason for his glorying, because it is the Cross by whom the world is crucified unto me. It was the Cross that had revolutionized his whole life. As noted above (cf. comments on 5:24, n. 87), it was the inner man that died with Christ, but as a result the world can be described as crucified to him. The world to which Paul here refers was not a life of outbroken sin, but rather it was his Jewish heritage, circumcision, and Pharisaical righteousness. This “world was once to him a living and vast and tremendous reality. Upon its smile hung all his hopes: its frown was ruin. Consequently he was the world's servant and slave, and the world was his absolute and imperious and cruel lord. This service was hopeless and degrading bondage. But now, through the death of Christ upon the cross, it had utterly and forever passed away.”3
However, in the deepest sense, the change had taken place in him and not in the world. He testifies, I was crucified unto the world. Every man who is not in Christ has his world—that for which he lives and slaves, and perhaps is willing to die. When Christ frees one from this bondage, those looking on can never quite understand, but that is because they do not know the inner joy of him who belongs to Christ. Is it any wonder that this becomes the believer's only glory?
Paul next repeats his unequivocal conviction (cf. comments on 5:6) that in Christ Jesus4 neither circumcision availeth any thing nor uncircumcision (15). The pride of the Jew (circumcision) and of the Gentile (uncircumcision) alike were of no value; this kind of pride is totally useless in terms of salvation. Only one thing has worth, being a new creature. Here is the greatest miracle known to us—the miracle of the “new creation.”5 Through the power of the Cross, God creates a new man.6
As Paul always makes clear, the “new man” must live and walk in the will of God (cf. Col. 2:6). This is the climactic emphasis of his admonition (cf. 5:13-26; especially 25). As many as walk (stoicheo, march) according to this rule, peace be on them (16; cf. comments on 5:25). In this case it is living according to the “measuring rule” (cf. II Cor. 10:13-16), which is by the Spirit (cf. 5:25). Upon all such people of God he breathes his apostolic benediction of peace (cf. comments on 1:3; 5:22) and mercy (cf. I Tim. 1:2; II Tim. 1:2).
The last phrase of 16 is unusual—and upon the Israel of God. There is some question as to whether this refers to those of Jewish heritage alone or is a new name for the Christian Church.7 The latter is more likely because, in the light of what had gone on before, Paul would hardly be expected to separate the Jewish Christians for a special blessing. There is evidence that “new Israel” became a favorite name for the Church in the apostolic age (cf. comments on 3:8; Rom. 2:28-29; 9:6-8).
4. The Marks of the Lord Jesus (6:17)
Having made his point, Paul rested his case—From henceforth let no man trouble me (17). The apostle had exhausted himself in the service of Christ and in substance asks that in the future he be spared the abuse and distress heaped upon him by his opponents. The justification for his request is: I bear in my body the marks of the Lord Jesus. The figure alludes to the prevalent practice of branding slaves, indicating to whom they belonged.8 Paul often identified himself as the slave of Jesus Christ; for him it was a favorite figure. The wounds and scars of the battle (cf. II Cor. 11:23-33) were his badge; the marks (lit., stigma) of the Lord Jesus were indelibly etched on his body. They marked him as a slave in deed and not simply in word; but he bore his identification joyfully.
B. THE APOSTOLIC BENEDICTION, 6:18
All that remained was to bid farewell, which Paul did in typical apostolic fashion: The grace of our Lord Jesus Christ be with your spirit. This was no idle word, but rather a sincere prayer. No one knew better than he that they needed such grace every hour. It could be theirs “in the Spirit.” With deep significance Paul's final word to these whom he had of necessity dealt with severely was brethren.9 Although he often used the term, only here does it close a benediction, giving an assurance of his deep and abiding love. With the writer, all who read this letter can add, Amen!