TEXT: Galatians 6:11-18

SUBJECT: Exposition of Galatians #14: Concluding Remarks

With these words, Paul brings his great Epistle to an end. They are not, however, a mere formality; a polite way of saying good bye. The closing remarks are no less substantial than any other part of the Letter. J.B. Lightfoot referred to them as "summing up the main lessons of the Epistle in terse, eager, disjointed sentences". I think he was right. Paul still has something to say; something worth hearing. May the Lord give us "ears to hear what the Spirit says to the churches".

By way of outline, I've divided the concluding remarks into three sections: (1) the autograph, v.11; (2) A sharp rebuke, vv.12-17; and (3) the farewell, v.18. Let's look at each in turn.

Paul begins with the autograph or personal signing, v.11: "See with what large letters I have written to you with my own hand!" The doesn't refer to the length of the Epistle, but the size of Paul's handwriting. It's huge. But so what? Why would he call attention to it? Some say it points to his bad eyesight; others to his hand, crippled by persecution; one assumed a tentmaker's hand would be clumsy with a quill in it. With such enigmatic verses, however, I think it's best to take the common sense approach. Paul wrote these last words in big script because he wanted his readers to notice them! Lightfoot puts it best: "The boldness of the handwriting answers to the force of the Apostle's convictions. The size of the characters will arrest the attention of the readers in spite of themselves".

Now that he's got their attention, what does he have to say? This, vv.12-17: "As many as have a desire to make a good showing in the flesh, these try to compel you to be circumcised, only that they may not suffer persecution for the cross of Christ. For not even those who are circumcised keep the Law, but they desire to have you circumcised that they may glory in your flesh. But God forbid that I should glory except in the cross of Christ, by which the world has been crucified to me, and I to the world. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation. And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God. From now on, let no one trouble me, for I bear in my body the marks of the Lord Jesus".

Rarely has Paul been sharper in his reproof. He begins by disclosing the Legalists' true motives. They claimed to exalt the Law in order to honor God and to do souls good. Paul says quite the opposite: They're thinking on no one but themselves!

How does Paul know this? 4:17 provides the clue: "They zealously court you, but for no good; yes, they want to exclude you (from me) that you might be zealous for them". Because the Legalists drove wedges between God's people, Paul knew they were up to no good! He chides them for their selfishness and lack of brotherly love.

The Law-party was full of hypocrites. For the very men who so fulsomely praised the Law didn't keep it! Of course they didn't; they didn't give a hoot about the Law itself; they cared only about getting up a party who paid lip service to the Law and looked down on others who didn't.

Paul is unsparing in his criticism. To weak believers, he's as "gentle as a nurse who cherishes her children". But with the Legalists, he takes the hardest of hard lines. Why? Because "publicans and harlots go into the kingdom of God before" the Pharisees.

He now turns to theology. The effect of following Moses is devastating to Christian doctrine and practice. According to v.14, Paul made his choice: He would glory in the Cross of Christ rather than in the Law of Moses. What did this do for him? Did it lead him to ungodliness? No. It led Paul to true holiness. By the Cross, "the world was crucified to [Paul] and [Paul] to the world". What does this mean? What is a crucifixion? It is a way of inflicting death. Thus, the world's allure had died for Paul; He had died to its claims. In other words, Paul was now living for heaven. Only the Cross can do this for you. Not the Law with its obligations, threats, and rewards--but by Cross alone. Notice how he develops the argument in Colossians 3:2-3: "Set your mind on things above, not on things on the earth. For you died, and your life is hidden with Christ in God".

In sum: Holiness is obtained at the cross and maintained by the cross. Consequently, Paul would "glory" in nothing but the Cross.

If the cross is the Apostle's "all in all", what is circumcision or Law-keeping? Nothing! "For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation". If the Law "avails nothing" why get so worked up about it? Why coerce others into keeping it? Paul was, at times, an observant Jew. But he never forced anyone else to be one. In the same way, if you find the Sabbath a blessing, by all means--accept the blessing! But don't look down on those who "esteem every day alike".

The Christian's Law is liberty--not to sin, but to serve others in love. If you observe this "rule", Paul wishes you "peace and mercy". And more: He includes you in "the Israel of God"--the people who truly belong to the LORD.

A parting shot at the circmcisers, v.17: "From now on, let no man trouble me, for I bear in my body the marks of the Lord Jesus". The Legalists bore the mark of Israel in their flesh; how they gloried in the cut foreskin! But Paul glories in a different laceration. What is it? The wounds of persecution he bore for Christ's sake. The Legalists must drop their pants to show off their connection to Israel; Paul would but take off his shirt to show the beatings and whippings he took for Christ's sake. Persecution for Christ's sake is a much better indicator of one's standing with God than a cut foreskin or a Sunday without TV.

He closes with a benediction. "Brethren" reminds the readers that--although he's very disappointed in them--Paul still counts them his spiritual kinsmen. He's upset with them, but he's not about to exclude them from his affections. He wishes them "the grace of our Lord Jesus Christ". An inclusive term, it means "every spiritual blessing in the heavenly places in Christ". Note: Paul not only owns these men as "Brethren" but he sincerely wishes them well. He closes with an "Amen"--which means "I really mean it". The angry Apostle is still their dear friend, wishing them God's best.

What can we add to these parting words and to the whole Epistle? Nothing. But we can summarize them both in three words:

"Christ is all".

Is He your "all"? May God make it so, for Christ's sake. Amen.