Galatians 6:11-13. “Artificial Righteousness”: Glorifying in the Flesh.

Galatians 6 11-13 “Artificial Righteousness”: Glorifying in the Flesh. Sunday March 17th 2019. Safe Haven Worship Centre. Galatians 6:11–13 11 See with what large letters I am writing to you with my own hand. 12 It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. 13 For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. (ESV) This month, heavily armed assailants again attacked an Ebola treatment centre in the heart of eastern Congo’s deadly outbreak. Some community members wary of outsiders after years of deadly rebel attacks have shown hostility to health workers in a region that is facing its first Ebola outbreak. Distrust of the Ebola treatment has come from rumors that the centre is actually spreading the disease. The recent burning down of the treatment centre by locals was an effort in their minds to stop the spread of the virus. The most dangerous answer to a problem is the one that takes you away from the true solution. The Judaizers that Paul has been dealing with as throughout the book of Galatians have sought to personally benefit themselves while giving the Galatians an artificial righteousness. Their glorifying in the flesh corrupts the true Gospel. Paul takes these closing verses of Galatians 6:11-13 to show the impact on the gospel summarizing his argument through the book. But he first deals with his own malady. Paul explains in Galatians 6:11 “See with what large letters I am writing to you with my own hand”, that the autographed portion of the letter would include Gal. 6:11–18 and not the entire epistle (George, Timothy: Galatians. electronic ed. Nashville : Broadman & Holman Publishers, 2001, c1994 (Logos Library System; The New American Commentary 30), S. 431). In Koine (common) Greek quotation marks were not used. So emphasis was conveyed by enlarging the letters of the words written. Paul now personally picks up the pen and writes with large letters to emphasize his concluding words and to validate that the letter was genuine. Recall that the authority/authorship of Paul was challenged (Gal 1 & 2) (Anders, Max: Galatians-Colossians. Nashville, TN : Broadman & Holman Publishers, 1999 (Holman New Testament Commentary; Holman Reference 8), S. 80) The word for “letters” (grammasin) is plural and refers to the characters of the alphabet. Paul’s handwriting was large. (Beeke, J. R., Barrett, M. P. V., & Bilkes, G. M. (Eds.). (2014). The Reformation Heritage KJV Study Bible (p. 1698). Grand Rapids, MI: Reformation Heritage Books.) Paul’s writing with … large letters may have been due poor eyesight, an affliction suggested in this letter. Shortly after speaking of having come to Galatia with “a bodily illness” (Gal. 4:13), the apostle expresses his gratitude to believers there for their willingness to “have plucked out [their] eyes and given them to [him]” (Gal. 15). If Paul’s “thorn in the flesh” (2 Cor. 12:7) did involve an eye disease, he understandably wrote in large letters in order to see what he was writing. Paul may have used the somewhat unsightly lettering as a statement, saying, in effect, “Because of my poor eyesight, you know how hard it is for me to write by my own hand, but what I have to say is so important and urgent that I want you to have this letter in your hands as soon as possible, with as bold lettering as possible. Unlike the Judaizers, Paul did not try to impress with scholarship, personal skills, or superficial formalities. This epistle is not written attractively, either, but I hope you will receive its message with the same urgency with which it is sent.”. Given the tone of the letter, the apostle sought in this way to give a final emphatic thrust to his message (Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 2:610-611). • Beware of appeals that emphasize presentation over content. Some of the shallowest, or misleading presentations are often the most glamoursly packaged. It can often be an intentional effort to bypass the mind to reach the emotions. When your actions are primarily based on transient feelings, they are often the most dangerous. They often fail to consider context, godly directives, and implications. That Paul indicated that he is now writing: “with my own hand”, he is indicated that he normally dictated his letters to a scribe, or amanuensis, who did the actual writing. The epistle to the Romans identifies himself as Tertius (Rom. 16:22), a man about whom we otherwise know nothing ( Barnes, P. (2006). A Study Commentary on Galatians (p. 304). Darlington, England; Webster, New York: Evangelical Press.) It was Paul’s custom, however, to write a short salutation in his own handwriting (see 1 Cor. 16:21; Col. 4:18; 2 Thess. 3:17) in order to prove the genuineness of the letter. During the time of the early church, many forged documents were circulated in the name of the apostles in order to gain credibility (Pseudopagraphia). Paul referred to that practice of deception when he cautioned the Thessalonian believers: 2 Thessalonians 2:2 [2] not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come. (ESV) If the Judaizers falsely claimed to speak for the Jerusalem apostles, as they likely did (see Acts 15:1–5), they would not have hesitated to claim to speak for Paul, if doing so would serve their purpose. Paul was therefore concerned not only that the Galatian believers clearly understand what he was writing but that they clearly understand that he was indeed the one who was writing it. Most of the book of Galatians has been spent condemning the false teachings of the Judaizers. Now in these final verses, Paul also condemns their motives for teaching their legalistic perversion of the gospel. In doing so he puts a death nail to the notion of achieving righteousness by human works of the flesh. Paul points to three factors that tend to motivate human works of attempted righteousness. They are often reflect: 1) Religious Pride (Galatians 6:12a), by 2) Cowardice (Galatians 6:12b), and 3) Hypocrisy (Galatians 6:13). Human works of artificial righteousness often reflect: 1) Religious Pride (Galatians 6:12a), Galatians 6:12a [12] It is those who want to make a good showing in the flesh who would force you to be circumcised, (and only in order that they may not be persecuted for the cross of Christ. (ESV) The Judaizers, motivated by religious pride, “want/desire to make a good showing in the flesh”. Here the flesh has reference to the works of their humanness and self-effort apart from the Spirit. It represents external rites and ritual. The verb (good showing) εὐπροσωπέω, found only here in the NT, means literally to present a good face, hence the translation to make a good showing or a good outward appearance (Witherington III, Ben: Grace in Galatia : A Commentary on St. Paul's Letter to the Galatians. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1998, S. 446) They were not concerned about pleasing God by inward righteousness but about impressing other people by outward legalism. Since circumcision was the specific issue, the expression “in the flesh” was probably meant quite literally. Their concern for physical things had shoved aside any concern for spiritual things (Boles, Kenneth L.: Galatians & Ephesians. Joplin, Mo. : College Press, 1993 (The College Press NIV Commentary), S. Ga 6:12). • Think of the too frequent emphasis today on outward conformity. Too often people are totally preoccupied by the “circumcision” or “cutting away” of certain external practices (smoking, drinking and dancing) that they seem relatively unconcerned with inward change. It is far easier to keep impressive statistics about outward conformity, therefore we tend to focus on it: so many people came to church, so many people were baptized, so many people were well dressed and clean-cut, so many people voted for the right politician. What an impressive church! It is much harder to quantify the aspects of the fruit of the Spirit (Gal. 5:22-23) and walking in the Spirit (Gal. 5:25) (Hansen, G. Walter: Galatians. Downers Grove, Ill. : InterVarsity Press, 1994 (The IVP New Testament Commentary Series), S. Ga 6:12) It was in regard to demonstrations of religious pride that Jesus gave repeated warnings in the Sermon on the Mount. Concerning religious life in general, He said: Matthew 6:1 [6:1]"Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven. In the Realm of giving: Matthew 6:2 [2]"Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. (ESV) Concerning prayer He warned Matthew 6:5 [5]"And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. (ESV) Please turn to Luke 18 Jesus gives examples of how a person’s faith can be expressed in a hypocritical way when giving to the needy (Mt. 6:2-4) praying (Mt. 6:5-15) and fasting (Mt. 6:16-18). Now in Luke 18: Luke 18:9-14 [9] He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: [10]"Two men went up into the temple to pray, one a Pharisee and the other a tax collector. [11] The Pharisee, standing by himself, prayed thus: 'God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. [12]I fast twice a week; I give tithes of all that I get.' [13] But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' [14]I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted." (ESV) • We often deceive ourselves and are most often blind to our own hypocrisy. Everywhere in our culture we are told to take pride in something, and that type of things creeps into our mind and we can unwittingly speak of praising Christ, yet become proud in our own accomplishments. Paul Warned: Colossians 2:8 [8] See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. (ESV)(  Col. 2:20). • The “human tradition” and “elementary sprits/principles of the world” referred not only to the outmoded ceremonial laws and rituals of the Old Covenant but to any external religious activity that is not “according to Christ,” that is, that originates in and exalts the flesh, rather than originates in the Spirit and exalts God. Paul goes on to say: Colossians 2:23 [23] These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh. (ESV) To reinforce their own legalistic religiosity, the Judaizers also tried to force/compel others in the churches to be circumcised as a necessary element in obtaining salvation. The word force/compel/constrain carries with it the idea of strong persuasion. While it does not mean “to force against one’s will,” it is still a strong word. It indicates that the Judaizers were great persuaders; they had a “sales talk” that convinced the Galatian believers that legalism was the way for them. Whenever Paul presented the scriptures, it was in truth and sincerity, and he used no oratorical tricks or debater’s skills. (See 1 Cor. 2:1–5 and 2 Cor. 4:1–5) (Wiersbe, Warren W.: The Bible Exposition Commentary. Wheaton, Ill. : Victor Books, 1996, c1989, S. Ga 6:12) • If the presentation of the Gospel is just a “good showing” then when the deceptive tactics are revealed, the message and speaker loses credibility. • The Gospel does not need to be presented like a sales pitch but in a lovingly and passionately truthful manner because it is the Holy Spirit that convicts and changes the heart. Illustration: Two Goats Two mountain goats who met each other on a narrow ledge just wide enough for one of the animals to pass. On the left was a sheer cliff, and on the right a steep wall. The two were facing each other, and it was impossible to turn or to back up. How did they solve their dilemma? If they had been people, they would most likely have started butting each other until they plunged into the chasm together. But the goats had more sense than that. One of them lay down on the trail and let the other literally walk over him—and both were safe. ( Morgan, R. J. (2000). Nelson’s complete book of stories, illustrations, and quotes (electronic ed., p. 463). Nashville: Thomas Nelson Publishers.) Whenever we become convinced that we are the ultimate answer to a problem, we are essential to its solution or if someone else has a different approach, they must be wrong, then our pride will result in our mutual demise. Human works of artificial righteousness often reflect: 2) Cowardice: (Galatians 6:12b) Galatians 6:12b [12] (It is those who want to make a good showing in the flesh who would force you to be circumcised), and only in order that they may not be persecuted for the cross of Christ. (ESV) The Judaizers not only were proud but cowardly. They advocated legalism to protect their lives and material welfare as well as to feed their fleshly egos. In order/simply that they may not be persecuted expresses their motive. They were not willing to pay the price of persecution in order to be identified with Jesus Christ. They would use His name and attend His church only if there was no offense to those around them. Most of such offense could be avoided if they denied the meaning of Christ’s death. • The danger in presenting the gospel as merely something that meets felt needs, is the type of mistaken covert that this produces. People begin to see God as some cosmic Santa Clause to give them everything they desire. Instead, if the gospel is presented as giving people everything they need for life and godliness, then the command to take up your cross, is the bold self-sacrificial disciple that is neither prideful nor cowardly. When used in a soteriological (salvation) context, as here in Galatians 6:12b, the cross does not refer to the pieces of wood on which Jesus was hung but to the entire work of divine redemption that His death on the cross accomplished. It is not the fact that Jesus was crucified like a common criminal that is the offense of the cross, but the truth of the penal substitutionary atonement, which allows no place for human pride, status, or achievement. The cross signifies the condemnation of the flesh and its efforts to please God. The cross spells death for the fleshly nature and its noblest efforts. The cross means separation from evil. Therefore, (people naturally) hate the glorious message of the cross, and persecute those who preach it. (MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1897). Nashville: Thomas Nelson.) Please turn to John 6 For that reason, the cross of Christ has always been an offense to the religions of works, “to Jews a stumbling block, and to Gentiles foolishness” (1 Cor. 1:18-31 (23). Even before Jesus was crucified, the idea of His sacrificial death was repugnant to many Jews who had shown superficial interest in His teaching. In the synagogue at Capernaum, Jesus declared: John 6:55-66 [55] For my flesh is true food, and my blood is true drink. [56] Whoever feeds on my flesh and drinks my blood abides in me, and I in him. [57] As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. [58]T his is the bread that came down from heaven, not like the bread the fathers ate and died. Whoever feeds on this bread will live forever." [59] Jesus said these things in the synagogue, as he taught at Capernaum. [60] When many of his disciples heard it, they said, "This is a hard saying; who can listen to it?" [61] But Jesus, knowing in himself that his disciples were grumbling about this, said to them, "Do you take offense at this? [62] Then what if you were to see the Son of Man ascending to where he was before? [63] It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. [64] But there are some of you who do not believe." (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) [65] And he said, "This is why I told you that no one can come to me unless it is granted him by the Father." [66] After this many of his disciples turned back and no longer walked with him. (ESV) The Judaizers identified themselves with the church but not with the cross and therefore not truly with Christ. They recognized Jesus as the Messiah and proclaimed allegiance to Him, but they had no part in Him because they refused to receive His finished work on the cross on their behalf. Their trust was in their own human works, represented by circumcision, rather than in God’s provision of salvation by grace through the power of the cross of Christ. They wanted a Messiah to deliver them from their oppressors, but not a Savior to deliver them from their sins. They could handle that by themselves, they thought. The central message of what we have been studying in Galatians is that there is eternal life though faith in the atoning work of Christ alone. • This concept must not stop at salvation however. As we have seen in Galatians 2:20, we are called to be crucified with Christ and that means we must accept whatever calling God has for us. We cannot go to God on our terms with our demands. Faith is going to God on His terms and forfeiting the sovereignty of our lives to His demands. Because, even as professed Christians, the Judaizers continued to trust in themselves, and had no allegiance to the cross of Christ. Their concern was for their safety, not their salvation, and they hoped that adherence to outward forms such as circumcision would minimize the offense to other Jews and to Gentiles and would thereby give them protection from persecution. Because the redemptive work of the cross undercuts every human religious system of works righteousness, it is always a cause for offense and persecution. When Peter and the other apostles boldly preached the cross in Jerusalem, the Jewish leaders were “cut to the quick and were intending to slay them” (Acts 5:29–33). Throughout the book of Acts, Christians suffered the most severe opposition and persecution when they proclaimed the power of the cross. The Judaizers wanted no part of such suffering, indicating they had no genuine love for Christ and no desire to take up their own crosses and follow Him (Matt. 10:38). The Judaizers were like the seed in our Lord’s parable of the Sower in Matthew 13 that was sown in the rocky soil: Matthew 13:20-21 [20] As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, [21] yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. (ESV) • The nature of this parable is to explain what we can see from a human perspective. The Judaizers hoped that identifying themselves with the law of Moses would help them keep the protected status Jews they enjoyed in the Roman Empire. Because their leader had been crucified under Roman law, Christians were frequently under suspicion by Roman officials and often experienced harassment that Jews did not. By teaching obedience to the Mosaic law and the rite of circumcision the Judaizers hoped to blunt criticism, alienation, and rejection by fellow Jews. A Jew who became a Christian was often subject to social ostracism and financial ruin. He was put out of the synagogue and often out of his own household. Fellow Jews refused to do business with him, and he often found it difficult to buy food and clothing even if he had money to pay for them. • What clear obedience are you avoiding to be liked or avoid conflict? 2 Timothy 2:11–12 11 The saying is trustworthy, for: If we have died with him, we will also live with him; 12  if we endure, we will also reign with him; if we deny him, he also will deny us; (ESV) Illustration: Holy boldness honors the gospel. In (early) times, when (Far-Eastern rulers) had things pretty much their own way, they expected all ambassadors from the West to lay their mouths in the dust if permitted to appear before (the far-Eastern rules who considered themselves) his Celestial Brightness, the Brother of the Sun and Cousin of the Moon. Certain money-loving traders agreed to all this and ate dust as readily as reptiles. But when England sent her ambassadors abroad, the daring islanders stood bolt-upright. They were told that they could not be indulged with a vision of the Brother of the Sun and Cousin of the Moon without going to their hands and knees. “Very well,” said the Englishmen, “we will dispense with the luxury, but tell his Celestial Splendor that it is very likely that his Serenity will hear our cannon at his palace gates before long, and that their booming is not quite so harmless as the cooing of his Sublimity’s doves.” When it was seen that ambassadors of the English Crown were no cringing petitioners, the British Empire rose in respect of (Far-Eastern rulers) nations. It must be just so with the cross of Christ. Our cowardice has subjected the gospel to contempt. (For all believers to proclaim) the gospel boldly is to deliver it as such a message ought to be delivered [C. H. Spurgeon, Feathers for Arrows, p. 23 as recorded in Green, M. P. (Ed.). (1989). Illustrations for Biblical Preaching: Over 1500 sermon illustrations arranged by topic and indexed exhaustively (Revised edition of: The expositor’s illustration file). Grand Rapids: Baker Book House.]. Finally, human works of artificial righteousness often reflect: 3) Hypocrisy (Galatians 6:13) Galatians 6:13 [13] For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. (ESV) Hypocrisy is inseparable from cowardice, because if a people were not afraid of what other people might say or do, people would have no reason for pretending to be something they are not. The Judaizers who were circumcised did not sincerely try to live by the standards of the Mosaic Law, much less by the power of the Holy Spirit. They were not even honest Jews, much less genuine Christians, Paul implies. Their religion was pure pretense, a sham display put on for the benefit of others. They performed the easy, outward surgery on each other, but never lived out the rest of God’s law. It was an attempt to win others to that which was itself bankrupt; for not even those who were circumcised were able to keep the law.”( MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1897). Nashville: Thomas Nelson.) The Judaizers were greatly concerned about making proselytes to their perverted form of the gospel, which was symbolized not by baptism but circumcision. They desire to have you circumcised, Paul told the Galatians, in order that they may boast in your flesh. Although they themselves never kept it, the Judaizers zealously worked to win converts to the Law, so they could brag about their effectiveness in gaining proselytes. They were trophy hunters and wanted to be able to report on mass “conversions” in Galatia. The humbling parallel would be in the tendency to take pride in counting the number of “decisions for Christ” or “baptisms” today.( Boice, J. M. (1976). Galatians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Romans through Galatians (Vol. 10, pp. 506–507). Grand Rapids, MI: Zondervan Publishing House.) As it has been said: “Hypocrisy is like a pin. It is pointed in one direction, and yet is headed in another (Michael P. Green: 1500 Illustrations for Biblical Preaching. Grand Rapids, MI : Baker Books, 2000, S. 201) Please turn to Matthew 23 Since the time when Cain offered his unacceptable offering to the Lord, Humanity has used religion as a cover for sin. As the Judaizers demonstrate, it is possible to be extremely active in the church and yet be morally and spiritually corrupt. Nowhere does it arouse God’s wrath more than where it is practiced in His name. Jesus said: Matthew 23:2-11 [2]"The scribes and the Pharisees sit on Moses' seat, [3]so practice and observe whatever they tell you--but not what they do. For they preach, but do not practice. [4] They tie up heavy burdens, hard to bear, and lay them on people's shoulders, but they themselves are not willing to move them with their finger. [5] They do all their deeds to be seen by others. For they make their phylacteries broad and their fringes long, [6]and they love the place of honor at feasts and the best seats in the synagogues [7]and greetings in the marketplaces and being called rabbi by others. [8] But you are not to be called rabbi, for you have one teacher, and you are all brothers. [9] And call no man your father on earth, for you have one Father, who is in heaven. [10] Neither be called instructors, for you have one instructor, the Christ. [11] The greatest among you shall be your servant. (ESV) The greatest burden the scribes and Pharisees put on people’s shoulders was the unbearable burden of salvation by works. Because of their hypocrisy, it was no great burden to those religious leaders, but to the conscientious Jew it was unimaginably frustrating and hopeless. They found themselves under the relentless demands of law upon law, tradition upon tradition, ceremony upon ceremony-so many of them that he could not even know about them all, much less keep them all. In Mt. 23: 5-7) they did everything possible to call attention to themselves, glorying in the recognition and praise they received because of their positions, titles, and converts. In vs. 8-10 they honored and pleased themselves, but they dishonored and displeased God, who hates pride and loves humility. But the greatest among the followers of Jesus Christ are those who, as servants (v. 11), help others carry their burdens. Throughout the rest of that chapter in Matthew (vv. 13–31), Jesus continues to condemn the scribes and Pharisees for their hypocrisy. He condemns them for exalting themselves, for shutting people out of the kingdom by their legalism, for making pretentious and insincere prayers, for making loopholes to escape the keeping of vows, for being meticulous about tithing herbs but neglecting justice and mercy and faithfulness, for being careful to appear clean on the outside of their lives but of having no concern for inward holiness, and for building tombs to the prophets they had murdered. All of those religious ideas and activities were designed to build pride and cover sin, to boast in the flesh. This final phrase in Gal. 6:13, boast in the flesh signifies pride. It suggests that the heart and mind are so taken up with the object of glorification that a person is all but lost in its contemplation (Edgar H. Andrews. Galatians: Free in Christ. Welwyn Commentary Series. Evangelical Press. 1996. p.325). Please turn to 2 Timothy 3 We should not be surprised that the greatest condemnation today is of hypocrisy. As the return of Christ draws nearer, religious hypocrisy, like every other sin, will increase. Paul warned Timothy: 2 Timothy 3:1-5 [3:1] But understand this, that in the last days there will come times of difficulty. [2]For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, [3]heartless, unappeasable, slanderous, without self-control, brutal, not loving good, [4]treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, [5]having the appearance of godliness, but denying its power. Avoid such people. (ESV) (Format Note: Outline & some base commentary from: MacArthur, J. (1996, c1987). Galatians. Includes indexes. (193). Chicago: Moody Press.)