V. The Conclusion. Ch. 6:11-18

Paul regards the concluding paragraph of his letter as of great importance. He seems to take the pen from the hand of the scribe, and in large bold characters to write his final words. It was his custom to dictate his letters to an amanuensis and to write only his signature at the close to authenticate the message. Some have thought that this entire Epistle to the Galatians was written by the hand of the apostle. It is more probable that it is to these closing sentences that he refers when he says, ''See with how large letters I write unto you with mine own hand.'' The size of the characters which Paul employs may indicate the importance of the message which these characters express. It may be like writing a sentence in capital letters or underscoring it, or like other modern devices adopted for the sake of emphasis. Some, however, believe that the size of these letters was due to Paul's imperfect eyesight. They think that his custom of dictating to a scribe was due to his impaired vision, and the suggestion is made that these large characters add a pathetic touch to this letter, calling to mind the infirmity of the writer. Whichever view is taken, there can be little doubt that Paul lays great stress upon these closing words.

Like the introduction, this conclusion forms an epitome of the epistle. Its three sections, which are closed with the benediction, correspond to the three great divisions of the letter. The order, however, is reversed. In the last two chapters of the epistle, Paul has been warning his readers against the Judaizers who would rob them of their liberty; so in the first sentences of this conclusion he pauses to rebuke these Judaizers and to expose their duplicity. Vs. 11-13. The central chapters of the epistle are concerned with the doctrine of justification by faith. So in the central section of this conclusion, vs. 14-16, Paul states that his own expectation of salvation is based upon the cross of Christ and the new life which is imparted through faith in him. The last sentence of this concluding message, v. 17, corresponds to the two chapters which open the epistle and which establish Paul's apostolic authority. Here he declares that his relationship to Christ, his devotion and his authority, are at once evidenced by the marks which he bears on his body of the sufferings which he has endured in the service of his Lord.

    A. A REBUKE TO THE LEGALISTS. Ch. 6:11-13

11 See with how large letters I write unto you with mine  own hand. 12 As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ. 13 For not even they who receive circumcision do themselves keep the law; but they desire to have you circumcised, that they may glory in your flesh.

As Paul turns his attention to the false teachers who have so troubled the Galatian church and to those believers who may have been misled by them, he makes a severe charge of insincerity, of duplicity, and of inconsistency. Those, he says, who are seeking to compel the Galatians to adopt the Mosaic ritual are inspired only by selfish and cowardly motives. "As many as desire to make a fair show in the flesh, they compel you to be circumcised." Their desire is to win favor with men or to avoid the loss of popularity or position. They wish to escape the persecution to which all followers of Christ are being subjected. The desire of these leaders is "that they may not be persecuted for the cross of Christ." To make a show of their zeal for the law of Moses would possibly protect them from the hostility of the Jews and enable them, while still trusting in Christ, to avoid suffering for the sake of Christ.

Then, too, these men are insincere. "For not even they who receive circumcision do themselves keep the law." They were evidently inconsistent in their living, and, while pretending to be zealous for legal observances, they were failing to bear in their own lives the burdensome restriction of the law.

They were seeking only to secure the submission of their fellow Christians in order that they might make a great show of their zeal for Judaism by winning Gentiles to submission to Jewish ritual. In all ages even those who are most bitter and zealous as partisans are frequently impelled not by devotion to the truth but by selfish motives, by a desire for prominence, by fear of persecution, and by an eagerness to win the favor of men.

B. PAUL'S CONFIDENCE IN THE CROSS. Ch. 6:14-16

14 But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified into me, and I unto the world. 15 For neither is circumcision anything, nor uncircumcision, but a new creature, 16 And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God.

In contrast with the selfish and insincere legalists who found their glory in securing followers whom they could compel to submit to Jewish rites, Paul made his boast in the cross of Christ and in the new life granted by his Spirit. "Far be it from me to glory, save in the cross of our Lord Jesus Christ." The cross is a strange thing in which to rejoice or to boast. It is the symbol of ignominy, shame, death. The cross of Christ is of all other crosses the strangest cause for joy. It is the cross of the only pure and sinless man who ever lived. Why does Paul glory in this cross?

It is because of what it has secured for him and because of the new life which has resulted from faith in Christ. By this cross, Paul declares, "the world hath been crucified unto me, and I unto the world." The "world" to which he refers must be, first of all and chiefly, the whole world of Jewish rites and ceremonies. Paul has identified himself with Christ and he has found that the death of Christ is itself sufficient for those who put their trust in him to secure pardon for sin and acceptance with God. To this finished work of Christ Paul need and can add nothing. Therefore, to him the whole sphere of ceremonies and rites has lost all attraction. It appears to him as something dead and crucified. So, also, it has lost all claims upon him. He has been crucified to the world. To one who has accepted Christ as his Redeemer, religious ceremonies in themselves are no longer a ground of glorying or a basis of hope. "For neither is circumcision anything [in itself], nor uncircumcision, but a new creature." This new life which results from faith in Christ is Paul's chief and only concern. His boast and his glory are in the cross and in the fact that through Christ he has become a new creature. "As many as shall walk by this rule," he adds, "peace be upon them, and mercy, and upon the Israel of God." The "rule" to which Paul alludes is the great principle which he has just stated. It is the rule of those who place their whole confidence for acceptance with God upon his redeeming work in Christ, and whose great joy is found in the power for holy living which is granted them by the Spirit of Christ. Upon such believers Paul invokes the peace of God and the mercy of God.

When he adds "And upon the Israel of God," he does not indicate a second class of believers; he is indicating all who put their trust in Christ. They are the true "Israel"; they are the spiritual descendants of Abraham and of Jacob. The very word is in itself a rebuke to the Galatian heresy. Those converts were being tempted to belie^'e that the true "heirs of the promise" were the Christians who might also adopt the Mosaic ritual. Paul insists that the true spiritual Israel consists of those who glory in the cross and in the power of the risen Christ.

C. THE MARKS OF AN APOSTLE. Ch. 6:17

17 Henceforth let no man trouble me; for I bear branded on my body the marks of Jesus.

There were three classes of persons in the ancient world who were branded on their bodies: soldiers, slaves, and devotees. Paul declares that on his body there are "the marks of Jesus." He refers, of course, to the scars which had been left by the scourgings and stonings and vigils and toils which he had endured for the sake of Christ. They prove that he belongs to Christ. The apostle is here pointing us back to the early chapters of his epistle where he is arguing as to his apostolic authority. He is now intimating that there should be no doubt as to his relation to Jesus. The scars on his body indicate that he belongs wholly to his Master. He is his solder; he is his slave; he is his devotee. This last use of this word described those temple slaves who were branded to indicate that they belonged to a certain god, or that they had adopted a certain cult as their own. The Galatian Christians were tempted to adopt outward signs as indicating their religious status. Paul declares that his brands of suffering and of shame point to the living Lord, for whom he has endured all things and to whom he belongs. In view of such a relationship he exclaims with something of impatience, "Henceforth let no man trouble me." He will not again undertake to deal with those puerile yet vexatious attacks which have been made upon his sincerity and upon his apostolic authority. He sets them aside once and for all with this appeal which should be final:*T bear branded on my body the marks of Jesus." His assailants should henceforth leave him in peace.

D. THE BENEDICTION. Ch. 6:18

18 The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.

This closing sentence, this last word of farewell, is familiar yet in a sense unique. Its main and inclusive petition is for "the grace of our Lord Jesus Christ." Grace is unmerited favor. It has been shown supremely in and through the mission and work of Christ. It stands opposed to all the works of the "flesh" and all dependence upon self for salvation.

This prayer, therefore, rightly concludes the letter in which Paul has been warning his readers against any return to ceremony and ritual as a ground of acceptance with God. He asks that this unmerited favor which has been shown them through Christ may be multiplied. He prays that the pardon which they have received may be followed by power for holy living, and that the very Spirit of God may dwell in their hearts, moving upon their spirits and enabling them to live as heirs of God and as joint heirs with Christ.

A final delicate touch is found in the last word of his petition. It is the word "brethren." A reader may have at times supposed that Paul's severity had made him forget the true relation which he sustained to his disciples in Galatia. This last syllable indicates that the apostle does not regard his readers with anger or enmity. He does not think of them last of all even as his pupils and followers. He reminds them that they and he are all one in Christ Jesus, heirs of the same promise, recipients of the same grace. They have been saved by faith, and his whole desire is that they may maintain their position as Christian brethren, not as servants of the law but as free heirs of the grace of God.