10. Adapted from Cardinal Albert Vanhoye, Il pane quotidiano della Parola: Commento alle letture feriali della Messa ciclo I e II (Casale Monferrato: Piemme, 1994), 733–34.
Advice for Christian Community Life
Galatians 5:26–6:10
In this section Paul passes from exhortations that set forth general principles for Christian conduct—loving one’s neighbor, following the Spirit, and crucifying the †flesh—to specific instructions. What is interesting is that when Paul gets specific, his exhortations pertain mostly to life in Christian community. Christian life is not primarily about individual holiness and salvation, but about the progress of our spiritual family, the Christian community to which we belong, toward holiness and salvation. Of course, the welfare of the community absolutely depends on the conduct of each of its members.
Not Conceit but Solidarity (5:26–6:6)
26Let us not be conceited, provoking one another, envious of one another.
6:1Brothers, even if a person is caught in some transgression, you who are spiritual should correct that one in a gentle spirit, looking to yourself, so that you also may not be tempted. 2Bear one another’s burdens, and so you will fulfill the law of Christ. 3For if anyone thinks he is something when he is nothing, he is deluding himself. 4Each one must examine his own work, and then he will have reason to boast with regard to himself alone, and not with regard to someone else; 5for each will bear his own load.
6One who is being instructed in the word should share all good things with his instructor.
OT: Prov 9:8; 25:12; Sir 11:7
NT: Matt 18:15; Rom 15:1–3; 1 Cor 9:11; 2 Cor 5:10; 1 Thess 5:14; 2 Tim 2:24–26
Catechism: fraternal correction, 1829
[5:26]
Verse 26 is a hinge verse. It may be taken either with the previous verse as reinforcing the call to “follow the Spirit” by exhorting against contrary †fleshly conduct or as introducing the practical advice about relationship problems in the Christian community (alluded to earlier, 5:15). The first problem Paul addresses is bearing oneself in a prideful manner, becoming conceited, which inevitably provokes other people, arouses envy, and poisons the atmosphere.
[6:1]
Nevertheless, there is a solution. One could suppose that when a member of the community is caught in some transgression, Paul would recommend forceful correction. Instead he proposes that those who are spiritual, those whose lives manifest the fruit of the Spirit (5:22–23), should correct the guilty party in a gentle spirit—literally, “a spirit of meekness.” “Gentleness” or meekness, in fact, is named among the fruit of the Spirit (5:23).1 Paul offers a very useful thought in favor of this attitude, that is, the reminder of one’s own moral fragility—looking to yourself—and also regarding the risk of being tempted. Who can be sure of always resisting temptation? How would I want to be corrected?
[6:2]
Paul applies the advice given in verse 1 more generally: Christians should always bear one another’s burdens. The Spirit nudges us not only to gentleness but also to solidarity with one another. The word “burdens” refers to all the hardships that arise in life: exhausting work, sickness and physical pain, psychological suffering, loneliness, strife, failure, and so on. In light of the preceding verse, this includes bearing with the sins, defects, and weaknesses of brothers and sisters (Rom 15:1; 2 Cor 11:29). In so doing, Christians will fulfill the law of Christ. This law obviously does not consist of a long series of precepts and prohibitions. It consists of only one commandment: love and serve as Christ did, by the †grace of Christ. Here Paul’s teaching overlaps with the Gospel of John. Paul’s invitation to “bear one another’s burdens” parallels Jesus’ words in John 13:14: “You ought to wash one another’s feet.” Paul’s “law of Christ” corresponds to Jesus’ “new commandment” (John 13:34), which is to “love one another as I love you” (15:12).
[6:3]
At first glance, the flow of Paul’s thought in verses 3–5 is perplexing. To understand it we need to note that the first sentence of the paragraph (v. 1) brings together two different topics: brotherly assistance and self-examination. Verse 2, which speaks of bearing one another’s burdens, describes brotherly assistance. Verses 3–5 take up the second topic—self-examination. Paul admonishes those who, in examining themselves, think too highly of themselves: if anyone thinks he is something when he is nothing, he is deluding himself. Perhaps the underlying idea is the same as Paul wrote the Corinthians: “What do you possess that you have not received? But if you have received it, why are you boasting?” (1 Cor 4:7).
[6:4–5]
Then Paul narrows in on a particularly defective way of examining oneself that involves comparing oneself to others in a way that leads to being proud or critical of others. Paul disapproves of this approach and invites his readers to examine their own conduct without comparisons by a reminder: each will bear his own load. The point is similar to something Paul says in Rom 14:10–12: “Why then do you judge your brother? Or you, why do you look down on your brother? For we shall all stand before the judgment seat of God. . . . So [then] each of us shall give an account of himself [to God].” The contradiction between “bear one another’s burdens” and “each will bear his own load” (Gal 6:2, 5) is thus only apparent, because the contexts are different. The first is said about brotherly assistance (v. 2), while the second is about how a person should evaluate himself or herself (v. 5). If it is a question of helping, mutual relationships are encouraged: we must “bear one another’s burdens” (v. 2); if it is a question of judging, what other people do is irrelevant, because “each will bear his own load” (v. 5). The point, it would seem, is that we should not be complacent about our apparent superiority to another person in some respect, because we will be judged by God not on relative superiority to others but on the value of our own actions in God’s eyes.
[6:6]
Paul returns to the topic of brotherly assistance, focusing on the particular case of teachers. The Greek verb translated instructed here is the root from which we get the words “catechumen” and “catechesis.” Catechesis was of the greatest importance to the young communities of the early Church, and it has become a high priority again as society has become less Christian. Paul is very concerned to ensure that those who are teaching receive the material support they need to fulfill their ministry. He is not satisfied with half measures: the person who is taught the word should share all good things with his instructor. Although Paul did not ask support for himself but was able to live by his own labors (sometimes supplemented by donations for his mission from some churches),2 here and elsewhere he teaches plainly that Christian teachers ought to be compensated (1 Cor 9:9–14; 1 Tim 5:18; see Matt 10:10). It remains a high priority for Catholics to generously support the priests, deacons, and laypeople who preach and teach the word of God.
Doing Good to All (6:7–10)
7Make no mistake: God is not mocked, for a person will reap only what he sows, 8because the one who sows for his flesh will reap corruption from the flesh, but the one who sows for the spirit will reap eternal life from the spirit. 9Let us not grow tired of doing good, for in due time we shall reap our harvest, if we do not give up. 10So then, while we have the opportunity, let us do good to all, but especially to those who belong to the family of the faith.
OT: Job 4:8; Prov 20:4; Sir 6:19
NT: Rom 8:13; 13:14; 1 Cor 9:11–14; 2 Cor 9:6–11; Heb 12:3; 13:16
Speaking about financial generosity leads Paul to think about the analogy of planting and harvesting (see 1 Cor 9:11; 2 Cor 9:6, 9–10), but in this case Paul applies the metaphor more broadly, not just to the support of ministers of the word but as a principle that informs all of Christian life.
[6:7]
The agricultural metaphor of seed and harvest underscores the close link between the quality of an activity and its final result. It is another way of speaking about the judgment of God, “who will repay everyone according to his works” (Rom 2:6; see Prov 24:12).
However, instead of presenting a negative outcome as a deliberate divine punishment, the metaphor suggests that the outcome of a person’s life will be a natural consequence of his or her conduct. Whoever sows barley will harvest barley, not wheat. Similarly, whoever sows evil will reap evil.
[6:8]
Now the Apostle shifts the metaphor. Instead of focusing on what kind of seed is sown, he focuses on the field in which it is being sown, the field of the †flesh (“for his flesh”) or the field of the Spirit (“for the spirit”). The NABRE, unlike other translations, presents “spirit” (lowercase) twice in this verse, interpreting Paul to mean the human spirit (as in 6:1, 18). However, the fact that we “will reap eternal life from the spirit” (v. 8) clearly indicates that Paul is referring to the divine Spirit. This reintroduces the contrast between flesh and Spirit that marked the beginning of the previous section (5:16–25). The two clauses of verse 8 are parallel but point to opposite results: the one who sows for his flesh will reap corruption from the flesh, but the one who sows for the spirit will reap eternal life from the spirit. The flesh is contrasted to the Spirit, and corruption to eternal life. Paul highlights the connection between the activity and its result. Those who follow their disordered, self-centered tendencies will find themselves subject to moral and spiritual death. In contrast, those who follow the Spirit are assured of entering into eternal life because the Spirit is the giver of life. Although the baptized receive the life of Christ into themselves here and now (see 2:20), at the moment of judgment they will receive it in its fullness in a definitive manner (see Rom 8:11).
[6:9]
Verses 9 and 10 round out Paul’s exhortation, addressing both his readers and himself: Let us not grow tired of doing good. Building on the harvest metaphor of the preceding verses, he adds: for in due time we shall reap. The hope of an abundant harvest spurs us on. The conclusion of the verse adds a condition, if we do not give up, using a verb that means to “collapse” or “lose heart” (Matt 15:32; Heb 12:3–5). Perseverance is necessary.
[6:10]
So then indicates that what follows is both the logical conclusion and the practical application. Let us do good to all, Paul urges us, either while we have the opportunity or “whenever we have an opportunity” (NRSV). A saying by John Wesley, the founder of Methodism, expresses the desired attitude: “Do all the good you can, in every way you can, as long as you can.” “To all” indicates the suitable recipients of Christian kindness—no one is excluded. The fruit of the Spirit implies an active love “to all” because Christ “died for all” (2 Cor 5:15). However, a certain priority is appropriate: especially to those who belong to the family of the faith, or “household of faith” (RSV), since members of our spiritual family, the Church, are the neighbors who are nearest and whose claim on us is greatest (Matt 12:48–50; 1 Tim 5:8).
Summary of Paul’s Concluding Exhortation (5:13–6:10)
Galatians 5:13–6:10 concludes the third and last major section of the letter. Even though it is quite different from the preceding sections, it is profoundly linked to them. It continues the theme of Christian freedom in contrast to life under the †law (5:18, 23) and shows the relationship of freedom to the gift of the Spirit. What distinguishes this section is Paul’s persistent exhortation to be on guard against the desires of the “†flesh,” understood in a negative sense as the source of the evil tendencies in human beings.
This final section adds a necessary completion to Paul’s message in Galatians. It clearly shows that the †gospel of freedom preached by the Apostle does not at all mean license, the freedom to do whatever a person feels like doing, but radically opposes it. Indeed, Christian freedom entails a resolute struggle against all self-centered tendencies, and even presupposes the crucifixion of passions and disordered desires (5:24). In addition, this section prevents misinterpreting Paul’s teaching on †justification by †faith to mean that a person’s works do not matter. Paul certainly excludes works as the basis for initial justification, since faith alone is its foundation. This does not mean, however, that after initial justification a person made righteous by God can disregard his or her conduct and count on a faith without works for final justification. Paul combats this illusion and insists that Christians “not grow tired of doing good” (6:9) and “do good to all” (6:10). Paul is not contradicting his earlier rejection of “works of the law” (2:16), because the works Paul now commends are not works of the law but works of faith, carried out in vital union with Christ (2:20) through the interior action of the Holy Spirit (5:16, 22–23). Consequently, these works are not a human accomplishment that a person could boast about. They are a gift of God actively received by the believer, a gift that leads to humble and joyful thanksgiving.
1. In Titus 3:2–3 Paul uses the same word for how Christians should conduct themselves toward outsiders and offers a similar reason. He urges “graciousness” or courtesy (the same Greek word as “gentleness” here) toward all because “we ourselves were once foolish, disobedient, deluded, slaves to various desires and pleasures, living in malice and envy, hateful ourselves and hating one another.”
2. See Acts 18:3; 20:34; 1 Cor 9:11–12, 15; Phil 4:14–18; 1 Thess 2:9; 2 Thess 3:8.
Paul’s Final Words and Signature
Galatians 6:11–18
Up to this point Paul has been dictating his letter to a secretary. For the final lines of his letter he picks up the reed pen himself to authenticate what has been written. Not content to merely write a closing greeting, he adds a few lines of final argument against the †Judaizers and in defense of himself (vv. 12–14, 17). He ends as he usually does, wishing his readers “the grace of our Lord Jesus Christ,” but adds the word “brothers,” an affectionate final touch that is unique to Galatians.
Paul’s Postscript (6:11–18)
11See with what large letters I am writing to you in my own hand! 12It is those who want to make a good appearance in the flesh who are trying to compel you to have yourselves circumcised, only that they may not be persecuted for the cross of Christ. 13Not even those having themselves circumcised observe the law themselves; they only want you to be circumcised so that they may boast of your flesh. 14But may I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. 15For neither does circumcision mean anything, nor does uncircumcision, but only a new creation. 16Peace and mercy be to all who follow this rule and to the Israel of God.
17From now on, let no one make troubles for me; for I bear the marks of Jesus on my body.
18The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.
OT: Pss 125:5; 128:6
NT: Rom 6:4; 2 Cor 5:17; 10:12; 11:22–31; Gal 5:6, 11; Phil 3:3–8
Lectionary: 6:14–18: St. Francis of Assisi; Common of Saints
[6:11]
Instead of writing, “This greeting is in my own hand,” as he says in other letters,1 Paul draws attention to the difference between his handwriting and his secretary’s. His writing is in large letters, matching Paul’s self-affirming character (unless, as some think, it was due to eye problems; see 4:15).
[6:12]
In a final effort to counter the propaganda of the †Judaizers, who promoted circumcision, the Apostle takes aim at their motives, which deserve criticism. He points out their desire to enhance their own reputations and to avoid persecution. Ambrosiaster, a fourth-century commentator on Paul, remarks on his boldness: “Paul was never intimidated by his opponents. He consistently refused to keep silent about the truth.”2 Paul asserts that the Judaizers want to make a good appearance in the flesh. What does this odd-sounding phrase mean? It is obvious that the word “†flesh” here does not have the same meaning it had earlier when it referred to human sinful tendencies (5:16–24; 6:8). Here it refers to the physical body and, in particular, to circumcision, an operation on “the flesh” (Eph 2:11). The fact that Paul goes from one meaning to another without drawing attention to the difference is d
eliberate. In Paul’s eyes there is a real connection between seeking glory through what is external and physical (“flesh” in one sense) and the self-centered tendencies of a sinner (“flesh” in the other sense).
Of course, the Jewish nation of Paul’s day did not see it that way. Whoever was circumcised was regarded positively, because circumcision was the sign of belonging to the chosen people, the descendants of Abraham (see Gen 17:9–14). For Jews, retaining the foreskin evoked repugnance and disdain because it was a sign of belonging to the pagan world. In Philippians, Paul explains that if he had wanted to, he could have been “confident in flesh” like the Judaizers, above all because he was “circumcised on the eighth day” (Phil 3:4–5).
In addition to their desire to make a good impression, Paul discerns a lack of Christian courage in the motives of the Judaizers. They want to avoid being persecuted for the cross of Christ. †Faith in the crucified Christ did arouse persecution from Jews who could not bring themselves to believe in a †Messiah who, by crucifixion, had become “a curse” (Gal 3:13). Before his conversion Paul had actively persecuted the followers of Jesus.3 After his conversion he became a victim of persecution himself (see 5:11; 2 Cor 11:24). The Judaizers could reduce the hostility of their fellow Jews by preaching circumcision to converts from paganism, thereby showing that faith in Christ was contributing to the expansion of ethnic Israel.
[6:13]
Paul elaborates on his point, telling the Galatians that the †Judaizers want to have reason to boast of your flesh—again, †flesh in the physical sense, through the circumcision of the Galatians. Persuading converts from paganism to accept circumcision was a feather in the cap of the Judaizers since it demonstrated to other Jews that they had won a victory for Judaism over paganism, using the Christian faith as the means of that victory. Paul denounces this quest for human boasting as a lack of uprightness in their intentions and as a kind of hypocrisy. The Judaizers claimed to seek the good of the Galatians; in reality they were seeking their own advantage and did not deserve to be listened to.
Galatians Page 26
