Context at a Glance
Author:Traditional Attribution
Topic:galatians Chapter 6 Study
This chapter provides a foundational look at the theological themes of galatians, analyzed across multiple historic translations for maximum scholarly depth.
Galatians 6
New Revised Standard Version
1My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted.
2Bear one another's burdens, and in this way you will fulfill the law of Christ.
3For if those who are nothing think they are something, they deceive themselves.
4All must test their own work; then that work, rather than their neighbor's work, will become a cause for pride.
5For all must carry their own loads.
6Those who are taught the word must share in all good things with their teacher.
7Do not be deceived; God is not mocked, for you reap whatever you sow.
8If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit.
9So let us not grow weary in doing what is right, for we will reap at harvest time, if we do not give up.
10So then, whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith. Postscript
11See what large letters I make when I am writing in my own hand!
12It is those who want to make a good showing in the flesh that try to compel you to be circumcised — only that they may not be persecuted for the cross of Christ.
13Even the circumcised do not themselves obey the law, but they want you to be circumcised so that they may boast about your flesh.
14May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.
15For neither circumcision nor uncircumcision is anything; but a new creation is everything!
16As for those who will follow this rule — peace be upon them, and mercy, and upon the Israel of God.
17From now on, let no one make trouble for me; for I carry the marks of Jesus branded on my body.
18May the grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen. EPHESIANS
400EPHESIANS Introduction In powerful poetic language drawn from early Christian hymns and the Jewish scriptures, the Letter to the Ephesians celebrates the author's vision of the church. According to God's eternal plan for humanity, Christ's death brought together both Jews and Gentiles into a new, unified community: The Jewish law, which previously distinguished and divided Jew from Gentile, was rendered irrelevant by the cross, and Christ thus reconciled both groups to each other and to God (2.14-16). According to Ephesians, human existence is beset by the malevolent influence of demonic beings. Christ has been given power over them, and through God's grace human beings may be freed from their immoral and deceitful influences. The new life of believers is one of knowledge and spiritual power, and thus there is the recurring contrast of the old life with the new (2.1-6, 11-13, 19; 4.22-24; 5.8). Another prominent theme is Paul's role as revealer of God's previously hidden plan (3.1-12). The church must recognize both Christ as its Lord and exemplar (4.12-16, 20-24; 5.1-2) and its own exalted status as a spiritfilled community that brings the power and presence of God to the world (1.22-23; 2.22; 3.10, 19; 4.24). Conflict with demonic forces continues (6.10-20), but the church looks forward to the complete reestablishment of God's sovereignty over the creation (1.10) and the perfection of the church as the body of Christ (4.12-16). Ephesians begins with a salutation (1.1-2) and an introductory thanksgiving prayer (1.15-23) and ends with an epilogue (6.21-24), but it lacks many typical features of Paul's letters and is better classified as a homily. The text divides into two sections: theological teaching (chs 1-3) and ethical exhortation (chs 4-6). The first half focuses on the church as a new community in which Jews and Gentiles equally share in God's blessings. Tension between Jewish and Gentile believers persisted through the first century, and it is unclear whether Ephesians is EPHESIANS
401intended to encourage Gentiles to recognize their position as full partners more highly. The second half is an appeal for the church to maintain that new unity and press on toward complete maturity by rejecting former lifestyles and displaying Christian values of truth, love, forgiveness, and sexual purity. Rather than advocating a complete renewal of family relationships based on live, forgiveness, and mutual submission, however, the author's christology is used to justify the structure and duties of the ancient patriarchal family (5.22-6.9). Some early manuscripts and early Christian writers make no reference to Ephesus in 1.1 (instead reading, "To the saints who are also faithful in Christ Jesus"), and Ephesians does not address problems specific to a single congregation. Some scholars conclude that Ephesians was originally a circular letter, distributed to a number of churches, perhaps in Asia Minor. Others, noting the text's similarities to Colossians, believe the original audience was the churches of Hierapolis and Laodicea (see Col 4.13, 16). The significant contrasts between Ephesians and the letters we can confidently ascribe to Paul raise questions about the identity of the author of Ephesians. Many important terms in Ephesians are not used by Paul elsewhere (e.g., heavenly places, dividing wall, fellow citizen), and some of Paul's characteristic terms and emphases either are given new meaning (e.g., mystery, church) or are completely absent (e.g., the Jews, justify). In addition, the verbose style of Ephesians, especially the use of complex, long sentences (many of which have been divided in the NRSV), is not characteristic of Paul. Theological differences, especially Ephesians' emphasis on believers' present salvation (1.3-12; 2.4-10) and the use of household rules (5.226.9), are also evident (see the Introduction to Colossians). As a result of the combine weight of these differences, many scholars hold that Ephesians was written in the late first century by a Jewish-Christian admirer of Paul who sought to apply Pauline thought to the situation of the church in his own day. A minority of scholars hold the author to be Paul, who was writing at the end of his career while imprisoned, probably in Rome; different theological emphases are attributed to developments in Paul's thinking and the particular situation addressed. There are, nevertheless, many verbal parallels between Ephesians and the Pauline letters, especially Colossians. If Paul was the author of both Ephesians and Colossians, they were probably written at the same time; HT TH EPHESIANS
402if Ephesians was written by a later follower of Paul, he drew upon Colossians' established authority and modeled his work on it.