Mutually Encouraged

 Greeting everyone.  

We continue to look at Romans, as Paul greets the church:

8 First of all, I thank my God through Jesus Christ for all of you, as your faith is being talked about all over the world. 9 I serve God in my spirit as I proclaim the gospel of his son. He is my witness of how I am constantly making mention of you. 10 I am always in prayer for you, asking that possibly, at last, I may succeed in coming to you, according to God’s will. 
11 I am eager to see you, so that I may give you some spiritual gift to strengthen you. 12  This is so that we can be mutually encouraged by one another’s faith.  13 I do not want you to be unaware , brothers and sisters, that I frequently planned to come to you, but so far I have been prevented from doing so. This has happened so that I may see fruit among you, just as I have among other nations. 
14 I am one who is under obligation to both Greek and non-Greek, to the wise and the foolish, 
15 Therefore, I am eager to proclaim the good news to those of you in Rome.

According to Douglas Moo, in Greek letters, it was fairly common to include an expression of thanks, and a petition to the gods on behalf of the reader.  (Moo, 56.) Paul adopts this custom here in verses 8-10:

He expresses his gratitude for them and their faith.  Even though he has no connection to them, unlike most of the people and churches Paul writes to, he begins his letter expressing his gratitude for them. Apparently they have shown themselves to be very faithful.  In verse 8, he says that “your faith is being proclaimed throughout the world. 

What an amazing thing to have someone say about you, that faith is being talked about all over. To have someone with the apostolic authority that Paul carried must have been encouraging indeed.  Paul follows this thought up in verse 9, stating that he always mentions them, and God would verify that, as his witness.  It is as though he is saying, “everyone is talking about your faith, particularly me,”  Paul is undoubtedly speaking in hyperbole, undoubtedly not everyone is talking about them, but, as Moo points out, the church in Rome, the seat of Roman power, is not bowing a knee to Caesar, but only to Jesus Christ.  They would at various points in time, face tremendous persecution for this, and their faith would encourage those who hear of it. (Moo, 57.) 

In verse 9, Paul tells them that “I serve God in my spirit.”  There is much talk about what that particular phrase means.  The explanation that makes the most sense to me is that when Paul talks about serving God in his spirit, he is referring to the deepest part of himself.  In other words, Paul is simply saying that he serves God with whole-hearted devotion. Then, as he serves God in his spirit, he proclaims the good news of Jesus. His bold proclamation of Jesus as God’s son springs out of whole-hearted devotion. 

Paul frequently prays for those in Rome.  Part of his frequent and constant prayer for the Roman church is that he will soon be able to see them.  He expresses a little later on that he has long desired to do this, but to this point has been prevented from doing so.  

In verse 11, Paul expresses that his motive behind wanting to see them so badly is so that he can give them some kind of spiritual gift to encourage and strengthen them, but that there also may be a mutual benefit It is not clear what spiritual gift Paul desires to give to the Romans, only that the gift would in some way strengthen them.  To me, it makes sense that he would want to lay his hands on them and give them some kind of miraculous gift, as it seems that no apostles were connected to the church in Rome.  

In verse 12, Paul continues his talk of being eager to see them, this time stating that they would be mutually encouraged.  He has something for them, (spiritual gift), but he would also receive something from them, encouragement, of course, but likely something more.  Perhaps, he seeks financial support to go to Spain. (Romans 15:24)  

To this point, Paul has already stated that he prays for them a lot and talks about them a lot. Now, in verse 13, he states that he has wanted to come see them, but so far, has been prevented from doing so.  

He doesn’t explain how he has been prevented. He does add that he wants to come to Rome to see fruit among, just like he has everywhere else. He has an obligation to preach the gospel to all and so he is all the more eager to preach it among those in Rome.    

Although Paul did not start the church in Rome, his missionary zeal is such that he still desires to go there for the purpose of spreading the gospel.  Since the church was already in place, he had dual objectives.  He can spread the gospel while strengthening and encouraging the church. Paul has an obligation to share the good news with everyone, whether Jew or Gentile,  wise or foolish.  This obligation that he feels makes all the more eager to join them in Rome, so that he can spread the good news there.

Good News, Part 2

Hey everyone. 

We will continue to look at Paul's initial greeting in the letter to the Romans.  Here are verses 4-7:

4  The Spirit of holiness has designated him, in power, as the Son of God, through his resurrection from the dead. He is Jesus Christ, our Lord, 5 through whom we have received grace and apostleship, for the purpose of calling all nations to an obedient faith in His name, 6 and through Jesus Christ, you too, have been called.  

7 To all of those in Rome, loved by God and called to be His holy ones:  Grace and peace to you, from God, our Father, and from the Lord, Jesus Christ. 

In my previous post we looked at verse 2, and how the Son of God was promised to us and became flesh. Verse 4 tells us a few more things about this Son of the Promise. In verse 4 and 5 we see this about the Son:

• The Holy Spirit designated Jesus as the Son of God.
• This designation was made with power through the resurrection of the dead.
• The Son, identified as Jesus, is Lord.
• It is through Jesus that we receive grace.
• It is through Jesus that we receive apostleship.

(This doesn’t mean that we all, like Paul, were given the title Apostle, but we have been sent to the world, to call it to an obedient faith in Jesus. The word ἀποστολὴν (apostolēn), according to the Lexicon, means “the office of a special emissary.” So, while Paul bore a special title, we are all emissaries of the Gospel.)  

Our grace and apostleship has a purpose. That purpose is the calling of all nations to an obedient faith in Jesus. To be sure, God has given us His grace to be enjoyed, but also to be shared. Some thoughts about verse 5:

• It is a call to take the good news to all the nations. Πᾶσιν τοῖς ἔθνεσιν (pasin tois ethnesin) all of the nations. Jesus made the same call in Matthew 28:18. His gospel, or good news is for everyone, and is to be taken to everyone.
• It is a call to obedient faith. We have this idea that faith is merely belief. It isn’t. Real faith involves obedience. Consider the men and women of faith discussed in Hebrews 11. All of them are considered faithful because of their obedience, not merely a belief in God’s existence.

Douglas Moo explains it like this, “In light of this, we understand the words "obedience" and "faith" to be mutually interpreting: obedience always involves faith, and faith always involves obedience.” Moo, 52.)

Gordon Ferguson explains how throughout Galatians and Romans, Paul rejects salvation by works in favor of salvation by faith. He says in regard to obedience, “ There is one kind of obedience that belongs to faith, and another type that belongs to legalistic works. The apostle’s rejection is never to be interpreted as a rejection of obedience.” (Ferguson, 23.)

In verse 6, Paul adds that it is through Jesus, that they, too, have been called. This statement comes within the context of calling all nations to an obedient faith in Jesus. This includes his readers in Rome. (Us, too, of course.)

The introduction concludes with a statement about those Paul is writing to: the church in Rome. He describes them as those “loved by God and called to be His holy ones.” Again, we see a couple things that puts in about his audience. They are 1) loved by God, and 2) called to be holy.

Finally, as Paul does in most of his letters, he offers his readers Χάρις καὶ εἰρήνη (charis kai eirēnē).or Grace and peace. Grace and peace is something we all want, and it comes within the context of the Lordship of Jesus Christ.

Good News

Greetings everyone.

Today we start a journey through Paul's letter to the Romans.  I have heard it said many times that, "If you get Romans, then God gets you."  Well, let's get Romans.  Today we will look at the first three verses:  Here is my translation: 

1 Paul, a servant of Jesus, the Messiah, called as an apostle, and set apart to proclaim the good news of God. 2 This good news was promised long ago by his prophets, in the Holy Scriptures, 3 concerning His son, who became flesh, a descendant of David. 

In verses 1-7, we see what is something of a standard greeting, in that time, for a letter.  The sender identifies himself, then identifies the addressee, and offers them a greeting.  Paul certainly identifies himself by name, but then quickly declares himself to be a servant of Jesus and His gospel.  Most of the first 6 verses, in which Paul identifies himself, are really about Jesus, where Paul finds his identity. 

Paul says three things about himself: 

1. He is a servant (or slave) of Jesus.  According to the Lexicon, the Greek word δοῦλος (doulos) means slave (involuntary servitude), but it also states “or those to whom total allegiance is pledged.”  Paul has not been enslaved by Jesus.  His service to Jesus is completely voluntary, and it comes with total allegiance to Jesus.
2. He was called to be an apostle.  As in Galatians, Paul establishes his apostolic credentials.  Paul has been given some authority as an apostle. He was κλητὸς (klētos) - “called” to his apostolic position by Jesus.  We know from what The Lord said to Ananias in Acts 9:15 that Saul (Paul) was called specifically to be sent to the Gentiles. Paul was to be the Lord’s “chosen instrument,” as an apostle to the Gentiles. John R. W. Stott points out an interesting dichotomy that Paul shows us here.  He is a slave, or servant, a position of great humility, and at the same time, an Apostle, a position of great authority in the church.  (Stott, 31.)
3. He was set apart to proclaim the good news of God. - εὐαγγέλιον (euangelion) is a noun meaning ‘good news’ or ‘gospel.’ The word εὐαγγέλιον in its verb form, it means 'to announce or proclaim the good news.'  We know that Paul was set aside specifically for this reason, to proclaim the gospel of Jesus to the Gentiles.  Paul has told us in other places, like Gal 1:1,11, that Jesus called him, specifically and gave him authority and the gospel of grace that was to preach among the Gentiles. 

In verse 1, Paul has already told us something about this ‘good news’ or gospel.  It is of God. Thomas Schreiner points out that this means that the gospel is from God, but also about God.  (Schreiner, 41.)  

Stott says this about the good news of God, “ This is still the first and most basic conviction that underlies all authentic evangelism. What we have to share with others is neither a collection of human speculations, nor one more religion to add to the rest, not religion at all.  It is rather the gospel of God, God’s own good news for the lost world.  Without this conviction, evangelism is emptied of its content purpose and drive.”  (Stott,  32-33.)

So far, Paul has this gospel, or good news, that is from God and is about God, and with it comes an obligation to share this good news.  

Continuing on, in verses 2 and 3, Paul begins telling us more about the gospel, or good news.  He says two more things about the good news: 

1. The prophets promised this 'good news' in the Scriptures, long ago. The idea that the gospel of Jesus was promised in the Old Testament, affirms that the gospel that he is preaching is not something of his own creation. (If you read Galatians, Paul spent considerable time in Galatians establishing that the gospel he was teaching had come directly from Jesus, not from himself.) 
2. The promise concerns God’s son, (whom he identifies as Jesus in verse 4). This son became flesh, which certainly implies that the son did not start out as flesh, but rather as something else. The son is also identified as a descendant of David.  

So what do we make of this good news:  So far, we can see that God had planned long before to send His Son to the earth in the flesh, and had made promises about this through His prophets in the Old Testament.  It is not the whole picture yet, but it is good news. 

The New Creation

 Greetings everyone.

This post will close this study of Galatians .  If you, reader, are interested, I plan to study out and examine Romans next. Anyway, here is my translation of the last four verses of Paul's letter to the Galatians. (Gal. 6:15-18):

15 As for circumcision, neither circumcision nor uncircumcision account for anything.  What really matters is a new creation.  16 For those who walk according to this rule will have peace and mercy, and so will the Israel of God. 

17 Moving forward, let no one create problems for me, since I carry the marks of Jesus on my body. 

18 May the grace of our Lord Jesus Christ be with your spirit, my brothers and sisters. Amen. 

In 6:15 Paul repeats an idea that he stated in 5:6 “ neither circumcision nor uncircumcision, has the power to do anything.”  In 5:6, he follows with, “Instead, real power comes from faith, at work through love.”  In Galatians 6;5, he follows with, “ what matters is the new creation.” 

What does Paul mean by 'new creation'? As we embrace Christ we are a new creation.  The old has gone and it has been replaced by something new.  These new selves have their lives Christ (Col. 3:4) and Christ lives in them (Gal. 2:20) by the Holy Spirit.  It is a new life created by God’s grace.  In His grace we by faith, which is at work through love. (Gal. 5:6) 

Paul’s overarching message has been that this new creation has come to by God’s grace, not through strict adherence to the Law.  The work of our new self, (and our salvation, for that matter), has been done by God and not by us. Those who walk according to this rule will have peace and mercy.  Paul uses the word Κανόνι (kanoni), which means ‘rule.’ It is an interesting word choice, as he has been battling teachings of the rule-keepers throughout the letter.    

So, what is the rule that we are to walk by that will bring us peace and mercy?  Based on the context, it would seem that the peace and mercy bringing rule is to be a new creation.  Get rid of the old self, and be created in the image of Christ, filled with the Spirit and full of love and faith, and living in gratitude for His grace. Thomas Schreiner says, “The rule he has in mind is the preeminence of the new creation, which leads to the conclusion that both circumcision and uncircumcision are irrelevant.”  (Schreiner, 380.) 

Paul uses the word to mean ‘obey’ here.  He used the Greek word, Στοιχήσουσιν (stoichēsousin), a participle of the word στοιχέω (stoicheo), which means ‘to walk.’ He could have used ὑπακούετε (hypakouete), which means, ‘you obey’, but he didn’t.  He chose a word that brings with a greater sense of relationship, rather than commandment. 

Paul has recently used  another form of στοιχέω (stoicheo) in 5:25 to tell us to keep in step with the Spirit.  Schriener links these two verses to say, “Those who keep in step with Spirit also keep in step with the new creation.”  (Schreiner, 380.)  The conclusion, then, is that as we stay in step with God’s Holy Spirit, we walk according to the rule of being a new creation. 

In verse 17 Paul says, “Moving forward, let no one create problems for me.”  It is like there is a time stamp here. He uses the word λοιποῦ (loipou), which means “from now on.” From this moment on, Paul would like to put this circumcision question to rest.  He is basically saying to the Galatians, “Now that you are a new creation, quit bothering me with this stuff about the old creation with its rules and regulations.”  

Paul follows that with an explanation for why they should stop bothering him about the whole circumcision question, “since I carry the marks of Jesus on my body.” Paul, born a Jew, had carried  the ‘marks’ of circumcision since infancy, but has been saying throughout the letter that marks are now meaningless.  The only marks that matter now are the marks that he bore because of Jesus.  

Paul undoubtedly carried numerous scars from being persecuted in his service to Jesus.  His opponents did not carry such marks, as they tempered their message in such a way as to avoid persecution.  Paul certainly counted those scars as of greater value than his circumcision.

Paul concludes his letter as he began it, with grace.  In 6:18, he says, “may the grace of our Lord Jesus Christ be with your spirit. Amen.”  Paul includes in his final words the word ‘our’.  Jesus was his Lord, but also theirs.  In spite of the whole circumcision argument, Paul still considers them Christians. 

His second-to-last word, right before he says ‘Amen,’ is ἀδελφοί (adelphoi), translated here as ‘brothers and sisters.  Again, in spite of the whole Law and circumcision argument, Paul still considers them brothers and sisters and all part of the family of God.  

He began the letter being sharply critical, but toward the end moves into a hopeful posture, certain that once they really understood the value of faith and grace, and the complete lack of value contained in obedience to the Law and legalistic righteousness, that they would choose the better path, the superior gospel, God’s grace. Let's make sure that we are following the better path, as well. 

Big Letters

Welcome back.

We have been looking at Galatians 6, and today we will start a look at Paul's concluding staements.  He wraps up this letter to the Galatians in verses 11-18.  We will look at the first half of that today.  Here is Galatians 6:11-14:

11 See what big letters I am writing to you with my own hand.  12 Those who desire to look good in the flesh, are compelling you to be circumcised, just so that they are not persecuted for the Cross of Christ. 13 Not even those men who want you to be circumcised are actually able to keep the Law. They want you to be circumcised so that they can boast about your flesh. 14   As for me, may I never boast about anything except the Cross of our Lord, Jesus Christ, through whom the world has been crucified to me, as I have been crucified to the world.  

As he begins his closing remarks, Paul establishes that he is now writing in  his own hand.  Scholars tend to think that up to this point Paul has dictated this letter to someone else.  Now, at the end he handwrites his conclusion.  

In his conclusion, now in his own handwriting, he takes one last shot at convincing the Galatians that they have no need of circumcision.  He refers to his detractors as ‘those who desire to look good in the flesh.”  He has spent a fair amount of time denouncing the flesh, and here, at the end, he is connecting those men to the flesh.  

The Greek Paul usus εὐπροσωπῆσαι (euprosōpēsai) means to make a good showing.  In simple terms, it means good + face.  Paul would know, as a former Pharisee, these men are like the Pharisees, they want to make a good showing.  He goes on to say that they do not want to be persecuted for the Cross of Christ.  It appears that they want to be Christians but without upsetting those of their former faith.  Paul is unconcerned about that. These men are the ones that are compelling the Galatians to be circumcised. They have been telling them that circumcision is necessary for salvation, and trying to force the Law on them.  

Paul makes some quick criticisms of his opponents in verse 12-13, establishing some less-than-flattering motives behind their teachings: 

• As previously mentioned, they are doing this to avoid persecution. 
• They are trying to bind the Law on them, but these men themselves are actually unable to keep the Law.  
• They are really only doing this to make themselves look good.  They want to be able to boast about what they have done in Galatia, how they came in after Paul and set the record on circumcision straight. 

Paul’s discussion of their inability to keep the Law fits with his message in Galatians.  No one, save Jesus Christ, has the ability to fully keep the Law.  Here is a reminder of some of the things he said: 

• Gal. 3:10 - “For those who base their righteousness on works of the Law are under a curse.”
• Gal. 5:3-4 - “I bear witness once again, that every one of you that submits to circumcision becomes under obligation to keep the entirety of the law. 4 Those of you who are intent on being made righteous through law-keeping, set Christ aside, and you lose out on grace.”

Paul has held this argument throughout his letter to the Galatians.  We are either saved by fully keeping the Law, or we are saved by God’s mercy and grace.  But, since it is impossible to keep the Law, we are much better off within the system of grace.  Even those pushing the Law here, cannot keep it. 

In verse 13 Paul talks about how his opponents were wanting to boast in the flesh about how they got the Galatians to submit to circumcision.  Paul compares such boasting with himself in verse 14, stating that the only thing he wants to boast about is the Cross of Christ.  

This stands in stark contrast to his detractors. While his opponents would boast of their accomplishments among the Galatians, seeking to look good among fellow Jews, Paul boasted in the Cross.  Later, he would write that he would boast about his weaknesses because God’s grace was sufficient for him.  (2 Cor. 12:9) Paul is not looking to lift himself up, only Jesus and His grace.

As Paul talked about his boasting in the Cross, he adds, “through whom the world has been crucified to me, as I have been crucified to the world.” This phrase calls us back to Gal. 2:20, “I have been crucified with Christ.  I no longer live, but now Christ lives in me. The life that I now live in the flesh, I live by faith in the Son of God, who has loved me and given himself up for me.” 

Paul reminds them that they are crucified with Christ to the world.  Christ lives in them now.  The world is also crucified to them.  Fleshly things like working to please other people should be crucified too.  

Douglas Moo points out that to the modern reader, a statement about boasting in the Cross may not be that unusual, but to 1st Century readers this would be shocking, as crucifixions were known to be “violent and shameful deaths.”  (Moo, 395.)  

Paul’s thread throughout has been that circumcision counts for nothing, and God’s grace given to us through Cross is what matters.  Think about it.  It is the Cross, not the knife, that saves us.  How can the removal of a piece of flesh, usually done during a person’s infancy, matter in comparison to the Cross of Jesus Christ? It can't. It doesn't. 

Be Good, Do Good, God Bless

Hey everyone.

Josh Allen, when he accepted his NFL MVP award, famously said "Be good. Do good.  God bless. Go Bills."  (Famous in Buffalo anyway.)  I borrowed three quarters of Josh Allen's quote for the title of this post, as Paul talks about 'doing what is good' in today's thoughts from Galatians. 

Anyway, we continue our examination of Galatians 6, now looking at verses 9-10.  Here is my translation:  

9 We should never grow tired of doing what is good, because at the proper time, we will reap a harvest, if we don’t give up.  10 Therefore, as we have opportunity, let us do good to everyone, particularly the household of the faithful. 

Paul continues his agricultural analogy (sowing and reaping) that he startined in verse 7, in verse 9.  He syas, “We should never grow tired of doing what is good, because at the proper time, we will reap a harvest, if we don’t give up.” Even though our salvation is not based upon the good that we do, we should still strive to do what is good.  Paul encourages the Galatians to continue to do good even when they are not seeing the benefit.  The harvest will come.  

God has a proper time planned out for the harvest. His ‘proper time’ usually comes later than what we consider to be the ‘proper time.’ This often makes us question God's timing, (or at least that has been my experience.)  But, God knows what he is doing.  As we wait for the 'proper time' we must continue to do what is good.  The harvest will come after the sowing period, sometimes long after.  

If we connect verse 9 to verse 8, as we are talking about a harvest, we can see that continually sowing to the Spirit will lead to a harvest of the fruits of the Spirit, if we do not give up.  

What happens if we do give up?  We don’t see the harvest. Following Jesus is a long game, and sometimes the growth seems to be only incremental, but God does give the harvest if we keep moving forward.

Perhaps Paul is adding this in because there is concern that there would be some who misunderstand Paul’s teachings, and say, “Well, if my salvation is based solely on grace, then I don’t have to do anything.”  In chapter 5, as he was talking about freedom in Christ, he added, in verse 13, that they are not to use their freedom to indulge in the flesh.   He wants to deal with both extremes, the legalistic path, where we work for everything, and the libertine path, where anything and everything is ok. 

Verse 10 begins with Ἄρα οὖν (ara ouv) “So, therefore.” Paul has just stated that  we should never give up on doing good, and will, at the proper time, reap a harvest, “therefore” we should do good to everyone.  

The clause here that ends this thought is that we should do good, especially to the household of the faithful.  This is good and true.  We should take care of each other as a body of believers. That is one of the benefits of being in the body of Christ, the church, we carry each other's burdens.(Galatians 6:2.)

  

We don’t want to lose sight of Paul’s call to be a help to everyone.  The world is full of people in need, and they generally need our help and not our judgment.  The good that we do is to be “as we have opportunity,”  When an opportunity to do good presents itself, we should do it, and again, that good-doing applies to everyone, not just those that might be easier to serve.  

Douglas Moo points out that Paul is using faith as the delineation of a new spiritual family, “the household of the faithful.” He goes on to say, “he has argued throughout Galatians, faith (in Christ) is the fundamental and transforming mark of God’s new covenant people.” (Moo, 389.)  We are set apart as the family of God based on our faith in Jesus. So, let us do good to each other and we will see how God blesses it. 

          Douglas Moo, Galatians, Grand Rapids, Michigan, Baker Academic, 2013. 

Sowing

Greetings everyone. 

As we continue our expolration of Galatians 6, we will look at verses 7 and 8 today. Using an agricultural analogy, Paul compares life devoted to the flesh with life devoted to the Spirit. Here is what he says: 

7 Don’t be fooled.  God will not be ridiculed.  Each person will harvest what they plant.  8 Those who sow according to their own flesh, will, from that flesh, harvest destruction. On the other hand, those who sow to the Spirit, will by the Spirit, harvest life neverending. 

Paul returns to the discussion of the works of the flesh as compared to the fruits of the Spirit. He starts this comparison by saying “Don’t be fooled.  God will not be ridiculed.”  So, whatever Paul is about to talk about, we run the risk of fooling ourselves and ridiculing God.  I would not want to do either. 

Paul uses the Greek word Μυκτηρίζεται (mykterizetai) which is often translated “to be mocked.” The root word Μυκτήρ (mykter) means nose.  So μυκτηρίζεται literally means ‘to turn one’s nose up at.”  It can also be translated as ‘ridicule’ or ‘treat with contempt.’  God is not going to be ridiculed.  We fool ourselves if we think that we can ridicule God. 

Back to the agricultural analogy, Paul’s next statement is, “Each person will harvest what they plant.”  This is often translated as “A man reaps what he sows,” but this phrase has become so commonplace that I fear that we can miss its meaning.  Farmers don’t sow wheat and harvest beans.  We will harvest what we plant, or sow.  

Paul spent considerable time talking about the flesh vs. The Spirit in chapter 5.  We return to that comparison here in verse 8. We can sow to the flesh, or sow to the Spirit.  Each one harvests something different.  Those who sow to the flesh will ultimately harvest destruction, while those who sow to the Spirit will reap life neverending.

In his comparison Paul uses the word ἑαυτοῦ (heautou) meaning ‘his own’ in reference to the flesh.  We sow to our own flesh. (Even as disciples of Jesus, we are not free from the desires of our own flesh.) On the other side of the comparison, that word ἑαυτοῦ (heautou) is not there.  We do not sow to our own spirit, but to the Holy Spirit.   

Douglas Moo says this, “The contrast between the Spirit and the flesh is central to Paul’s presentation of the Christian life.  The Spirit has taken control of believers (5:18), both enabling and compelling them to an obedience not possible before.” (Moo, 385.) 

We cannot think that we can constantly sow to the flesh and yet reap the rewards of sowing to the Spirit, growing in the fruits of the Spirit and ultimately eternal life.  God will not be ridiculed.  We reap the benefits of the Holy Spirit by sowing to the Spirit.  

Many translations add the word “to please”  or “to satisfy” in verse 8.  “Sowing to please the flesh”, or “Sowing to please the Spirit.” This makes a lot of sense and helps to flesh out Paul’s meaning.  No pun intended.  

David deSilva says in his book on Galatians that the Greek word that we often translate “to sow” σπείρων (speirōn) is a present participle , those who sow, suggesting ‘habitual action, not sporadic deviations.’  (deSilva, 136.)  What does this mean?  We should ask ourselves, “What is my habit, is it sowing to the flesh, or sowing to the Spirit?” 

While sowing here refers to actions of our lives, the ‘reaping’ makes reference to consequences of what we have sown.  

The consequences of sowing to the flesh: φθοράν,(phthoran) possible meanings: deterioration, corruption, depravity, destruction. 

The consequences of sowing to the Spirit: ζωὴν αἰώνιον. (zōēn aiōnion)  ζωὴν means “life.”   αἰώνιον means “without end, eternal.” 

Those are the choices, corruption and destruction, or life neverending. Based on the consequneces that each come with, it seems that the obvious choice would be to sow to the Spirit.  

          David deSilva, Galatians: A Handbook on the Greek Text, Waco, Texas, Baylor University Press, 2014. 
            Douglas Moo, Galatians, Grand Rapids, Michigan, Baker Academic, 2013.