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Crucifixion and New Creation: The Strategic Purpose of Galatians 6.11–17
Jeff Hubing
T&T Clark (2015). 282 pp.
What is the role and function of Galatians 6:11-17? Most interpreters take these verses as the closing of the letter. In Crucifixion and New Creation, Jeff Hubing challenges that consensus to shed fresh light on these verses and on the letter as a whole. Hubing is a fellow of the Center for Pastor Theologians, President and Professor of Practical Theology at FIRE School of Ministry and Co-pastor of Cross Culture Church, both in Chicago. Throughout Crucifixion and New Creation Hubing argues that 6:11–17 is part of the letter body, not the letter closing. To be more precise, he makes the case that the passage is the closing to the letter body, and thus the climax of Paul’s major argument. With this careful study, he shows that the argument of Galatians is deeply concerned not only with theology but also with the practices entailed in following Jesus.
After an introduction that previews the argument and justifies the study, the book proceeds with an analysis of scholarly work on the passage in question. Hubing finds the majority view (i.e., that Galatians 6:11–17 is the letter closing) is based generally on the observation that Paul has taken over writing from the amanuensis, a move understood to identify the close of the letter (6:11). This framework has led interpreters to see 6:11–17 (along with 6:18) as a summary of the major points already made in the letter. Hubing argues, however, that these studies have not adequately analyzed Galatians in light of Paul’s other letters or ancient epistolary convention. When Galatians is read alongside the Greek common letter tradition, Hubing finds that 6:11–17 has no elements in common with examples of other letter-closings. How then should these verses by taken?
Hubing’s answer is that when Paul indicates he has begun writing with his own hand, he is not signaling the end of the letter but the importance of what he is about to write. Further, since there is no clear evidence that these verses are part of the letter-closing, we have room for alternative proposals. Hubing argues that 6:11–17 is the closing of the letter-body, and he makes the case by comparing them to examples in the Greek common letter tradition. Hubing argues for three features of Galatians 6:11–17 that reflect body-closing convention, even if they have been modified by Paul: (1) Paul uses a formula that indicates his motivation for writing (6:11); (2) he includes a conditional clause that conveys a threat (6:16); and (3) he includes an expression of responsibility with an implied warning (6:17). Hubing concludes that 6:11–17 has far more in common with the body-closings in Greek letters than it does the letter-closings. This creates a fresh framework and new possibilities for considering the function of these verses.
Hubing argues that 6:11–17 functions in two key ways. First, it brings the argument of Galatians to its logical end. Second, it prepares the way for further communication between author and recipients. It does not simply summarize the major points of the letter. Instead, it introduces new material that brings Paul’s persuasive efforts to their conclusion. In particular, it provides information about the motivations of the agitators. Paul thinks they are cowards attempting to avoid suffering and persecution as followers of Christ. Their insistence on circumcision provides a basis for boasting in the flesh. This creates a stark contrast between the agitators and Paul. They boast in the flesh. Paul boasts in Christ. This distinction provides the recipients with a clear set of options for the future. They can continue with Paul, or they can go along with the agitators. Paul thus concludes the main argument of the letter-body by challenging the recipients to decide where they will place their loyalties, and the way he makes the challenge reveals the high stakes.
This approach also draws attention to the role of suffering and persecution in Galatians. Paul sees his sufferings as a mark of his closeness to Christ. His willingness to embrace suffering demonstrates the purity of his motives. In contrast, the agitators are motivated by avoiding suffering. The difference between Paul and his opponents is not simply a matter of theology; it is a matter of practice. And the importance of the question is highlighted by its place at the climax of the letter-body: how will followers of Jesus behave when the potential for persecution arises? This is where the book will appeal to the broader ecclesial community. Hubing writes from a North American ministry context where being identified as a Christian does not typically result in bodily harm. Admittedly, theological appropriation of Paul’s argument to present-day contexts goes beyond the historical argument made in this study. Nevertheless, an ecclesially-minded reader will naturally consider the question. How should believers in a generally comfortable Christian context relate to Paul’s positive attitude toward sharing in the sufferings of Christ?
All in all, Hubing makes a worthy contribution to the academic study of Paul in general and Galatians in particular. He has ably shown that Galatians 6:11–17 is not the summative letter-closing that most interpreters have thought. Instead, it is the climax of Paul’s argument. This approach yields fresh insights into Paul’s relationship to the recipients and his attitude toward his opponents. The book is likely to be of most use to graduate students and scholars of Paul. Nevertheless, pastors and theologically-minded lay persons will find some features of interest as well.
Matt O’Reilly (PhD, University of Gloucestershire) is the Lead Pastor of Christ Church Birmingham in Alabama, and Director of Research at Wesley Biblical Seminary where he teaches New Testament, preaching and pastoral ministry. Matt is author of Paul and the Resurrected Body, The Letters to the Thessalonians and Bless the Nations. He is a member of the St. Peter Fellowship of the Center for Pastor Theologians.
