Galatians 6:14

KJV

But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

KJV (with Strong's)

But {G1161} God forbid {G3361}{G1096} that I {G1698} should glory {G2744}, save {G1508} in {G1722} the cross {G4716} of our {G2257} Lord {G2962} Jesus {G2424} Christ {G5547}, by {G1223} whom {G3739} the world {G2889} is crucified {G4717} unto me {G1698}, and I {G2504} unto the world {G2889}.

Complete Jewish Bible

But as for me, Heaven forbid that I should boast about anything except the execution-stake of our Lord Yeshua the Messiah! Through him, as far as I am concerned, the world has been put to death on the stake; and through him, as far as the world is concerned, I have been put to death on the stake.

Berean Standard Bible

But as for me, 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.

American Standard Version

But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world.

Commentary

### SUMMARY
This verse stands as a climactic declaration from the Apostle Paul, encapsulating the central message of his Epistle to the Galatians and sharply contrasting his singular devotion with the self-serving motives of the false teachers. It profoundly asserts that the cross of our Lord Jesus Christ is the exclusive and ultimate object of a believer's glory, confidence, and allegiance, simultaneously signifying a radical and irreversible break from the world's values and systems.

### CONTEXT
* **Literary Context:** Galatians 6:14 serves as a powerful concluding statement within Paul's impassioned defense of the Gospel of grace. Throughout the letter, Paul has vehemently countered the "Judaizers," false teachers who insisted that Gentile converts needed to observe Mosaic Law, particularly circumcision, to be truly saved and righteous before God. This verse follows Paul's direct confrontation of these teachers' motives in [Galatians 6:12-13](/galatians/6-12-13 "Galatians 6:12-13 - The Motives of the Judaizers"), where he exposes their desire to avoid persecution for the cross and to boast in the flesh (i.e., in the circumcision of their converts). Paul's declaration in verse 14 thus stands in stark contrast to their legalistic and self-serving agenda, asserting his sole allegiance and glory in the atoning work of Christ on the cross, which he has championed since the opening chapters of the epistle (e.g., [Galatians 1:6-9](/galatians/1-6-9 "Galatians 1:6-9 - Paul's Condemnation of False Gospels")).
* **Historical & Cultural Context:** The churches in Galatia, likely located in the Roman province of Galatia (modern-day Turkey), comprised a mix of Jewish and Gentile believers. The controversy addressed in this epistle arose from the infiltration of "Judaizers," Jewish Christians who insisted that Gentile converts must be circumcised and adhere to the Mosaic Law to be fully part of God's covenant people. This teaching directly challenged the core of Paul's gospel, which proclaimed salvation through faith in Christ alone, apart from works of the law (see [Galatians 2:16](/galatians/2-16 "Galatians 2:16 - Justification by Faith")). For the Judaizers, boasting in circumcision was a way to maintain their Jewish identity and avoid social stigma or persecution from their Jewish compatriots, as the cross was a scandal to Jews ([1_corinthians/1-23](/1-corinthians/1-23 "1 Corinthians 1:23 - The Cross, a Stumbling Block")). Paul's declaration of glorying only in the cross was a radical counter-cultural statement, as crucifixion was a shameful, brutal form of execution reserved for criminals and slaves, signifying utter disgrace in both Roman and Jewish societies (cf. [Deuteronomy 21:23](/deuteronomy/21-23 "Deuteronomy 21:23 - Cursed is Anyone Hung on a Tree")).
* **Key Themes:** This pivotal verse encapsulates several major theological themes central to Paul's entire letter and indeed, his theology. Firstly, it powerfully asserts **The Supremacy of the Cross**, elevating Christ's crucifixion from an instrument of shame to the singular object of Christian glory. For Paul, the cross represents not merely a historical event but the definitive act of God's redemptive love, offering atonement for sin, reconciliation with God, and victory over spiritual powers (as seen in [Colossians 2:14-15](/colossians/2-14-15 "Colossians 2:14-15 - Triumph Over Principalities and Powers")). Secondly, the verse highlights the theme of **Radical Transformation and New Identity**, expressed through the reciprocal crucifixion of "the world unto me, and I unto the world." This signifies a complete break from the world's values, systems, and pursuit of human approval, and an embrace of a new life defined by Christ (a theme echoed in [Galatians 2:20](/galatians/2-20 "Galatians 2:20 - Crucified with Christ")). Finally, it underscores the theme of **Boasting in Christ Alone**, directly contrasting with the Judaizers' self-righteous boasting in human effort (circumcision) and emphasizing that true spiritual pride belongs only in God's saving work through Christ, echoing Paul's earlier declaration in [Galatians 3:3](/galatians/3-3 "Galatians 3:3 - Beginning by the Spirit, Not the Flesh")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **glory (Greek, _kaucháomai'_):** This verb means "to boast, exult, or take pride in." Paul uses it to highlight the object of his ultimate confidence and source of honor. In contrast to those who boast in human achievements or external markers like circumcision, Paul directs all his boasting towards the cross of Christ, signifying a radical reorientation of values and allegiance.
* **cross (Greek, _staurós'_):** Originally referring to an upright stake or pole used for capital punishment, this term here figuratively denotes the instrument of Christ's death and, by implication, His atoning sacrifice. For Paul, the cross is not merely a symbol of suffering but the locus of God's redemptive power, where sin was defeated and reconciliation achieved. It represents the very heart of the Gospel.
* **crucified (Greek, _stauróō'_):** This verb means "to impale on the cross" and, figuratively, "to extinguish (subdue) passion or selfishness." Used in the perfect passive tense ("is crucified"), it indicates a completed action with lasting results. In this context, it signifies a decisive, once-for-all spiritual break from the world's influence and values, as well as the world's loss of power over the believer.

#### Verse Breakdown
* **"But God forbid that I should glory":** Paul begins with a powerful and emphatic rejection, expressed by the Greek idiom _mē genoito_ (from _mḗ_ G3361 and _gínomai_ G1096), meaning "May it never be!" or "Absolutely not!" This strong negation underscores his absolute refusal to boast in anything other than what he is about to state. It sets a stark contrast with the self-serving boasting of the Judaizers and highlights his complete reorientation of values.
* **"save in the cross of our Lord Jesus Christ":** This clause reveals the singular object of Paul's boast and confidence. The "cross" (Greek, _staurós_ G4716) refers not just to the wooden instrument but to the entire event of Christ's atoning death—His sacrifice for sin, His victory over evil, and the foundation of God's grace. For Paul, this event is the ultimate display of divine power and love, the sole source of salvation, righteousness, and true glory, utterly eclipsing any human achievement or religious ritual.
* **"by whom the world is crucified unto me":** The phrase "by whom" (Greek, _diá ho_ G1223 G3739) indicates the agency or means through which this spiritual reality occurs—namely, through Christ and His cross. "The world" (Greek, _kósmos_ G2889) here refers not to the physical creation but to the fallen, unredeemed system of human values, ambitions, and spiritual opposition to God. To say the world "is crucified unto me" (Greek, _stauróō_ G4717 in the perfect passive) means that the world's power, allurements, and judgments have been definitively rendered powerless and dead in Paul's life. Its influence is decisively broken, as if it were executed and lifeless.
* **"and I unto the world":** This reciprocal statement completes the profound spiritual separation. Just as the world has lost its power over Paul, Paul himself is spiritually dead to the world's expectations, standards, and approval. His identity, priorities, and allegiance are no longer shaped by worldly desires or societal pressures. This signifies a radical, irreversible break, where his former self, aligned with worldly values, has been put to death through his identification with Christ's crucifixion, resulting in a new life in Christ.

#### Literary Devices
Paul employs several potent **literary devices** in this verse to convey his profound theological conviction. The most striking is **Metaphor**, particularly in the phrases "the cross of our Lord Jesus Christ" and "the world is crucified unto me, and I unto the world." The "cross" itself is a powerful metaphor for Christ's atoning work, His suffering, and His triumph over sin and death. The reciprocal "crucifixion" of Paul to the world and the world to Paul is a vivid and forceful metaphor for a complete, decisive break and spiritual death to the old way of life and its values. This is further intensified by **Personification**, where "the world" is treated as an entity capable of being "crucified," emphasizing its active opposition to God and its subsequent defeat in the believer's life. The opening phrase, "God forbid" (_mē genoito_), is a strong **Idiom** or **Exclamation**, conveying Paul's absolute and vehement rejection of any alternative source of glory. Finally, the verse exhibits a powerful **Antithesis** or **Contrast**, setting Paul's singular glorying in the cross against the implicit boasting in human achievements or legalistic practices of the Judaizers, thereby highlighting the radical difference between the Gospel of grace and a gospel of works.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 6:14 encapsulates the very heart of Pauline theology: the centrality and all-sufficiency of the cross of Christ. Theologically, it asserts that true glory and salvation are found exclusively in Christ's finished work, not in human effort, religious ritual, or worldly status. This radical reorientation of allegiance signifies a profound spiritual transformation, where the believer dies to the dominion of sin and the world's values, and lives for Christ. This "crucifixion to the world" is not a gradual process but a definitive break, a spiritual death that mirrors Christ's physical death, resulting in a new creation. It underscores the complete inadequacy of the law for salvation and the absolute supremacy of grace, challenging any system that would add human merit to God's perfect provision in Christ. The cross, once a symbol of shame, becomes the ultimate symbol of divine love, power, and redemption, the sole ground for Christian boasting and the catalyst for a life fully devoted to God.

* [Romans 6:6](/romans/6-6 "Romans 6:6 - Our Old Self Crucified with Christ")
* [Philippians 3:7-8](/philippians/3-7-8 "Philippians 3:7-8 - Paul Counts Everything as Loss for Christ")
* [Colossians 3:1-3](/colossians/3-1-3 "Colossians 3:1-3 - Set Your Minds on Things Above")

### REFLECTION AND APPLICATION
Paul's declaration in Galatians 6:14 serves as a profound call to introspection and a radical re-evaluation of our own lives. In a world that constantly beckons us to find significance in wealth, status, achievements, or even religious performance, Paul redirects our gaze entirely to the cross of Jesus Christ. This verse challenges us to examine what we truly "glory" in. Is our confidence placed in our own abilities, our moral uprightness, our social standing, or even our spiritual disciplines? Or is our boast solely in the scandalous yet glorious work of Christ on the cross? Embracing this truth means a decisive break from the world's allurements and its system of values. It calls us to live as those who have died to self-promotion, worldly approval, and the pursuit of fleeting earthly treasures, recognizing that our true identity, purpose, and hope are found only in our union with Christ crucified. This radical detachment empowers us to live with freedom from worldly pressures and a singular focus on glorifying God through our lives, embodying the transformative power of the cross.

#### Questions for Reflection
* **What are the things in your life that you are tempted to "glory" in, apart from Christ and His cross?**
* **In what ways does "the world" (its values, expectations, or allurements) still exert influence over your desires or decisions?**
* **How can you more intentionally live out the reality that you are "crucified unto the world, and the world unto you" in your daily life?**
* **What practical steps can you take to shift your focus and boast solely in the cross of our Lord Jesus Christ?**

### FAQ
**What does Paul mean by "God forbid that I should glory"?**

Answer: Paul uses a strong Greek idiom, _mē genoito_ (G3361 G1096), which translates to "May it never be!" or "Absolutely not!" It's an emphatic rejection of the idea that he would boast in anything other than the cross of Christ. This phrase highlights Paul's passionate conviction and serves as a sharp contrast to the false teachers who boasted in external religious practices like circumcision (as seen in [Galatians 6:12-13](/galatians/6-12-13 "Galatians 6:12-13 - The Judaizers' Boasting")).

**What is "the world" that is crucified to Paul, and Paul to the world?**

Answer: In this context, "the world" (Greek, _kósmos_ G2889) refers not to the physical planet or humanity in general, but to the fallen, unredeemed system of human values, ambitions, and spiritual opposition to God. It encompasses worldly wisdom, pride, self-righteousness, and the pursuit of human approval or material gain. When Paul says "the world is crucified unto me," he means that this system has lost its power, appeal, and influence over him; it is dead to him. Conversely, "and I unto the world" means Paul himself is dead to the world's expectations, judgments, and allurements. His identity and allegiance are no longer defined by worldly standards but by his union with Christ, a concept further explored in [Romans 6:1-11](/romans/6-1-11 "Romans 6:1-11 - Dead to Sin, Alive in Christ").

**Why is the cross the only thing Paul would glory in?**

Answer: For Paul, the cross represents the complete and perfect work of Jesus Christ in securing salvation. It is where sin was atoned for, where God's justice and love met, and where victory over sin, death, and the powers of darkness was achieved. Unlike human achievements or adherence to the Law, which can lead to self-righteousness and boasting in the flesh, the cross leaves no room for human pride. It is an act of sheer grace, demonstrating God's unmerited favor. To glory in the cross is to glory in God's power and wisdom, not human weakness (see [1_corinthians/1-18-25](/1-corinthians/1-18-25 "1 Corinthians 1:18-25 - The Wisdom and Power of the Cross")). It is the sole foundation for true righteousness and eternal hope.

### CHRIST-CENTERED FULFILLMENT
Galatians 6:14 finds its ultimate Christ-centered fulfillment in the very person and work of Jesus Christ, making His cross the singular focal point of all redemptive history. The cross is not merely a historical event but the divine act by which God reconciled the world to Himself ([2_corinthians/5-19](/2-corinthians/5-19 "2 Corinthians 5:19 - God Reconciling the World to Himself")). In Christ, the curse of the law was broken, as He became a curse for us, being hung on a tree ([galatians/3-13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse of the Law")). His crucifixion is the means by which believers are united with Him in His death, burying their old sinful nature and rising to newness of life ([romans/6-4](/romans/6-4 "Romans 6:4 - Buried with Christ Through Baptism")). Therefore, Paul's boast in the cross is a boast in Christ's complete and sufficient sacrifice, which utterly nullifies any human attempt at self-justification or glory. The "world" that is crucified to Paul is the very system of sin and death that Christ conquered on the cross, demonstrating His triumph over all principalities and powers ([colossians/2-15](/colossians/2-15 "Colossians 2:15 - Triumphing Over Principalities and Powers")). Thus, to glory in the cross is to glory in Christ's victory, His perfect righteousness imputed to us, and the new creation life that flows from His resurrection, making Him the Alpha and Omega of our salvation and the sole object of our worship and devotion ([revelation/1-8](/revelation/1-8 "Revelation 1:8 - Jesus, the Alpha and Omega")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 9:23

¶ Thus saith the LORD, Let not the wise [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches:

Jeremiah 9:24

But let him that glorieth glory in this, that he understandeth and knoweth me, that I [am] the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these [things] I delight, saith the LORD.

Romans 6:6

Knowing this, that our old man is crucified with [him], that the body of sin might be destroyed, that henceforth we should not serve sin.

Galatians 2:20

I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

1 Corinthians 2:2

For I determined not to know any thing among you, save Jesus Christ, and him crucified.

Philippians 3:3

For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

Romans 1:16

¶ For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.