I Kings 19:15-16, 19-21; Psalm 16; Galatians 5:1, 13-25; Luke 9:51-62
The Rev. Candice B. Frazer
Galatia was a province of the Roman Empire located in what we now call modern-day Turkey. If you know anything about the geography of that region, you know that Turkey is a land bridge between Europe and the Middle East. In Paul’s time, it was also a bridge between the Old and New Testaments—a place where Jewish and Gentile cultures met and sometimes clashed.
Galatia had a significant Jewish population among the Gentiles who lived there. As Paul traveled through the region, he visited city after city, often beginning his ministry in the local synagogue. Many Jews responded favorably to his message, and he also found success among the Gentiles. However, as Paul’s influence grew, some Jews who did not accept his teaching began to stir up opposition, especially among the Gentile converts. The Book of Acts tells us they “poisoned their minds” against Paul (Acts 14:2).
A central point of contention was circumcision. In the Old Testament, circumcision was required to become part of the Jewish people. But Paul, proclaiming the gospel of Jesus Christ, taught that faith in Christ—not circumcision or any other work—was the basis of salvation. This letter to the Galatians is Paul’s passionate reminder that it is by faith alone, not works, that we are saved. Yet, Paul is clear that salvation by faith does not mean indifference to how we live. Christians are called to ethical living as an expression of our faith.
The portion of Paul’s letter we read this morning speaks to the practical application of his teachings. One of Paul’s most significant arguments is the connection between salvation and freedom. To be free in Christ is not about self-indulgence or doing whatever we want. Rather, it means being freed from the “works of the flesh.” Paul lists these works: “fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, carousing, and things like these” (Galatians 5:19-21). He warns that “those who do such things will not inherit the kingdom of God.”
We hear similar language in the Gospel this morning. Jesus, traveling toward Jerusalem, is rejected by some Samaritan villages. Along the way, several people express a desire to follow him, but each has a reason to delay—something they need to take care of first. They are, in essence, putting their own needs and priorities ahead of the call to discipleship. Jesus responds, “No one who puts a hand to the plow and looks back is fit for the kingdom of God” (Luke 9:62). Like Paul, Jesus warns that when we are distracted by the concerns of this world—our “flesh”—we are unable to fully enter into the kingdom of God. Not because we are unworthy, but because our hearts and minds are so preoccupied with ourselves that we cannot see the kingdom that is already among us.
I serve on the Citizen’s Advisory Council to the District Attorney of Montgomery County. Once a month, we gather in the County Commissioners Chambers to review applicants seeking entry into Pre-Trial Diversion. This program, offered by the DA’s office, is designed for first-time offenders who have pleaded guilty to misdemeanors or non-violent felonies. Instead of going to prison, participants receive counseling, perform community service, pay restitution and court costs, and enroll in a learning course. The program typically lasts one year, though sometimes longer, and upon successful completion, participants can apply to have the offense expunged from their record.
At each hearing, the applicant must attend and is invited to bring a relative or friend for support or to speak on their behalf. Applicants are asked to share truthfully about their crime, with the reminder that our role is not to judge their innocence or guilt, but to determine their suitability for the program. I believe this process contributes to the program’s notably high anti-recidivism rate—a testament to the care and discernment exercised by the district attorney, judges, and the Citizen Advisory Council.
Recently, a woman I will call Peaches came before the commission. Peaches had been charged with assault after she and her sister attacked another woman at her place of employment. It seemed like a dispute that had spiraled out of control, fueled by anger and poor decision-making. As Peaches shared her story and described her crime, she expressed deep remorse and acknowledged her mistake. But it was not until her mother spoke on her behalf that the fuller picture emerged.
Peaches and her sister had confronted this woman, who happened to be the girlfriend of Peaches’ children’s father—as she put it, their “baby daddy.” The woman had harassed Peaches’ daughter at her workplace and had been abusive to her. This alone might explain the anger, but it was not the whole story.
Peaches had been hospitalized, fighting for her life after a leukemia diagnosis. Her children, both teenagers, stayed with their father while Peaches’ parents cared for her in Birmingham. What was supposed to be a month-long treatment turned into six months. During this time, the girlfriend lived with the children’s father and became increasingly abusive toward Peaches’ daughter. Peaches did not learn of this until she had recovered and returned home. When she found out, she “snapped” and confronted the woman. By this point in the hearing, Peaches was weeping. Tears streamed down her face, and she was unable to speak. It was heartbreaking to witness someone who had survived so much pain and fought so hard to live, only to experience such a profound betrayal of trust.
I cannot imagine the hurt or anger Peaches must have felt in that moment. All the joy of surviving cancer was overshadowed as her “momma bear” instincts took over. The anger, fear, and frustration of the past several months erupted like a volcano. It was not the right thing to do, but anyone with an ounce of compassion and empathy can understand why she did it.
In that moment, Peaches—who had her hand on the plow—looked back and lost sight of the kingdom. She embraced the works of the flesh. Instead of celebrating her recovery and reunion with her children, she allowed herself to be overwhelmed by her suffering—her anger, fear, and frustration. She became caught up in the destructive emotions Paul names: “enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy.” In so doing, she became spiritually stuck, her soul began to die—what Jesus means when he says, “let the dead bury their own dead”—distracted by the world and her expectations of others.
No one can blame her. Her own “kingdom” had been threatened, and she acted out in a desperate attempt to regain control and security. That is what the works of the flesh are about: trying to control our own kingdoms. This is why, as Paul says, we are not fit to inherit the kingdom of God—not because God rejects us, but because we are too consumed with our own kingdoms to enter into God’s.
We are not so different from Peaches, or from the three people Jesus meets on the road to Jerusalem. We might not physically attack another, but how often do we judge, gossip, or act out of anger because others fail to meet our expectations? How often do we put our own material needs above the spiritual call to follow Jesus? We may think we have our hand to the plow, but how often are we looking backward instead of building up the kingdom and embracing new possibilities?
Jesus calls us to a new way of living—a way that is forward-looking, Spirit-led, and rooted in God’s transforming love. We are invited to let go of the past, to trust that God is doing a new thing, and to bear the fruit of the Spirit in our lives. We can stay with the dead, or we can respond to Jesus’ call to follow him and not look back.
Peaches made that decision the moment she pled guilty and asked for pre-trial diversion. She knew she wanted something more than she could provide for herself. She desired the fruit of the Spirit and recognized the need to cast off the works of the flesh. It will take time, but for Peaches, the opportunities of pre-trial diversion are the beginning of new life—the fruit of the Spirit at work.
The Galatians discovered those same fruits. Many claim that this brief letter contains the heart of Paul’s gospel and the principles that made Christianity a world religion, not simply another Jewish sect. It is the bridge that moves us from understanding God solely as a lawgiver to knowing God as a loving presence—the essence of which is found in the contrast between the works of the flesh and the fruit of the Spirit.
As Christians, we are to set our hands to the plow, look forward, and live as new creations, bearing the fruit of the Spirit for the sake of God’s kingdom.
Amen.