God Forbid

"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." Galatians 6:14

"But God forbid that I should glory, save in the cross of our Lord Jesus Christ (ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν but as for me, God forbid, etc. For the construction of the dative ἐμοὶ with γένοιτο, Alford cites Acts 20:16, Οπως μὴ γένητα αὐτῷ χρονοτριβῆσαι, and Meyer Xenophon, 'Cyrop.' 6:3. 11, Ω Ζεῦ μέγιστε λαβεῖν μοι γένοιτο αὐτόν. But neither passage matches the tone of abhorrence which attaches to the phrase, μὴ γένοιτο, on which see note on Galatians 2:17. Here only in the New Testament does it form a syntactical part of a sentence. But in the Septuagint this construction is of repeated occurrence, following the Hebrew construction of chali'lah with a dative and an infinitive verb with min. Thus Genesis 44:7, Μὴ γένοιτο τοῖς παισί σου ποιῆσαι κ.τ.λ..; id., 17. So Joshua 24:16. The pronoun ἐμοὶ is strongly emphasized both in this first clause of the verse and in that which follows. The apostle is vividly contrasting his own feeling and behaviour in relation to the cross of Christ with those of the leaders of the circumcision party whom he has been denouncing. They would fain put the cross as far as possible out of sight, not to offend the Jews they were so anxious to conciliate - that "obnoxious object" (σκάνδαλον, 1 Corinthians 1:25) itself, as well as the inferences which the apostle taught them to draw from it in relation to the ceremonial law: their καύχημα, that whereof they would glory, should be in preference the mutilated flesh of their misled Galatian brethren; his boast, rejoicing, glory, was, and God helping him should ever be, the cross of Christ - that, and that alone. It quite emasculates the energy of his utterance to paraphrase "the cross" as being "the doctrine of the cross or of Christ's atonement." Rather, it is the cross itself which rivets his admiring view; sneered at by Gentile, abhorred by Jew, but to his eye resplendent with a multiplicity of truths radiating from it to his soul of infinite preciousness. Among those truths, one group, which to us is apt to appear of but small interest, was to the apostle's heart and conscience productive of profoundest relief. In former days he had experienced the burden and the chafing or benumbing effect of the Law, both as a ceremonial institute and as a "letter" of merely imperative command. It was the cross which released him, as from the guilt and servitude of sin, so also from all the worry and distress of bondage to ceremonial prescriptions. And this group of truths, as well as those relating to man's reconciliation with God, he felt it to be his mission, even perhaps his own most especial mission, boldly and frankly to proclaim; not only to rejoice in them on his own behalf, but to hold them forth to the view of others, as replete with blessing to all mankind; to glorify and vaunt them. His motive at present in thus vehemently protesting his own rejoicing in the cross of Christ was doubtless to rouse into fresh activity the slumbering sympathy with those feelings which had probably in some degree once animated his Galatian converts. Therefore it is that he writes, "the cross of our Lord Jesus Christ," instead of "the cross of my Lord," which it would else have been in this case natural to him to say, as he does in Philippians 3:8, "for the excellency of the knowledge of Christ Jesus my Lord," and according to the tone of Galatians 2:20 of this Epistle. This "our" hints to the Galatians that they have as much reason as he has to glory in the cross as redeeming God's people alike from sin and from the Law. By whom (or, whereby) the world is crucified unto me, and I unto the world (δἰ οῦ ἑμοὶ κόσμος ἐσταύρωται, κἀγώ κόσμῳ [Receptus, τῷ κόσμῳ]); through which the world has been crucified unto me, and I unto the world. The omission of τῷ before κόσμῳ, which is now generally agreed in, adds to the terseness of the sentence. The article is wanting before κόσμος elsewhere, as 2 Corinthians 5:19; Philippians 2:15; Colossians 2:20; 1 Timothy 3:16. The construing of the passage which takes the relative οῦ as reciting "our Lord Jesus Christ," loses sight of the image which is now the one most prominent to the apostle's view: this surely is not Christ himself, but his cross; as in 1 Corinthians 2:2 the apostle determines the more general term, "Jesus Christ," by the more specific one, "and him crucified." The reference of the relative is to be determined, here as often elsewhere, not by the mere propinquity of words in the sentence, but by the nearness of objects to the writer's mind at the moment. In language of singular intensity the apostle bespeaks the all-involving transformation which, through the cross of Christ, his own life had undergone. The world, he says, had become to him a thing crucified: not only a dead thing, ceasing to interest or attract him, but also a vile, accursed thing, something he loathed and despised. And conversely, he himself had become a crucified thing unto the world; not only had he ceased to present to the world ought that could interest or attract it, but also become to it a thing scorned and abhorred; as he says 1 Corinthians 4:13, "We have been made as the filth of the world, the offscouring of all things." The whole context of those words in the Corinthians (vers. 9-13) is here compressed into the single clause, "I have been crucified unto the world." "The world;" the term denotes unregenerate mankind taken in connection with that entire system of habits of life and of feeling in which man, as un-quickened by the Spirit of God, finds his sphere and home. As the apostle is speaking of his own personal experience, we must understand him as referring in particular to all those circumstances of civil, social, and religious being which had once surrounded him, the honoured Jew and Pharisee. These he enumerates at length in Philippians 3:5, 6. To these we might add, though it would, perhaps, have hardly occurred to Paul's own mind to add it, the ordinary possession of worldly comforts and immunity from want and suffering. All, he proceeds in that passage to say, he had "forfeited" (ἐζημιώθην Philippians 3:8). Nor did he look back upon his loss with regret: "I do count them as dung (σκύβαλα)." This twofold description, "I forfeited all things," and "I do count them all as dung," is here summarized in the phrase, "the world is a crucified object to me." The world, further, thus described as crucified to him, included in particular the entire system of Jewish ceremonialism, so far as it existed apart from the vitalizing influence of the Spirit of God. The "natural man (ψυχικὸς ἄνθρωπος)" sets great store by religious ceremonialism; it is to him, in fact, his religion. The apostle has himself felt it to be so. But his sentiment now is the very opposite: he accounts it a dead, lifeless thing; nay, even loathsome and abhorred, whenever in the smallest degree placed even by a Christian Jew in the category of Christianly obedience. That he did regard such religious ceremonialism as belonging to the "world," from which as in Christ he had become dissevered, is plain, both from Galatians 4:3, "in bondage under the rudiments of the world," and from Colossians 2:20, "why, as though living in the world, do ye subject yourself to ordinances, Handle not," etc. That this particular ingredient in the whole system recited as "the world" was at this moment present to the apostle's mind, appears from his singling out circumcision for mention in the next verse. While, however, this was a part of the "crucified world" just now prominent to his view, this term comprised to his consciousness much beside; namely, the entire mass of ungodliness and vice which appertains to "the course, or age, of this world" (αἰὼν τοῦ κόσμου τούτου, Ephesians 2:2), from which αἰὼν, the Christian is by the daily transforming of his character to be removed (Romans 12:2). (See above, Galatians 1:4, and note.) "Through which;" in various ways was the cress of Christ the means of effecting this mutual crucifixion between the apostle and the world. It is apparent, from the whole tenor of his Epistles, that Christ crucified, as manifesting both Christ's love to sinful men in general, and to his own self in particular, "the chief of sinners," and likewise the love of God his Father, wrought with so mighty an attraction upon his whole soul - intellect, conscience, affections - that all other objects which were only not connected with this one lost to him their whole zest and interest, while all other objects which clashed with the moral and spiritual influence of this became absolutely distasteful and repulsive. And, on the other hand, the world at large met the man who was animated with this absorbing devotion to God as manifested in a crucified Christ, with just that estrangedness and aversion which might have been anticipated. The influence exercised by the cross in crucifying the world and the apostle to each other was intensified by the especial bearing which, in the apostle's view, the cross had towards Jewish ceremonialism (see Galatians 2:19, 20, and notes). The vivid, intense manner in which the apostle proclaimed such sentiments alienated from him the adherents and champions of Judaism, and made him of all Christians the one who was to them the most obnoxious. And how this affected his standing, even in the Gentile world, there have been above repeated occasions for noting." Pulpit Commentary, http://biblehub.com/commentaries/pulpit/galatians/6.htm

The most obnoxious? I'm sure others would disagree. They'd likely call me that.