Bible Commentaries

With freedom (τηι ελευτεριαι — tēi eleutheriāi). Rather dative case instead of instrumental, “for freedom,” “for the (article) freedom that belongs to us children of the freewoman” (Galatians 4:31).

Did Christ set us free (ημας Χριστος ηλευτερωσεν — hēmas Christos ēleutherōsen). Effective aorist active indicative of ελευτεροω — eleutheroō (from ερχομαι — erchomai to go, go free).

Stand fast therefore (στηκετε ουν — stēkete oun). See Mark 3:31; 1 Corinthians 16:13 for this late word from perfect stem of ιστημι — histēmi “keep on standing therefore,” “stay free since Christ set you free.”

Be not entangled again (μη παλιν ενεχεστε — mē palin enechesthe). “Stop being held in by a yoke of bondage.” Common word for ensnare by trap. The Judaizers were trying to lasso the Galatians for the old yoke of Judaism.

I Paul (εγω Παυλος — egō Paulos). Asserts all his personal and apostolic authority. For both words see also 1 Thessalonians 2:16; 2 Corinthians 10:1; Colossians 1:23; Ephesians 3:1.

If ye receive circumcision (εαν περιτεμνηστε — ean peritemnēsthe). Condition of third class and present passive subjunctive, a supposable case, but with terrible consequences, for they will make circumcision a condition of salvation. In that case Christ will help them not at all.

A debtor (οπειλετης — opheiletēs). Common word from οπειλω — opheilō to owe for one who has assumed an obligation. See note on Matthew 6:12. See note on Galatians 3:10. He takes the curse on himself.

Ye are severed from Christ (κατηργητητε απο Χριστου — katērgēthēte apo Christou). First aorist passive of καταργεω — katargeō to make null and void as in Romans 7:2, Romans 7:6.

Who would be justified by the law (οιτινες εν νομωι δικαιουστε — hoitines en nomōi dikaiousthe). Present passive conative indicative, “ye who are trying to be justified in the law.”

Ye are fallen away from grace (της χαριτος εχεπεσατε — tēs charitos exepesate). Second aorist active indicative of εκπιπτω — ekpiptō (with α — a variable vowel of the first aorist) and followed by the ablative case. “Ye did fall out of grace,” “ye left the sphere of grace in Christ and took your stand in the sphere of law” as your hope of salvation. Paul does not mince words and carries the logic to the end of the course. He is not, of course, speaking of occasional sins, but he has in mind a far more serious matter, that of substituting law for Christ as the agent in salvation.

For we (ημεις γαρ — hēmeis gar). We Christians as opposed to the legalists.

Through the Spirit by faith (πνευματι εκ πιστεως — pneumati ek pisteōs). By the Spirit (Holy Spirit) out of faith (not law). Clear-cut repetition to make it plain.

Availeth anything (ισχυει τι — ischuei ti). Old word to have strength (ισχς — ischūs). See Matthew 5:13. Neither Jew nor Greek has any recommendation in his state. See Galatians 3:28. All stand on a level in Christ.

Faith working through love (pistis di' agapēs energoumenē). Middle voice of energeō and “through love,” “the moral dynamic” (Burton) of Paul‘s conception of freedom from law.

Who did hinder you? (τις υμας ενεκοπσεν — tis humas enekopseṅ). First aorist active indicative of ενκοπτω — enkoptō to cut in on one, for all the world like our use of one cutting in on us at the telephone. For this late verb see note on Acts 24:4; note on 1 Thessalonians 2:18. Note the singular τις — tis There was some ringleader in the business. Some one “cut in” on the Galatians as they were running the Christian race and tried to trip them or to turn them.

This persuasion (η πεισμονη — hē peismonē). “The art of persuasion,” the effort of the Judaizers to persuade you. Only here and in ecclesiastical writers.

This proverb Paul has in 1 Corinthians 5:6. It is merely the pervasive power of leaven that is involved in the proverb as in Matthew 13:33, not the use of leaven as a symbol of evil.

Whosoever he be (οστις εαν ηι — hostis ean ēi). Indefinite relative clause with εαν — ean and subjunctive. It seems unlikely that Paul knew precisely who the leader was. In Galatians 1:6 he uses the plural of the same verb ταρασσω — tarassō and see also αναστατουντες — anastatountes in Galatians 5:12.

Why am I still persecuted? (τι ετι διωκομαι — ti eti diōkomai̇). Some of the Judaizers even circulated the slander that Paul preached circumcision in order to ruin his influence.

I would (οπελον — ophelon). Would that, used as conjunction in wishes. See 1 Corinthians 4:8; note on 2 Corinthians 11:1. Here a wish about the future with future indicative.

They which unsettle you (οι αναστατουντες υμας — hoi anastatountes humas). Late verb from αναστατος — anastatos driven from one‘s abode, and in papyri in this sense as well as in sense of upsetting or disturbing one‘s mind (boy‘s letter) as here. In Acts 17:6; Acts 21:38 we have it in sense of making a commotion.

Cut themselves off (αποκοπσονται — apokopsontai). Future middle of αποκοπτω — apokoptō old word to cut off as in Acts 27:32, here to mutilate.

Ye were called for freedom (επ ελευτεριαι εκλητητε — ep' eleutheriāi eklēthēte). The same point as in Galatians 5:1 made plainer by the use of επ — ep' (on the basis of, for the purpose of). See note on 1 Thessalonians 4:7 for this use of επι — epi

Only use not (μονον μη — monon mē). No word for “use” in the Greek. Probably supply τρεπετε — trepete or στρεπετε — strephete “turn not your liberty into an occasion for the flesh” (εις απορμην τηι σαρκι — eis aphormēn tēi sarki), as a spring board for license. On απορμη — aphormē see note on 2 Corinthians 5:12. Liberty so easily turns to license.

Even in this (εν τωι — en tōi). Just the article with εν — en “in the,” but it points at the quotation from Leviticus 19:18. Jews (Luke 10:29) confined “neighbour” (πλησιον — plēsion) to Jews. Paul uses here a striking paradox by urging obedience to the law against which he has been arguing, but this is the moral law as proof of the new love and life. See also Romans 13:8, precisely as Jesus did (Matthew 22:40).

If ye bite and devour one another (ει αλληλους δακνετε και κατεστιετε — ei allēlous daknete kai katesthiete). Condition of first class assumed as true. Two common and old verbs often used together of wild animals, or like cats and dogs.

That ye be not consumed one of another (μη υπ αλληλων αναλωτητε — mē hup' allēlōn analōthēte). Negative final clause with first aorist passive subjunctive of αναλισκω — analiskō old word to consume or spend. In N.T. only here and Luke 9:54. There is a famous story of two snakes that grabbed each other by the tail and each swallowed the other.

Ye shall not fulfil (ου μη τελεσητε — ou mē telesēte). Rather, “Ye will not fulfil.” Strong double negative with aorist active subjunctive.

The lust of the flesh (επιτυμιαν σαρκος — epithumian sarkos). Bad sense here as usual in Paul, but not so in 1 Thessalonians 2:17; Philemon 1:23. The word is just craving or longing (from επι τυμος — epithumos yearning after).

Lusteth against (επιτυμει κατα — epithumei kata). Like a tug of war. This use of σαρχ — sarx as opposed to the Spirit (Holy Spirit) personifies σαρχ — sarx Lightfoot argues that επιτυμει — epithumei cannot be used with the Spirit and so some other verb must be supplied for it. But that is wholly needless, for the verb, like επιτυμια — epithumia does not mean evil desire, but simply to long for. Christ and Satan long for the possession of the city of Man Soul as Bunyan shows.

Are contrary the one to the other (αλληλοις αντικειται — allēlois antikeitai). Are lined up in conflict, face to face (αντι — anti̇), a spiritual duel (cf. Christ‘s temptations), with dative case of personal interest (αλληλοις — allēlois).

That ye may not do (ινα μη ποιητε — hina mē poiēte). “That ye may not keep on doing” (present active subjunctive of ποιεω — poieō).

That ye would (α εαν τελητε — ha ean thelēte). “Whatever ye wish” (indefinite relative with εαν — ean and present subjunctive).

Under the law (υπο νομον — hupo nomon). Instead of “under the flesh” as one might expect. See Galatians 3:2-6 for contrast between law and spirit. The flesh made the law weak (Romans 8:3; Hebrews 9:10, Hebrews 9:13). They are one and the same in result. See same idea in Romans 8:14. Note present tense of αγεστε — agesthe (if you are continually led by the Spirit). See Galatians 5:23.

Manifest (πανερα — phanera). Opposed to “hidden” (κρυπτα — krupta). Ancient writers were fond of lists of vices and virtues. Cf. Stalker‘s sermons on The Seven Cardinal Virtues and The Seven Deadly Sins. There are more than seven in this deadly list in Galatians 5:19-21. He makes the two lists in explanation of the conflict in Galatians 5:17 to emphasize the command in Galatians 5:13. There are four groups in Paul‘s list of manifest vices:

(1)Sensual sins like fornication (πορνεια — porneia prostitution, harlotry), uncleanness (ακαταρσια — akatharsia moral impurity), lasciviousness (ασελγεια — aselgeia wantonness), sexual vice of all kinds prevailed in heathenism.

And such like (και τα ομοια τουτοις — kai ta homoia toutois). And the things like these (associative instrumental τουτοις — toutois after ομοια — homoia like). It is not meant to be exhaustive, but it is representative.

Forewarn (προλεγω — prolegō) - did forewarn (προειπον — proeipon). Paul repeats his warning given while with them. He did his duty then. Gentile churches were peculiarly subject to these sins. But who is not in danger from them?

Practise (πρασσοντες — prassontes). Πρασσω — Prassō is the verb for habitual practice (our very word, in fact), not ποιεω — poieō for occasional doing. The habit of these sins is proof that one is not in the Kingdom of God and will not inherit it.

The fruit of the Spirit (ο καρπος του πνευματος — ho karpos tou pneumatos). Paul changes the figure from works (εργα — erga) in Galatians 5:19 to fruit as the normal out-cropping of the Holy Spirit in us. It is a beautiful tree of fruit that Paul pictures here with nine luscious fruits on it:

Love (αγαπη — agapē). Late, almost Biblical word. First as in 1 Corinthians 13:1-13, which see for discussion as superior to πιλια — philia and ερως — erōs

Joy (χαρα — chara). Old word. See note on 1 Thessalonians 1:6.

Peace (eirēnē). See note on 1 Thessalonians 1:1.

Long-suffering (makrothumia). See 2 Corinthians 6:6.

Kindness (ειρηνη — chrēstotēs). See 2 Corinthians 6:6.

Goodness (μακροτυμια — agathōsunē). See note on 2 Thessalonians 1:11.

Faithfulness (pistis). Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13.

Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.

Temperance (χρηστοτης — egkrateia). See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence.

Crucified the flesh (την σαρκα εσταυρωσαν — tēn sarka estaurōsan). Definite event, first aorist active indicative of σταυροω — stauroō as in Galatians 2:19 (mystical union with Christ). Paul uses σαρχ — sarx here in the same sense as in Galatians 5:16, Galatians 5:17, Galatians 5:19, “the force in men that makes for evil” (Burton).

With (συν — sun). “Together with,” emphasizing “the completeness of the extermination of this evil force” and the guarantee of victory over one‘s passions and dispositions toward evil.

By the Spirit let us also walk (πνευματι και στοιχωμεν — pneumati kai stoichōmen). Present subjunctive (volitive) of στοιχεω — stoicheō “Let us also go on walking by the Spirit.” Let us make our steps by the help and guidance of the Spirit.

Let us not be (μη γινωμετα — mē ginōmetha). Present middle subjunctive (volitive), “Let us cease becoming vainglorious” (κενοδοχοι — kenodoxoi), late word only here in N.T. (κενοσ δοχα — kenosαλληλους προκαλουμενοι — doxa). Once in Epictetus in same sense.

Provoking one another (προκαλεω — allēlous prokaloumenoi). Old word παροχυσμον — prokaleō to call forth, to challenge to combat. Only here in N.T. and in bad sense. The word for “provoke” in Hebrews 10:24 is πτονουντες — paroxusmon (our “paroxysm”).

Envying (πτονος — phthonountes). Old verb from phthonos Only here in N.T.