Bible Studies In The Word of God

GALATIANS 5 

 

Verse 1. Continuing from the thought in the closing verse of the preceding chapter, Paul exhorts his readers to maintain the freedom from the burdens of the old law. While that system was ln force, it was commendable for those under it to be loyal to its requirements.  But since Christ has given them liberty under His law through the Spirit, it is foolish for them to go back and try to take up the yoke of bondage. The word again might leave the impression that the Galatians had all formerly been under the law of Moses. That was not the case, for most of them were Gentiles and not under it. But many were now being induced by the Judaizers to take up` that system, and thus entangle themselves with that yoke, which would be as severe a bondage as was that of idolatry from which they as Gentiles had been delivered.  (See the comments on chapter 4:9.)

Verse 2. I Paul is a phrase that is used to impress the Galatians with the seriousness of the matter at hand, and the authority that was behind the teaching being delivered. The general subject of this epistle is the issue between the law of Moses and the Gospel of Christ. Circumcision was only one item  of the Mosaic system, but the Judaizers made more ado over it than any other part, so that accepting or rejecting it was virtually the same as thus treating the whole system as far as the logical requirements were concerned; indeed, Paul brings out that conclusion in the next verse. Since the Galatians were Gentiles, the only reason they could have for adopting circumcision was for its religious use, because only the descendants of Abraham had any right to if from a national standpoint. Hence, in adopting that rite, the Galatians would be going to the law for their religious rule of life. In so doing they would be by-
passing Christ and his religious system, since He and Moses were never in authority at the same time.

Verse 3. In adopting circumcision as a religious rite, it committed them to the entire law if they were to be consistent. (See comments on the preceding verse.)

Verse 4. No effect is from KATARGEO, and in the King‘James Version it is rendered abolish 3 times, bring to nought 1, cumber 1, deliver 1, destroy 5, do away 3, loose 1, make of none effect 2, make void 1, make without effect 1, put away 1, put down 1, become of no effect 1, be to be done away 1, cease 1, come to nought 1, fail 1, vanish away 1. The Englishman’s Greek New Testament translates the first part of this verse as follows: “Ye are deprived of all effect from the Christ.”   Justified is a key word in the present discussion, meaning to obtain spiritual or religious benefits from the law. A Jew was never deprived of the observances of the law if he did it only from the national standpoint, but he had no right to use it for any other purpose after Christ came. (See Romans 10:4.) Fallen from grace means to lose out in the divine favor. This statement of the apostle completely overturns the doctrine labeled “once in grace always in grace.”

Verse 5. We means Christians whether Jews or Gentiles, who have been taught by the law of the Spirit and not the law of Moses. Righteousness by (the) faith gives hope to those who wait for (rely on it and live and abide by its instructions) the reward held out to be given at the end of the race.

Verse 6. Circumcision was given to Abraham and his immediate family descendants, to be observed as a national mark as long as the world stands. When the law of Moses was added to the promise of Christ that was made to Abraham, it incorporated circumcision within its other rites as a part of that system of religion. When Christ gave the Gospel to the world as the final “rule of faith and practice,” He left circumcision out of his system, which meant that the rite was again where it was at first, namely, a national mark only and restricted to the fleshly descendants of Abraham. Having lost all religious significance, it was of no avail in Christ whether a man was circumcised (being a Jew), or uncircumcised (being a Gentile).  Instead, all works of the law were rejected for religious purposes, and a man’s acceptance depended on the faith which worketh by love. That phrase means that a man’s faith in Christ is such that he will work for Him from the pure motive of Love. (See John 14:23.)   

Verse 7. Ye did run well. This refers to the time before the Judaizers got among them and did their evil work. Not obey the truth means they ailed to hear the requirements of the Gospel to the rejection of the works of the law.

Verse 8. The present attitude of the Galatians did not come from Christ, who had called them by the Gospel.  Neither does Paul believe they had of themselves formed such a conclusion as was bringing about so much confusion. He is certain that some busy person is responsible for the trouble, by injecting himself among Gentile brethren.

Verse 9. There might be only one or perhaps a few men who were making all the trouble, but the apostle wants them not to be misled by the smallness of number among the disturbers.  He illustrates the idea by the well known truth that a small amount of leaven is all that is necessary to affect the whole mass. This same truth is used in the case of the fornicator at Corinth (1 Corinthians 5:6).

Verse 10. Paul still has confidence in the “rank and file” of the Galatian brethren that they will finally adjust themselves in conformity with the mind that he has expressed to them.  But he warns that it will be unpleasant for the one or ones who are troubling them.

Verse 11. Some Judaizers charged that Paul was practicing or advocating circumcision as a religious rite. A pretex for such a false claim may have been drawn from the fact that he had Timothy circumcised (Acts 16:3), disregarding the fact that he had Jewish blood in his veins, and thus had a right to it from a national standpoint.  In our present verse Paul shows the foolishness of such a claim. Circumcision was the main issue between him and the Judaizers, and they were also the ones who were persecuting the apostle. If he was advocating the practice of circumcision, then nothing would be left in connection with the religion coming from the cross that would be so offensive to the Jews.

Verse 12. They were even cut of all comes from the Greek word APOKOPTO, which Thayer defines, “to cut off, amputate,” and he explains it to mean, “I would that they (who urge the necessity of circumcision would not only circumcise themselves, but) would even mutilate themselves (or cut off their privy parts).” Robinson defines the word as does Thayer, and also gives the following explanation: “Would that for themselves they would (not only circumcise but) even cut off the parts usually circumcised, i. e. make themselves eunuchs.” Strong defines and explains the word virtually the same as Thayer and Robinson. The idea of Paul is that the Judaizers were making so much of circumcision that they deserved “an overdose of their own medicine.”

Verse 13. From here to the close of the epistle Paul will make only a few references to the law, the main argument of the letter having been given a thorough treatment. Matters of interest to Christians in their personal lives will receive attention. This verse warns that the liberty of which Paul has said so much, must not be abused and made an occasion to gratify the desires of the flesh. Serve one another is said in the sense of rendering loving service to each other in the work of Christ.

Verse 14. The Judaizers would claim that giving up the law would be losing an important rule of conduct for one another. Paul shows that no principle that was required under the law is given up, for the Gospel requires its believers to love thy neighbor as thyself, which virtually incudes every command contained in the Mosaic law.  All the law means all of the commandments that pertain to the proper conduct between man and man. Exodus 20:12-17 gives the six of the ten commandments that pertain to this subject. In the very nature of the case, if a man loves his neighbor as himself, he will observe all things required by these six commandments. The one word is Paul’s term for the one commandment about love for one’s neighbor.

Verse 15. Bite, devour and consume are used figuratively, referring to the treatment the Galatians were giving to each other. The main difference in the meaning is the degree of intensity with which they pursued their campaign of opposition. The apostle means to show them that a continuation of such a course would finally destroy their unity in Christ. One of the effects of such evils as Judaism when it is injected into a congregation, is to work up bitterness among the members, so that they get into a state of mutual conflict such as described by the three words italicized.

Verse 16. This verse clearly indicates that such conduct as described in the preceding one is prompted by the lust or desires of the flesh. The opposite would be that prompted by the Spirit, which gives to God’s people the “rule of faith and practice” that belongs to the religion of Christ, as against that contained in the law of Moses, which the Judaizers were urging among the Gentile Christians.

Verse 17. Lusteth against  means the desires of one are opposite of the other; their desires are not the same.  This thought is treated at length at Romans 7:15-21, in the first volume of the New Testament Commentary.  It is true that the teaching for the guidance of Christians has been given through the work of the Holy Spirit, but in this verse the word should not be capitalized as it is used for the spirit or inner part of man, as against his outer or fleshly part. Cannot do the things that ye would; cannot follow both at the same time. (See again the passage just cited.)

Verse 18. The Spirit here has direct reference to the Holy Spirit, since He was the instrument by which the New Testament system of religion was given to take the place of the Mosaic law.

Verse 19. Works of the flesh are manifest on the principle that a tree is known by its fruits (Matthew 7:15-20). Adultery, fornication. The difference between these words is only technical and legal. The laws of the land define adultery as the unlawful intimacy between married persons, and fornication is that between the unmarried. The Bible does not require such a distinction, but uses the words both as applying to a married person as well as to another. In Matthew 19:9, Jesus gives fornication on the part of a wife as the only ground for divorce and remarriage of the innocent husband.  And in Matthew 5:32 where the same subject is considered, if the wife is innocent and her husband puts her away, he “causeth her to commit adultry.” That is, such a woman would be tempted to marry another man, and in so doing she would be guilty of adultery. The two passages together show us that in the estimation of Jesus, a married woman can be guilty of either fornication or adultery, and hence there is no actual difference. But the distinction is thought of in some cases, and the apostle makes sure of eliminating any possible excuse by naming both words in the same condemnation. Uncleanness  is from a word that means impurity of either mind or body. Lasciviousness is from ASELGEIA, and it must have been a strong word in the Greek language, for Thayer defines it  as follows: “Unbridled lust, excess, licentiousness, lasciviousness, wantonness, outrageousness, shamelessness, insolence.”

Verse 20. Idolatry being a word that belongs to religious activities, it might be wondered why it is named as a work of the flesh. The general explanation is that all activities not prompted by the law of the Spirit must be classed with those suggested by the flesh. (See verse 17.) The special explanation is in the definition of Thayer for the original word, and his comments on it as it is used in the New Testament; he defines it, “The worship of false gods, idolatry,” and he explains it, “used of the formal sacrificial feasts had in honor of false gods.” Since a feast would be interesting from the standpoint of the appetite, we can see why it is classed with the works of the flesh. A similar explanation will apply to a number of other things to be seen in this list, which, though not consisting literally of physical activities, yet are prompted by evil motives and hence must be attributed to the flesh.  Witchcraft is from PHARMAKEIA, and its first definition is, “the use or administering of drugs.” The next definition is, “sorcery, mgaical arts.” It means, any attempt to accomplish a result by means of pretended supernatural power or knowledge, such as fortune telling, palm reading, astrology, etc. Thayer defines the original word for hatred as, “cause of enmity.” It means that attitude toward another that would tend to cause trouble between the two. Variance is a disposition to wrangle or quarrel. Emulations is from ZELOS, and Thayer defines it at this place, “envious and contentious rivalry, jealousy.” Thayer defines the original for wrath as “passion, angry heat.” Strife is from ERITHEIA, which is a very strong word. Thayer defines it, “a courting distinction, a desire to put one’s self forward, a partizan and factious spirit which does not disdain [object to] low arts.” It describes one who is determined to win, “by fair means or foul.” Sedition means the disposition to bring about cliques and parties in the congregation, which might result in confusion and disunion of the whole body. Heresies is from IAIRESIS. Thayer’s definitions are, “1. :ct of taking, capture. 2. choosing, choice. 3. that which is chosen; chosen opinion, tenet. 4. a sect or party. 5. dissensions,” and according, to his comments in connection with the word, it means something that a man chooses and uses, not because it is right, but because it happens to suit his personal taste.

Verse 21. The simple word envy is the only definition the lexicons give for the original Greek word, hence we are left to the English dictionary for information. Webster defines it “Chagrin or discontent at the excellence or good fortune (of another); to begrudge.” Such a state of mind is a violation of Romans 12:15. Murder literally means the unlawful slaying of a human being, which all will admit to be a work of the flesh. However, one can be guilty of murder in God’s sight without the literal performing of it (1 John 3:15). Drunkeness.  Thayer gives the simple fact of intoxication as his definition of the Greek.  Robinson gives a somewhat :fuller definition, “strong drinking, drunkenness, a drunken-frolic.” Revelings is from Kouros. I have consulted seven lexicons, including Thayer and Robinson, and they all give virtually the same definitions and explanations. However, I shall quote from Groves because his definition is more concise and will requlre less space: “Festivity, feasting, revelry, riotous mirth; dancing and song; wantonness, dissoluteness, debauchery; luxury, indulgence, voluptuousness; a company of revelers, troop of bacchanals; any company, society, party.” The definitions, together with the connections in which the original word is used in the New Testament (Romans 13:13; Galatians 5:21; 1 Peter 4:3), clearly indicates loud or boisterous conduct, which should not be any part of the conduct of Chrislans.

Such like is rendered by the Englishman’s Greek New Testament, “things like these.” Thayer defines the word for like, “like, similar, resembling; may be compared to.” The phrase is very significant in that Paul knew that as time passed, men would be originating new forms of sin, and he thus includes all_such in the condemnations, even though a person might deny guilt of the ones specified. Any conduct, therefore, that resembles or may be compared to any of the evils named would be wrong for Christians. The question arises, who is to decide in any given case, whether it comes under the classification? Hebrew 5:14 shows that such ability should come from use or practice in the Christian life. But if a disciple refuses to use his ability thus acquired, then 1 Corinthians 11:31, 32 shows that some other person must exercise the judgment in the case.  Hebrews 13:17 says the rulers (elders) watch fog, the souls of the flock, hence the sheep are commanded to obey them. Elders must be the final judges on the unspecified things, as to whether they are to be considered “such like” or compared to the works of the flesh enumerated in this passage. The importance of this teaching is seen in the words that they which do such things shall not inherit the kingdom of God.

Verse 22. Fruit of the Spirit is said on the same principles as was stated about the works of the flesh, namely, a tree is known by its” fruit. Many extravagant claims are made by some people about their being in possession of the Spirit. The sure way of determining the question is to observe the kind of lives they are showing.  If they are truly living within the line of conduct prescribed in the New Testament by the inspiration of the Spirit, the things named in this and the following verses will be produced in their conduct. Love in this place is from the Greek word AGAPE. A full explanation of this word as indicated by the Greek is given in comments on Matthew 5:43, volume 1 of the New Testament Commentary. Joy is defined in the lexicon also to mean “gladness.”  Certainly a Christian has much for which to be glad, and the connection in which the word is used in this passage, indicates that the rejoicing is over the proper things. (See 1 Corinthians 13:6.) The general meaning of peace is a state of harmony between individuals, but whether that condition is pleasing to God depends on the terms of the agreement. If they are those authorized by the Spirit (as implied by the present passage), then
the peace will be pleasing to Him.  Long-suffering is from MAKROTHUMIA, and Thayer defines it at this place as well as at a number of other places, “patience, forebearance, long-suffering, slowness in avenging wrongs.” It does not apply to cases pertaining to principles of right and wrong, for in such matters it is not expected that Christians will agree to any compromise.  But where it is only a question of one’s personal treatment, he should be slow in maintaining his “rights.” Gentleness is another word for kindness, and a Christian can manifest it without any compromise of righteous principles. Goodness is general in application, being defined in thelexicon, “uprightness of heart and life.”   The idea is that a person wishing to bear the fruit of the Spirit, will regulate his life by the teaching that comes from that divine source. Faith is from PISTOS, and in the King James Version it is rendered assurance 1 time, belief 1, fidelity 1, faith 239. The lexicon gives it a wide range of meanings, depending on the connection in which the word is used. The main thought is that Christians will accept the testimony of the Spirit as given in the New Testament, and fashion his life accordingly.

 
Verse 23. Meekness is virtually the same as mildness or gentleness in one’s attitude toward another. One who is meek will not be severe or harsh in his approach to another, even though the latter may be in the wrong.  Temperance is from EGKRATEIA, and Thayer defines it, “self-control,” and explains it to mean, “the virtue of one who masters his desires and passions, especially his sensual [fleshly] appetites.” In popular usage, the word is made to have direct application to the use of intoxicating liquor as a beverage. It cannot be properly so used, because no amount of indulgence in drunkenness, however limited, is permitted for Christians. The scripture term for such things is “abstain” (1 ,Thessalonians 5:22). Temperance can be used only in reference to things that are not wrong except when carried to excess. Against such there is no law.  Paul has had much to say about the law of Christ as against that of Moses, because that was the most outstanding issue in the church at that time. The statement here means that the Lord has never had any law in force that would have been violated by the virtues just mentioned in this and the preceding verse.

Verse 24. They that are Christ’s means the same people described by the words “led of the Spirit” in verse 18, and the ones who bear the “fruit of the Spirit” in verse 22. They became His by obeying the Gospel, given by the inspiration of the S pirit. Crucified the flesh denotes that the works of the flesh were killed or put out of action.  Affections and lusts are virtually the same in principle, meaningthe passions and evil desires of theflesh.

 

Verse 25. It is actually impossible to live in the Spirit and not walk in the Spirit, hence the thought is thatour daily life should harmonize withour profession; it is about the samein thought as verse 16.

 

Verse 26. Not be desirous is rendered “not become” by the Englishman’s Greek New Testament. Vainglory, is defined as “self-esteem” in the lexicon. Such a spirit is not only wrong in the person himself, but it has an evil effect with his influence over others. Provoking is from PROKALEO, which Thayer defines, “to irritate,”and a spirit of self-esteem will have that effect upon others. Envying is explained at verse 21, and such an attitude will be a logical result when one permits himself to become controlled by the spirit of self-esteem.