{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/gal005.htm","path":"bib/cmt/vws/gal005.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/gal005.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nIn the liberty wherewith. This is according to the reading \u03c4\u1fc6 \u1f10\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u03af\u1fb3 \u1f97. Different connections are proposed, as with stand fast, as A.V.: or with the close of chapter 4, as, \"we are not children of the bondwoman but of the free with the freedom with which Christ freed us\": or, \"of her who is free with the freedom with which,\" etc. But \u1f97 wherewith must be omitted. A new clause begins with \u03c4\u1fc7 \u1f10\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u03af\u1fb3. Rend. for freedom did Christ set us free. For, not with freedom. It is the dative of advantage; that we might be really free and remain free. Comp. Gal 5:13, and Joh 8:36.\nMade (us) free (\u1f20\u03bb\u03b5\u03c5\u03b8\u03ad\u03c1\u03c9\u03c3\u03b5\u03bd)\nWith the exception of Joh 8:32, Joh 8:36, only in Paul.\nStand fast (\u03c3\u03c4\u03ae\u03ba\u03b5\u03c4\u03b5)\nUsed absolutely, as Th2 2:15. Mostly in Paul. See on Th1 3:8.\nBe not entangled (\u03bc\u1f74 \u1f10\u03bd\u03ad\u03c7\u03b5\u03c3\u03b8\u03b5)\nOr, held ensnared. By Paul only here and Th2 1:4. Lit. to be held within. For an elliptical usage see on Mar 6:19.\nYoke (\u03b6\u03c5\u03b3\u1ff7)\nMetaphorical, of a burden or bondage. Comp. Mat 11:29, Mat 11:30; Act 15:10; Ti1 6:1. Similarly lxx, Gen 27:40; Lev 26:13; Ch2 10:4, Ch2 10:9, Ch2 10:10, Ch2 10:11, Ch2 10:14. So always in N.T. except Rev 6:5, where it means a pair of scales. See note, and comp. Lev 19:35, Lev 19:36; Pro 11:1; Pro 16:11; Hos 12:7.\nBehold (\u1f34\u03b4\u03b5)\nImperative singular, appealing to each individual reader.\nI Paul\nComp. Co2 10:1; Eph 3:1; Col 1:23. Asserting his personal authority.\nIf ye be circumcised (\u1f10\u1f70\u03bd \u03c0\u03b5\u03c1\u03b9\u03c4\u03ad\u03bc\u03bd\u03b7\u03c3\u03b8\u03b5)\nBetter, receive circumcision. The verb does not mean that they have already been circumcised. It states the case as supposable, implying that they were in danger of allowing themselves to be circumcised.\nChrist will profit you nothing\nCircumcision is the sign of subjection to the Jewish \"yoke\" - the economy of the law. The question with the Galatians was circumcision as a condition of salvation. See Gal 2:3, Gal 2:5; Act 15:1. It was a choice between salvation by law and salvation by Christ. The choice of the law involved the relinquishment of Christ. Comp. Gal 2:21. Chrysostom says: \"He who is circumcised is circumcised as fearing the law: but he who fears the law distrusts the power of grace: and he who distrusts gains nothing from that which he distrusts.\"\nAgain (\u03c0\u03ac\u03bb\u03b9\u03bd)\nProbably with reference to what he had said at his last visit.\nEvery man\nEmphasizing and particularising the general to you, you, in Gal 5:2.\nA debtor (\u1f40\u03c6\u03b5\u03b9\u03bb\u03ad\u03c4\u03b7\u03c2)\nIn N.T. mostly of one under moral obligation. So in the sense of sinner, Mat 6:12; Luk 13:4. Comp. Rom 1:14; Rom 8:12. Similarly the verb \u1f40\u03c6\u03b5\u03af\u03bb\u03b5\u03b9\u03bd to owe, as Luk 11:4; Luk 17:10; Rom 15:1, etc., though it is frequent in the literal sense.\nTo do the law (\u03c0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9)\nRare in N.T. See Joh 7:19; Rom 2:13, Rom 2:25 (\u03c0\u03c1\u03ac\u03c3\u03c3\u1fc3\u03c2). \u03a4\u03b7\u03c1\u03b5\u1fd6\u03bd to observe the law, the tradition, the commandment, Mat 19:17; Mar 7:9; Joh 14:15; Act 15:5 Jam 2:10 : \u03c0\u03bb\u03b7\u03c1\u03bf\u1fe6\u03bd to fulfill the law, Rom 13:8; Gal 5:14; comp. \u1f00\u03bd\u03b1\u03c0\u03bb\u03b7\u03c1\u03bf\u1fe6\u03bd Gal 6:2 : \u03c6\u03c5\u03bb\u03ac\u03c3\u03c3\u03b5\u03b9\u03bd to keep or guard the law, Act 7:53; Act 21:24; Gal 6:13 : also with commandments, word of God or of Christ, ordinances of the law, Mat 19:20; Mar 10:20; Luk 11:28; Joh 12:47; Rom 2:26. \u03a4\u03b5\u03bb\u03b5\u1fd6\u03bd to carry out the law, Rom 2:27; Jam 2:8. \u03a0\u03bf\u03b9\u1fc6\u03c3\u03b1\u03b9 is to perform what the law commands: \u03c4\u03b7\u03c1\u03b5\u1fd6\u03bd to observe, keep an eye on with the result of performing: \u03c6\u03c5\u03bb\u03ac\u03c3\u03c3\u03b5\u03b9\u03bd to guard against violation: \u03c4\u03b5\u03bb\u03b5\u1fd6\u03bd to bring to fulfillment in action.\nThe whole law (\u1f45\u03bb\u03bf\u03bd)\nComp. Jam 2:10. Submission to circumcision commits one to the whole law. It makes him a party to the covenant of the law, and the law requires of every one thus committed a perfect fulfillment, Gal 3:10.\nChrist is become of no effect unto you (\u03ba\u03b1\u03c4\u03b7\u03c1\u03b3\u03ae\u03b8\u03b7\u03c4\u03b5 \u1f00\u03c0\u1f78 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6)\nIncorrect. Lit. ye were brought to nought from Christ. Comp. Rom 7:2, Rom 7:6. Your union with Christ is dissolved. The statement is compressed and requires to be filled out. \"Ye were brought to nought and so separated from Christ.\" For similar instances see Rom 9:3; Rom 11:3. The \u1f00\u03c0\u1f78 from properly belongs to the supplied verb of separation. For the verb \u03ba\u03b1\u03c4\u03b1\u03c1\u03b3\u03b5\u1fd6\u03bd see on Rom 3:3.\nYe are fallen from grace (\u03c4\u1fc6\u03c2 \u03c7\u1f01\u03c1\u03b9\u03c4\u03bf\u03c2 \u1f10\u03be\u03b5\u03c0\u03ad\u03c3\u03b1\u03c4\u03b5)\nFor a similar phrase see Pe2 3:17. Having put yourselves under the economy of salvation by law, you have fallen out of the economy of salvation by the grace of Christ. Paul's declarations are aimed at the Judaisers, who taught that the Christian economy was to be joined with the legal. His point is that the two are mutually exclusive. Comp. Rom 4:4, Rom 4:5, Rom 4:14, Rom 4:16. The verb \u1f10\u03ba\u03c0\u03af\u03c0\u03c4\u03b5\u03b9\u03bd to fall out, in the literal sense, Act 12:7; Jam 1:11. In Class. of seamen thrown ashore, banishment, deprivation of an office, degeneration, of actors being hissed off the stage.\nFor we (\u1f21\u03bc\u03b5\u1fd6\u03c2 \u03b3\u1f70\u03c1)\n\u0393\u1f70\u03c1 for introduces a proof of the preceding statement, by declaring the contrary attitude of those who continue under the economy of grace. Ye who seek to be justified by the law are fallen from grace; for we, not relying on the law, by faith wait for the hope of righteousness.\nThrough the Spirit (\u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9)\nThe Holy Spirit who inspires our faith. Not as Lightfoot, spiritually. The words \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 \u1f10\u03ba \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 are not to be taken as one conception, the Spirit which is of faith, but present two distinct and coordinate facts which characterize the waiting for the hope of righteousness; namely, the agency of the Holy Spirit, in contrast with the flesh (comp. Rom 7:6; Rom 8:4, Rom 8:15, Rom 8:16; Eph 1:13; Eph 2:22), and faith in contrast with the works of the law (comp. Gal 3:3, and see Gal 2:16; Gal 3:3; Rom 1:17; Rom 3:22; Rom 9:30; Rom 10:6).\nBy faith (\u1f10\u03ba \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2)\nConst. with wait, not with righteousness.\nWait for (\u1f00\u03c0\u03b5\u03ba\u03b4\u03b5\u03c7\u03cc\u03bc\u03b5\u03b8\u03b1)\nQuite often in Paul, and only twice elsewhere, Heb 9:28; Pe1 3:20. See on Phi 3:20.\nThe hope of righteousness (\u1f10\u03c0\u03af\u03b4\u03b1 \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03c2)\nHope for the object of hope, as Rom 8:24; Col 1:5; Heb 6:18; Tit 2:13. The phrase means that good which righteousness causes us to hope for. Comp. hope of the calling (Eph 1:18; Eph 4:4): hope of the gospel (Col 1:23).\nIn Christ Jesus\nIn the economy of life which he inaugurates and inspires.\nAvaileth (\u1f30\u03c3\u03c7\u03cd\u03b5\u03b9)\nHas any significance or practical power. The verb in Paul only here and Phi 4:13. See on Th2 1:9.\nWhich worketh (\u1f10\u03bd\u03b5\u03c1\u03b3\u03bf\u03c5\u03bc\u03ad\u03bd\u03b7)\nSee on Th1 2:13. Middle voice, comp. Rom 7:5; Co2 1:6; Co2 4:12; Th2 2:7; Eph 3:20. Not passive, as by many Roman Catholic expositors, faith which is wrought by love.\nBy love (\u03b4\u1f30 \u1f00\u03b3\u03ac\u03c0\u03b7\u03c2)\nNot that justification is through love; but the faith of the justified, which is their subjective principle of life, exhibits its living energy through love in which the whole law is fulfilled (Gal 5:14). See Ti1 1:5; Th1 1:3; Co1 13:1-13.\nYe did run (\u1f10\u03c4\u03c1\u03ad\u03c7\u03b5\u03c4\u03b5)\nBetter, as giving the force of the imperfect, ye were running. You were on the right road, and were making good progress when this interruption occurred. Comp. Gal 2:2; Co1 9:24-27; Phi 3:14; Ti2 4:7.\nWell (\u03ba\u03b1\u03bb\u1ff6\u03c2)\nBravely, becomingly, honorably to yourselves and to the church. Often in Paul. See Rom 11:20; Co1 7:37, Co1 7:38; Co2 11:4; Gal 4:17; Phi 4:14.\nDid hinder (\u1f10\u03bd\u03ad\u03ba\u03bf\u03c8\u03b5\u03bd)\nSee on Pe1 3:7. Comp. Th1 2:18; Rom 15:22.\nObey the truth (\u1f00\u03bb\u03b7\u03b8\u03b5\u03af\u1fb3 \u03c0\u03b5\u03af\u03b8\u03b5\u03c3\u03b8\u03b1\u03b9)\nThe exact phrase N.T.o. Disobey (\u1f00\u03c0\u03b5\u03b9\u03b8\u03bf\u1fe6\u03c3\u03b9) the truth, Rom 2:8 : obedience (\u1f51\u03c0\u03b1\u03ba\u03bf\u03ae) of the truth, Pe1 1:22.\nThis persuasion (\u1f21 \u03c0\u03b5\u03b9\u03c3\u03bc\u03bf\u03bd\u1f74)\nOr, the persuasion. N.T.o. olxx, oClass. It occurs in Ignatius, Rom. iii.: and Just. Mart. Ap. i. 53. The sense is not passive, your being persuaded, but active, the persuasion which the Judaising teachers exert over you. Comp. Co1 1:4, \u03c0\u03b9\u03b8\u03bf\u1fd6\u03c2 \u03bb\u03cc\u03b3\u03bf\u03b9\u03c2 persuasive words. There may be a slight word play on \u03c0\u03b5\u03af\u03b8\u03b5\u03c3\u03b8\u03b1\u03b9 and \u03c0\u03b5\u03b9\u03c3\u03bc\u03bf\u03bd\u1f74. Obedience to the truth is the result of the persuasive power of the truth.\nHim that calleth (\u03c4\u03bf\u1fe6 \u03ba\u03b1\u03bb\u03bf\u1fe6\u03bd\u03c4\u03bf\u03c2)\nVery often applied to God by Paul. See Rom 8:30; Rom 9:11; Co1 1:9; Co1 7:15; Gal 1:15; Th1 2:12 Th1 4:7; Th1 5:24; Th2 2:14. The persuasion to subject yourselves to the Jewish law does not proceed from him who called you to freedom in Christ.\nA little leaven (\u03bc\u03b9\u03ba\u03c1\u1f70 \u03b6\u03cd\u03bc\u03b7)\nA proverbial warning, which appears also Co1 5:6. It refers, not to the doctrine of the false teachers, but to the false teachers themselves. Comp. Mar 8:15. With the single exception of the parable, Mat 13:33, leaven, in Scripture, is always a symbol of evil. Comp. Exo 12:15, Exo 12:19; Exo 13:3, Exo 13:7; Exo 23:18; Lev 2:11; Deu 16:3. This, however, is no warrant for the nonsense which has been deduced from it, as that Jesus' parable of the leaven contains a prophecy of the corruption of Christianity. Because leaven in Scripture is habitually the type of corruption, we are \"none the less free to use it in a good sense as Christ did. One figure need not always stand for one and the same thing. The devil is 'a roaring lion,' but Christ is also 'the lion of the tribe of Judah'\" (Trench). It is an apt figure of secret, pervading energy, whether bad or good. A new interest is given to the figure by Pasteur's discovery that fermentation is a necessary consequence of the activity and growth of living organisms. A very few of these Judaising intruders are sufficient to corrupt the whole church.\nLump (\u03c6\u03cd\u03c1\u03b1\u03bc\u03b1)\nPo. See on Rom 9:21.\nIn the Lord\nConst. with I have confidence.\nWill be - minded (\u03c6\u03c1\u03bf\u03bd\u03ae\u03c3\u03b5\u03c4\u03b5)\nThe word denotes a general disposition of the mind rather than a specific act of thought directed at a given point. Comp. Phi 3:15, Phi 3:19; Phi 4:2; Rom 8:5; Rom 11:20; Co1 13:11 : and \u03c6\u03c1\u03cc\u03bd\u03b7\u03bc\u03b1 mind, Rom 8:6, Rom 8:7, Rom 8:27. In Class. often with \u03b5\u1f56 well, \u03ba\u03b1\u03bb\u1ff6\u03c2 honorably, \u1f40\u03c1\u03b8\u1ff6\u03c2 rightly, \u03ba\u03b1\u03ba\u1ff6\u03c2 mischievously. \u03a4\u03ac \u03c4\u03b9\u03bd\u03bf\u03c2 \u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03bd is to be of one's party.\nHe that troubleth (\u1f41 \u03b1\u03c1\u03ac\u03c3\u03c3\u03c9\u03bd)\nComp. Gal 1:7. Not with reference to any particular individual, as Peter or James (Lipsius), but generally, of any possible person, \"whoever he may be.\" The verb is used by Paul only in this Epistle, and refers to disturbance of faith or unity.\nAnd I\nIn sharp contrast with the disturber.\nIf I yet preach circumcision (\u03b5\u1f30 \u03c0\u03b5\u03c1\u03b9\u03c4\u03bf\u03bc\u1f74\u03bd \u1f14\u03c4\u03b9 \u03ba\u03b7\u03c1\u03cd\u03c3\u03c3\u03c9)\nCommonly explained as an allusion to a charge circulated by the Judaisers that Paul preached or sanctioned the circumcision of Gentile converts in churches outside of Galatia, as, for example, in the case of Timothy, Act 16:3. But it is quite unlikely that any such charge was circulated. The Judaisers would not have founded such a charge on an individual case or two, like Timothy's, especially in the face of the notorious fact that Paul, in Jerusalem and Antioch, had contested the demand for the circumcision of Gentile Christians; and Paul's question, \"Why do I suffer persecution?\" would have been pertinent only on the assumption that he was charged with habitually. not occasionally, preaching circumcision. Had the Judaisers actually circulated such a charge, Paul would have been compelled to meet it in a far more direct and thorough manner than he does here. He would have been likely to formulate the charge, and to deal incisively with the inconsistency in his preaching which it involved. The course of his thought is as follows: \"He that troubleth you by preaching circumcision shall bear his judgment; but I am not a disturber - not your enemy (Gal 4:16), for I do not preach circumcision; and the proof of this is that I am persecuted. If I preached circumcision, there would be no offense, and therefore no disturbance; for the cross would cease to be an offense, if, in addition to the cross, I preached just what the Judaisers assert, the necessity of circumcision.\"\nYet (\u1f14\u03c0\u03b9)\nAs in the time before my conversion. The second \u1f14\u03c0\u03b9 is not temporal but logical, as Rom 3:7; Rom 9:19. What further ground is there for persecuting me?\nThen (\u1f04\u03c1\u03b1)\nAs a consequence of my preaching circumcision.\nThe offense of the cross (\u03c4\u1f78 \u03c3\u03ba\u03ac\u03bd\u03b4\u03b1\u03bb\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03c3\u03c4\u03b1\u03c5\u03c1\u03bf\u1fe6)\nComp. Co1 1:23. For offense, see on offend, Mat 5:29.\nCeased (\u03ba\u03b1\u03c4\u03ae\u03c1\u03b3\u03b7\u03c4\u03b1\u03b9)\nLit. been done away or brought to nought. See on Gal 5:4. If Paul had preached circumcision as necessary to salvation, the preaching of the cross would have ceased to be an offense, because, along with the cross, Paul would have preached what the Judaisers demanded, that the Mosaic law should still be binding on Christians. The Judaisers would have accepted the cross with circumcision, but not the cross instead of circumcision. The Judaisers thus exposed themselves to no persecution in accepting Christ. They covered the offense of the cross, and conciliated unbelieving Jews by maintaining that the law was binding upon Christians. See Gal 6:12.\nThey were cut off (\u1f00\u03c0\u03bf\u03ba\u03cc\u03c8\u03bf\u03bd\u03c4\u03b1\u03b9)\nMore correctly, would cut themselves off. Perhaps the severest expression in Paul's Epistles. It turns on the practice of circumcision. Paul says in effect: \"These people are disturbing you by insisting on circumcision. I would that they would make thorough work of it in their own case, and, instead of merely amputating the foreskin, would castrate themselves, as heathen priests do. Perhaps that would be even a more powerful help to salvation.\" With this passage should be compared Phi 3:2, Phi 3:3, also aimed at the Judaisers: \"Beware of the concision\" (\u03c4\u1f74\u03bd \u03ba\u03b1\u03c4\u03b1\u03c4\u03bf\u03bc\u03ae\u03bd), the word directing attention to the fact that these persons had no right to claim circumcision in the true sense. Unaccompanied by faith, love, and obedience, circumcision was no more than physical mutilation. They belonged in the category of those referred to in Lev 21:5. Comp. Paul's words on the true circumcision, Rom 2:28, Rom 2:29; Phi 3:3; Col 2:11.\nWhich trouble (\u1f00\u03bd\u03b1\u03c3\u03c4\u03b1\u03c4\u03bf\u1fe6\u03bd\u03c4\u03b5\u03c2)\nOnly here in Paul, and twice elsewhere, Act 17:6; Act 21:38. olxx. Stronger than \u03c4\u03b1\u03c1\u03ac\u03c3\u03c3\u03b5\u03b9\u03bd disturb. Rather to upset or overthrow. The usual phrase in Class. is \u1f00\u03bd\u03ac\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd to make an upset. Used of driving out from home, ruining a city or country. See on madest an uproar, Act 21:38. Rev. unsettle is too weak.\nFor (\u03b3\u1f70\u03c1)\nWell may I speak thus strongly of those who thus overthrow your whole polity and enslave you, for ye are called for freedom.\nUnto liberty (\u1f10\u03c0' \u1f10\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u03af\u1fb3)\nBetter, for freedom. See on unto uncleanness, Th1 4:7. \u1f19\u03c0\u1f76 marks the intention.\nOnly (\u03bc\u03cc\u03bd\u03bf\u03bd)\nFor a similar use of the word, qualifying or limiting a general statement, comp. Co1 7:39; Gal 2:10; Phi 1:27; Th2 2:7.\nUse not liberty (\u03c4\u1f74\u03bd \u1f10\u03bb\u03b5\u03c5\u03b8\u03b5\u03c1\u03af\u03b1\u03bd)\nUse is not in the Greek. We may supply hold or make or turn.\nOccasion (\u1f00\u03c6\u03bf\u03c1\u03bc\u1f74\u03bd)\nSee on Rom 7:8. Almost exclusively in Paul.\nTo the flesh (\u03c4\u1fc3 \u03c3\u03b1\u03c1\u03ba\u03af)\nSee on Rom 7:5. The flesh here represents lovelessness and selfishness. Christian freedom is not to be abused for selfish ends. Paul treats this subject at length in Co1 8:1-13; Co1 12:25, Co1 12:26. Individual liberty is subject to the law of love and mutual service. Comp. Pe1 2:16.\nBy love (\u03b4\u03b9\u1f70 \u03c4\u1fc6\u03c2 \u1f00\u03b3\u03ac\u03c0\u03b7\u03c2)\nOr through love, through which faith works (Gal 5:6).\nAll the law (\u1f41 \u03c0\u1fb6\u03c2 \u03bd\u03cc\u03bc\u03bf\u03c2)\nMore correctly, the whole law. Comp. Mat 22:40.\nIs fulfilled (\u03c0\u03b5\u03c0\u03bb\u03ae\u03c1\u03c9\u03c4\u03b1\u03b9)\nHas been fulfilled. Comp. Rom 13:8. The meaning is not embraced in, or summed up in, but complied with. In Rom 13:9, \u1f00\u03bd\u03b1\u03ba\u03b5\u03c6\u03b1\u03bb\u03b1\u03b9\u03bf\u1fe6\u03c4\u03b1\u03b9 is summed up, is to be distinguished from \u03c0\u03bb\u03ae\u03c1\u03c9\u03bc\u03b1 hath fulfilled (Rom 13:8) and \u03c0\u03bb\u03ae\u03c1\u03c9\u03bc\u03b1 fulfillment (Rom 13:10). The difference is between statement and accomplishment. See on do the law, Gal 5:3.\nBite and devour (\u03b4\u03ac\u03ba\u03bd\u03b5\u03c4\u03b5 \u03ba\u03b1\u1f76 \u03ba\u03b1\u03c4\u03b5\u03c3\u03b8\u03af\u03b5\u03c4\u03b5)\nStrong expressions of partisan hatred exerting itself for mutual injury. \u0394\u03ac\u03ba\u03bd\u03b5\u03b9\u03bd to bite, N.T.o. In lxx metaphorically, Mic 3:5; Hab 2:7. For \u03ba\u03b1\u03c4\u03b5\u03c3\u03b8\u03af\u03b5\u03b9\u03bd devour, comp. Mat 23:13; Co2 11:20; Rev 11:5.\nBe consumed (\u1f00\u03bd\u03b1\u03bb\u03c9\u03b8\u1fc6\u03c4\u03b5)\nRare in N.T. See Luk 9:54. Partisan strife will be fatal to the Christian community as a whole. The organic life of the body will be destroyed by its own members.\nWalk (\u03c0\u03b5\u03c1\u03b9\u03c0\u03b1\u03c4\u03b5\u1fd6\u03c4\u03b5)\nFrequent in a metaphorical sense for habitual conduct. See Mar 7:5; Joh 8:12; Act 21:21; Rom 6:4; Rom 8:4; Co1 3:3; Phi 3:18. Never by Paul in the literal sense.\nIn the Spirit (\u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9)\nRather, by the Spirit, as the rule of action. Comp. Gal 6:16; Phi 3:16; Rom 4:12.\nFulfill (\u03c4\u03b5\u03bb\u03ad\u03c3\u03b7\u03c4\u03b5)\nBring to fulfillment in action. See on do the law, Gal 5:3.\nThe lust (\u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03af\u03b1\u03bd)\nFrequent in Paul, and usually in a bad sense; but see Phi 1:23; Th1 2:17, and comp. Luk 22:15. The phrase lust or lusts of the flesh occurs also Eph 2:3; Pe2 2:18; Jo1 2:16. It means, not the mere sensual desire of the physical nature, but the desire which is peculiar to human nature without the divine Spirit.\nAre contrary (\u1f00\u03bd\u03c4\u03af\u03ba\u03b5\u03b9\u03c4\u03b1\u03b9)\nThe verb means to lie opposite to; hence to oppose, withstand. The sentence these - to the other is not parenthetical.\nSo that (\u1f35\u03bd\u03b1)\nConnect with these are contrary, etc. \u1f3d\u03bd\u03b1 does not express result, but purpose, to the end that, - the purpose of the two contending desires. The intent of each principle in opposing the other is to prevent man's doing what the other principle moves him to do.\nCannot do (\u03bc\u1f74 \u03c0\u03bf\u03b9\u1fc6\u03c4\u03b5)\nA mistake, growing out of the misinterpretation of \u1f35\u03bd\u03b1 noted above. Rather, each works to the end that ye may not do, etc.\nThe things that ye would (\u1f03 \u1f10\u1f70\u03bd \u03b8\u03ad\u03bb\u03b7\u03c4\u03b5)\nThe things which you will to do under the influence of either of the two contending principles. There is a mutual conflict of two powers. If one wills to do good, he is opposed by the flesh: if to do evil, by the Spirit.\nThe question is, which of these two powers shall prevail. If the Spirit, then you are free men, no longer under the law. Comp. Rom 6:11, Rom 6:14.\nUnder the law (\u1f51\u03c0\u1f78 \u03bd\u03cc\u03bc\u03bf\u03bd)\nThe Mosaic law. We might have expected, from what precedes, under the flesh. But the law and the flesh are in the same category. Circumcision was a requirement of the law, and was a work of the flesh. The ordinances of the law were ordinances of the flesh (Heb 9:10, Heb 9:13); the law was weak through the flesh (Rom 8:3). See especially, Gal 3:2-6. In Phi 3:3 ff. Paul explains his grounds for confidence in the flesh as his legal righteousness. The whole legal economy was an economy of the flesh as distinguished from the Spirit.\nManifest\nYou have a clearly defined standard by which to decide whether you are led by the Spirit or by the flesh. Each exhibits its peculiar works or fruits.\nAdultery (\u03bc\u03bf\u03b9\u03c7\u03b5\u03af\u03b1)\nTo be dropped from the text.\nUncleanness (\u1f00\u03ba\u03b1\u03b8\u03b1\u03c1\u03c3\u03af\u03b1)\nSee on Th1 2:3.\nLasciviousness (\u1f00\u03c3\u03b5\u03bb\u03b3\u03b5\u03b9\u03b1)\nSee on Mar 7:22.\nWitchcraft (\u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u03af\u03b1)\nOr sorcery. Elsewhere only Rev 18:23. From \u03c6\u03ac\u03c1\u03bc\u03b1\u03ba\u03bf\u03bd a drug. In lxx, see Exo 7:11; Wisd. 12:4; Isa 47:9. Comp. Act 19:19, \u03c0\u03b5\u03c1\u03af\u03b5\u03c1\u03b3\u03b1 curious arts, note.\nWrath (\u03b8\u03c5\u03bc\u03bf\u03af)\nLit. wraths. See on Joh 3:36.\nStrife (\u1f10\u03c1\u03b9\u03b8\u03af\u03b1\u03b9)\nMore correctly, factions. From \u1f14\u03c1\u03b9\u03b8\u03bf\u03c2 a hired servant. \u1f19\u03c1\u03b9\u03b8\u03af\u03b1 is, primarily, labor for hire (see Tob. 2:11), and is applied to those who serve in official positions for hire or for other selfish purposes, and, in order to gain their ends, promote party spirit or faction.\nSeditions (\u03b4\u03b9\u03c7\u03bf\u03c3\u03c4\u03b1\u03c3\u03af\u03b1\u03b9)\nBetter, divisions. Only here and Rom 16:17. Once in lxx, 1 Macc. 3:29.\nHeresies (\u03b1\u1f31\u03c1\u03ad\u03c3\u03b5\u03b9\u03c2)\nIn Paul only here and Co1 11:19. See on Pe2 2:1. Parties, into which divisions crystallize.\nMurders\nOmit from the text.\nRevelings (\u03ba\u1ff6\u03bc\u03bf\u03b9)\nComp. Rom 13:13; Pe1 4:3. In both passages coupled with drunkenness as here. See on Pe1 4:3.\nI tell you before (\u03c0\u03c1\u03bf\u03bb\u03ad\u03b3\u03c9)\nBetter beforehand, or as Rev. I forewarn you. Po. Comp. Co2 13:2; Th1 3:4.\nThe kingdom of God\nSee on Luk 6:20.\nThe fruit of the Spirit (\u1f41 \u03ba\u03b1\u03c1\u03c0\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2)\nThe phrase N.T.o. Fruit, metaphorical, frequent in N.T., as Mat 3:8; Mat 7:16; Joh 4:36; Joh 15:8; Rom 1:13; Rom 6:21, etc. We find fruit of light (Eph 5:9); of righteousness (Phi 1:11); of labor (Phi 1:22); of the lips (Heb 13:15). Almost always of a good result.\nLove (\u1f00\u03b3\u03ac\u03c0\u03b7)\nComp. love of the Spirit, Rom 15:30. In Class. \u03c6\u03b9\u03bb\u03b5\u1fd6\u03bd is the most general designation of love, denoting an inner inclination to persons or things, and standing opposed to \u03bc\u03b9\u03c3\u03b5\u1fd6\u03bd or \u1f10\u03c7\u03b8\u03b1\u03af\u03c1\u03b5\u03b9\u03bd to hate. It occasionally acquires from the context a sensual flavor, as Hom. Od. xviii. 325; Hdt. iv. 176, thus running into the sense of \u1f10\u03c1\u1fb6\u03bd which denotes sensual love. It is love to persons and things growing out of intercourse and amenities or attractive qualities. \u03a3\u03c4\u03ad\u03c1\u03b3\u03b5\u03b9\u03bd (not in N.T., lxx, Sir. 27:17) expresses a deep, quiet, appropriating, natural love, as distinguished from that which is called out by circumstances. Unlike \u03c6\u03b9\u03bb\u03b5\u1fd6\u03bd, it has a distinct moral significance, and is not applied to base inclinations opposed to a genuine manly nature. It is the word for love to parents, wife, children, king or country, as one's own. Aristotle (Nic. ix. 7, 3) speaks of poets as loving (\u03c3\u03c4\u03ad\u03c1\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2) their own poems as their children. See also Eurip. Med. 87. \u1f09\u03b3\u03b1\u03c0\u1fb6\u03bd is to love out of an intelligent estimate of the object of love. It answers to Lat. diligere, or Germ. schatzen to prize. It is not passionate and sensual as \u1f10\u03c1\u1fb6\u03bd. It is not, like \u03c6\u03b9\u03bb\u03b5\u1fd6\u03bd, attachment to a person independently of his quality and created by close intercourse. It is less sentiment than consideration. While \u03c6\u03b9\u03bb\u03b5\u1fd6\u03bd contemplates the person, \u1f00\u03b3\u03b1\u03c0\u1fb6\u03bd contemplates the attributes and character, and gives an account of its inclination. \u1f09\u03b3\u03b1\u03c0\u1fb6\u03bd is really the weaker expression for love, as that term is conventionally used. It is judicial rather than affectionate. Even in classical usage, however, the distinction between \u1f00\u03b3\u03b1\u03c0\u1fb6\u03bd and \u03c6\u03b9\u03bb\u03b5\u1fd6\u03bd is often very subtle, and well-nigh impossible to express.\nIn N.T. \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03b1\u1fd6\u03bd to desire or lust is used instead of \u1f10\u03c1\u1fb6\u03bd. In lxx \u1f00\u03b3\u03b1\u03c0\u1fb6\u03bd is far more common than \u03c6\u03b9\u03bb\u03b5\u1fd6\u03bd. \u03a6\u03b9\u03bb\u03b5\u1fd6\u03bd occurs only 16 times in the sense of love, and 16 times in the sense of kiss; while \u1f00\u03b3\u03b1\u03c0\u1fb6\u03bd is found nearly 300 times. It is used with a wide range, of the love of parent for child, of man for God, of God for man, of love to one's neighbor and to the stranger, of husband for wife, of love for God's house, and for mercy and truth; but also of the love of Samson for Delilah, of Hosea for his adulterous wife, of Amnon's love for Tamar, of Solomon's love for strange women, of loving a woman for her beauty. Also of loving vanity, unrighteousness, devouring words, cursing, death, silver.\nThe noun \u1f00\u03b3\u03ac\u03c0\u03b7, oClass., was apparently created by the lxx, although it is found there only 19 times. It first comes into habitual use in Christian writings. In N.T. it is, practically, the only noun for love, although compound nouns expressing peculiar phases of love, as brotherly love, love of money, love of children, etc., are formed with \u03c6\u03af\u03bb\u03bf\u03c2, as \u03c6\u03b9\u03bb\u03b1\u03b4\u03b5\u03bb\u03c6\u03af\u03b1, \u03c6\u03b9\u03bb\u03b1\u03c1\u03b3\u03c5\u03c1\u03af\u03b1, \u03c6\u03b9\u03bb\u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03af\u03b1. Both verbs, \u03c6\u03b9\u03bb\u03b5\u1fd6\u03bd and \u1f00\u03b3\u03b1\u03c0\u1fb6\u03bd occur, but \u1f00\u03b3\u03b1\u03c0\u1fb6\u03bd more frequently. The attempt to carry out consistently the classical distinction between these two must be abandoned. Both are used of the love of parents and children, of the love of God for Christ, of Christ for men, of God for men, of men for Christ and of men for men. The love of man for God and of husband for wife, only \u1f00\u03b3\u03b1\u03c0\u1fb6\u03bd. The distinction is rather between \u1f00\u03b3\u03b1\u03c0\u1fb6\u03bd and \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03b5\u1fd6\u03bd than between \u1f00\u03b3\u03b1\u03c0\u1fb6\u03bd and \u03c6\u03b9\u03bb\u03b5\u1fd6\u03bd. Love, in this passage, is that fruit of the Spirit which dominates all the others. See Gal 5:13, Gal 5:14. Comp. Co1 13:1-13; Jo1 2:5, Jo1 2:9-11; Jo1 3:11, Jo1 3:14-16; Jo1 4:7-11, Jo1 4:16-21; Jo1 5:1-3.\nJoy (\u03c7\u03b1\u03c1\u03ac)\nComp. joy of the Holy Ghost, Th1 1:6, and see Rom 5:2; Rom 14:17; Rom 15:13; Co2 6:10; Phi 1:25; Phi 4:4; Pe1 1:8; Jo1 1:4.\nPeace (\u03b5\u1f30\u03c1\u03ae\u03bd\u03b7)\nSee on Th1 1:1. Here of mutual peace rather than peace with God.\nLong suffering (\u03bc\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03af\u03b1)\nSee on be patient, Jam 5:7, and comp. Rom 2:4; Co2 6:6; Eph 4:2; Col 1:11.\nGentleness (\u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c4\u03b7\u03c2)\nSee on good, Rom 3:12; see on easy, Mat 11:30; see on gracious, Pe1 2:3. Better, kindness; a kindness which is useful or serviceable.\nGoodness (\u1f00\u03b3\u03b1\u03b8\u03c9\u03c3\u03cd\u03bd\u03b7)\nPo. See on Rom 3:12.\nFaith (\u03c0\u03af\u03c3\u03c4\u03b9\u03c2)\nTrustfulness.\nMeekness (\u03c0\u03c1\u03b1\u03b0\u0300\u03c4\u03b7\u03c2)\nSee on meek, Mat 5:5.\nTemperance (\u1f10\u03b3\u03ba\u03c1\u03ac\u03c4\u03b5\u03b9\u03b1)\nOnly here by Paul. He alone uses \u1f10\u03b3\u03ba\u03c1\u03b1\u03c4\u03b5\u03cd\u03b5\u03c3\u03b8\u03b1\u03b9 to have continency, Co1 7:9; Co1 9:25. See on is temperate, Co1 9:25. The word means self-control, holding in hand the passions and desires. So Xen. Mem. i. 2, 1, of Socrates, who was \u1f10\u03b3\u03ba\u03c1\u03b1\u03c4\u03b5\u03c3\u03c4\u03b1\u03c4\u03bf\u03c2 most temperate as to sexual pleasures and pleasures of the appetite.\nSuch (\u03c4\u03bf\u03b9\u03bf\u03cd\u03c4\u03c9\u03bd)\nSuch things, not persons.\nThere is no law (\u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9\u03bd \u03bd\u03cc\u03bc\u03bf\u03c2)\nAgainst such virtues there is no law to condemn them. The law can bring no charge against them. Comp. Ti1 1:9,Ti1 1:10.\nThey that are Christ's (\u03bf\u1f31 \u03b4\u1f72 \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6)\nThe best texts add \u1f39\u03b7\u03c3\u03bf\u1fe6 they that are of Christ Jesus. Belong to him. The exact phrase only here. But see Co1 1:12; Co1 3:23; Co1 15:23; Co2 10:7, Gal 3:29.\nHave crucified the flesh (\u03c4\u1f74\u03bd \u03c3\u03ac\u03c1\u03ba\u03b1 \u1f10\u03c3\u03c4\u03b1\u03cd\u03c1\u03c9\u03c3\u03b1\u03bd)\nThe phrase only here. Comp. Gal 2:20; Gal 6:14; Rom 6:6. The line of thought as regards death to sin is the same as in Rom 6:2-7, Rom 6:11; as regards death to the law, the same as in Rom 7:1-6.\nAffections (\u03c0\u03b1\u03b8\u03ae\u03bc\u03b1\u03c3\u03b9\u03bd)\nBetter, passions. Often sufferings, as Rom 8:18; Co2 1:5, Co2 1:6, Co2 1:7; Phi 3:10; Heb 2:9. Often of Christ's sufferings. Comp. passions of sins, Rom 7:5 (see on motions). olxx, where we find \u03c0\u03ac\u03b8\u03bf\u03c2 in both senses, but mostly sufferings. \u03a0\u03ac\u03b8\u03bf\u03c2 also in N.T., but rarely and Po. See Rom 1:26; Col 3:5; Th1 4:5 : always of evil desires.\nLipsius makes this verse the beginning of ch. 6. Weizscker begins that chapter with Gal 5:26. There seems to be no sufficient reason. Gal 5:25 is connected naturally with the immediately preceding line of thought. \"Such being your principle of life, adapt your conduct (walk) to it.\" The hortatory form of Gal 5:26, and its contents, fall in naturally with the exhortation to walk by the Spirit, and with the reference to biting and devouring, Gal 5:15, and envyings, Gal 5:21. The connection of the opening of ch. 6 with the close of ch. 5 is not so manifest; and the address brethren and the change to the second person (Gal 6:1) seem to indicate a new section.\nBetter, by the Spirit, the dative being instrumental as Gal 5:16.\nWalk (\u03c3\u03c4\u03bf\u03b9\u03c7\u1ff6\u03bc\u03b5\u03bd)\nA different word from that in Gal 5:16. Only in Paul, except Act 21:24. From \u03c3\u03c4\u03bf\u03af\u03c7\u03bf\u03c2 a row. Hence, to walk in line; to march in battle order (Xen. Cyr. vi. 3, 34). \u03a3\u03c5\u03bd\u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6 answereth to, Gal 4:25 (note). See also on \u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u03af\u03b1 elements, Gal 4:3. Paul uses it very graphically, of falling into line with Abraham's faith, Rom 4:12.\nDesirous of vainglory (\u03ba\u03b5\u03bd\u03cc\u03b4\u03bf\u03be\u03bf\u03b9)\nN.T.o. Better, vainglorious. The noun \u03ba\u03b5\u03bd\u03bf\u03b4\u03bf\u03be\u03af\u03b1 vainglory only Phi 2:3. In lxx see Wisd. 14:14; 4 Macc. 2:15; 8:18. Originally, vain opinion, error. Ignatius, Magn. xi., speaks of falling into \u1f04\u03b3\u03ba\u03b9\u03c3\u03c4\u03c1\u03b1 \u03c4\u1fc6\u03c2 \u03ba\u03b5\u03bd\u03bf\u03b4\u03bf\u03be\u03af\u03b1\u03c2 the hooks or clutches of error. \u0394\u03cc\u03be\u03b1 has not the sense of opinion in N.T., but that of reputation, glory. This compound means having a vain conceit of possessing a rightful claim to honor. Suidas defines any vain thinking about one's self. It implies a contrast with the state of mind which seeks the glory of God. The modes in which vainglory may show itself are pointed out in the two following participles, provoking and envying.\nProvoking (\u03c0\u03c1\u03bf\u03ba\u03b1\u03bb\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03b9)\nN.T.o. lxx, only 2 Macc. 8:11. Lit. calling forth, challenging, and so stirring up strife. Very common in Class.","title":"Vincent's Word Studies: Galatians: Galatians Chapter 5","type":"page"}