Galatians 5
5
Freedom of the Believer
1 For freedom#tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter. Christ has set us free. Stand firm, then, and do not be subject again to the yoke#sn Here the yoke figuratively represents the burdensome nature of slavery. of slavery. 2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! 3 And I testify again to every man who lets himself be circumcised that he is obligated to obey#tn Or “keep”; or “carry out”; Grk “do.” the whole law. 4 You who are trying to be declared righteous#tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534). by the law have been alienated#tn Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ. ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4.” from Christ; you have fallen away from grace! 5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love.#tn Grk “but faith working through love.”
7 You were running well; who prevented you from obeying#tn Or “following.” BDAG 792 s.v. πείθω 3.b states, “obey, follow w. dat. of the pers. or thing…Gal 3:1 v.l.; 5:7.” the truth? 8 This persuasion#tn Grk “The persuasion,” referring to their being led away from the truth (v. 7). There is a play on words here that is not easily reproducible in the English translation: The words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8 come from the same root in Greek. does not come from the one who calls you! 9 A little yeast makes the whole batch of dough rise!#tn Grk “A little leaven leavens the whole lump.” 10 I am confident#tn The verb translated “I am confident” (πέποιθα, pepoiqa) comes from the same root in Greek as the words translated “obey” (πείθεσθαι, peiqesqai) in v. 7 and “persuasion” (πεισμονή, peismonh) in v. 8. in the Lord that you will accept no other view.#tn Grk “that you will think nothing otherwise.” But the one who is confusing#tn Or “is stirring you up”; Grk “is troubling you.” In context Paul is referring to the confusion and turmoil caused by those who insist that Gentile converts to Christianity must observe the Mosaic law. you will pay the penalty,#tn Or “will suffer condemnation” (L&N 90.80); Grk “will bear his judgment.” The translation “must pay the penalty” is given as an explanatory gloss on the phrase by BDAG 171 s.v. βαστάζω 2.b.β. whoever he may be. 11 Now, brothers and sisters,#tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11. if I am still preaching circumcision, why am I still being persecuted?#sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law? In that case the offense of the cross#sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified. has been removed.#tn Or “nullified.” 12 I wish those agitators#tn Grk “the ones who are upsetting you.” The same verb is used in Acts 21:38 to refer to a person who incited a revolt. Paul could be alluding indirectly to the fact that his opponents are inciting the Galatians to rebel against his teaching with regard to circumcision and the law. would go so far as to#tn Grk “would even.” castrate themselves!#tn Or “make eunuchs of themselves”; Grk “cut themselves off.” This statement is rhetorical hyperbole on Paul’s part. It does strongly suggest, however, that Paul’s adversaries in this case (“those agitators”) were men. Some interpreters (notably Erasmus and the Reformers) have attempted to soften the meaning to a figurative “separate themselves” (meaning the opponents would withdraw from fellowship) but such an understanding dramatically weakens the rhetorical force of Paul’s argument. Although it has been argued that such an act of emasculation would be unthinkable for Paul, it must be noted that Paul’s statement is one of biting sarcasm, obviously not meant to be taken literally. See further G. Stählin, TDNT 3:853-55.
Practice Love
13 For you were called to freedom, brothers and sisters;#tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11. only do not use your freedom as an opportunity to indulge your flesh,#tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.” but through love serve one another.#tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27). 14 For the whole law can be summed up in a single commandment,#tn Or “can be fulfilled in one commandment.” namely, “You must love your neighbor as yourself.”#sn A quotation from Lev 19:18. 15 However, if you continually bite and devour one another,#tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”). beware that you are not consumed#tn Or “destroyed.” by one another. 16 But I say, live#tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves). by the Spirit and you will not carry out the desires of the flesh.#tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13. 17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires#tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity. that are opposed to the flesh, for these are in opposition to#tn Or “are hostile toward” (L&N 39.1). each other, so that you cannot do what you want. 18 But if you are led by the Spirit, you are not under the law. 19 Now the works of the flesh#tn See the note on the word “flesh” in Gal 5:13. are obvious:#tn Or “clear,” “evident.” sexual immorality, impurity, depravity, 20 idolatry, sorcery,#tn Or “witchcraft.” hostilities,#tn Or “enmities,” “[acts of] hatred.” strife,#tn Or “discord” (L&N 39.22). jealousy, outbursts of anger, selfish rivalries, dissensions,#tn Or “discord(s)” (L&N 39.13). factions, 21 envying,#tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular. murder,#tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì46 א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi). drunkenness, carousing,#tn Or “revelings,” “orgies” (L&N 88.287). and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!
22 But the fruit of the Spirit#tn That is, the fruit the Spirit produces. is love,#sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love. joy, peace, patience, kindness, goodness, faithfulness,#tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a. 23 gentleness, and#tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series. self-control. Against such things there is no law. 24 Now those who belong to Christ#tc ‡ Some mss (א A B C P Ψ 01221 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì46 D F G 0122*,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì46 with the Western and Byzantine texttypes, the shorter reading is preferred. NA27 includes the word in brackets, indicating doubts as to its authenticity. have crucified the flesh#tn See the note on the word “flesh” in Gal 5:13. with its passions#tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30). and desires. 25 If we live by the Spirit, let us also behave in accordance with#tn Or “let us also follow,” “let us also walk by.” the Spirit. 26 Let us not become conceited,#tn Or “falsely proud.” provoking#tn Or “irritating.” BDAG 871 s.v. προκαλέω has “provoke, challenge τινά someone.” one another, being jealous#tn Or “another, envying one another.” of one another.
Currently Selected:
Galatians 5: NET
Highlight
Share
Copy
![None](/_next/image?url=https%3A%2F%2Fimageproxy.youversionapi.com%2F58%2Fhttps%3A%2F%2Fweb-assets.youversion.com%2Fapp-icons%2Fen.png&w=128&q=75)
Want to have your highlights saved across all your devices? Sign up or sign in
1996 - 2007 by Biblical Studies Press, LLC
Galatians 5
5
The Life of Freedom
1Christ has set us free to live a free life. So take your stand! Never again let anyone put a harness of slavery on you.
2-3I am emphatic about this. The moment any one of you submits to circumcision or any other rule-keeping system, at that same moment Christ’s hard-won gift of freedom is squandered. I repeat my warning: The person who accepts the ways of circumcision trades all the advantages of the free life in Christ for the obligations of the slave life of the law.
4-6I suspect you would never intend this, but this is what happens. When you attempt to live by your own religious plans and projects, you are cut off from Christ, you fall out of grace. Meanwhile we expectantly wait for a satisfying relationship with the Spirit. For in Christ, neither our most conscientious religion nor disregard of religion amounts to anything. What matters is something far more interior: faith expressed in love.
7-10You were running superbly! Who cut in on you, deflecting you from the true course of obedience? This detour doesn’t come from the One who called you into the race in the first place. And please don’t toss this off as insignificant. It only takes a minute amount of yeast, you know, to permeate an entire loaf of bread. Deep down, the Master has given me confidence that you will not defect. But the one who is upsetting you, whoever he is, will bear the divine judgment.
11-12As for the rumor that I continue to preach the ways of circumcision (as I did in those pre-Damascus Road days), that is absurd. Why would I still be persecuted, then? If I were preaching that old message, no one would be offended if I mentioned the Cross now and then—it would be so watered-down it wouldn’t matter one way or the other. Why don’t these agitators, obsessive as they are about circumcision, go all the way and castrate themselves!
13-15It is absolutely clear that God has called you to a free life. Just make sure that you don’t use this freedom as an excuse to do whatever you want to do and destroy your freedom. Rather, use your freedom to serve one another in love; that’s how freedom grows. For everything we know about God’s Word is summed up in a single sentence: Love others as you love yourself. That’s an act of true freedom. If you bite and ravage each other, watch out—in no time at all you will be annihilating each other, and where will your precious freedom be then?
16-18My counsel is this: Live freely, animated and motivated by God’s Spirit. Then you won’t feed the compulsions of selfishness. For there is a root of sinful self-interest in us that is at odds with a free spirit, just as the free spirit is incompatible with selfishness. These two ways of life are contrary to each other, so that you cannot live at times one way and at times another way according to how you feel on any given day. Why don’t you choose to be led by the Spirit and so escape the erratic compulsions of a law-dominated existence?
* * *
19-21It is obvious what kind of life develops out of trying to get your own way all the time: repetitive, loveless, cheap sex; a stinking accumulation of mental and emotional garbage; frenzied and joyless grabs for happiness; trinket gods; magic-show religion; paranoid loneliness; cutthroat competition; all-consuming-yet-never-satisfied wants; a brutal temper; an impotence to love or be loved; divided homes and divided lives; small-minded and lopsided pursuits; the vicious habit of depersonalizing everyone into a rival; uncontrolled and uncontrollable addictions; ugly parodies of community. I could go on.
This isn’t the first time I have warned you, you know. If you use your freedom this way, you will not inherit God’s kingdom.
22-23a But what happens when we live God’s way? He brings gifts into our lives, much the same way that fruit appears in an orchard—things like affection for others, exuberance about life, serenity. We develop a willingness to stick with things, a sense of compassion in the heart, and a conviction that a basic holiness permeates things and people. We find ourselves involved in loyal commitments, not needing to force our way in life, able to marshal and direct our energies wisely.
23b-24 Legalism is helpless in bringing this about; it only gets in the way. Among those who belong to Christ, everything connected with getting our own way and mindlessly responding to what everyone else calls necessities is killed off for good—crucified.
25-26Since this is the kind of life we have chosen, the life of the Spirit, let us make sure that we do not just hold it as an idea in our heads or a sentiment in our hearts, but work out its implications in every detail of our lives. That means we will not compare ourselves with each other as if one of us were better and another worse. We have far more interesting things to do with our lives. Each of us is an original.
Currently Selected:
:
Highlight
Share
Copy
![None](/_next/image?url=https%3A%2F%2Fimageproxy.youversionapi.com%2F58%2Fhttps%3A%2F%2Fweb-assets.youversion.com%2Fapp-icons%2Fen.png&w=128&q=75)
Want to have your highlights saved across all your devices? Sign up or sign in
THE MESSAGE: The Bible in Contemporary Language copyright © 1993, 2002, 2018 by Eugene H. Peterson. All rights reserved. Used by permission of NavPress. Represented by Tyndale House Publishers.