Galatians
Introduction (1:1-10)
Greetings
[From:] 11Paul [meaning small], apostle (messenger, ambassador),
[I received my authority and my message]
not from people or through any human being [who conveyed it to me from God],
but through Jesus the Anointed One (Messiah, Christ) and God the Father,
who raised him from the dead. 2I and all the brothers and sisters who are with me greet
the churches (the called out ones – Gk. ekklesia) in Galatia [region in the middle of present-day Turkey]. 3Grace (undeserved favor) and peace (harmony, happiness, prosperity)
to you from God our Father and our Lord Jesus the Anointed One (Messiah, Christ), 4who sacrificed himself for our sins,
to rescue us from the present evil age (world order),
according to the will (desire, pleasure, longing) of our God and Father. 5To him be glory (all majesty, honor) forever and ever (through all ages that have been and those that are to come)!
Amen (so be it, it is true, truly).The reason for the letter
6In this letter, Paul skips the thanksgiving that usually follows the introduction (; ; ; ; ; ; ; ; ). Instead, he gets straight to the point and explains why he is writing the letter.] I am amazed
(surprised) that you so quickly
(suddenly) [shortly after Paul left them, or shortly after they heard the false teaching] turn away
(change your position) from him who called
(invited) you by the grace
(undeserved favor) of the Anointed One
(Messiah, Christ) to a completely different gospel
[completely different source and content].
[The word for turning away is metatithemi, a word used in classical Greek for someone who turns his coat with the wind. In , it describes how a body is moved from one place to another. The present medium/passive verb form shows that the Galatians are in the process of changing and that this is due to external influences. Had Paul used the perfect tense, they would already have changed. This indicates that Paul hopes his letter will have a positive influence on them. 7Not because there is anything else [true gospel, good news]. However, there are some who constantly mislead (create unrest, sow doubt) you and want to distort the gospel of the Anointed One (Messiah, Christ) (change the good news into something completely opposite). 8But even if we or an angel (messenger) from heaven were to preach a different (parallel) gospel than the one we have preached to you, let him be under a curse [be placed under God's judgment – Gk. anathema]! 9As we have said before, so I say again: If anyone preaches a gospel other than the one you received from us, let him be accursed! 10For [how is it now], am I trying to persuade (convince; befriend) people here – or God? Or am I trying (seeking to) please people [constantly meet people's expectations]? If I were still pleasing people (agreeing with people; getting along with people) [and making them happy], I would probably (Gk. an) not be a servant (slave, bondman) of the Anointed One (Messiah, Christ). []
[The small Greek particle an indicates a supposition and something hypothetical – "in that case, if that were so".]Paul defends his authority (1:11-2:14)
[Paul now recounts how he came to faith. The passage has five sections covering events up to the time of writing. The fifth and final section begins in with Peter's arrival in Antioch, suggesting that this is where Paul is when he writes this letter.] 11Now I want to make it clear (attest, confirm) to you, brothers and sisters (brothers and sisters in faith), that the gospel I preached is not of human origin (is not of human nature). 12I did not receive it, nor was I taught it by any human being, but it came to me through a revelation from Jesus the Anointed One (Messiah, Christ).Previous life
13You have heard about my former life when I practiced the Jewish religion [Judaism], how I constantly went beyond the ordinary (without comparison, unrestrained, fanatical) in persecuting (hunting) God's church in order to destroy (eradicate) it. 14I went further in the Jewish religion than many of my countrymen of the same age (I was a pioneer, blazing new trails), and was even more fanatical (enthusiastic) in my ancestors' [Jewish] traditions (statutes) than they were. [Luke also describes how Paul, then known by his Hebrew name Saul, killed and attacked believers, see .]Repentance and calling
15But when he – who chose me before I was born and called (set apart, sanctified) me by his grace (undeserved favor) – decided (when it pleased him) 16to reveal his Son in me, so that I might preach him among the Gentiles (the non-Jewish world) [; ], I did not immediately consult flesh and blood [I did not discuss this with any human being]. 17Nor did I go up to Jerusalem to those who were apostles before me, but I went into Arabia [the desert, the wilderness; the Arava Desert], and then I returned to Damascus. [Luke describes Saul's life-changing encounter with Jesus on the road to Damascus in Acts 9:1-40. Arabia is the great desert east and south of Damascus, corresponding to present-day Saudi Arabia. Paul spent three years here, see . It is interesting to note that this is about the same amount of time that the twelve apostles spent with Jesus.]First visit to Jerusalem
18[This is the first of two visits to Jerusalem mentioned in the Epistle to the Galatians, the second being mentioned in . This first visit is the same first visit mentioned in .]Then, after (Gk. meta) three years [after his conversion], I went up to Jerusalem [from Damascus, see ] to personally meet (get to know, talk with) Cephas (Peter), and I stayed with him for fifteen days. [Jerusalem is located on high ground, and one always goes "up" to the city.] 19But I did not meet any of the other apostles except James, the Lord's brother. 20Now I am writing this as if I were standing before God, I am not lying! 21Then I went to the region around Syria and Cilicia [two Roman provinces on the northeastern coast of the Mediterranean Sea; the coastal city of Tarsus in Cilicia was Paul's hometown]. 22But I was unknown to the churches of the Anointed One (Messiah, Christ) [the Messianic churches] in Judea. [This may refer to the area around Jerusalem, or the entire Jewish province of the Roman Empire, which consisted of Idumea, Judea, Samaria, and Galilee.] 23They had only heard it said [again and again]: "He who formerly persecuted us is now preaching the good news (Gk. euaggelizo) of the faith he once tried to destroy (eradicate)." 24So now they praised (honored) God again and again for my sake [for the change that God had made in me].
[It is when Paul is in Tarsus in Cilicia that Barnabas seeks him out and takes him to Antioch, see .]Second visit to Jerusalem
[Paul continues his story as he began in . Sometimes the events here in have been associated with the apostolic council in , but the apostolic council took place during the third of the five visits to Jerusalem mentioned in the Acts of the Apostles. It is more likely that this was the second visit for the delivery of funds collected during the prevailing famine in the area, see . If the meeting described in Acts 15 had already taken place, Paul would have referred to the decision and the letter written at that time, which he does not do here in the Epistle to the Galatians.
Paul's five visits to Jerusalem mentioned in the Acts of the Apostles: - Short visit after his conversion in Damascus, see . Corresponds to Gal. 1:18-20.
- Journey from Antioch with financial support, see Acts 11:27-30.
- The Apostolic Council in Jerusalem, see Acts 15:1-30.
- Visit at the end of the second missionary journey, see .
- The last visit resulting in Paul's imprisonment in Caesarea Maritima, see .
The fourteen years mentioned in may refer to the earlier visit to Jerusalem, three years after his conversion. However, the Greek word dia is used here, not meta as in , which means that the fourteen years can also be counted from his conversion, not after the three years.] 21Then, after [an interval of – Gk. dia] fourteen years, I went up again to Jerusalem together with Barnabas, and I also took Titus with me. 2I went because of (in obedience to) a revelation. I presented the gospel that I preach among the Gentiles. However, I first presented it in a private meeting with those of high standing (the influential people), so that I would not run (run – Gk. trecho) or have run in vain [my work would not be fruitless]. 3But [everything went well] not even Titus, who accompanied me, who was Greek, needed to be circumcised [as some had thought]. 4This question [about whether everyone should be circumcised] arose because of some false brothers who had secretly sneaked in [into the church] to spy on the freedom we have in the Anointed One (Messiah, Christ) Jesus, in order to bring us back into slavery [under the law]. 5But we did not yield to them for a moment. This was so that the truth of the gospel might be preserved for you [in truth]. 6Furthermore, [no new demands were made by] those who have standing [the leaders who have influence in Jerusalem], whether they have standing or not does not matter to me, God does not show partiality to persons (has no favorites whom he treats differently, God is not impressed by human positions). These leaders did not add anything to my message. 7On the contrary, they saw (got a clear understanding of) that I had been entrusted with the gospel (the good news) to the uncircumcised [Gentiles, non-Jews], in the same way that Peter had been entrusted to the circumcised [Jews]. 8For the one who worked through (motivated, gave his power to) Peter and his ministry as an apostle to the circumcised, also worked (motivated, labored) through me for the uncircumcised. 9When James, Cephas (Peter), and John, who were known as (had a reputation for being) pillars [in the Jerusalem church], felt (understood, had a personal experience of) the grace of God that I had received, they extended their hands to me and Barnabas in cooperation. We agreed that we [Barnabas and I] would go to the Gentiles and they to the circumcised (Jews). 10Their only request was that we remember the poor, which is what I myself had been working hard (persistently) to do.
[This second visit to Jerusalem seems to be the same visit mentioned in ; , where Barnabas and Saul deliver the financial gifts to the church in Jerusalem.]Paul rebukes Peter
[As a final argument for his apostleship, Paul cites an occasion when he rebuked Peter, also known as Cephas. If Paul were not an apostle, he would not have been able to do this.] 11When Cephas (Peter) came to Antioch, I openly protested against him, for he was clearly in the wrong (had judged himself). 12Before certain people from James arrived, he used to eat with the Gentiles. But when the men [from Jerusalem] arrived, he gradually withdrew [from the Gentiles], because he feared those who were for circumcision [the group of Jude who taught that a Gentile had to be circumcised before becoming a Christian]. 13The other believing Jews joined him and pretended (played along with this false game). As a result, Barnabas was also drawn into their hypocrisy. 14But when I saw (understood, realized) that they were not walking straight ahead in accordance with the truth of the gospel (not acting in line with the gospel), I said to Cephas in the presence of everyone:
If you [Peter], who were born a jew, live like a Gentile and not like a jew, why are you forcing the Gentiles to live like Jews [by reintroducing the rituals of Judaism]? 15We [Paul includes himself and Peter, Barnabas, etc.] are Jude by nature (we are born Jude) and not Gentile sinners. 16Yet we know that a person is not justified [free from guilt, right with God] by following the law [following the Torah in a legalistic way] in their own strength, but only because of faith in the Anointed One (Messiah, Christ) Jesus (his faithfulness). We ourselves have put our faith in Jesus the Anointed One (Messiah, Christ), so that we may be justified by the faithfulness of the Anointed One (Messiah, Christ) and not because we follow the law in our own strength. For by works of the law (religious rituals, our own efforts) no human being can be made righteous (no flesh can be without guilt and have peace with God). 17But if, while constantly seeking to be justified in the Anointed One (Messiah, Christ), we ourselves have shown ourselves to be sinners, is the Anointed One (Messiah, Christ) then one who encourages sin (a representative of it)? Of course not (let that never happen, the opposite of amen)! 18For if I again build up what I myself [once] tore down [that one would be saved through works of the law], I make myself a transgressor [I appear myself as a lawbreaker who violates God's commandments]. 19For I [for my part] have died to the law (Gk. nomos) through the law [the Jewish system of teaching] so that I might live for God [in direct relationship with him]. I am crucified (have been crucified together) with the Anointed One (Messiah, Christ) [because I belong to him, I share in his death], 20now (moreover) it is no longer I [Gk. ego – here Paul emphatically emphasizes his own self, just as at the beginning of ] who live, but the Anointed One (Messiah, Christ) lives in me. And the [life] that I now live in the flesh (in the body), I live by faith in [in] the Son of God (I live in the faith of the Son of God) [I share in his confidence], who [selflessly] loved me and gave himself for me. [; ; ] 21I do not reject (discard; invalidate) God's grace (favor), for if righteousness came through [keeping] the law, then the Anointed One (Messiah, Christ) died in vain (for nothing, gratuitously) [then his death would be meaningless]." [Since Greek does not have quotation marks, it is not entirely certain where Paul's response to Peter (which began in ) ends. Based on the pronouns used, it seems that the response follows a rhythm of you, we, and I, see verses 14, 15-17, 18-21. In that case, the quotation ends here in .]THEOLOGY – grace and faith (3:1-4:31)
Grace
Grace in your own life
31You foolish (thoughtless) Galatians!
Who has bewitched (cast a spell on, charmed, deceived) you?
Right before your eyes, Jesus the Anointed One (Messiah, Christ) was clearly described (like a poster, unforgettable) as crucified. 2One thing I want to understand (regardless of other arguments, let me ask this question): [Paul now takes up a main argument concerning faith or law. The question is framed in a chiastic pattern in verses 2b and 5, with an expansion and description in verses 3-4.] Did you receive the Holy Spirit by keeping the law [following all the provisions of the Books of Moses]
or because of faith (trust) [trust in the gospel]? [Of course it was through faith!] 3Are you so uncomprehending (thoughtless)?
You who began [your new life] in the Spirit,
will you now end in the flesh (try to reach the goal through your own human strength)?
4Have you endured so much completely in vain?
If it really has been in vain... [Even though the situation among the believers was bad, Paul leaves room for hope that it was not in vain. The word "endured," Gk. pascho, usually means suffering. Sometimes it can also mean going through experiences, both good and bad. Usually, more descriptive words are used to clarify the meaning, but that is not done here. In Paul's second letter, this word is always used for suffering, so it is likely that it is used here as well. Paul may be looking back on the persecution and suffering that befell him and Barnabas in Galatia, see Acts 14:2, 5, 19, 22.] 5He who gives you (provides you with) the Spirit and performs powerful miracles among you – is it because of works of the law [that you legalistically follow the ordinances of the Books of Moses and all the rabbinical additions], or because you listen [to the gospel] in faith (have confidence, trust in it)?Grace in Scripture
[Paul began the chapter with some personal questions to the Galatians. Now follow six quotations from the Bible that illustrate an important principle. Spiritual experiences are valuable, but they must be supported by Scripture. Since these Judaizers were trying to bring believers back under the law, Paul quotes the law.] 6It was the same with Abraham: "He believed (trusted) God [about the promise of a son]
and therefore he was counted as righteous (blameless)." [. Paul quotes the same verse in , where he expounds on the text in even greater detail. Romans 4 is the best commentary on Galatians 3.]
7Therefore, understand (let yourselves have a personal experience of) that it is the people who believe (those who live by faith) who are Abraham's [true] children. 8Since Scripture repeatedly foresaw that God would justify the Gentiles by faith, it told Abraham the good news (the gospel) in advance, saying: "In you all the nations (peoples, ethnic groups) will be blessed." [; ]
9Therefore, those who are of faith (trust, lean on God) will be blessed along with the faithful Abraham (who believed, trusted, leaned on God). 10For all those who rely on [base themselves on; assume; "are of"] works of the law are under a curse [are condemned to rejection – resulting in the punishment that must come down], for it is written: "Cursed is everyone who does not continue to do [does not constantly practice and live by; who does not do and remain in] all that [in plural] is written in [the beloved] book of the law (scroll)." []
[Here, the diminutive form of biblos – biblion – is used, meaning that it is a small book or scroll and probably also implying that it is beloved.]
11But it is obvious (completely clear) that no one becomes righteous (justified) before God through the law, for "the righteous shall live by (on the basis of) faith." []
[Those who are faithful and trust in God are declared righteous before him and receive full access to God's abundant and authentic life.]
12But the law does not come from faith (is not based on, does not rest on faith), for it says: "Whoever does these things [as prescribed by the law]
shall live by them [not by faith]." []
13The Anointed One (Messiah, Christ) has redeemed us (paid a price for our freedom) from the curse of the law, by becoming one with the curse in our place, for it is written: "Cursed is everyone who is hung on a tree (a cross)." []
14The Anointed One (Messiah, Christ) did this so that Abraham's blessing [] might come upon the Gentiles through Jesus the Anointed One (Messiah, Christ), so that we [both Jews and Gentiles] might receive the promised Spirit through faith.The inheritance comes through faith
15Siblings (brothers and sisters in faith), let me give you an example from everyday life (let me talk about human relationships). When a covenant (testament, a last will and testament) has come into effect, even if it is only a human one, no one can take anything away or add anything to it.
16Now the promises were made to Abraham and his offspring (seed, heir). He [God, Scripture] does not say, "and to your descendants," as when speaking of many, but instead speaks of one, "and to your offspring." That is the Anointed One (Messiah, Christ). 17This is what I mean: the law that came 430 years later [than the promise to Abraham] cannot annul an earlier covenant (testament) from God, so that the promise becomes invalid. 18For if the inheritance depended on [merely obeying] the law [as these false teachers want you to believe], it would no longer depend on the promise, but God gave the inheritance to Abraham through a promise.Scripture shows what sin is
19
A schoolmaster, Greek "paidagogos," accompanies the family's children to school. Illustration from a textbook from the 1940s.
Share in the inheritance
26In the Anointed One (Messiah, Christ) Jesus (united with him), you are all sons of God through faith. 27All of you who have been baptized into the Anointed One (Messiah, Christ) have clothed yourselves with the Anointed One (Messiah, Christ). [In God's family, there is no longer any distinction between nationality, social class, or gender.] 28There is no longer:
Jude or Greek (Gentile),
slave or free,
male and female,
for you are all one in the Anointed One (Messiah, Christ) Jesus. [The Talmud (a Jewish text that summarizes and comments on the Old Testament) contains prayers for the liturgy of the Jewish synagogue. In the morning prayer, men thank God that they were not created as Gentiles, slaves, or women. As an orthodox Jude, Paul had surely prayed this prayer every morning for many years, which makes these words even more powerful – we are all one in Jesus!
The word "and" appears only between the last group. This may allude to , which states that God created them "male and female," and that both sexes are included in the first two groups.] 29If you belong to the Anointed One (Messiah, Christ) [are in him who is Abraham's heir], you are also Abraham's children (offspring, seed) and heirs according to the promise. 41What I mean is that as long as the heir is a child (immature child, 5-9 years old), there is no difference between him and a slave, even though he is lord of all. 2He is under guardians (who supervise the children) and stewards (who supervise the household) until the day his father has appointed. 3It is the same with us [all, Jews, Christians, or Gentiles]; when we were immature children, we were slaves under the basic teachings of a structured system of rules and laws (the world – Gk. kosmos). [The Jewish rules and rituals or pagan religions.] 4But when the time was fulfilled, God sent his Son, born of a woman, born under the law, 5to redeem those who are under the law, so that we might choose to become sons [be adopted and receive the rights of sons]. 6Since you are now [God's] sons, God sent the Spirit of his Son into our hearts, crying, "Abba (Daddy)! Father!" [Abba means daddy in Aramaic, the everyday language of Jesus' time. The first words a little child learns to say are daddy and mommy, abba and immah. The expression "Abba Father" shows that we are allowed to be God's children and have a close family relationship with our heavenly Father.] 7Therefore, you are no longer a slave but a son, and if you are a son, then you are also an heir through God. [Rom. 8:15] 8Previously, when you did not know (see with the eyes of your heart, have a clear understanding of) God, you [Gentiles] were slaves to gods [idols of wood and stone] that do not really exist (are not gods by nature). 9But now that you have come to know (have had a personal experience of) God, or rather, God has come to know (has had a personal relationship with) you, how can you turn back to these weak and empty powers (elements, primitive religions, superstitions)? Do you want to be slaves to them again? 10You carefully observe [special] days and months, and times (periods) and years! 11You frighten me (I am worried about you), I am afraid that all my hard work with you is completely wasted.Paul's personal appeal
12Brothers and sisters in faith, I beg you: Become like me [free from the slavery of the Jewish ceremonial laws], for I have become like you [a Gentile]! You have not hurt me. 13You know that it was because of physical weakness that I [remained and] preached the gospel to you the first time, 14and even though my physical condition must have tempted you [not to respect and listen to me], you did not despise me or reject (reject) me, but instead received me as an angel of God (messenger), as if I were the Anointed One (Messiah, Christ) Jesus himself! 15What has happened to your joy (blessedness) [in what I taught you]? I can testify how you would have torn out your eyes and given them to me if it were possible. 16Have I now become your enemy because I constantly (time and again) tell you the truth? 17These [false teachers who teach rules and laws] are zealous for you, but their motives are wrong. What they want is to isolate you [from us] so that you will eagerly follow them. 18It is good to have someone who is zealous for you [Galatians] in what is good [right], always, and not only when I am with you. [Paul has no objection to others leading them, as long as they do so for the right reasons.] 19My children [beloved young family members in the faith], for whom I am again in labor pains until the Anointed One (Messiah, Christ) is formed in you (you become like Jesus). 20I wish I were with you (face to face) and could change my tone of voice, for I do not know what to do with you.Two covenants
21Tell me, you who want to be under the law (Gk. nomos) [as a legalistic teaching system]: don't you listen to the law? [Don't you understand what the teaching in the Books of Moses is really about?] 22It is written that Abraham had two sons, one with the slave woman [Hag.], and one with the free woman [Sarah, his wife]. 23The slave woman's son was born naturally (according to the flesh), but the free woman's son was born through the promise. 24Now, let us take an image (analogy) from this. A covenant (testament) has its origin from Mount Sinai [where the law was given] and gives birth to children in slavery; this is Hagar. 25The word Hagar represents Mount Sinai in Arabia [the desert; Arava], it is also an image of present-day Jerusalem, for she serves as a slave together with her children. [Jerusalem was occupied and enslaved partly under the Roman Empire and partly under religious slavery as the capital of Judaism with all its laws and regulations.] 26But the higher (upper) Jerusalem [the kingdom of Jesus] is free, and she is our mother. 27For it is written []: Rejoice, O barren woman who has not borne children;
break forth and cry aloud, you who have not been in labor;
for the children of the desolate woman are more numerous than the children of the married woman.
28Siblings (brothers and sisters in faith), we are now children [not natural children like Ishmael, but] like Isaac, children of promise. 29But just as it was then, that the child born naturally [of the flesh of the slave woman] persecuted (harassed) the one born of the Spirit, so it is now. 30But what does Scripture say? Cast out the slave woman and her son, for the son of the slave woman shall not share in the inheritance with the son of the free woman. [] 31Therefore, my brothers and sisters in the faith, we [who are born again] are not children of the slave woman, but of the free woman.PRACTICAL CONSEQUENCES (5:1-6:10)
How does one live the Christian life in grace?
51To [that] freedom the Anointed One (Messiah, Christ) set us free. Therefore, stand firm and do not let yourselves be enslaved again. [The circumcision of Jewish boys is a sign of God's eternal covenant with Abraham, see . Even in Moses' time, God made it clear that the physical sign was not enough – the heart also needed to be circumcised, see ; ; .] 2See (listen carefully now), I, Paul, tell you that if you allow yourselves to be circumcised, the Anointed One (Messiah, Christ) will be of no benefit to you. 3I assure you again that anyone who is circumcised is obligated to keep the whole law. 4You who try to be justified by the law have been separated from the Anointed One (Messiah, Christ). [He cannot work in you.] You have lost (fallen from) grace. 5For through the [Holy] Spirit, through faith (trust), we wait (hope eagerly) for the righteousness that is our hope. 6For [if we are] in the Anointed One (Messiah, Christ), circumcision or uncircumcision means nothing. The only thing that matters is whether we have a faith that continually proves itself (is expressed time and again) through selfless, giving love. 7You ran the race well, who has hindered you (caused you to change direction) from following the truth? 8This persuasion (which leads you astray) is not from him who has called you [to freedom in Jesus]. 9A little leaven [a small error, a few false teachers] is enough to leaven [sour] the whole lump [the whole faith to be distorted, or the whole congregation to be misled]. 10I have confidence in you in the Lord that you think differently. But whoever is constantly confusing you (disturbing your peace, stirring up your emotions), whoever it may be, he will bear his judgment. 11Brothers and sisters in faith, if I still preached circumcision [as some accuse me of doing], why am I still being persecuted? In that case, the stumbling block of the cross would be gone. 12I wish that those who cause trouble among you (create confusion, try to drive you away from the faith) [went all the way and] castrated themselves. The Spirit—not the flesh!
13For you are called to (you were called because of) freedom, brothers and sisters in faith, but not to the freedom that gives the flesh an opportunity [that leads to a starting point for the old human nature], but rather serve one another [constantly] through [selflessly giving] love. 14For the whole law [everything Moses taught] has been fulfilled in this one word [can be summarized in the commandment]: "You shall [selflessly and generously] love your neighbor (your fellow man) as yourself." []
15But if you [continuously] bite and devour (literally: bite and "eat up"/consume) one another, see [then all the time] that you are not consumed by (exhausted; destroyed) one another. 16I tell you: walk (Gk. peripateo) constantly [live constantly] in the Spirit, and you will [absolutely] not give in to (you would never want to fulfill) the desires (lust, cravings) of the flesh [satisfy the fallen human's focused longing and passionate lust]. 17For the flesh [fallen human nature] has [constantly] a strong desire to suppress the Spirit, and the Spirit [has constantly a strong desire] to suppress the flesh. They oppose each other [work against each other and are in constant conflict] so that you cannot do the things you would like to do. 18But if you are led by the Spirit, you are not under the law. []The works of the flesh
There is a big difference between deeds and fruit. A machine in a factory performs a task and produces a product, but it cannot make fruit. Fruit is not a "deed" but grows and comes naturally. In a believer, fruit comes as a result of a life in the Spirit, see [Gal. 5:25].
sexual immorality (fornication – Gk. porneia), [Porneia comes from a Greek word for selling, which in turn comes from a verb meaning "to traffic," which included the slave trade. Pornography – porneia and grafo (the latter meaning "something written or drawn") is a description of someone who sells their body.] impurity (filth) [this probably refers to ritual impurity resulting from various conditions that made a person unclean, but also one's impure "mixed" thoughts/mind],
looseness (licentiousness, sensuality – Gk. aselgeia) [wallowing in luxury; a sexually promiscuous life of orgies; total absence of abstinence – the primary sin in Sodom and Gomorrah, see ; ],
20idolatry [worship of a man-made image, likeness, idol, or idol, i.e., something that takes God's rightful place],
drug use (occultism, sorcery – Gk. pharmakeia), [The Greek word for drug, medicine, or medical treatment is pharmakon and originally comes from giving a drink with the help of spells. The word for pharmacist is pharmakeus. It described someone who prepared drugs or poisons and who, by extension, could also be called a sorcerer. Drugs were used in pagan temples to induce a trance] hostility [hatred, disgust, bitterness, and enmity],
quarrels (arguments, disputes, bickering) [which cause division in their zeal and belligerence],
envy (jealousy, jealousy, intolerance; literally: heat – Gk.) zelos),
outbursts of anger
[temperamental, uncontrolled and agitated expressions of emotion],
intrigues
(strife, party squabbles) [rivalry and selfish ambitions for personal gain],
divisions
(disagreements, splits, divisions) [resulting in abandoning someone to whom one has been loyal, deserting and acting rebelliously and seditiously],
false teachings
(heresies, parties – Gk. haireseis) [elite-minded sects that prefer closed groups],
21feelings of envy [strong feelings of jealousy – or jealousy, a malice that leads to a desire to take away what someone else has],
drunkenness (intoxicants – Gk. methai) [alcohol or drug consumption],
drunken parties (Gk. – komoi) [wild celebrations that were only about satisfying one's desires while intoxicated, see ]
and [all] other such (similar things) which I [already now] tell you [warn you about] in advance – just as I [also] said before: those who really do [are guilty of] such things [routinely indulge in the works of the flesh – sexual immorality, idolatry, hatred, intemperance, etc., see verses 19-21] will not inherit the kingdom of God (kingdom). []Fruit of the Spirit
22
The fruit of the Spirit is mentioned in the singular in the same way that a bunch of grapes is a fruit with many grapes.
love [which is generous, unselfish, and righteous],
joy [Gk. chara – here is the root char from the Greek word for grace (charis) with – i.e., a joy "leaning toward" grace, see ],
peace (calm, tranquility, rest, harmony, wholeness, unity) [],
patience (forbearance, long-suffering, tolerance, forbearance, gentleness),
kindness (goodness, benevolence) [which gently assists real needs],
goodness (virtue, charity) [inherent goodness and steadfastness of character that manifests itself in generosity toward others],
faithfulness (faith, trust, confidence, conviction),
23gentleness (meekness) [balanced and controlled strength that is free from vindictiveness and bitterness],
self-control (abstinence, restraint, moderation, sobriety) [the ability to control one's emotions and impulses]. [The Greek word for fruit (karpos) is in the singular. The Holy Spirit produces only one kind of fruit, which is presented here in nine components, with love at the forefront. The first three dwell in the heart of the believer, the next three have more to do with relationships with other people, and the last three are general inner qualities that enable a life of holiness. Just as in the list of the works of the flesh, there is no conjunction "and" between the points here either. This style of writing (called asyndeton) therefore emphasizes the conclusion:] Against [all] such things [all these characteristics and qualities in the fruit of the Spirit] there is no law (is not the law). [On the other hand, the teaching of the Books of Moses is against every carnal deed. Anyone who breaks a single commandment is guilty of everything, see .] 24And those who belong to the Anointed One (Messiah, Christ) Jesus have crucified (crucified) their flesh [their fallen human nature] with its passions (impulses) and desires (lusts, cravings). [; ; ] 25If we live [God's rich life] through the Spirit, we should also march (follow; walk in line) [be synchronized] with the Spirit.
[Here, a different word for walking is used than in . The Greek word stoicheo comes from the word for "row" and is a military term for marching in step in straight lines. Each step is never shorter, never longer, but always exactly matched to the person in front. In the same way, believers should follow the Holy Spirit at an even pace. The word describes discipleship and a life that conforms to Jesus, under the guidance of the Spirit.]
26Let us not seek empty glory (transient glory; be conceited/vain), nor challenge (provoke; call out to oneself – Gk. prokaleo) [and compete against] one another, nor envy (be jealous of) one another.
[As a counterpoint to living and walking in the Spirit, Paul refers to the strife he mentions in , and in the next paragraph gives instructions for dealing with it, see . Since the Epistle to the Galatians was sent as a circular letter to several churches in the same area, the exhortation also applies to rivalry between different churches, which is destructive to the body of Christ.]A life of service to others
61My brothers and sisters (brothers and sisters in faith), even if someone is caught (discovered, surprised) in a wrongdoing (transgression; can also be interpreted as: accidentally being surprised or misled into committing a wrongdoing, transgression), you who are spiritual people (have the Spirit) should, in gentleness (right balance of emotions, free from vengeance and bitterness) restore (readjust, heal) such a one – while making sure that you yourself are not (would not be) tempted [and fall into the same sin]! [Restore is the same word used in to mend a broken net.] 2Bear [always, time and again] one another's [particularly burdensome personal] burdens (weights, heavy loads) [] so that (in this way) you will [continue to] fulfill (carry out, complete) the law of the Anointed One (Messiah, Christ) [Jesus' commandments and teachings]. [, ; ; ; ; ; .] 3For if anyone thinks (believes) he is something when he is nothing [thinks he is superior to others and does not want to bear his brother's burden], he deceives himself. [The Greek word for burden in is baros – a heavy weight or stone that someone must carry for a long distance. It became a term used to describe hard work and difficult situations, as in, for example, where Jesus speaks of the vineyard workers who toiled in the heat all day long. Here the emphasis is on "each other's burdens." Paul writes that one can deceive oneself – the word has a basic meaning in its noun form "one who misleads the mind," i.e., someone who misleads the way of thinking.] 4But each one should examine (investigate, test) their own deeds (actions) and then keep their pride to themselves [the reason why one is proud – what one can boast about and praise oneself for] without comparing oneself to anyone else. 5For each person must carry (lift) their own backpack (portion, pack, burden; a military term for the equipment that a soldier normally carried themselves).
There are many truths in verses 2-5:
• Everyone, even Christians, will encounter problems and difficulties – that is the reality of a fallen world, see .
• A Christian needs to be part of a church community. In an individualistic society, it is easy to believe that "alone is strong." Carrying one's burden alone is not an expression of bravery, but rather a sign of pride, as illustrates.
• addresses the other extreme, which is based on the expectation that others will do everything. Here Paul uses another Greek word for burden, namely phortion (cf. ), which is often translated as luggage – e.g. a soldier's backpack. It is also used for ship cargo, see , and can mean invoice or bill. When heavy burdens come – crises in life – we help each other, but each person carries their own backpack and pays their own bill. No one else can or should do that. In another letter, Paul clarifies his message to Christians who were undisciplined and lived off others: "if anyone is not working, neither should he eat," see .
6Let those who are taught the word [the gospel – the good news, see ] share with (participate with) those who teach them in all good things (in every good thing). [The Greek noun koinonos describes a companion/partner – someone who is jointly involved and shares.] 7Do not be misled (deceived, cheated)! God will not be mocked (despised, ridiculed) – for whatever a person sows [if they sow], they will also reap. 8Whoever sows in (into) their flesh [who repeatedly gives birth to his old evil human nature]
will reap corruption (destruction; spiritual decay) from the flesh,
but whoever sows [and continues to sow] in (into) the Spirit
will reap eternal life from the Spirit. 9And let us not grow weary of [we should not be so bad at always] doing good, for when the time comes (in due time) [Gk. kairo ideo, i.e., in each person's own unique time and when the right season/opportunity comes], we will reap if we do not give up (give in, let go) [stop doing good].
10So let us (we should) therefore, while we have (own) the opportunity (Gk. kairos) [when the right time/season is here], do (work) good to all [help every person – do what builds up, is morally right, and brings joy to others], and especially (most of all) to those who are our brothers and sisters in the faith (literally: "to those of the household/families of faith") [especially toward those who belong to the families of believers]. [Paul now applies the law (principle) of sowing and reaping (based on the explanation in verses 7-9) when he again uses the Greek word kairos (which describes time, season, and opportunity). Just as the harvest comes at the right season, there is a suitable time to sow in the Spirit. "To have" (Gk. echo) also has the meaning of owning, which means that the meaning is not only to do good to others when the opportunity arises, but also to seek opportunities to do good. Just as a farmer eagerly seeks the best and most favorable time to sow his fields.]Conclusion
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Reconstruction of the Epistle to the Galatians as a papyrus scroll over 2 meters long (made by Steve Reece, professor of classical languages, Minnesota, USA). The last column on the right illustrates how Paul takes over from his scribe and writes in larger Greek letters.
Amen (so be it).
