GALATIANS
CHAPTER 5.
Chapter 5:1 -
6:10. The Evangelical Liberty.
A/ "Be firm in the Liberty."
5:1-12. Christ has set us free that we may continue to be
free. It is necessary to choose between Jesus Christ and the Law. 5:1-6.
The first fifteen verses of chapter 5 should be considered
the doctrinal conclusion of the entire Epistle.
Paul does not make known anything new here. It is a summary on the theme of freedom and
slavery. He has said all that he
intended to say to the Galatians. So
this summary is not a further demonstration, but a passionate appeal to choose
liberty.
5:1. The very inelegance of the phrase - `eleutheria'
"for freedom," `eleutherosen', "freed," - betrays the
emotion of Paul. The copyists have
attempted to soften his style; but it is necessary to maintain the repetition
of the terms; "it is for your
freedom, (and not that we should fall into a new slavery), that Christ has
freed us." So Paul writes `te
eleutheria' (Dative), "for freedom" and not `eis eleutherion'
(Accusitive), "in view of a future liberty." It is rather a Dative of Relation, freed as
to freedom, or more probably we have a Hebrew Dative of Manner, intensifying
the idea expressed by the verb. Chapter
5 and 6 together describe the present and concrete reality of this Christian
liberty.
Deissmann has compared this Pauline formula with that in
5:13, `ep eleutheria', "for freedom."
A Greek inscription uses the same terms to describe the redemption or
liberation of a slave by a divinity.
Paul employs here the verb "freed" in an absolute sense; he
does not say how this liberation was produced.
But without doubt, the aorist tense makes an allusion to the Cross of
Christ. All that Christ has done, He did
at the Cross. This liberation became
personal for the Galatians on the day when they heard and received the
apostolic preaching. It was then that
they were "called to liberty," which was made an objective
possibility in the Cross.
Note: The importance
of the verb in the Imperative: `stekete'.
Paul uses this word several times.
He uses it to describe the Christian life. In fact, Paul uses two complementary figures,
that of a racecourse in the stadium, where it is a question of forgetting the
things that are behind. He also uses the
illustration of a soldier firmly standing and retaining the position he
occupies. The context shows that it is
a question here of doctrinal faithfulness, that is of fidelity to the apostolic
teaching received from Paul. The verb
`enechesthe' (passive with a dative), indicates that the Galatians were objects
of an exterior attempt to enslave them.
An outside influence sought to entangle them with a yoke of
slavery. They should never have dreamed
of such miserable rudiments as circumcision or the times of the year. `Enecho'
- Mid, and Passive, "I am entangled," "I entangled
myself."
The "yoke of servitude" was a current expression
to describe slavery. Paul exhorts his
readers that they should never again yield to the yoke of bondage, for they
were in bondage before their Conversion to the Gospel. What then was this yoke?
Should we imagine that Paul is writing to Jewish
Christians? But the general context of
the Epistle forbids this thought. Paul
wrote to pagans, but he puts them in the same bag as legalism. They are both teachings of fear and
slavery. He opposes evangelical liberty
to every form of religious bondage whatever it may be. The apostle is satisfied that there is no
liberty than in fidelity to the apostolic Gospel. It is necessary to add that the Gospel does
not allow any hope of addition nor even of anything complimentary.
To begin with, Paul recalls that it is necessary to choose
between the law and Jesus Christ. We
must admit one alternative. We cannot
serve two masters. Paul turns the
attention of the Galatians to a party-leader whom he regards with some sarcasm
(v.7-12), and he exhorts his readers to make good usage of their liberty. "Stand fast." The `stekete', derived from `steko', has
intensive effect.
Guthrie notes that `eneches the', "do not submit"
is passive. It means, "do not be
held in," and must allow the sense here, "do not allow yourselves to
have a yoke clamped on you." Paul
pictures them like men trying to place a yoke on an ox, an action which calls
for some co-operation on the part of the ox.
Let the creature dig in its heels and refuse the yoke and the master
will find it hard to impose it. The word `again' suggests as Guthrie notes,
that Paul regards all pre-Christian states as slavery in some measure.
5:2. Guthrie writes that Paul intended his statement to be
authoritative, "Now I
Paul." Paul proceeds to give his
judgment in his own name. He recalls
them to his apostolic authority. As a
Jew he can appreciate the temptation to fall into legalism, and he opposes his
personal authority to that of his adversaries.
(If any man had a right to warn against legalism it was Paul).
The Galatians had not yet decided and had not all been
circumcised. The verb `opheleo' means,
"to help, to give assistance, to aid, to benefit." It denotes the assistance a man needs in
order to be saved. "Christ will be
of no advantage to you." The words,
"no advantage," suggest that if circumcision is necessary for salvation,
then Christ's work must be regarded as inadequate.
Paul does not refer to some partial aid that the Galatians
would be deprived of by being circumcised, but he considers that their right
about turn menaced the work of Christ, reducing it to nothing. Why does Paul here use the future tense
`ophelesei', "shall not serve you anything?" It may of course be a simple literary
future. Paul means that the Galatians
deprived themselves immediately of the assistance of Jesus Christ on the plane
of the spiritual life or with reference to the final judgment. This second interpretation does not exclude
the first, and agrees well with its Pauline context. Paul does not merely give counsel for living
the spiritual life, but he warns them in view of the judgment of God.
Ridderbos points out how that the freedom of believers is
placed in the foreground here as the purpose of Christ's redemptive work. Christ did not set us free for slavery, but
for freedom. Ridderbos sees the Dative
as one of purpose or designation. (5:1).
5:3. Circumcision enslaves a man to the whole Mosaic
Law. It is not then a matter of little
importance. The Judaizing seducers may
present it as a simple complement to faith, or as a useful discipline, not
limiting in any way the spiritual liberty of the new converts of Galatia.
For Paul, on the other hand, it was the decisive point which involved the
eternal destiny of the Galatians. For a
man cannot put all his confidence in Jesus Christ and yet at the same time put
some of his confidence in the works of the Law.
And Paul solemnly repeats this point to his readers.
"For I bear witness again to every man." Paul probably is not referring to oral
statements he made when on his second journey through Galatia, but he repeats that which
he had not ceased to affirm throughout his Epistle. Paul addresses this warning, "to every
man who is circumcised." He is
writing then to pagan Christians, for those Christians of Jewish origin would already
be circumcised as the apostle was himself.
Paul puts the problem clearly: it is Christ or the Law?
5:4. The apostle
perceives that even if all the law could be fulfilled, then they would have
fallen from grace. This verse repeats
in a stronger form the affirmation of verse 2.
The two aorists `katergnthete' and `exepesate' with the hypothetical
present `dikaiouthe' should be enough to show to the Galatians that legalism
was not merely a deviation, but that it was much more, for it menaced their spiritual life. So that to seek one's own righteousness on
the principle of keeping the law is to have already broken with Jesus Christ
and to have fallen from grace.
To describe the falling away of the Galatians, Paul makes
use of the verb `katargeo'. They were
estranged from Christ. They had nothing
more to do with Christ. Here in verse 4,
Paul uses the word in the Passive, so as to indicate here the outside stress
that was put upon the Galatians. The
outward stress did not come from the Galatians themselves. Paul clearly anticipates the death or
perdition due to their rupture or break with Christ.
The second of these verbs as `exepesate' is the aorist of
`ekpipto' which is used of withered flowers that fall to the ground. It also, means to fall in the sense of
"to perish." In Galatians 5:4,
Bauer gives it the meaning, "lose," "to lose God's
favour." This word is not frequent
in Paul's letters, but he uses it to describe a fall, and especially of a
mortal fall. Their legalism had not only
deprived the Galatians of a degree of communion with Christ, but it had removed
them from grace. The word Grace is here
used in the Pauline sense of the pardon of God accomplished in Jesus
Christ. So Grace here is not a matter of
sanctification, but of justification. As
Ridderbos points out, Paul is contrasting two exclusive principles. Guthrie writes that Bonnard regards it as a
case of apostasy.
5:5. Verse 4 describes the legal religion in its essence,
but verse 5 equally describes the new religion in its essence. `Emeis", this includes Paul and all
believers who reject legalism. `Gar' =
"indeed." It is not `de'. Paul does not describe two religious
attitudes as conceived of in themselves.
But he describes the attitude of `believing', (in the Pauline sense), so
that he might make clear the vanity of legal religion. "You have been completely in error
because you do not believe in Jesus Christ." The so-called legal securities are of no use.
In verse 5 we can ask on what word does Paul put the
emphasis? Does he say that while
believers await the righteousness, the Judaizers pretend to possess it
already? Or, does he mean that the
righteousness sought by the Judaizers is awaited with faith by believers? Bonnard considers that the position of the
terms used, and also verse 6, which insists upon the role of faith suggests
another interpretation.
Bonnard holds that the emphasis falls upon `pneumati ek
pisteos' - "it is of the Spirit and by faith that we await." Bonnard insists it is still the question of
radical opposition between legal works and faith. This ardent waiting in faith, the Spirit of
God makes possible and real in the believer.
This would be in agreement with the Pauline doctrine. The Spirit of God is above all a Helper, who
gives provisional aid to the militant church.
The verb "wait" describes the waiting for the Parousia
of the Lord or the final judgment. It is
therefore necessary to understand the words, "the hope of
righteousness," in an eschatological sense. The hope of righteousness is not the hope of
that righteousness to be acquired by or given to the believer, but it is the
hoped for righteousness or final justification.
It is the final judgment as in Rom.8:24.
Guthrie notes that there is no definite article before the
word `Spirit'. So that the word spirit
may refer to man's spirit or to the Holy Spirit. He suggests that the two concepts merge in
experience. There is also no preposition
to express `through', so the notion of agency is not so strong as in the next
phrase, see 3:3, "by faith....the hope of righteousness," clearly, righteousness is the object of the
hope. By `hope', Paul does not express a
pious wish, but a strong assurance. In
contrast to the Galatians threatened return to bondage, he was eagerly looking
forward to the full possession of that righteousness which he had inherited by
faith. (Guthrie).
5:6. Verse 5 would describe the Christian life as
confidently awaiting the final judgment.
This waiting is made possible by faith in Christ who was crucified for
sinners. It would seem then that the
Christian life is extended between the cross in the past and the judgment in
the future. But this may want reality in the present. Verse 6 completes this in regard to verse 5. In the present time, the faith works in or by
love. `Di agapes'.
Do the words "in Christ," mean, "in the Church
of Jesus Christ," or do they mean, "in spiritual communion of the
Spirit of Christ?" Do they have a
causal meaning, that is, in the cause or on the ground of His gracious work of
salvation? And so for all those who do
not rely upon the works of the law, but on Jesus Christ.
In this understanding of the death and resurrection of
Christ, the fact of being circumcised has no more importance.
The verb `ischuei', means "be strong, powerful, to be
in possession of one's powers, have power, competent, be able." It may have the sense "have meaning, be
valid," especially as "legal."
Galatians 5:6 has almost a judicial sense of legal
validity. But the meaning may be
something of true value before God.
Neither circumcision nor uncircumcision has validity or value before
God. The only thing of true value is
faith that works by love. (Love was the
demand of the Law, but faith puts love on a new basis. Faith makes love to be spontaneous and of a
new possibility. It gives a new expression and frees love from every form
of legalism).
Faith is the vigour and strength of love. Barclay writes: "Love without faith is
sentimentalism." Faith is
transformed into works on behalf of others by means of love. And faith is always active in love, that is,
if it is true faith. Paul does not say
that it is love which is active, but it is faith that is active. It is then, faith that counts, and is always
expressed in love. Love is the
manifestation of faith. To make love a
substitute for faith, or to give it a religious value independent of faith, is
to fall into legalism. Paul, by love
here, means love to one's neighbour, or brotherly love. This is the product, or accomplishment of
faith. Ridderbos remarks on 5:6: "Love does not precede faith, but faith
precedes love." Faith reveals and
proves itself in the way of love.
Ridderbos also understands the words "in Christ" to refer not
so much to the person of Christ, as to the economy of salvation granted in Him.
Faith expresses itself, so to speak, in love. The Judaizers may have charged Paul that by
preaching faith he was minimizing or even neglecting love as the fulfilment of
the Law. In response the apostle says
that faith expresses itself in love.
Guthrie points out that neither circumcision nor
uncircumcision are serviceable. The
Greek `ischuo' means "to have power," but when used of things,
"to be serviceable." Though
Bauer in 5:6 translates "means anything," here, but Abbot-Smith here translates, "to avail,
be serviceable."
B/ To obey the truth is to be free. 5:7-10.
Paul expresses his disappointment by a question, but he does
not wait for an answer.
The verb `trecho' (to run), describes here the end of the
Christian life of the Galatians. It is
not necessary here to see an allusion to a particular spiritual eagerness on
the part of the Galatians. But it has
the same sense as the verb `dioko' in Philippians 3 and it compares the
Christian life to a course in the stadium.
See i.Cor.9:24. The Galatians had
run well. It is not here a question of
religious aesthetician. Paul does not
flatter the remarkable spirituality of the Galatians. The word `kalos' (well) has a sober and more
precise sense in the Epistles. In time
past the Galatians had shown fidelity and correctness in their submission to
Paul's preaching. But this race for the Galatians had been interrupted or
stopped by an outside influence. An
obstacle now barred the way for them.
`Enekopsien' aorist of `egkopto', "hinder, thwart, prevent, weary,
delay, detain."
The Galatians had not slowly evolved in their spiritual
life, but had suddenly stopped. It was
not a slow development, but a sudden interruption that was consistent with a
complete change. It was a mischievous
change of position due to the
interference of the Judaizers.
The issue is clear: the Galatians were no longer obedient to the truth.
The Galatians had detached themselves from Paul's teaching
and had brought themselves to a state of doubt as to the Pauline teaching. They were now in doubt as to the truth, and
were no longer obedient to the truth of the Gospel.
"Who hindered you?" Ridderbos writes that the question is not
prompted by ignorance, but by amazement.
Paul is amazed. Guthrie points
out that `egkopto' was used of breaking up roads in a military operation, and
hence came to have the derivative meaning of obstructing.
5:8. The substantive `e peismone' appears here only in the
New Testament. Bauer defines the word as
"persuasion." "That
persuasion that draws you away from the truth does not come from Him who calls
you." But B-D-F gives the meaning
"obedience, acquiescence," that (sort of) obedience is not from Him
who calls you." No 488(1). But Burton
accepts "persuasion." Guthrie
suggests that Paul is thinking of Judaizers as using some persuasive method of
getting the Galatians to disobey what they know to be the truth. Bonnard understands it in a passive sense,
and it points to the conviction or actual position of the Galatians. It also has an active sense, in referring to
the suggestion, or pressure put on the Galatians.
It is God who called the Galatians. It goes without saying that the pressure
exercised upon the Galatians did not come from Paul. But the apostle puts his readers on guard
against pious words and against false zeal which denies true fidelity to
God. The Judaizers put on the air of
respectability above that of Paul. But
Paul is convinced that appearances of zeal for the law is not fidelity to the
truth of the Gospel.
5:9. As also
1.Cor.5:6, Paul probably cites a Proverb well-known to his readers. The leaven represented a menace that
threatened to overthrow all the Churches of Galatia, or all evangelical truth
in those Churches. Some interpreters
have taken the little leaven as circumcision (as did Chrysostom and
Luther). Others have thought of little
groups of very active Judaizers (as did Jerome and Zahn). But others have seen
it as the first step of the Galatians on the way to Judaism. This seems certain, that as Paul reflected on
their peril, he thinks of the beginning of false doctrine which has been enough
to stop them. The evil began as an
error, a falsehood; the question of persons is secondary, and must be examined
from the point of view, of the truth of the Gospel.
5:10. Verse 7-12 are a succession of brief affirmations
without any logical link or chain of thought between them. Paul expresses with the same concern his inequitude
and, in spite of all his confidence in the Galatians, his confidence was in the
Lord. He has confidence in the Lord that
they shall be found in the Lord, that they shall be found loyal to the Gospel
he had delivered to them.
`Ego pepoitha', "I trust." This last verb is very emphatic. It is not a question of politeness that the
apostle so addresses the Galatians, that he might provoke better
sentiments. In the Psalms and in Paul,
this verb describes the resource of faith in God, especially in respect to
inextricable situations from the human viewpoint. The apostle saw the danger of compromising
with the situation in Galatia
as he perceived that the central truth of the Gospel was at stake. ((Paul's confidence was in the Lord, and he
put the whole matter into His hands)).
Paul's confidence was in God that his beloved Galatian
Christians, persuaded by his letter, shall again recover their personal
attachment to his person, as well as to his teaching.
Paul may be thinking of an individual in using the singular,
`o tarasso', but he may be referring to more than one person. Paul avoids naming the person, or persons, perhaps
because of his official importance, or probably from sheer scorn. The disturber
cannot be Peter, as in 2:11, Paul did not hesitate to name Peter in that
instance. It is best to take the
singular in a generic sense, as in verse 12, and also chapter 1:7. Burton
points out that the indefinite relative clause requires us to take it as
referring to anyone who hereafter may disturb them.
C/ The Cross is to be preferred to, or
preferably the Cross than bondage.
5:1-12.
5:11. This verse may allude to the arguments of the
Judaizers. The Judaizers claimed that
Paul himself recommended or preached Circumcision. Paul's answer makes two points, first, by
proving that the offence of the Cross had not ceased. It was not true that the offence of the Cross
had ceased, for then, why did not the Jews or Judaizers cease to persecute
him? Then secondly, if he preached
Circumcision, then it would be a fragrant contradiction to all his preaching
that the Cross alone could be the means of Salvation. To preach the Cross, i.e., to say, the grace
of God accomplished in Jesus Christ, and at the same time, to preach
Circumcision, is an impossibility.
The word, `eti', "still," occurs on two occasions
in verse 11. The two `eti's' touch on
the difficulty. The Judaizers may have
made something of the fact that Paul had circumcised Timothy as we learn in
Acts 16:3. But there was a distinct
difference in this case. For there is a
great difference between this act of pastoral prudence, and that of preaching
Circumcision as necessary to Salvation.
The Judaizers presented Circumcision as indispensable for Salvation.
The scandal of the Cross is especially the scandal that the
Cross of Christ constituted to Jews. The
Cross scandalized the Jews, that is to say, it caused them to fall into
unbelief and sin. Because not only was
the idea of a crucified Messiah intolerable, but the Cross as interpreted by
Paul, signified the judgment of God upon all the religious pretentions of the
Jews.
Guthrie points out that this was a more insidious approach
on the part of Paul's opponents than direct opposition. They sought to claim Paul's authority for a practice to which he was
opposed. This was to confuse the issue
for some.
5:12. `Ophelon', "I would that." It expresses a wish or rather a desire here,
spoken in the form of a sarcastic interjection.
The verb `apokopto' means
"mutilate oneself, to have oneself mutilated." Bonnard takes it as meaning "they
mutilate themselves." The `kai'
has the force of "indeed." It
makes an allusion to the animosity of the Judaizers, while they extol
circumcision. Since this kind of
operation appeared to be so important to them, then "let them deduce for
themselves all the disgusting consequences." See also Phil.3:2, "the
mutilation." Castration is
regarded here as a disgusting practice.
Deuteronomy 23:1.
It is not Paul's wish that the Judaizers should mutilate
themselves for the Kingdom
of God. But he may be alluding to the Phrygian Cult
of Cybele, whose priests or clergy formed a castration oath, who were
emasculated for the service of the goddess.
Such was the nature of that fanatical religion. These pagan ceremonies always stirred up the
disgust and contempt of the Jews. If
there is here an allusion to such pagan practices, then the apostle puts in the
same bag the legalism of the Jews with the blacker forms of paganism. But Bonnard agrees that the allusion to these
practices is not certain.
As in Phil.3 Paul treats their insistence on Circumcision
with scorn, the concision or mutilation.
It is with scorn that Paul desires they carry through the whole affair
as in the pagan castration rites of the priests of Cybele. These rites were held in utter contempt by
the Jews, but Paul feels that their insistence on Circumcision served no better
purpose. Such castration rites excluded
a person from the Congregation of the Lord.
(Paul's words ring with sarcasm: "If the use of the knife has any
religious value, then why not go the whole way and mutilate themselves." Circumcision has no more value than the
castration rites of Cybele.)
Ridderbos perceives in this last verse an allusion to
castration. He writes that Paul desires
the troublers may even go beyond Circumcision.
Presumably this is a reference to self-emasculation. Paul refers to the sacral castration which
was practiced in some pagan religions.
So Paul desires that the heretical teachers submit themselves also to
this operation, usually undergone in a condition of raving madness. Of course Paul is writing with sarcasm. He is not anticipating that they would carry
out his wish. He sarcastically writes
that they may just as well yield themselves to the rites followed by the pagan
priests who, in their raving antics, yielded themselves to the most unnatural
abominations. So Paul puts their
Circumcision of the Gentiles on the same level as the most abysmally sunken
pagan superstition. (Ridderbos).
Guthrie too thinks it is probable that Paul may be thinking
of the practice of some heathen priests (like those of Cybele) who emasculated
themselves as a sign of devotion. The
apostle evidently feels that the Gentiles would not be able to distinguish
between circumcision and mutilation.
2/ Liberty
is for the service of Love. 5:13-25.
a/ Love for one's neighbour. 5:13-15.
Chapter 5:13-25, forms the second section of the third part
of the Epistle which extends from chapter 5:1 to chapter 6:11.
After having exhorted them not to let anyone rob them of the
liberty that the Gospel gives, the apostle goes on to describe this liberty and
its practical expression in the way of brotherly love. So the exhortation to fidelity gives place to
moral exhortation. As was characteristic
of Paul, he ended all his Epistles with practical exhortations. Christian liberty is deeply moral.
5:13. The `gar' =
"indeed," and rightly binds this section to that of which precedes
it, particularly to chapter
5:1-12. In spite of
all that had come to the Galatians since Paul had first preached to them the Gospel,
he was confident that a decisive experience remained; they had been called to liberty by the
apostolic preaching. The apostle bases
all his moral exhortations upon this fact.
He can still continue to write to them as having been called to liberty
and possessing liberty in Christ.
"Only do not use your freedom." The word "only" does not put a
restraint upon this liberty. The freedom
is not restricted in some way, but the liberty extends to the entire moral
life. The liberty covers the whole range
of one's moral life. The evangelical
liberty can be described neither as spiritual nor interior, but as total. The whole or entire man must express it in
his daily life. It comprises the entire
man in all his activities. His faith
must express this liberty in his daily life.
Freedom must characterise all his conduct. For having been freed from the law and its
curse the believer enters the service of love on behalf of the welfare of the
brothers.
Guthrie remarks that again the personal address is emphasized
and the emphatic pronoun is used. The
word `opportunity' represents `ophorme', a military word for a "base of
operations." Guthrie suggests it
means here, "a convenient occasion."
The readers had not been called to bondage to the law, but to servitude
to each other. The flesh wants freedom
to express itself as it will or chooses.
Christ has not called believers for such freedom. Hence Paul lays down the requirement of
service to one another. Christ set them
free that they may be able to serve one another.
5:14. Verse 14 is closely related to and based on verse
13. If the Galatians ought to exercise
mutual love, it is because love fulfils the whole law. It is remarkable that they should be so
anxious to put themselves under the law and yet miss the great requirement of
the Law, "to love one's neighbour as one's own self."
They were biting and devouring one another. However, people became absorbed in a phase of
religion and at the same time missed its central requirement. Love fulfilled the whole law. The Law represents all the will of God
revealed in the Old Testament, and not only the ritual law or the
Decalogue. Paul sums up the whole moral
life of a believer in its demand to love and especially the love of one's
neighbour. But the word
"fulfilled" does not only signify that the will of God can manifest
itself or sum itself up in the idea of love.
He is not stating that the ancient law culminates in the commandment to
love but secretly, he states that he who has loved has already done all the
Law.
The apostle cites Leviticus 19:18. The command then to love, is not something
new. In Lev.19:18, the neighbour is
one's fellow-Israelite. But Jesus
extended this conception of one's neighbour to every man we meet that has need
of our help. Paul here has more probably
the idea of fraternal love. But he does
not limit this love to the elect people of God.
Though the Church is certainly for Paul the first area of its exercise.
Guthrie points out that the phrase "the whole law"
points to the unity of the Law. A
piecemeal approach is quite inadequate.
To Paul the Law is a unity. This
is a good point against those who enlarge upon the difference between the
ceremonial law and the moral law. The
whole law is summed up in one word or sentence as Paul expresses it in
Rom.13:9. The law is a unity. So two points of importance emerge in this
verse:- The Law is a unity. The
Galatians who were neglecting its central requirement as their community bickerings
revealed.
5:15. Paul does not describe abstractly the role of love,
but he expresses love as a love governing the life of the believer who has been
freed from legalism. Love becomes the
new principle of service. Paul has in
view a concrete situation, it is that of the Churches in Galatia, and this is true in
respect of both the doctrinal and moral parts of the Epistle. The `if' describes a real situation. The believers in Galatia were like wild beasts that
tore each other to pieces. They tore one
another's reputations to shreds. It is
obvious there were rivalries at Galatia,
and the apostle is making reference to them.
Legalism did not provoke love and peace among brethren. And rivalries had entered the Churches of
Galatia which had been poisoned by legalism and the Pharisaic religion of the
Judaizers. Guthrie holds that this verse
describes the antitheses to love. The
apostle thinks of a pack of wild animals flying at each other's throats. This represents not only disorder, but mutual
destruction. Ridderbos defines `bite' as
"wound, inflict pain," and "to devour, to leave no room
for," and "to consume," constitute a climax.
b/ The Flesh and the Spirit. 5:16-25.
5:16. Verses 16-25
provide a deepening of the exhortation that is expressed in verses 13 and
14. Paul quite frequently uses the words
`lego de', "I say then," to take up an idea already expressed and to
give it a new development. Paul exhorts
them to submit to the Spirit rather than to the law. Paul has shown how that the Christian life is based on the
liberation that Christ has effected, but now he
begins to build the moral life on the leading of the Spirit. Not only so, but he sums up all our positive
morality in the law of love. This he
does in verse 13-14. Paul introduces two
different moralities which are opposed to each other, the morality of the works
of the flesh, and the morality of the fruit of the Spirit.
The Word `eripateo' is found in the New Testament in the
sense "walk or march," and in a figurative sense, "to conduct
oneself." In this second sense it describes the daily run of the moral
life. It is then important to note that in verse 16-25 we have not described
the exceptional and spectacular performances of the Christian life, but it is
the Christian life in its everyday manifestation. It describes the Christian life in its
universal and everyday progress. The
life in the whole course of its conduct.
The `flesh' means the entire man, but as deprived of the
Spirit. It means the natural man, but
not having the Spirit. But it means the
entire man, spirit and body. It does not
mean merely the lower nature. But it is
the entire man. The flesh does not
describe merely the lower nature, but the entire man unregenerated by the Holy
Spirit. The Galatians are exhorted to
walk (imperative) in obedience to the Spirit rather than their own will.
This command presupposes three things :-
1/ The believer has
not experienced a magical transformation, neither has he been endowed with some
special divinity by the Holy Spirit, but he must and should obey the
Spirit.
2/ Since the Holy
Spirit has been actually given and has inaugurated in the believer the possibility
of victory over himself.
3/ That it is
necessary to unceasingly exhort believers in this submission to the Spirit, for
the believer can be as equally carnal as the unbeliever.
"They are in conflict with one another so that what you
will to do you cannot do." N.E.B.
Where a condition of conflict exists, a loss of freedom of action is the
inevitable result.
5:17. There are
adverse powers which dispute for the
entire man. Paul clearly marks the
sphere of influence of the two adverse powers.
And the believer must obey the one or the other. The believer must not let the one or the
other exercise a measure of influence, but the believer must decide for the one
or the other in all that he does. This
decision must form the web and woof of the moral life of the believer.
The natural man is disposed to do those things which are
completely opposed to the things of the Holy Spirit. There can be no collaboration between the
flesh and the Spirit. The only
collaboration is the unconditional submission that we make to the Spirit. No man can renounce what he is, for he is
still carnal by nature, but he can make a total submission to the Spirit.
The end of the phrase is decisive; `ina', is probably
introducing a final clause ("in order that you cannot do that which ye
would"). But more probably `ina'
introduces a Consecutive clause ("that you do not do that which you
would"). The conflict continues in
the central personality and as the conflict continues; the `will' is never
acquired once for all by the Spirit. For
in each work and in each act the believer sees himself divided, but he ought to
conquer himself, for the Spirit strengthens and leads. The believer is not then in the place of a
neutral ballot between the Spirit and the flesh; he is, in his essence a
fleshly will, and hostile to the Spirit.
But the grace of justification, that is, the new liberation accomplished
by Christ, gives to the new life the possibility of walking according to the
Spirit.
Guthrie suggests that `ina' introduces a purpose
clause. see also Burton.
Ridderbos notes that the situation implies the desperate necessity to
choose one or the other, the Spirit or the flesh. And this becomes apparent from the
irreconcilable conflict between them and from the strength which the flesh continues to exercise.
5:18. `Ei de',
"But if." The `ei' does not
mean that the Galatians are not led by the Spirit; on the contrary, they have
received the Spirit and so can in every moment be led by Him. So that the conflict of the believer between
the flesh and the Spirit is very different from man's struggle to keep the Law. In Romans chapter 7 Paul describes his
exhaustion in his frustrated attempts to keep the law.
The believer who is led by the Spirit has not yet attained
full liberty but he continues to struggle. Now he struggles in the assurance of
liberty and he has a firm hope in the actual power and final victory of the
Spirit, Rom.8:2, 14. The Spirit is the
principle of the new life. As Guthrie
points out, the Spirit is the Guide and the believer is expected to submit to
Him. They that are led by the Spirit are
not under Law. Legalism and the
spiritual life do not mix.
5:19-21. Ridderbos
writes that Paul now proceeds to describe the desire of the flesh in its
concrete expression. And this he will
later contrast with the fruit of the Spirit.
The first thing he writes about is the works of the flesh, is that they
are `manifest'. This does not mean to
say that they always happen in public.
5:22-23. The list or
catalogue of the works of the flesh are set in contrast to the fruit of the
Spirit. Elsewhere Paul does not write of the fruit of the flesh as he does in
Romans 6:21 and 7:5, but he on no occasion writes of the works of the
Spirit. The word `works' has for Paul a
depreciated sense and is associated with human religion and man's attempt to
gain merit by his deeds. On the other
hand, the word `fruit' in the New Testament expresses the idea of a wonderful
manifestation. Fruit is unexpected and
free and springs from the life-giving energy from within. It is the individual man who bears the fruit
of the Spirit. Man actually and truly
bears fruit. They are very personal to
himself but he does not produce them by his own efforts. The singular `fruit' describes the new life
in so far as it is animated by the Spirit.
It is the indwelling and activity of the Spirit which constitutes the
unity of the Christian life in the believer.
The Holy Spirit constitutes this unity of character in the personality
of the believer just as equally He constitutes the diversity of the community. Both are the gift of the same Spirit.
Love is here principally fraternal love. The entire or whole list of the fruit of the
Spirit underlines the social character of the new life. However, it is presupposed that the love procedes
from God. His love to us is the
antecedent of our love to Him and to His children. Love is mentioned first, for it is the most
important sign of the Spirit in the Church.
And love alone, is the proof to others of our Christian character.
Joy. Our joy is
founded on the hope of the nearness of Salvation. It is the eschatological thrill of the
believer and that, in spite of the tribulations which characterize the present
time.
Peace. That peace is
the fruit of the Spirit does not exclude that we should seek it and pray for
it. This peace is above all, the community
peace among brothers, but founded on the peace that has been made through the
blood of the Cross and that He now freely grants to His people. Ridderbos thinks that peace points
particularly to human relationships.
Longsuffering, or `makrothumia'. This quality in the New Testament belongs
first to God. Lev.18:7; Rom. 2:4; 9:22; 1.Pet.3:20;
2.Pet.3:9,15. Describe the mercy
of God which is unlooked for and unexpected.
In place of punishing the sinner He has shown to him His grace, but who
also expects that the man he has so pardoned, will show the same patience to
his brothers.
Kindness. `Chrestotes'.
Goodness. `agathosune'.
There is little difference between kindness and goodness. Both words mean much the same, but Paul must
intend some distinction. Guthrie
suggests that goodness may be more active than kindness. Bonnard writes that only Paul uses
`agathosune' in the New Testament.
Faithfulness. `pistis', means faith, fidelity, faithfulness,
confidence. Here it may mean especially
fidelity to one's neighbour. It may
signify loyalty.
Meekness. `prautes'.
This virtue was often recommended by the Greek philosophers, but always
in a negative sense, such as renouncing anger and violence. But meekness is equally indispensable to the
life of the Churches.
Self-control, `Egkrateia'.
It is rather remarkable that self-control should appear here at
all. It was a virtue that was typically
Greek. It means to be master of
oneself. But Paul does not think of it
as a quality acquired by a man through long exercise, but as the gift of the
Spirit and as an obedience to the Spirit always actual and new.
The last part of the verse is probably an exclamation with a
gentle touch of irony. Paul describes
the spiritual miracle of the new life and he says who would dare to pretend
that such has the Law of God against it.
For the Law is not against the life that has been created by the
Spirit. This is because the moral fruit
of the Spirit is summed up as the aim of the Law itself. The aim of the Law is summed up as love to
one's neighbour. The Law is fulfilled in
this quite beyond the legalistic observances preached by the Judaizers.
5:24. The brief slogans of verses 24 and 25 terminate the
second section of chapter 5, that is from verses 13-25. This is the moral section of the
Epistle. We can also attach to it the
following section:
The Law of Christ.
5:26-6:10. Verse 24 speaks of
the Crucifixion of the flesh. This is
not an exceptional performance in the Christian life. It is the initial and universal fact in
regard to the new Christian life. All
who are in Christ Jesus have crucified the flesh. The genitive "of Jesus Christ"
marks the believer as belonging to his Lord.
"Now the ones of Christ Jesus." This belonging to Jesus Christ is not
explicitly founded on the decision of faith or baptism. Paul affirms that his readers are
Christ's. He does not doubt it of the
recipients of the Epistle. It was an
established fact. Those who belong to
Christ Jesus have crucified the lower nature with its passions and
desires. Paul explains the moral bearing
of belonging to Christ Jesus. The
Christian is no longer indebted to the flesh.
The Galatians were tempted to forget this.
Most commentators see in the aorist, "crucified" a
reference to baptism. It is remarkable
that Paul employs this expression without mention of baptism. In Romans 6, His death and crucifixion is
clearly attached to baptism, for it is the sacramental means of the crucifixion
of the old man. The flesh means the
whole natural man as a sinner. But Paul
can think of such a death without attaching it to baptism, and the aorist
refers rather to the fact of the Cross, and the decision of faith on the part
of believers. The verb is active,
"they crucified," and this sees a reference to the decision of
faith. the event of baptism Paul
describes by the verb in the passive voice, but in this verse the verb is
active.
He who by an act of faith has entirely committed his destiny
to Christ, has thereby renounced all legal securities and he has accepted on
his life in the flesh the judgment of death signified in the Cross of
Calvary. So Bonnard would give this verb
"to crucify" the sense it always has with Paul. It is not a question only of renouncing a
morally bad life, but the complete acceptance of the Cross by the
believer. The believer cannot crucify
the flesh except by faith in Christ crucified under God's will.
"The flesh," that is, the man abandoned to
himself, is dominated by passions and lusts.
In suppressing the flesh by having crucified it, the believer has
suppressed the field of action of the concrete manifestations of sin. The passions have no more than death to
invade. The source of the old moral life
has been dried up and stifled. So here,
as in Romans 6, Paul founds the new life on the destruction of the old. This destruction has nothing magical about
it. It is a question of believing that
the old life has been annulled, or condemned by God in the Cross. This faith unceasingly affirmed by the apostle,
is the true Pauline foundation for the new moral and spiritual life.
Guthrie points out that in contrast with the legal system
Christ has introduced an entirely new relationship. The Flesh
has been overcome by a new allegiance, indeed a new ownership. It is in Christ Jesus and as belonging to
Him, that He gives us the Spirit.
5:25. Some
commentators consider that this verse begins the exhortation that is to follow
-Chapter 5:25-6:16. But Bonnard sees verse 25 as the conclusion of what has preceded. We recognize of course that with Paul a
conclusion often serves as a springboard for a new development. The `ei' describes a reality, "since we
live." Paul founds his exhortation
on the fact that the Holy Spirit had been given to the Galatians. The Spirit makes life a possibility before
God and gives to the believer the assurance of free justification before God in
Jesus Christ. The Christian life in its
total and concrete existence rests upon God, and not upon the Law.
The Christian life can and now ought to manifest itself in
moral decisions. In quite diverse moral
decisions, and of which the more important concern is of personal relations
among brothers in the Church. It is
harmony of moral choices, and this personal behaviour as well as this community
life that is expressed by the verb, `stoicheo'.
The words, "let us walk" in verse 25 translates `stoichomen'
the subjunctive of `stoicheo'.
The two Datives :- `Pneumati', and `pneumati' are Datives
which describe the norm of this life and conduct. The Spirit is not an impersonal force in
Paul, He can be followed in His injunctions.
And the believer is never as much himself, than when he is in submission
to the Spirit. The Spirit gives the
personal possibility of life, and of a new conduct. The Spirit is the Source of our life. This implies that all Christians have the
Spirit. The possession of the Spirit is
the Sequence of Justification. But let
us walk in the Spirit. Let the Spirit
direct our Course. Let us not go down to
the level of legalism. Ridderbos remarks
that the Spirit must become the norm, the rule, of this mani-festation of
life.
The word `stoicheo' contains the idea of a rule or row. It is used of movement in a definite line, as
in military formations, or in dancing.
