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Greek Exegesis: Galatians 5:16-26 Alvin D. Shaul New Testament Exegesis Dr. George Lyons May 4, 2006 Major Translations Used: American Standard Version English Standard Version Good News Version King James Version Nestle-Aland 27th Edition Greek New Testament With McReynolds English Interlinear New American Standard Bible: 1995 Update New International Version New King James Version New Living Translation New Revised Standard Version Young�s Literal Translation Personal translation of the Greek text Paraphrase of the Passage: But I say, live like the Spirit of God wants you to live, and you will not do what the world wants you to do. For what the world wants to do is contrary to what the Spirit�s wants to do. The two are opposed to each other. So if you live like the Spirit wants you to, you won�t want to do the things the world wants you to do. But if you are led by the Spirit, then you are not subject to the law. Now the works of the world are clear, they are sexual uncleanness, impurities, depravity, idol worship, magic, hostilities, hard times, jealousy, outbursts of anger, arguments, divisions, sects, envying, drunkenness, riotous behavior and other things like these, of which I do forewarn, just as I forewarned you that those who do such things will not inherit the Kingdom of God. But the fruit of the Spirit are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and inner-strength. There is no law against these things. Now Christians have crucified the evilness of the world with its passions and desires. If we live as the Spirit wants us to live, let us also walk like the Spirit wants us to walk. Let us not become boastful of our Christianity, challenging and envying one another. Galatians 5:16-26 (NA27INT)�Structural Outline 16 ???? ??, ???????? ???????????? ??? ????????? ?????? ?? ?? ????????. 17 ? ??? ???? ????????? ???? ???? ?????????, ?? ?? ??????? ???? ???? ??????, ?????? ??? ???????? ??????????, ??? ?? ? ??? ?????? ?????? ???????. 18 ?? ?? ???????? ??????, ??? ???? ??? ?????. 19 ?????? ?? ????? ?? ???? ???? ??????, ????? ????? ???????, ?????????, ????????, 20 ????????????, ?????????, ??????, ????, ??????, ?????, ?????????, ???????????, ????????, 21 ??????, ?????, ?????? ??? ?? ????? ???????, ? ??????? ????? ????? ????????? ??? ?? ?? ???????? ?????????? ????????? ????? ?? ???????????????. 22 ? ?? ?????? ???? ????????? ????? ????? ???? ??????, ?????????? ????????? ?????????, ?????? 23 ??????? ?????????� ???? ???? ???????? ??? ????? ?????. 24 ?? ?? ???? ???????? [???????] ??? ????? ?????????? ??? ????? ????????? ??? ????? ??????????. 25 ?? ?????? ????????, ???????? ??? ??????????. 26 ?? ???????? ?????????, ???????? ?????????????, ???????? ???????????. An outline as provided by Matera: Flesh and Spirit are opposed to each other (vv. 16-18) v. 16 how to overcome the craving of the flesh v. 17 why the Galatians cannot do whatever they want v. 18 the consequences of being led by the Spirit Works of the flesh and fruit of the Spirit (vv. 24-26) vv. 19-21a the works of the flesh v. 21b who will not inherit the kingdom of God vv. 22-23 the fruit of the Spirit Three conclusions (vv. 24-26) v. 24 those in Christ have crucified the flesh v. 25 let us follow the Spirit v. 26 let us avoid provoking one another. A Note on Word Studies: Individual word studies have been performed on the vices and virtues in verses 19-23 below. EXEGESIS Verse 16: ???? ??, according to Matera, translates �This is what I mean.� Most translators simply use �But I say�� For Matera this phrase �adds emphasis to what Paul is about to say and marks the beginning of a new section� (199). Verse 17: Matera defines the Spirit and the flesh as the Spirit being the Spirit of God, not the human spirit and the flesh as the unredeemable humanity which seeks its own self. The realms of the flesh and the spirit are different, and thus they oppose each other. To be in the realm of the Spirit is to be in Christ, while to be in the realm of the flesh is to be in unredeemed humanity. He argues that the final clause in this verse is referring to a �two masters� sort of theology. No one can do whatever they want, that is, live by both the Spirit and the flesh, he or she must choose one or the other (199-200). In response to this, I would agree that one has to choose which he or she will strive for, but in actuality, the body and flesh will always have to coexist while we are here on earth. Thus, though we might choose to strive to completeness and holiness in Christ, the fleshliness of our bodies will never leave us. Verse 18: If we are not under the law when living by the Spirit, then the Spirit itself must provide us with ethical thought. Some would consider their conscious to be the Spirit teaching them what is right and what is wrong. That is, the Spirit guides our lives instead of the law guiding our lives. Verse 19: Paul states that�s the works of the flesh are clear to be seen. He begins with fornication, or sexual immorality (???????). This is �illicit sexual activity such as prostitution�. Bruce would agree with such a statement while also commenting that the Greco-Roman pagans would have a hard time adjusting to the intolerance toward prostitutes and harlots (247). Next are impurities, or uncleanness (?????????). 2 Corinthians, Ephesians, and Colossians associate it with the previous word, porneia, suggesting that it means the uncleanness that comes from fornication. Bruce also expands on the idea of impurities. It is the ethical issue concerning impurities and their affect on God that is overwhelmingly relevant (247). Finally we see sensuality (????????). Since sensuality in itself is not evil, this must be seen in terms of debauchery in relation to the unclean sexual acts as well (Matera, 200-201). Verse 20: The list continues: Idolatry (????????????): Paul also warns against worshiping idols and eating meat sacrificed to them in 1 Corinthians 10:14. It is later associated with greed. The word itself if Hellentistic-Jewish in origin; it points to the history of religions background of the entire catalogue (Betz, 284). Sorcery or magic (?????????): only appears one other time, in Rev. 18:23. LXX parallels point to the negative use of sorcery by the Canaanites and the Egyptians. The word itself gives us our word for pharmacy. This type of magic was performed using drugs. They were used on other people as forms of evil, as well as on those practicing witchcraft. Enmity or hostility (??????): Enmity toward God, as seen in Romans and James is the most likely meaning. According to Lightfoot, an order begins here and continues through all but two of the negative vices. First, ?????? is �a general expression opposed to ?????� breaching �charity in feeling or in act.� From here forward, the terms follow in ascending order. ???? is �not necessarily implying self-interest, while ?????? give the �idea of self-assertion as prominent.� ????? is a �more passionate form of ????� and ????????? is �a stronger development of ??????.� ???????????, and ???????? represent either permanent or temporary separation. ?????? is �a grosser breach of charity than any hitherto mentioned, the wish to deprive another of what he has� (Lightfoot 211). Strife (????): Five times this word used in lists of vices, once as the concrete problems of the Corinthians community, and once as the false motivation from which some preach the gospel. Bruce would say that anything that gives glory to something other than God which should have been given to God, is idolatrous. Bruce points out that eris, or strife, is the opposite of peace. The goddess Eris was prominent in Greek thought, and as such, Paul wanted to make sure that strife was not part of the Church. Since zeal is not always negative, Bruce clarifies that it here means zeal of selfish jealousy (248). Jealousy (q????): commonly used by Paul. Here falls in the context of community. Outbursts of anger: used ten times in Revelation referring to God�s anger. Selfish Ambition: All but one usage are Pauline. ????? can further be described in terms of common usage. It appears many times throughout the entirety of the cannon in both positive and negative contexts. Often it is used interchangeably with o*rghv. There tends to be a pattern, however, of ????? being associated with the reprehensible anger of men, while o*rghv is associated with the righteous wrath of God. This does not work in all cases though (Longenecker 256). Dissensions (d??????????): Only appears twice, here and Romans 16:17. Lightfoot states that ????????? is properly derived from e!riqo~, signifying a �working for hire� sense of the word. Thus the further meaning is �the canvassing of hired partisans� (211). ???????????, meaning �dissensions� or �seditions� is most often found in political contexts. In the NT itself, however, the only other usage appears in Rom 16:17. Together with its common together with other first century writings, the context here is widely in favor of �divisions� and �dissensions� (Longenecker, 257). Factions or sects (????????): Here more likely a �faction� than a �sect� (Matera 201). The force of the word is a more permanent, hard-pressed separation that has been formed into actual parties. It is in direct relationship with the less prominent ????????? preceding it. Verse 21: The list continues: Envies (??????): used at least five times in Pauline literature. Bruce acknowledges that while ?????? can have a positive sense associated with it, ?????? is entirely negative. �It is the grudging spirit that cannot bear to contemplate someone else�s prosperity.� According to Socrates �the envious are pained by their friend�s successes� (249). Drunkenness (?????): in relation to ?????? (carousing) it can mean �drinking-bouts�. Drunkenness �weakens people�s rational and moral control over their words and actions�it is enemy to sobriety and leads to dissipation� (Bruce 250). Carousing: In the New Testament refers to �excessive feasting.� This list in not exhaustive, as indicated by �and things like these�. Paul wishes to emphasize his warning by stating that he has already warned them, but will warn them again anyway. �For Paul, the kingdom is an eschatological reality, but impinges upon the lives of people here and now. While it is preeminently God�s gift, it demands appropriate ethical conduct� (Matera 202). Verse 22: Fruit of the Spirit, in contrast to works of the flesh. Nine fruit follow; Love (?????): This is a major concept in Paul�s writings. It appears 47 times in his undisputed writing, and 28 more times in other writing attributed to him. It can mean either the love of humans for each other and for God, or God�s own love. It is this which Paul gives his detailed description of in 1 Corinthians 13. The usage of agape as God�s own love indicates that it �is not merely a virtue by which one person loves, another, or even God. It derives from God, Christ, and the Spirit, and enables the believer to love others and God in return. Thus, it is a manifestation of the fruit of the Spirit.� Joy (????): has its roots in the Spirit, God, and in faith. ???? �was a commonly used and highly esteemed noun throughout the Hellenistic world. It was even used as a proper name, so highly was it thought of�just as it is today�Christians, of course, neither had nor have a monopoly on joy, defined in terms of happiness and pleasant circumstances. Yet for one who is �in Christ� and �in the Spirit�, joy becomes transposed to a higher key�joy is associated with righteousness, peace, and hope and not just with pleasant circumstances� (Longenecker 261). Peace (??????): Commonly part of the greeting in Paul�s letters. Once again, this peace is from God. �This peace is the new relationship between God and humanity because of what God has done in Christ.� According to Poole, this peace is like a river in its origin. It is small at first, pure, sparkling, vigorous, joyous, and rapid. It is widening and deepening in its progress. It is purifying, healthy, generating, life-giving, and life-sustaining in its influence. It is like a river in its various changes of depth, currents, course, tributaries, and associations. It is an abiding, constant, permanent character. Finally it is like a river in its termination: �Pouring into and mingling with the shoreless sea of perfect peace in heaven, where waves never roll in strife or break in sad despair� (Poole 60-61). Patience (??????????): while practiced by humans, patience is rooted in the divine forbearance of God. It carries with it the idea of long-temperedness. As such, it is relevant of both God and humans. God�s forbearance is the greatest example we have of �long-temperedness� and we should follow it. Kindness (?????????): Applied to God numerous times in the New Testament, but also something that should �clothe a Christian�. Kindness also, should be recognized as a quality of God. Both Old and New Testament writings refer to the kindness of God (e.g. Ps. 34:8, Ps. 136, Lk. 6:35, and Rom. 2:4) (Bruce 253). Goodness (?????????): solely Pauline; predicated of human beings. Bruce labels ?j???????? in this passage as being the antithesis of ?????~ used in verse 21, and thus it carries of the force of generosity. The word is solely Pauline within the NT. Faith or faithfulness (??????): �trust in God which is founded on God�s faithfulness as manifested in the faith of Jesus Christ� (Matera 202-204). Longenecker states that �though used repeatedly elsewhere in Galatians to signify a person�s response of trust regarding God�s salvation provided in Jesus Christ, here undoubtedly means the ethical virtue of faithfulness�the subject is the believer and the context is determinative�� because it is placed with eight other human virtues, it ��must here be understood as wells the human virtue of faithfulness, that is produced in the believer�s life by the faithful God through his Spirit� (262). Verse 23: Gentleness (???????): God is never described as meek, but humans are called to be (Matt 5:5). According to Aristotle, gentleness is �the mean between excessive proneness to anger and the incapacity for anger� (Bruce 254). Self-control or inner-strength (?????????): the bulk of the emphasis here is in regards to sexuality. �Socrates has introduced it into Greek ethics, and by the time of Paul it was a central concept of Hellenistic ethics, whence it was taken up by Jewish and Christian writers. In Paul, it appears in the context of radical asceticism�the gift of the Spirit and the �fruit of the Spirit� reach their climax in the fulfillment of the old Greek ideal of self-control� (Betz 288). �The fruit of the Spirit derives from the Spirit, not from a Law which prescribes it as something to be accomplished� (Matera 204). By this last statement �against such things there is no law� two things are implied: �the list of virtues is not itself law, and the virtues do not violate any law; they are all lawful� (Betz 288). Verse 24: �Those who belong to Christ Jesus� indicates participation in the life of Christ. It is includes all believers. Flesh here means �unredeemed humanity.� �The cross of Christ severed Paul�s relation to the law only as he himself was crucified with Christ, thus becoming dead to the law that he might live to God; so also the cross severs the relation of believers in general to the flesh only as they reckon themselves to have been crucified in the historical crucifixion of Christ� (Bruce 256). Here, passions are sinful passions, and desires are desires of the flesh (Matera 204). They must be crucified if the Spirit is to take charge in ones life. Verse 25: Living by means of the Spirit, as in vv. 16, 18. To follow is �to be in line with� the Spirit (Matera 204). This life, however, is ideal according to Lightfoot: �The life to the Spirit of which the Apostle here speaks, is an ideal rather than an actual life; it denotes a state which the Galatians were put in the way of attaining rather than one which they had already attained. Otherwise the injunction �walk also by the Spirit� were superfluous� (214). Verse 26: This is the only occurrence of kenodoxos in the New Testament. The two following participles explain the conceit and boastfulness of which Paul speaks (Matera 204-205). This is a plea by Paul against self-deceptive behavior by Christians. (Betz 294). The idea of envies is obviously at the forefront of Paul�s mind at this point. After already listing his negative vices, he returns to envying, coupling it with boasting and challenging. The only difference here is that all three have to do with a Christian�s relationship with another Christian. Others in the previous list dealt only with the individual. Paul is very concerned with this issue, thus, and uses it as his final point of emphasis in this section. Occasion and Purpose: It is hard to know exactly where the letter to the Galatians was really sent. It is fairly certain to be either the north-central portion of Asia Minor or the southern region including Lystra, Derbe, Iconium, and Pisidian Antioch. Despite not knowing where this letter was sent exactly, we do know that it was sent because false-teachers of the Gospel had arrived in Galatia and were preaching a message contrary to Paul�s and that the Galatians seems to have been persuaded. The major point of contention is with the �newcomers� teachings that Gentiles have to be circumcised to be fully righteous before God. Paul�s response to this is that a person is justified to God not through the works of the Jewish law, but through faith in Christ. Thus, their message is contradictory to his own. For Paul, living by the Spirit is the key to righteousness. Christians �lives will bear fruit in ways that fulfill the law, and they will do those things that no law forbids (5:22-33). Those who do not have the Spirit on the other hand, that is, those who are not believers, are necessarily ruled by their flesh, and by nature engage in activities that are contrary to the Law and will of God (5:16-21). Thus, perhaps ironically, those who have faith in Jesus, not those who are circumcised, are the ones who fulfill the righteous demands of God�s law� (Ehrmam 311). Salvation History: Salvation history in Galatians �can be summarized as follows: before Christ, the law was a disciplinarian while everything was in the grip of sin and while God�s promise to Abraham awaited fulfillment; in the Christ-event, Christ and the Spirit bring freedom and the fulfillment of the Abrahamic covenant; and in the life to come, the work of Christ and the Spirit will be completed� (Lull 264-265). Final Translation 16 But I say, walk in the Spirit and you will not fulfill the desire of the flesh. 17 For the flesh desires against the Spirit and the Spirit against the flesh, so that if you want to do these things, you will not do them. 18But if you are led in the Spirit, you are not under Law. 19But the works of the flesh are evident, which is sexual immorality, impurity, debauchery, 20idolatry, magic, hostilities, strife, jealously, furies, selfish ambitions, divisions, factions, 21envies, drunkenness, carousings and things like these that I forewarn you, just as I forewarned you that the ones practicing such things will not inherit the Kingdom of God. 22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control: against such things there is no law. 24But those who belong to Christ Jesus have crucified the flesh with its passions and its desires. 25 If we live in the Spirit, might we also walk in the Spirit. 26 Let us not become boastful, challenging one another, envying one another. Bibliography Lull, David J. Thessalonians, Philippians, Galatians, Philemon. Pauline Theology. Ed. Jouette M Bassler. Vol. 1. 1991, Fortress Press, Minneapolis, MN. What style manual places the date before the place of publication? What style manual puts the publisher before the place of publication? Betz, Hans Dieter. Galatians. Hermeneia�A Critical and Historical Commentary on the Bible. 1979, Fortress Press, Minneapolis, MN. Bruce, F.F. The Epistle to the Galatians. The New International Greek Testament. Commentary. 2002, c1982. Wm. B. Eerdmans Publ. Co., Grand Rapids, MI. Ehrman, Bart D. The New Testament: A Historical Introduction to the Early Christian Writings, Second Edition. 2000, Oxford University Press, New York, NY. Hayes, D.A. Paul and His Epistles. 1915, The Methodist Book Concern, New York, NY, Cincinnati, OH Lightfoot, J. B. The Epistle of St. Paul to the Galatians. 1950, Zondervan Publ. House, Grand Rapids, MI. Longenecker, Richard N. Galatians. Word Biblical Commentary, Vol. 41. 1990, Word Books, Dallas, TX. Matera, Frank J. Galatians. Sacra Pagina, ed. Daniel J. Harrington. 1992, The Liturgical Press, Collegeville, MN. Nestle, E., & McReynolds, P. R. 1997, c1993. Nestle Aland 27th Edition Greek New Testament with McReynolds English Interlinear. Logos Research System: Oak Harbor. Poole, W.H. Ripe Grapes: The Fruit of the Spirit. 1999, Schmul Publ. Co., Salem, OH. Young, Richard A. Intermediate New Testament Greek: A Linguistic and Exegetical Approach.1994, Broadman & Holman Publ., Nashville, TN. |