Գաղատացիներին / Galatians - 5 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle comes to make application of his foregoing discourse. He begins it with a general caution, or exhortation (ver. 1), which he afterwards enforces by several considerations, ver. 2-12. He then presses them to serious practical godliness, which would be the best antidote against the snares of their false teachers; particularly, I. That they should not strive with one another, ver. 13-15. II. That they would strive against sin, where he shows, 1. That there is in every one a struggle between flesh and spirit, ver. 17. 2. That it is our duty and interest, in this struggle, to side with the better part, ver. 16, 18. 3. He specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be brought forth and cherished, and shows of what importance it is that they be so, ver. 19-24. And then concludes the chapter with a caution against pride and envy.
Adam Clarke: Commentary on the Bible - 1831
The apostle exhorts the Galatians to stand fast in the liberty of the Gospel, and not by receiving circumcision bring themselves into a yoke of bondage, Gal 5:1-4. Shows the superior excellence of Christianity, Gal 5:5, Gal 5:6. Mentions their former steadiness, and warns them against the bad doctrine which was then preached among them, Gal 5:7-9. Expresses his confidence that they will yet return; and shows that he who perverted them shall bear his own punishment, Gal 5:10-12. States that they are called to liberty, and that love is the fulfilling of the law, Gal 5:13, Gal 5:14. Warns them against dissensions, and enumerates the fruits of the flesh, which exclude those who bear them from the kingdom of God, Gal 5:15-21. Enumerates also the fruits of the Spirit, which characterize the disciples of Christ, Gal 5:22-24. Exhorts them to live in the Spirit, and not provoke each other, Gal 5:25, Gal 5:26.
Albert Barnes: Notes on the Bible - 1834
5:0: This chapter is properly a continuation of the argument in the pRev_ious chapter, and is designed to induce the Galatians to renounce their conformity to the Jewish law, and to become entirely conformed to the gospel. In particular, it seems to be designed to meet a charge that had been brought against him, that he had preached the necessity of circumcision, or that he had so practiced it as to show that he believed that it was obligatory on others. Under his example, or pleading his authority, it seems the false teachers there had urged the necessity of its observance; see Gal 5:11. The argument and the exhortation consist of the following parts:
I. He exhorts them to stand firm in the liberty of Christianity, and not to be brought again under bondage; Gal 5:1.
II. He solemnly assures them, that if they depended on circumcision for salvation, they could derive no benefit from Christ. They put themselves into a perfect legal state, and must depend on that alone; and that was equivalent to renouncing Christ altogether, or to falling from grace; Gal 5:2-6.
III. He assures them that their present belief could not have come from him by whom they were originally brought to the knowledge of the truth; but must have been from some foreign influence, operating like leaven; Gal 5:7-9.
IV. He says he had confidence in them, on the whole, that they would obey the truth, and that they would suffer him who had troubled them to bear his proper judgment, gently insinuating that he should be disowned or cut off; Gal 5:10, Gal 5:12.
V. He vindicates himself from the charge that he preached the necessity of circumcision. His vindication was, that if he had done that, he would have escaped persecution, for then the offence of the cross would have ceased; Gal 5:11.
VI. He assures them that they had been called unto liberty; that the gospel had made them free. Yet Paul felt how easy it was to abuse this doctrine, and to pretend that Christ had freed them from all restraint, and from the bondage of all law. Against this he cautions them. Their liberty was not licentiousness. It was not freedom from all the restraints of the Law. It was not that they might give indulgence to the passions of the flesh. It was designed that they should serve one another; and not fall into the indulgence of raging passions, producing strive and mutual hatred; Gal 5:3-15.
VII. To illustrate this, and to show them the evils of giving indulgence to their appetites under the pretence that they were free, he proceeds to show what were the passions to which carnal indulgence would give rise, or what were the works of the flesh; Gal 5:16-21.
VIII. On the other hand, the Spirit produces a train of most lovely virtues, feelings, and affections, against which there could be no law; Gal 5:22-23.
IX. They who were Christians had in fact crucified the flesh. They were bound to live after the teachings of the Spirit, and Paul, therefore, exhorts them to lay aside all vain-glory and envy, and to live in peace; Gal 5:24-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gal 5:1, He wills them to stand in their liberty, Gal 5:3, and not to observe circumcision; Gal 5:13, but rather love, which is the sum of the law; Gal 5:19, He reckons up the works of the flesh, Gal 5:22. and the fruits of the Spirit, Gal 5:25. and exhorts to walk in the Spirit.
John Gill
INTRODUCTION TO GALATIANS 5
In this chapter the apostle exhorts to stand fast in Christian liberty, and warns against the abuse of it; and directs to shun various vices, and encourages, to the exercise of several graces, and the observance of several duties; and concludes with a caution against vain glory, provocation to wrath, and envy: and whereas, in the latter part of the preceding chapter, he had made it appear that the believers under the Gospel dispensation were free from the bondage of the law, he begins this with an exhortation to continue steadfastly in the liberty of the Gospel; and the rather, since it was what Christ obtained for them, and bestowed on them; and to take care, that they were not again brought under the bondage of the ceremonial law, particularly the yoke of Circumcision, Gal 5:1, and dissuades from submitting to it, by observing, that it tended to make Christ unprofitable to them, Gal 5:2, and that it laid them under an obligation to keep the whole law, Gal 5:3, and that it made Christ wholly useless to them; and that such who sought for justification by obedience to the ceremonial law were apostates from the Gospel of the grace of God, Gal 5:4, as also by showing, that it was contrary to the general faith and expectation of the saints, who were looking for and expecting eternal glory and happiness, not by the works of the law, but by faith in Christ, under the influence of the Holy Spirit, Gal 5:5, nor were circumcision or uncircumcision of any avail, but the true faith in Christ, which shows itself by love to him and to his people, Gal 5:6, and likewise by reminding them how well they set out at their first conversion, and proceeded; nor had they any to hinder them from obeying the truth, and therefore it was shameful in them to go back to the beggarly elements they had first relinquished, Gal 5:7, nor was the present opinion they had imbibed, of God that called them, or what they received when first effectually called by grace, but what had been since taken up, Gal 5:8, and whereas it might be objected, that it was only in a single article concerning the ceremonial law, and which was, embraced only by a few persons, and therefore not to be regarded, the apostle puts them in mind of a proverb, that a little leaven leavens the whole lump, and therefore not to be connived at, Gal 5:9, however, a little to mitigate the sharpness of his reproof, he expresses his good opinion and confidence of them, that upon a mature consideration of things, they would not be otherwise minded than they formerly had been, or he now was; and lays the blame of all upon the false teacher, or teachers, that troubled them, and who should bear their own judgment or condemnation, Gal 5:10, and whereas it was insinuated, that the apostle himself had preached up circumcision as necessary to salvation, he removes this calumny by observing, that were it true, he would not suffer persecution as he did, nor would the Jews be offended at his preaching as they were, Gal 5:11, and then out of zeal for the glory of God, and hearty affection to the Galatians, he wishes those false teachers that troubled them with their pernicious doctrines were cut off either by the Lord, or from the church, Gal 5:12, and next he directs to the right use of Christian liberty, to which they were called; and cautions against the abuse of it; that they should not use it as an occasion to the flesh, but, on the contrary, serve one another in love, Gal 5:13 giving this as a reason, because love is the fulfilling of the law, Gal 5:14, whereas a contrary spirit and conduct are attended with pernicious consequences, even the destruction of each other, Gal 5:15, and therefore advises them to walk in the Spirit, whose fruit is love, and then they would not fulfil the lust of the flesh, Gal 5:16, for these two, flesh and Spirit, are contrary the one to the other, and the Spirit hinders the performance of the lusts of the flesh, Gal 5:17, besides, such who give up themselves to the conduct of the Spirit, and are led thereby, are not under the law, the bondage of it, nor liable to its curse, Gal 5:18, and having made mention both of flesh and Spirit, he takes notice of the works and fruits of the one, and of the other, by which they are known; and as for the works of the flesh he observes, that they are manifest, and gives an enumeration of them in "seventeen" particulars; and to deter from them declares, that whoever lives in the commission of them, shall not inherit the kingdom of God, Gal 5:19, and as for the fruits of the Spirit, these are also well known by spiritual men, "nine" of which are particularly mentioned, and against which there is no law, Gal 5:22, and from the whole concludes, that such as are true believers in Christ, and are led by his Spirit, and have the fruits of it, have the flesh with its affections and lusts crucified, Gal 5:24, and ends the chapter with some exhortations to walk in the Spirit, and not be ambitious of worldly honour, nor provoke one another to wrath, nor envy each other's happiness, Gal 5:25.
5:15:1: Պի՛նդ կացէք այսուհետեւ, եւ մի՛ միւսանգամ ընդ լծով ծառայութեան մտանէք[4254]։ [4254] Ոմանք. Ծառայութեան մտանիցէք։
1 Ուրեմն, պի՛նդ կացէք եւ վերստին ծառայութեան լծի տակ մի՛ մտէք:
5 Ամուր կեցէք այն ազատութիւնով, որով Քրիստոս մեզ ազատեց եւ նորէն ծառայութեան լուծի տակ մի՛ մտնէք։
Պինդ կացէք այսուհետեւ, եւ մի՛ միւսանգամ ընդ լծով ծառայութեան մտանէք:

5:1: Պի՛նդ կացէք այսուհետեւ, եւ մի՛ միւսանգամ ընդ լծով ծառայութեան մտանէք[4254]։
[4254] Ոմանք. Ծառայութեան մտանիցէք։
1 Ուրեմն, պի՛նդ կացէք եւ վերստին ծառայութեան լծի տակ մի՛ մտէք:
5 Ամուր կեցէք այն ազատութիւնով, որով Քրիստոս մեզ ազատեց եւ նորէն ծառայութեան լուծի տակ մի՛ մտնէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:11: Итак стойте в свободе, которую даровал нам Христос, и не подвергайтесь опять игу рабства.
5:1  τῇ ἐλευθερίᾳ ἡμᾶς χριστὸς ἠλευθέρωσεν· στήκετε οὗν καὶ μὴ πάλιν ζυγῶ δουλείας ἐνέχεσθε.
5:1. Τῇ (Unto-the-one) ἐλευθερίᾳ (unto-an-en-freeing-unto) ἡμᾶς (to-us) Χριστὸς (Anointed) ἠγευθέρωσεν: (it-en-freed) στήκετε (ye-should-stand) οὖν (accordingly) καὶ (and) μὴ (lest) πάλιν (unto-furthered) ζυγῷ (unto-a-yoke) δουλείας (of-a-bondeeing-of) ἐνέχεσθε.-- (ye-should-be-held-in)
5:1. state et nolite iterum iugo servitutis contineriStand fast and be not held again under the yoke of bondage.
1. With freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage.
5:1. Stand firm, and do not be willing to be again held by the yoke of servitude.
5:1. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage:

1: Итак стойте в свободе, которую даровал нам Христос, и не подвергайтесь опять игу рабства.
5:1  τῇ ἐλευθερίᾳ ἡμᾶς χριστὸς ἠλευθέρωσεν· στήκετε οὗν καὶ μὴ πάλιν ζυγῶ δουλείας ἐνέχεσθε.
5:1. state et nolite iterum iugo servitutis contineri
Stand fast and be not held again under the yoke of bondage.
5:1. Stand firm, and do not be willing to be again held by the yoke of servitude.
5:1. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-12. Теперь Ап. приглашает Галатов пользоваться своею христианскою свободою; что они имеют на нее право, это он доказал выше. Если же они в своем тяготении к закону Моисееву дойдут до того, что станут обрезываться, то через это отделятся от Христа и лишатся Его благодати. Между тем праведность приобретается только через веру, выражающуюся в делах. Галаты должны поэтому бояться того, как бы лжеучители не совратили их с единственного правильного пути, ведущего к праведности. В заключение Ап. еще раз говорит о недопустимости обрезания над христианами.

1. Итак христиане свободны от закона, как дети свободной Сарры. Поэтому они должны крепко стоять в этой дарованной им Христом свободе и не подчиняться закону, который снова сделает их рабами (ср. IV:9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exhortation to Stedfastness; Persuasives to Stedfastness.A. D. 56.
1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 5 For we through the Spirit wait for the hope of righteousness by faith. 6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. 7 Ye did run well; who did hinder you that ye should not obey the truth? 8 This persuasion cometh not of him that calleth you. 9 A little leaven leaveneth the whole lump. 10 I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12 I would they were even cut off which trouble you.

In the former part of this chapter the apostle cautions the Galatians to take heed of the judaizing teachers, who endeavoured to bring them back under the bondage of the law. He had been arguing against them before, and had largely shown how contrary the principles and spirit of those teachers were to the spirit of the gospel; and now this is as it were the general inference or application of all that discourse. Since it appeared by what had been said that we can be justified only by faith in Jesus Christ, and not by the righteousness of the law, and that the law of Moses was no longer in force, nor Christians under any obligation to submit to it, therefore he would have them to stand fast in the liberty wherewith Christ hath made us free, and not to be again entangled with the yoke of bondage. Here observe, 1. Under the gospel we are enfranchised, we are brought into a state of liberty, wherein we are freed from the yoke of the ceremonial law and from the curse of the moral law; so that we are no longer tied to the observance of the one, nor tied up to the rigour of the other, which curses every one that continues not in all things written therein to do them, ch. iii. 10. 2. We owe this liberty to Jesus Christ. It is he who has made us free; by his merits he has satisfied the demands of the broken law, and by his authority as a king he has discharged us from the obligation of those carnal ordinances which were imposed on the Jews. And, 3. It is therefore our duty to stand fast in this liberty, constantly and faithfully to adhere to the gospel and to the liberty of it, and not to suffer ourselves, upon any consideration, to be again entangled in the yoke of bondage, nor persuaded to return back to the law of Moses. This is the general caution or exhortation, which in the following verses the apostle enforces by several reasons or arguments. As,

I. That their submitting to circumcision, and depending on the works of the law for righteousness, were an implicit contradiction of their faith as Christians and a forfeiture of all their advantages by Jesus Christ, v. 2-4. And here we may observe, 1. With what solemnity the apostle asserts and declares this: Behold, I Paul say unto you (v. 2), and he repeats it (v. 3), I testify unto you; as it he had said, "I, who have proved myself an apostle of Christ, and to have received my authority and instructions from him, do declare, and am ready to pawn my credit and reputation upon it, that if you be circumcised Christ shall profit you nothing, &c.," wherein he shows that what he was now saying was not only a matter of great importance, but what might be most assuredly depended on. He was so far from being a preacher of circumcision (as some might report him to be) that he looked upon it as a matter of the greatest consequence that they did not submit to it. 2. What it is which he so solemnly, and with so much assurance, declares; it is that, if they were circumcised, Christ would profit them nothing, &c. We are not to suppose that it is mere circumcision which the apostle is here speaking of, or that it was his design to say that none who are circumcised could have any benefit by Christ; for all the Old-Testament saints had been circumcised, and he himself had consented to the circumcising of Timothy. But he is to be understood as speaking of circumcision in the sense in which the judaizing teachers imposed it, who taught that except they were circumcised, and kept the law of Moses, they could not be saved, Acts xv. 1. That this is his meaning appears from v. 4, where he expresses the same thing by their being justified by the law, or seeking justification by the works of it. Now in this case, if they submitted to circumcision in this sense, he declares that Christ would profit them nothing, that they were debtors to do the whole law, that Christ had become of no effect to them, and that they were fallen from grace. From all these expressions it appears that thereby they renounced that way of justification which God had established; yea, that they laid themselves under an impossibility of being justified in his sight, for they became debtors to do the whole law, which required such an obedience as they were not capable of performing, and denounced a curse against those who failed in it, and therefore condemned, but could not justify them; and, consequently, that having thus revolted from Christ, and built their hopes upon the law, Christ would profit them nothing, nor be of any effect to them. Thus, as by being circumcised they renounced their Christianity, so they cut themselves off from all advantage by Christ; and therefore there was the greatest reason why they should stedfastly adhere to that doctrine which they had embraced, and not suffer themselves to be brought under this yoke of bondage. Note, (1.) Though Jesus Christ is able to save to the uttermost, yet there are multitudes whom he will profit nothing. (2.) All those who seek to be justified by the law do thereby render Christ of no effect to them. By building their hopes on the works of the law, they forfeit all their hopes from him; for he will not be the Saviour of any who will not own and rely upon him as their only Saviour.

II. To persuade them to stedfastness in the doctrine and liberty of the gospel, he sets before them his own example, and that of other Jews who had embraced the Christian religion, and acquaints them what their hopes were, namely, That through the Spirit they were waiting for the hope of righteousness by faith. Though they were Jews by nature, and had been bred up under the law, yet being, through the Spirit, brought to the knowledge of Christ, they had renounced all dependence on the works of the law, and looked for justification and salvation only by faith in him; and therefore it must needs be the greatest folly in those who had never been under the law to suffer themselves to be brought into subjection to it, and to found their hopes upon the works of it. Here we may observe, 1. What it is that Christians are waiting for: it is the hope of righteousness, by which we are chiefly to understand the happiness of the other world. This is called the hope of Christians, as it is the great object of their hope, which they are above every thing else desiring and pursuing; and the hope of righteousness, as their hopes of it are founded on righteousness, not their own, but that of our Lord Jesus: for, though a life of righteousness is the way that leads to this happiness, yet it is the righteousness of Christ alone which has procured it for us, and on account of which we can expect to be brought to the possession of it. 2. How they hope to obtain this happiness, namely, by faith, that is, in our Lord Jesus Christ, not by the works of the law, or any thing they can do to deserve it, but only by faith, receiving and relying upon him as the Lord our righteousness. It is in this way only that they expect either to be entitled to it here or possessed of it hereafter. And, 3. Whence it is that they are thus waiting for the hope of righteousness: it is through the Spirit. Herein they act under the direction and influence of the Holy Spirit; it is under his conduct, and by his assistance, that they are both persuaded and enabled to believe on Christ, and to look for the hope of righteousness through him. When the apostle thus represents the case of Christians, it is implied that if they expected to be justified and saved in any other way they were likely to meet with a disappointment, and therefore that they were greatly concerned to adhere to the doctrine of the gospel which they had embraced.

III. He argues from the nature and design of the Christian institution, which was to abolish the difference between Jew and Gentile, and to establish faith in Christ as the way of our acceptance with God. He tells them (v. 6) that in Christ Jesus, or under the gospel dispensation, neither circumcision availeth any thing nor uncircumcision. Though, while the legal state lasted, there was a difference put between Jew and Greek, between those who were and those who were not circumcised, the former being admitted to those privileges of the church of God from which the other were excluded, yet it was otherwise in the gospel state: Christ, who is the end of the law, having come, now it was neither here nor there whether a man were circumcised or uncircumcised; he was neither the better for the one nor the worse for the other, nor would either the one or the other recommend him to God; and therefore as their judaizing teachers were very unreasonable in imposing circumcision upon them, and obliging them to observe the law of Moses, so they must needs be very unwise in submitting to them herein. But, though he assures them that neither circumcision nor uncircumcision would avail to their acceptance with God, yet he informs them what would do so, and that is faith, which worketh by love: such a faith in Christ as discovers itself to be true and genuine by a sincere love to God and our neighbour. If they had this, it mattered not whether they were circumcised or uncircumcised, but with out it nothing else would stand them in any stead. Note, 1. No external privileges nor profession will avail to our acceptance with God, without a sincere faith in our Lord Jesus. 2. Faith, where it is true, is a working grace: it works by love, love to God and love to our brethren; and faith, thus working by love, is all in all in our Christianity.

IV. To recover them from their backslidings, and engage them to greater stedfastness for the future, he puts them in mind of their good beginnings, and calls upon them to consider whence it was that they were so much altered from what they had been, v. 7.

1. He tells them that they did run well; at their first setting out in Christianity they had behaved themselves very commendably, they had readily embraced the Christian religion, and discovered a becoming zeal in the ways and work of it; as in their baptism they were devoted to God, and had declared themselves the disciples of Christ, so their behaviour was agreeable to their character and profession. Note, (1.) The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. (2.) It is not enough that we run in this race, by a profession of Christianity, but we must run well, by living up to that profession. Thus these Christians had done for awhile, but they had been obstructed in their progress, and were either turned out of the way or at least made to flag and falter in it. Therefore,

2. He asks them, and calls upon them to ask themselves, Who did hinder you? How came it to pass that they did not hold on in the way wherein they had begun to run so well? He very well knew who they were, and what it was that hindered them; but he would have them to put the question to themselves, and seriously consider whether they had any good reason to hearken to those who gave them this disturbance, and whether what they offered was sufficient to justify them in their present conduct. Note, (1.) Many who set out fair in religion, and run well for awhile--run within the bounds appointed for the race, and run with zeal and alacrity too--are yet by some means or other hindered in their progress, or turned out of the way. (2.) It concerns those who have run well, but now begin either to turn out of the way or to tire in it, to enquire what it is that hinders them. Young converts must expect that Satan will be laying stumbling blocks in their way, and doing all he can to divert them from the course they are in; but, whenever they find themselves in danger of being turned out of it, they would do well to consider who it is that hinders them. Whoever they were that hindered these Christians, the apostle tells them that by hearkening to them they were kept from obeying the truth, and were thereby in danger of losing the benefit of what they had done in religion. The gospel which he had preached to them, and which they had embraced and professed, he assures them was the truth; it was therein only that the true way of justification and salvation was fully discovered, and, in order to their enjoying the advantage of it, it was necessary that they should obey it, that they should firmly adhere to it, and continue to govern their lives and hopes according to the directions of it. If therefore they should suffer themselves to be drawn away from it they must needs be guilty of the greatest weakness and folly. Note, [1.] The truth is not only to be believed, but to be obeyed, to be received not only in the light of it, but in the love and power of it. [2.] Those do not rightly obey the truth, who do not stedfastly adhere to it. [3.] There is the same reason for our obeying the truth that there was for our embracing it: and therefore those act very unreasonably who, when they have begun to run well in the Christian race, suffer themselves to be hindered, so as not to persevere in it.

V. He argues for their stedfastness in the faith and liberty of the gospel from the ill rise of that persuasion whereby they were drawn away from it (v. 8): This persuasion, says he, cometh not of him that calleth you. The opinion or persuasion of which the apostle here speaks was no doubt that of the necessity of their being circumcised, and keeping the law of Moses, or of their mixing the works of the law with faith in Christ in the business of justification. This was what the judaizing teachers endeavoured to impose upon them, and what they had too easily fallen into. To convince them of their folly herein, he tells them that this persuasion did not come of him that called them, that is, either of God, by whose authority the gospel had been preached to them and they had been called into the fellowship of it, or of the apostle himself, who had been employed as the instrument of calling them hereunto. It could not come from God, for it was contrary to that way of justification and salvation which he had established; nor could they have received it from Paul himself; for, whatever some might pretend, he had all along been an opposer and not a preacher of circumcision, and, if in any instance he had submitted to it for the sake of peace, yet he had never pressed the use of it upon Christians, much less imposed it upon them as necessary to salvation. Since then this persuasion did not come of him that had called them, he leaves them to judge whence it must arise, and sufficiently intimates that it could be owing to none but Satan and his instruments, who by this means were endeavouring to overthrow their faith and obstruct the progress of the gospel, and therefore that the Galatians had every reason to reject it, and to continue stedfast in the truth which they had before embraced. Note, 1. In order to our judging aright of the different persuasions in religion which there are among Christians, it concerns us to enquire whether they come of him that calleth us, whether or no they are founded upon the authority of Christ and his apostles. 2. If, upon enquiry, they appear to have no such foundation, how forward soever others may be to impose them upon us, we should by no means submit to them, but reject them.

VI. The danger there was of the spreading of this infection, and the ill influence it might have upon others, are a further argument which the apostle urges against their complying with their false teachers in what they would impose on them. It is possible that, to extenuate their fault, they might be ready to say that there were but few of those teachers among them who endeavoured to draw them into this persuasion and practice, or that they were only some smaller matters wherein they complied with them--that though they submitted to be circumcised, and to observe some few rites of the Jewish laws, yet they had by no means renounced their Christianity and gone over to Judaism. Or, suppose their complying thus far was as faulty as he could represent it, yet perhaps they might further say that there were but few among them who had done so, and therefore he needed not be so much concerned about it. Now, to obviate such pretences as these, and to convince them that there was more danger in it than they were aware of, he tells them (v. 9) that a little leaven leaveneth the whole lump--that the whole lump of Christianity may be tainted and corrupted by one such erroneous principle, or that the whole lump of the Christian society may be infected by one member of it, and therefore that they were greatly concerned not to yield in this single instance, or, if any had done so, to endeavour by all proper methods to purge out the infection from among them. Note, It is dangerous for Christian churches to encourage those among them who entertain, especially who set themselves to propagate, destructive errors. This was the case here. The doctrine which the false teachers were industrious to spread, and which some in these churches had been drawn into, was subversive of Christianity itself, as the apostle had before shown; and therefore, though the number either of the one or the other of these might be but small, yet, considering the fatal tendency of it and the corruption of human nature, whereby others were too much disposed to be infected with it, he would not have them on that account to be easy and unconcerned, but remember that a little leaven leaveneth the whole lump. If these were indulged the contagion might soon spread further and wider; and, if they suffered themselves to be imposed upon in this instance, it might soon issue in the utter ruin of the truth and liberty of the gospel.

VII. That he might conciliate the greater regard to what he had said, he expresses the hopes he had concerning them (v. 10): I have confidence in you, says he, through the Lord, that you will be none otherwise minded. Though he had many fears and doubts about them (which was the occasion of his using so much plainness and freedom with them), yet he hoped that through the blessing of God upon what he had written they might be brought to be of the same mind with him, and to own and abide by that truth and that liberty of the gospel which he had preached to them, and was now endeavouring to confirm them in. Herein he teaches us that we ought to hope the best even of those concerning whom we have cause to fear the worst. That they might be the less offended at the reproofs he had given them for their unstedfastness in the faith, he lays the blame of it more upon others than themselves; for he adds, But he that troubleth you shall bear his judgment, whosoever he be. He was sensible that there were some that troubled them, and would pervert the gospel of Christ (as ch. i. 7), and possibly he may point to some one particular man who was more busy and forward than others, and might be the chief instrument of the disorder that was among them; and to this he imputes their defection or inconstancy more than to any thing in themselves. This may give us occasion to observe that, in reproving sin and error, we should always distinguish between the leaders and the led, such as set themselves to draw others thereinto and such as are drawn aside by them. Thus the apostle softens and alleviates the fault of these Christians, even while he is reproving them, that he might the better persuade them to return to, and stand fast in, the liberty wherewith Christ had made them free: but as for him or those that troubled them, whoever he or they were, he declares they should bear their judgment, he did not doubt but God would deal with them according to their deserts, and out of his just indignation against them, as enemies of Christ and his church, he wishes that they were even cut off--not cut off from Christ and all hopes of salvation by him, but cut off by the censures of the church, which ought to witness against those teachers who thus corrupted the purity of the gospel. Those, whether ministers or others, who set themselves to overthrow the faith of the gospel, and disturb the peace of Christians, do thereby forfeit the privileges of Christian communion and deserve to be cut off from them.

VIII. To dissuade these Christians from hearkening to their judaizing teachers, and to recover them from the ill impressions they had made upon them, he represents them as men who had used very base and disingenuous methods to compass their designs, for they had misrepresented him, that they might the more easily gain their ends upon them. That which they were endeavouring was to bring them to submit to circumcision, and to mix Judaism with their Christianity; and, the better to accomplish this design, they had given out among them that Paul himself was a preacher of circumcision: for when he says (v. 11), And I brethren, if I yet preach circumcision, it plainly appears that they had reported him to have done so, and that they had made use of this as an argument to prevail with the Galatians to submit to it. It is probable that they grounded this report upon his having circumcised Timothy, Acts xvi. 3. But, though for good reasons he had yielded to circumcision in that instance, yet that he was a preacher of it, and especially in that sense wherein they imposed it, he utterly denies. To prove the injustice of that charge upon him, he offers such arguments as, if they would allow themselves to consider, could not fail to convince them of it. 1. If he would have preached circumcision, he might have avoided persecution. If I yet preach circumcision, says he, why do I yet suffer persecution? It was evident, and they could not but be sensible of it, that he was hated and persecuted by the Jews; but what account could be given of this their behaviour towards him, if he had so far symbolized with them as to preach up circumcision, and the observance of the law of Moses, as necessary to salvation? This was the great point they were contending for; and, if he had fallen in with them herein, instead of being exposed to their rage he might have been received into their favour. When therefore he was suffering persecution from them, this was a plain evidence that he had not complied with them; yea, that he was so far from preaching the doctrine he was charged with, that, rather than do so, he was willing to expose himself to the greatest hazards. 2. If he had yielded to the Jews herein, then would the offence of the cross have ceased. They would not have taken so much offence against the doctrine of Christianity as they did, nor would he and others have been exposed to so much suffering on the account of it as they were. He informs us (1 Cor. i. 23) that the preaching of the cross of Christ (or the doctrine of justification and salvation only by faith in Christ crucified) was to the Jews a stumbling-block. That which they were most offended at in Christianity was, that thereby circumcision, and the whole frame of the legal administration, were set aside, as no longer in force. This raised their greatest outcries against it, and stirred them up to oppose and persecute the professors of it. Now if Paul and others could have given into this opinion, that circumcision was still to be retained, and the observance of the law of Moses joined with faith in Christ as necessary to salvation, then their offence against it would have been in a great measure removed, and they might have avoided the sufferings they underwent for the sake of it. But though others, and particularly those who were so forward to asperse him as a preacher of this doctrine, could easily come into it, yet so could not he. He rather chose to hazard his ease and credit, yea his very life itself, than thus to corrupt the truth and give up the liberty of the gospel. Hence it was that the Jews continued to be so much offended against Christianity, and against him as the preacher of it. Thus the apostle clears himself from the unjust reproach which his enemies had cast upon him, and at the same time shows how little regard was due to those men who could treat him in such an injurious manner, and how much reason he had to wish that they were even cut off.
Adam Clarke: Commentary on the Bible - 1831
5:1: Stand fast therefore in the liberty - This is intimately connected with the preceding chapter: the apostle having said, just before, So then, brethren, we are not children of the bond woman, but of the free, immediately adds, Stand fast therefore in the liberty wherewith Christ hath made us free. Hold fast your Christian profession; it brings spiritual liberty: on the contrary, Judaism brings spiritual bondage. Among the Jews, the Messiah's reign was to be a reign of liberty, and hence the Targum, on Lam 2:22, says: "Liberty shall be publicly proclaimed to thy people of the house of Israel, על יד משיחא al yad Mashicha, by the hand of the Messiah, such as was granted to them by Moses and Aaron at the time of the passover."
The liberty mentioned by the apostle is freedom from Jewish rites and ceremonies, called properly here the yoke of bondage; and also liberty from the power and guilt of sin, which nothing but the grace of Christ can take away.
Albert Barnes: Notes on the Bible - 1834
5:1: Stand fast, therefore - Be firm and unwavering. This verse properly belongs to the pRev_ious chapter, and should not have been separated from it. The sense is, that they were to be firm and unyielding in maintaining the great principles of Christian liberty. They had been freed from the bondage of rites and ceremonies; and they should by no means, and in no form, yield to them again.
In the liberty ... - Compare Joh 8:32, Joh 8:36; Rom 6:18; Notes, Gal 4:3-5.
And be not entangled again - Tyndale renders this, "And wrap not yourselves again." The sense is, do not again allow such a yoke to be put on you; do not again become slaves to any rites, and customs, and habits.
The yoke of bondage - Of servitude to the Jewish laws; see the note at Act 15:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: Stand: Pro 23:23; Co1 15:58, Co1 16:13; Eph 6:14; Phi 1:27; Th1 3:8; Th2 2:15; Heb 3:6, Heb 3:14, Heb 4:14, Heb 10:23, Heb 10:35-39; Jde 1:3, Jde 1:20, Jde 1:21; Rev 2:25, Rev 3:3
the liberty: Gal 5:13, Gal 2:4, Gal 3:25, Gal 4:26, Gal 4:31; Psa 51:12; Isa 61:1; Mat 11:28-30; Joh 8:32-36; Rom 6:14, Rom 6:18, Rom 7:3, Rom 7:6, Rom 8:2; Co1 7:22; Co2 3:17; Pe1 2:16; Pe2 2:19
entangled: Gal 2:4, Gal 4:9; Mat 23:4; Act 15:10; Col 2:16-22; Heb 9:8-11
John Gill
5:1 Stand fast therefore in the liberty,.... There is the liberty of grace, and the liberty of glory; the former of these is here meant, and lies in a freedom from sin; not from the indwelling of it, but from the dominion, guilt, and damning power of it; from the captivity and tyranny of Satan, though not from his temptations and insults; from the law, the ceremonial law, as an handwriting of ordinances, a rigid severe schoolmaster, and a middle wall of partition, and from all its burdensome rites and institutions; from the moral law as a covenant of works, and as administered by Moses; and from the curse and condemnation of it, its bondage and rigorous exaction, and from all expectation of life and righteousness by the deeds of it; but not from obedience to it, as held forth by Christ, and as a rule of walk and conversation; and from the judicial law, or those laws which concerned the Jews as Jews: moreover, this liberty lies in the free use of things indifferent, as eating any sort of food without distinction, so that it be done in faith, with thankfulness to God, in moderation, and with temperance, and so as that the peace and edification of fellow Christians are not hurt; also in the free use of Gospel ordinances, which they that are fellow citizens with the saints have a right unto, but not to lay aside or neglect at pleasure; which is not to use, but to abuse their liberty: again, another branch of it is access to God, with freedom and boldness at the throne of grace, through the Mediator, under the influences of the divine Spirit; to which may be added, a deliverance from the fears of death corporeal, who is a king of terrors to Christless sinners, and which kept Old Testament saints, all their lifetime subject to bondage and eternal, or the second death, by which Christ's freemen are assured they shall not be hurt: now, in this liberty, the children of the free woman, believers under the Gospel dispensation, are very pertinently exhorted to stand fast, in consequence and consideration of their character; that is, they should highly prize and esteem it, as men do their civil liberty; and maintain it and defend it, at all hazards; abide by the doctrine of it without wavering, and with intrepidity; not giving up anyone part of it, however, and by whomsoever, it may be opposed, maligned, and reproached; and keep up the practice of it, by obeying from the heart the doctrine of it, by becoming the servants of righteousness, by frequent attendance at the throne of grace, and continual observance of the ordinances of Christ; and then should take heed of everything that tends to break in upon it, as any doctrine or commandment of men; particularly the doctrine of justification by works, and all sorts of superstition and will worship: and the rather, because of the concern Christ has in this liberty, it is that
wherewith Christ hath made us free; we are not free born, but on the contrary homeborn slaves, as Ephraim was; nor could this liberty in any of its branches be obtained by us, by any merit, righteousness, act, or acts of ours, but is wholly of Christ's procuring for us, both by price and power; whereby he has ransomed and delivered us out of the hands of all our spiritual enemies, sin, Satan, the law, and death; and it is of his proclaiming in the Gospel, and of his applying by his Spirit, whom he sends down into our hearts as a free Spirit, to acquaint us with it, and lead us into it, who works faith in us to lay hold upon, and receive this blessing of grace as others:
and be not entangled again with the yoke of bondage. The metaphor is taken from oxen put under a yoke, and implicated with it, from which they cannot disengage themselves: some of the members of this church had been Jews, who had formerly been under the yoke of the law, and seemed desirous to return to their former state of bondage, from which the apostle dissuades, and therefore uses the word again: or else he may refer to the bondage of corruption and idolatry, which they as Gentiles were in, before their conversion; and intimates, that to give into the observance of; Jewish rites and ceremonies would be involving themselves in a state of bondage again; for by "the yoke of bandage" he means the law, which the Jews frequently call "the yoke of the commandments" (l); particularly the ceremonial law, as circumcision; which Peter, Acts 15:10 represents as a yoke intolerable; the observation of days, months, times, and years; the multitude of sacrifices, and which could not take away sin; but proclaimed their guilt and obligation to punishment, and were an handwriting of ordinances against them, and thereby they were held and kept in bondage, and such a yoke is the moral law as delivered by Moses, requiring perfect obedience, but giving no strength to perform, nor pointing where any is to be had; showing a man his sin and misery, and so working wrath in his conscience, but giving not the least intimation of a Saviour, or of life and righteousness by another; accusing, pronouncing guilty, cursing, and condemning; hence such as seek for righteousness by it are in a miserable subjection to it, and are sadly implicated and entangled with the yoke of it: every doctrine and ordinance of men is a yoke of bondage which should not be submitted to; nay, any action whatever, performed in a religious way and in order for a man's acceptance with God, and to obtain his favour, and according to his observance of which he judges of his state, and speaks peace and comfort to himself, or the reverse, is a yoke of bondage: as, for instance prayer at such and so many times a day, reading such a number of chapters in the Bible every day, fasting so many times in the week, and the like; so that what are branches of Christian liberty, such as frequent prayer to God, reading the sacred writings for instruction and comfort, and the free use of the creatures, are turned into a yoke of bondage, which should be guarded against.
(l) Misn. Beracot, c. 2. sect. 2. T. Hieros. Beracot, fol. 4. 2.
John Wesley
5:1 Stand fast therefore in the liberty - From the ceremonial law. Wherewith Christ hath made us - And all believers, free; and be not entangled again with the yoke of legal bondage.
Robert Jamieson, A. R. Fausset and David Brown
5:1 PERORATION. EXHORTATION TO STAND FAST IN THE GOSPEL LIBERTY, JUST SET FORTH, AND NOT TO BE LED BY JUDAIZERS INTO CIRCUMCISION, OR LAW JUSTIFICATION: YET THOUGH FREE, TO SERVE ONE ANOTHER BY LOVE: TO WALK IN THE SPIRIT, BEARING THE FRUIT THEREOF, NOT IN THE WORKS OF THE FLESH. (Gal. 5:1-26)
The oldest manuscripts read, "in liberty (so ALFORD, MOBERLEY, HUMPHRY, and ELLICOTT. But as there is no Greek for 'in,' as there is in translating in 1Cor 16:13; Phil 1:27; Phil 4:1, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, Gal 4:24; Acts 15:10). On "again," see on Gal 4:9.
5:25:2: Ահաւասիկ ես Պաւղոս ասե՛մ ձեզ. զի եթէ թլփատիք, Քրիստոս ինչ ձեզ ո՛չ օգնէ[4255]։ [4255] Ոմանք. Զի թէ թլ՛՛... ձեզ ինչ ոչ օգ՛՛։
2 Ահա՛ւասիկ ես՝ Պօղոսը, ձեզ ասում եմ, որ, եթէ թլփատուէք, Քրիստոս ձեզ ոչնչով չի օգնի:
2 Ահա ես՝ Պօղոսս՝ կ’ըսեմ ձեզի. «Եթէ թլփատուիք, Քրիստոս ձեզի օգուտ մը չ’ըներ»։
Ահաւասիկ ես Պաւղոս ասեմ ձեզ, զի եթէ թլփատիք, Քրիստոս ինչ ձեզ ոչ օգնէ:

5:2: Ահաւասիկ ես Պաւղոս ասե՛մ ձեզ. զի եթէ թլփատիք, Քրիստոս ինչ ձեզ ո՛չ օգնէ[4255]։
[4255] Ոմանք. Զի թէ թլ՛՛... ձեզ ինչ ոչ օգ՛՛։
2 Ահա՛ւասիկ ես՝ Պօղոսը, ձեզ ասում եմ, որ, եթէ թլփատուէք, Քրիստոս ձեզ ոչնչով չի օգնի:
2 Ահա ես՝ Պօղոսս՝ կ’ըսեմ ձեզի. «Եթէ թլփատուիք, Քրիստոս ձեզի օգուտ մը չ’ըներ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: Вот, я, Павел, говорю вам: если вы обрезываетесь, не будет вам никакой пользы от Христа.
5:2  ἴδε ἐγὼ παῦλος λέγω ὑμῖν ὅτι ἐὰν περιτέμνησθε χριστὸς ὑμᾶς οὐδὲν ὠφελήσει.
5:2. Ἴδε (Thou-should-have-had-seen,"ἐγὼ (I) Παῦλος (a-Paulos) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἐὰν (if-ever) περιτέμνησθε (ye-might-be-cut-about) Χριστὸς (Anointed) ὑμᾶς (to-ye) οὐδὲν (to-not-moreover-one) ὠφελήσει. (it-shall-benefit-unto)
5:2. ecce ego Paulus dico vobis quoniam si circumcidamini Christus vobis nihil proderitBehold, I Paul tell you, that if you be circumcised, Christ shall profit you nothing.
2. Behold, I Paul say unto you, that, if ye receive circumcision, Christ will profit you nothing.
5:2. Behold, I, Paul, say to you, that if you have been circumcised, Christ will be of no benefit to you.
5:2. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing:

2: Вот, я, Павел, говорю вам: если вы обрезываетесь, не будет вам никакой пользы от Христа.
5:2  ἴδε ἐγὼ παῦλος λέγω ὑμῖν ὅτι ἐὰν περιτέμνησθε χριστὸς ὑμᾶς οὐδὲν ὠφελήσει.
5:2. ecce ego Paulus dico vobis quoniam si circumcidamini Christus vobis nihil proderit
Behold, I Paul tell you, that if you be circumcised, Christ shall profit you nothing.
5:2. Behold, I, Paul, say to you, that if you have been circumcised, Christ will be of no benefit to you.
5:2. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. С полным сознанием своего авторитета (вот я, Павел, говорю вам), Ап. выставляет на вид читателей такое положение, что если они станут принимать обрезание (доселе, как видно, они еще этого не сделали), то они лишатся той пользы, какую сейчас имеют от Христа. Они лишат всякого значения не только всю работу Павла, какую он совершил в Галатии, но утратят и то, что Христос для них сделал и что обещал сделать.
Adam Clarke: Commentary on the Bible - 1831
5:2: If ye be circumcised - By circumcision you take on you the whole obligation of the Jewish law, and consequently profess to seek salvation by means of its observances; and therefore Christ can profit you nothing; for, by seeking justification by the works of the law, you renounce justification by faith in Christ.
Albert Barnes: Notes on the Bible - 1834
5:2: Behold, I Paul say unto you - I, who at first preached the gospel to you; I, too, who have been circumcised, and who was formerly a strenuous assertor of the necessity of observing the laws of Moses; and I, too, who am charged (see Gal 5:11) with still preaching the necessity of circumcision, now solemnly say to you, that if you are circumcised with a view to being justified by that in whole or in part, it amounts to a rejection of the doctrine of justification by Christ, and an entire apostacy from him. He is to be "a whole Saviour." No one is to share with him in the honor of saving people; and no rite, no custom, no observance of law, is to divide the honor with his death. The design of Paul is to give them the most solemn assurance on this point; and by his own authority and experience to guard them from the danger, and to put the matter to rest.
That if ye be circumcised - This must be understood with reference to the subject under consideration. If you are circumcised with such a view as is maintained by the false teachers that have come among you; that is, with an idea that it is necessary in order to your justification. He evidently did not mean that if any of them had been circumcised before their conversion to Christianity; nor could he mean to say, that circumcision in all cases amounted to a rejection of Christianity, for he had himself procured the circumcision of Timothy, Act 16:3. If it was done, as it was then, for prudential considerations, and with a wish not necessarily to irritate the Jews, and to give one a more ready access to them, it was not to be regarded as wrong. But if, as the false teachers in Galatia claimed, as a thing essential to salvation, as indispensable to justification and acceptance with God, then the matter assumed a different aspect; and then it became in fact a renouncing of Christ as himself sufficient to save us. So with anything else. Rites and ceremonies in religion may be in themselves well enough, if they are held to be matters not essential; but the moment they are regarded as vital and essential, that moment they begin to infringe on the doctrine of justification by faith alone, and that moment they are to be rejected; and it is because of the danger that this will be the case, that they are to be used sparingly in the Christian church. Who does not know the danger of depending upon prayers, and alms, and the sacraments, and extreme unction, and penance, and empty forms for salvation? And who does not know how much in the papal communion the great doctrine of justification has been obscured by numberless such rites and forms?
Christ shall profit you nothing - Will be of no advantage to you. Your dependence on circumcision, in these circumstances, will in fact amount to a rejection of the Saviour, and of the doctrine of justification by him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: I Paul: Co1 16:21; Co2 10:1; Th1 2:18; Plm 1:9
that: Gal 5:4, Gal 5:6, Gal 2:3-5; Act 15:1, Act 15:24, Act 16:3, Act 16:4; Rom 9:31, Rom 9:32, Rom 10:2, Rom 10:3; Heb 4:2
Geneva 1599
5:2 (1) Behold, I Paul say unto you, that if ye be (a) circumcised, Christ shall profit you nothing.
(1) Another entreaty in which he plainly witnesses that justification of works, and justification of faith cannot stand together, because no man can be justified by the Law, but he that does fully and perfectly fulfil it. And he takes the example of circumcision, because it was the ground of all the service of the Law, and was chiefly urged by the false apostles.
(a) Circumcision is in other places called the seal of righteousness, but here we must have consideration of the circumstance of the time, for now baptism is a sign of the new covenant, just as circumcision was the sign of the old covenant. And moreover Paul reasons according to the opinion that his enemies had of it, which made circumcision a essential to their salvation.
John Gill
5:2 Behold, I Paul say unto you,.... The apostle proceeds to give some reasons and arguments to enforce the above exhortation and dissuasion: the first of which is introduced with a note of attention, "behold"; what he was about to say being matter of great moment and importance; and also mentions himself by name, as the assertor of it; and that, either because his name was well known to them, and the rather because of his apostolical authority; and to show his full assurance of this matter, and his intrepidity, and that he was no ways ashamed of it, they might, if they pleased, say it to whomsoever they would, that Paul the apostle affirmed,
that if ye be circumcised Christ shall profit you nothing: he speaks of circumcision, not as when it was an ordinance of God, but as it was now abolished by Christ; and that got as singly performed on some certain accounts for he himself circumcised Timothy for the sake of the Jews; but as done in order to salvation, or as necessary unto it; which was the doctrine the false apostles taught and these Galatians were ready to give into: now circumcision submitted to on this consideration, and with this view rendered Christ unprofitable, made his death to be in vain, his sacrifice of no effect, and his righteousness useless: besides, Christ is a whole Saviour, or none at all; to join anything with him and his righteousness, in the business of justification and salvation, is interpreted by him as a contempt and neglect of him, as laying him aside, and to such persons he is of no profit; and if he is not, what they have, and whatsoever they do, will be of no advantage; wealth and riches, yea, the whole world could it be gained, their works and righteousness, whatever show they make before men, God has declared shall not profit them; and trusting to these renders Christ unprofitable to them. This is directly contrary to the notions of the Jews, who think they shall be saved for their circumcision, and that that will secure them from hell; they say (m) no circumcised person goes down to hell, and that whoever is circumcised shall inherit the land; but there is none shall inherit the land, save a righteous person; but everyone that is circumcised is called a righteous man (n); so that circumcision is their righteousness, on account of which they expect heaven and happiness.
(m) Shemot Rabba, sect. 19. fol. 104. 4. (n) Zohar in Exod. fol. 10. 2.
John Wesley
5:2 If ye be circumcised - And seek to be justified thereby. Christ - The Christian institution. Will profit you nothing - For you hereby disclaim Christ, and all the blessings which are through faith in him.
Robert Jamieson, A. R. Fausset and David Brown
5:2 Behold--that is, Mark what I say.
I Paul--Though you now think less of my authority, I nevertheless give my name and personal authority as enough by itself to refute all opposition of adversaries.
if ye be circumcised--not as ALFORD, "If you will go on being circumcised." Rather, "If ye suffer yourselves to be circumcised," namely, under the notion of its being necessary to justification (Gal 5:4; Acts 15:1). Circumcision here is not regarded simply by itself (for, viewed as a mere national rite, it was practiced for conciliation's sake by Paul himself, Acts 16:3), but as the symbol of Judaism and legalism in general. If this be necessary, then the Gospel of grace is at an end. If the latter be the way of justification, then Judaism is in no way so.
Christ . . . profit . . . nothing-- (Gal 2:21). For righteousness of works and justification by faith cannot co-exist. "He who is circumcised [for justification] is so as fearing the law, and he who fears, disbelieves the power of grace, and he who disbelieves can profit nothing by that grace which he disbelieves [CHRYSOSTOM].
5:35:3: Վկայե՛մ ամենայն մարդոյ՝ որ թլփատիցի, թէ պարտակա՛ն է զամենայն օրէնսն կատարել։
3 Վկայում եմ թլփատուող ամէն մարդու, որ պարտաւոր է ամբողջ օրէնքը կատարել:
3 Դարձեալ ամէն թլփատուող մարդու կը յայտնեմ թէ պարտական է բոլոր օրէնքները կատարել։
Վկայեմ ամենայն մարդոյ որ թլփատիցի, թէ պարտական է զամենայն օրէնսն կատարել:

5:3: Վկայե՛մ ամենայն մարդոյ՝ որ թլփատիցի, թէ պարտակա՛ն է զամենայն օրէնսն կատարել։
3 Վկայում եմ թլփատուող ամէն մարդու, որ պարտաւոր է ամբողջ օրէնքը կատարել:
3 Դարձեալ ամէն թլփատուող մարդու կը յայտնեմ թէ պարտական է բոլոր օրէնքները կատարել։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: Еще свидетельствую всякому человеку обрезывающемуся, что он должен исполнить весь закон.
5:3  μαρτύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμνομένῳ ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι.
5:3. μαρτύρομαι ( I-witness ) δὲ (moreover) πάλιν (unto-furthered) παντὶ (unto-all) ἀνθρώπῳ (unto-a-mankind) περιτεμνομένῳ (unto-being-cut-about) ὅτι (to-which-a-one) ὀφειλέτης (a-debter) ἐστὶν (it-be) ὅλον (to-whole) τὸν (to-the-one) νόμον (to-a-parcelee) ποιῆσαι. (to-have-done-unto)
5:3. testificor autem rursum omni homini circumcidenti se quoniam debitor est universae legis faciendaeAnd I testify again to every man circumcising himself that he is a debtor to do the whole law.
3. Yea, I testify again to every man that receiveth circumcision, that he is a debtor to do the whole law.
5:3. For I again testify, about every man circumcising himself, that he is obligated to act according to the entire law.
5:3. For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
For I testify again to every man that is circumcised, that he is a debtor to do the whole law:

3: Еще свидетельствую всякому человеку обрезывающемуся, что он должен исполнить весь закон.
5:3  μαρτύρομαι δὲ πάλιν παντὶ ἀνθρώπῳ περιτεμνομένῳ ὅτι ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι.
5:3. testificor autem rursum omni homini circumcidenti se quoniam debitor est universae legis faciendae
And I testify again to every man circumcising himself that he is a debtor to do the whole law.
5:3. For I again testify, about every man circumcising himself, that he is obligated to act according to the entire law.
5:3. For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. С другой стороны Галаты должны взять во внимание и то, что принимая печать обрезания, они через это принимают на себя и обязательство соблюдать весь закон. - Еще свидетельствую. Ап., очевидно, говорил уже об этом во время своего пребывания в Галатии. Это было, вероятно, во второе пребывание Апостола в Галатии, когда он передавал Галатам постановление Апостольского собора (Деян XVI:4).
Adam Clarke: Commentary on the Bible - 1831
5:3: He is a debtor to do the whole law - Lays himself, by receiving circumcision, under the obligation to fulfill all its precepts, ordinances, etc.
Albert Barnes: Notes on the Bible - 1834
5:3: For I testify again - Probably he had stated this when he had preached the gospel to them first, and he now solemnly bears witness to the same thing again. Bloomfield, however, supposes that the word "again" here (πάλιν palin) means, on the other hand, or, "furthermore," or, as we would say, "and again."
That he is a debtor to do the whole law - He binds himself to obey all the Law of Moses. Circumcision was the distinguishing badge of the Jews, as baptism is of Christians. A man, therefore, who became circumcised became a professor of the Jewish religion, and bound himself to obey all its special laws. This must be understood, of course, with reference to the point under discussion; and means, if he did it with a view to justification, or as a thing that was necessary and binding. It would not apply to such a case as that of Timothy, where it was a matter of mere expediency or prudence; see the note at Gal 5:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: testify: Deu 8:19, Deu 31:21; Neh 9:29, Neh 9:30, Neh 9:34; Luk 16:28; Act 2:40, Act 20:21; Eph 4:17; Th1 4:6; Jo1 4:14
a debtor: Gal 3:10; Deu 27:26; Mat 23:16, Mat 23:18 *Gr: Jam 2:10, Jam 2:11
John Gill
5:3 For I testify again to every man,.... This is the form of an oath, a calling God to witness, swearing by the living God, and declaring as in his presence to every man, whether Jew or Gentile, whoever he be:
that is circumcised; in order to obtain salvation, and as necessary to it:
that he is a debtor to do the whole law; and this it is that made circumcision an insupportable yoke, for that itself might be bore, and was bore by children of eight days old; but the fulfilling of the whole law cannot be done by any man; and yet everyone that is circumcised, in order to procure righteousness and life, is bound to keep the whole law; because the law is only his righteousness, when he observes all that is required in it, and as the Lord has commanded; if he does not, he is pronounced accursed: and this proves what was before said, that Christ is of no profit to such persons; because they reject him and his righteousness, and, as much as in them lie, make void his obedience, sufferings, and death: hence the same thing is repeated, though not in the same words, in the next verse.
John Wesley
5:3 I testify to every man - Every gentile. That is circumcised - He thereby makes himself a debtor - Obliges.
Robert Jamieson, A. R. Fausset and David Brown
5:3 For--Greek, "Yea, more"; "Moreover."
I testify . . . to every man--as well as "unto you" (Gal 5:2).
that is circumcised--that submits to be circumcised. Such a one became a "proselyte of righteousness."
the whole law--impossible for man to keep even in part, much less wholly (Jas 2:10); yet none can be justified by the law, unless he keep it wholly (Gal 3:10).
5:45:4: Խափանեա՛լ էք ՚ի Քրիստոսէ, որ օրինօքն արդարանայք. եւ անկեա՛լ էք ՚ի շնորհաց անտի։
4 Դուք, որ օրէնքով էք արդարանում, Քրիստոսից կտրուած էք, շնորհից ընկած.
4 Խափանուած էք Քրիստոսէն եւ շնորհքէն ինկած, եթէ օրէնքով կ’արդարանաք։
Խափանեալ էք ի Քրիստոսէ որ օրինօքն արդարանայք, եւ անկեալ էք ի շնորհաց անտի:

5:4: Խափանեա՛լ էք ՚ի Քրիստոսէ, որ օրինօքն արդարանայք. եւ անկեա՛լ էք ՚ի շնորհաց անտի։
4 Դուք, որ օրէնքով էք արդարանում, Քրիստոսից կտրուած էք, շնորհից ընկած.
4 Խափանուած էք Քրիստոսէն եւ շնորհքէն ինկած, եթէ օրէնքով կ’արդարանաք։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: Вы, оправдывающие себя законом, остались без Христа, отпали от благодати,
5:4  κατηργήθητε ἀπὸ χριστοῦ οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε.
5:4. κατηργήθητε (Ye-were-un-worked-down) ἀπὸ (off) Χριστοῦ (of-Anointed) οἵτινες (which-ones) ἐν (in) νόμῳ (unto-a-parcelee) δικαιοῦσθε, (ye-be-en-course-belonged,"τῆς (of-the-one) χάριτος (of-a-granting) ἐξεπέσατε. (ye-fell-off)
5:4. evacuati estis a Christo qui in lege iustificamini a gratia excidistisYou are made void of Christ, you who are justified in the law: you are fallen from grace.
4. Ye are severed from Christ, ye who would be justified by the law; ye are fallen away from grace.
5:4. You are being emptied of Christ, you who are being justified by the law. You have fallen from grace.
5:4. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace:

4: Вы, оправдывающие себя законом, остались без Христа, отпали от благодати,
5:4  κατηργήθητε ἀπὸ χριστοῦ οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε.
5:4. evacuati estis a Christo qui in lege iustificamini a gratia excidistis
You are made void of Christ, you who are justified in the law: you are fallen from grace.
5:4. You are being emptied of Christ, you who are being justified by the law. You have fallen from grace.
5:4. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Ап., в частности, обращается к таким читателям, которые стремились найти средство для оправдания в законе. Такие люди (большинство читателей, конечно, держалось иного направления), можно сказать, остаются без Христа и без благодати.
Adam Clarke: Commentary on the Bible - 1831
5:4: Christ is become of no effect unto you - It is vain for you to attempt to unite the two systems. You must have the law and no Christ, or Christ and no law, for your justification.
Ye are fallen from grace - From the Gospel. They had been brought into the grace of the Gospel; and now, by readopting the Mosaic ordinances, they had apostatized from the Gospel as a system of religion, and had lost the grace communicated to their souls, by which they were preserved in a state of salvation. The peace and love of God, received by Jesus Christ, could not remain in the hearts of those who had rejected Christ. They had, therefore, in every sense of the word, fallen from grace; and whether some of them ever rose again is more than we can tell.
Albert Barnes: Notes on the Bible - 1834
5:4: Christ is become of no effect unto you - You will derive no advantage from Christ. His work in regard to you is needless and vain. If you can be justified in any other way than by him, then of course you do not need him, and your adoption of the other mode is in fact a renunciation of him. Tyndale renders this: "Ye are gone quite from Christ." The word here used (καταργέω katargeō), means properly, to render inactive, idle, useless; to do away, to put an end to; and here it means that they had withdrawn from Christ, if they attempted to be justified by the Law. They would not need him if they could be thus justified; and they could derive no benefit from him. A man who can be justified by his own obedience, does not need the aid or the merit of another; and if it was true, as they seemed to suppose, that they could be justified by the Law, it followed that the work of Christ was in vain so far as they were concerned.
Whosoever of you are justified by the law - On the supposition that any of you are justified by the Law; or if, as you seem to suppose, any are justified by the Law. The apostle does not say that this had in fact ever occurred; but he merely makes a supposition. If such a thing should or could occur, it would follow that you had fallen from grace.
Ye are fallen from grace - That is, this would amount to apostasy from the religion of the Redeemer, and would be in fact a rejection of the grace of the gospel. That this had ever in fact occurred among true Christians the apostle does not affirm unless he affirmed that people can in fact be justified by the Law, since he makes the falling from grace a consequence of that. But did Paul mean to teach that? Did he mean to affirm that any man in fact had been, or could be justified by his own obedience to the Law? Let his own writings answer; see, especially, Rom 3:20. But unless he held that, then this passage does not prove that anyone who has ever been a true Christian has fallen away. The fair interpretation of the passage does not demand that. Its simple and obvious meaning is, that if a man who has been a professed Christian should be justified by his own conformity to the Law, and adopt that mode of justification, then that would amount to a rejection of the mode of salvation by Christ, and would be a renouncing of the plan of justification by grace. The two systems cannot be united. The adoption of the one is, in fact, a rejection of the other. Christ will be "a whole Saviour," or none. This passage, therefore. cannot be adduced to prove that any true Christian has in fact fallen away from grace, unless it proves also that man may be justified by the deeds of the Law, contrary to the repeated declarations of Paul himself. The word "grace" here, does not mean grace in the sense of personal religion, it means the "system" of salvation by grace, in contradistinction from that by merit or by works - the system of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: is: Gal 5:2, Gal 2:21; Rom 9:31, Rom 9:32, Rom 10:3-5
justified: Rom 3:20, Rom 4:4, Rom 4:5
ye: Gal 1:6-9; Rom 11:6; Heb 6:4-6, Heb 10:38, Heb 10:39, Heb 12:15; Pe2 2:20-22, Pe2 3:17, Pe2 3:18; Rev 2:5
Geneva 1599
5:4 Christ is (b) become of no effect unto you, whosoever of you are (c) justified by the law; ye are fallen from grace.
(b) That is, as he himself expounds it afterward, "ye are fallen from grace."
(c) That is, seek to be justified by the Law, for indeed no man is justified by the Law.
John Gill
5:4 Christ is become of no effect unto you,.... Or "ye are abolished from Christ"; or as others by an "hypallage" read the words, "Christ is abolished unto you"; for by their seeking for justification by their own works, it was all one to them as if there was no Christ, and no righteousness in him, and no salvation by him; they had nothing to do with him, nor he with them:
whosoever of you are justified by the law; that is, who sought to be justified by their obedience to the law, or who thought they were, and trusted in themselves that they were righteous; for otherwise, by the deeds of the law, no flesh living can be justified:
ye are fallen from grace; that is, either from that grace which they professed to have; for there might be some in these churches, as in others, who were only nominal Christians, and formal professors; who had declared they saw themselves lost and undone sinners, destitute of a righteousness, and professed to believe in Christ alone for righteousness and strength, but now trusted in themselves, and in the works of the law: or from the scheme of grace in the whole of man's salvation, which will admit of no mixture of works; either it is one or the other, it cannot be both; wherefore by their taking on the side of works, they showed that they had entirely dropped the scheme of grace: or else from the Gospel of the grace of God, from whence they were removed, through the influence of false teachers; particularly the doctrine of free justification by the grace of God, through the righteousness of Christ; which was entirely set aside by their seeking to be instilled by the works of the law; and from this they might be said to be fallen, who were on such a bottom.
John Wesley
5:4 Therefore Christ is become of no effect to you - Who seek to be justified by the law. Ye are fallen from grace - Ye renounce the new covenant. Ye disclaim the benefit of this gracious dispensation.
Robert Jamieson, A. R. Fausset and David Brown
5:4 Literally, "Ye have become void from Christ," that is, your connection with Christ has become void (Gal 5:2). Rom 7:2, "Loosed from the law," where the same Greek occurs as here.
whosoever of you are justified--"are being justified," that is, are endeavoring to be justified.
by the law--Greek, "IN the law," as the element in which justification is to take place.
fallen from grace--Ye no longer "stand" in grace (Rom 5:2). Grace and legal righteousness cannot co-exist (Rom 4:4-5; Rom 11:6). Christ, by circumcision (Lk 2:21), undertook to obey all the law, and fulfil all righteousness for us: any, therefore, that now seeks to fulfil the law for himself in any degree for justifying righteousness, severs himself from the grace which flows from Christ's fulfilment of it, and becomes "a debtor to do the whole law" (Gal 5:3). The decree of the Jerusalem council had said nothing so strong as this; it had merely decided that Gentile Christians were not bound to legal observances. But the Galatians, while not pretending to be so bound, imagined there was an efficacy in them to merit a higher degree of perfection (Gal 3:3). This accounts for Paul not referring to the decree at all. He took much higher ground. See PALEY'S HorÃ&brvbr; PaulinÃ&brvbr;. The natural mind loves outward fetters, and is apt to forge them for itself, to stand in lieu of holiness of heart.
5:55:5: Զի մեք Հոգւոյն՝ ՚ի հաւատոց յուսո՛յն արդարութեան ակն ունիմք[4256]։ [4256] Ոմանք. Զի մեք Հոգւովն ՚ի հա՛՛։
5 որովհետեւ մենք Հոգու միջոցով հաւատից ենք սպասում արդարութեան յոյսը.
5 Վասն զի Հոգիով կը սպասենք արդարութեան յոյսին՝ հաւատքով։
Զի մեք Հոգւովն ի հաւատոց յուսոյն արդարութեան ակն ունիմք:

5:5: Զի մեք Հոգւոյն՝ ՚ի հաւատոց յուսո՛յն արդարութեան ակն ունիմք[4256]։
[4256] Ոմանք. Զի մեք Հոգւովն ՚ի հա՛՛։
5 որովհետեւ մենք Հոգու միջոցով հաւատից ենք սպասում արդարութեան յոյսը.
5 Վասն զի Հոգիով կը սպասենք արդարութեան յոյսին՝ հաւատքով։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: а мы духом ожидаем и надеемся праведности от веры.
5:5  ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα.
5:5. ἡμεῖς (We) γὰρ (therefore) πνεύματι (unto-a-currenting-to) ἐκ (out) πίστεως (of-a-trust) ἐλπίδα (to-an-expectation) δικαιοσύνης (of-a-course-belongedness) ἀπεκδεχόμεθα . ( we-receive-off-out )
5:5. nos enim spiritu ex fide spem iustitiae expectamusFor we in spirit, by faith, wait for the hope of justice.
5. For we through the Spirit by faith wait for the hope of righteousness.
5:5. For in spirit, by faith, we await the hope of justice.
5:5. For we through the Spirit wait for the hope of righteousness by faith.
For we through the Spirit wait for the hope of righteousness by faith:

5: а мы духом ожидаем и надеемся праведности от веры.
5:5  ἡμεῖς γὰρ πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα.
5:5. nos enim spiritu ex fide spem iustitiae expectamus
For we in spirit, by faith, wait for the hope of justice.
5:5. For in spirit, by faith, we await the hope of justice.
5:5. For we through the Spirit wait for the hope of righteousness by faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. В противоположность таким легкомысленным людям, Ап. указывает на себя и на других пребывающих в благодати Галатов, а также на прочих христиан. "Мы в духе (своем), в силу веры, ожидаем того, что составляет предмет нашего упования (elpiV - в смысле ожидаемого блага, как в Рим VIII:24; Кол I:5), который состоит в праведности". Так лучше перевести этот стих. Ап., очевидно, хочет сказать, что, в противоположность иудействующим, которые здесь, на земле, уже думали получить полное оправдание за исполнение закона, христиане еще только надеются на это оправдание. То оправдание, какое ими получено здесь, они считают далеко недостаточным. Только на последнем суде им, благодаря их вере, будет возможно получить полное оправдание (ср. 2Кор. V:10; Рим XIV:19).
Adam Clarke: Commentary on the Bible - 1831
5:5: For we, Christians, through the Spirit - Through the operation of the Holy Ghost, under this spiritual dispensation of the Gospel, wait for the hope of righteousness - expect that which is the object of our hope, on our being justified by faith in Christ. Righteousness, δικαιοσυνη, may here, as in many other places of St. Paul's epistles, mean justification, and the hope of justification, or the hope excited and inspired by it, is the possession of eternal glory; for, says the apostle, Rom 5:1, Rom 5:2, Being justified by faith, we have peace with God - and rejoice in Hope of the Glory of God. But, as this glory is necessarily future, it is to be waited for; but this waiting, in a thorough Christian, is not only a blessed expectation, but also a continual anticipation of it; and therefore the apostle says, απεκδεχομεθα, we receive out if it, from απο, from εκ, out of, and δεχομαι, I receive. This is no fanciful derivation; it exists in the experience of every genuine Christian; he is continually anticipating or receiving foretastes of that glory, the fullness of which he expects after death. Thus they are receiving the end of their faith, the salvation of their souls. Pe1 1:9.
That they could not have the Holy Spirit without faith, was a doctrine also of the Jews; hence it is said, Mechilta, fol. 52: "That faith was of great consequence with which the Israelites believed in Him who, with one word, created the universe; and because the Israelites believed in God, the Holy Spirit dwelt in them; so that, being filled with God, they sang praises to him." Cicero, De Nat. Deor., lib. ii., has said: Nemo vir magnus sine aliquo afflatu divino unquam fuit: "There never was a great man who had not some measure of the Divine influence." However true this may be with respect to the great men of the Roman orator, we may safely assert there never was a true Christian who had not the inspiration of God's Holy Spirit.
Albert Barnes: Notes on the Bible - 1834
5:5: For we - We who are Christians. It is a characteristic of the true Christian.
Through the Spirit - The Holy Spirit. We expect salvation only by his aid.
Wait for - That is, we expect salvation in this way. The main idea is, not that of waiting as if the thing were delayed; it is that of expecting. The sense is, that true Christians have no other hope of salvation than by faith in the Lord Jesus. It is not by their own works, nor is it by any conformity to the Law. The object of Paul is, to show them the true nature of the Christian hope of eternal life, and to recall them from dependence on their conformity to the Law.
The hope of righteousness - The hope of justification. They had no other hope of justification than by faith in the Redeemer; see the note at Rom 1:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: through: Joh 16:8-15; Eph 2:18
wait: Gen 49:18; Psa 25:3, Psa 25:5, Psa 62:5, Psa 130:5; Lam 3:25, Lam 3:26; Hos 12:6; Rom 8:24, Rom 8:25; Th1 1:10; Th2 3:5
the hope: Rom 5:21; Phi 3:9; Ti2 4:8; Tit 2:13
Geneva 1599
5:5 (2) For we through the (d) Spirit wait for the hope of righteousness by faith.
(2) He privately compares the new people with the old: for it is certain that they also did ground all their hope of justification and life in faith, and not in circumcision, but in such a way that their faith was wrapped in the external and ceremonial worship. But our faith is without such ceremony, and content with spiritual worship.
(d) Through the Spirit who brings about faith.
John Gill
5:5 For we through the Spirit wait,.... Who have believed in Christ, Christians in general, and the apostle and the brethren with him in particular; who also were Jews born, and brought up as such; and yet they did not look for, and expect heaven and happiness through circumcision, or any of the works of the law, but through the righteousness of Christ received by faith, under the influence and testimony of the Spirit of God, and therefore much less should Gentiles:
for the hope of righteousness by faith; by which is meant, not the believer's justifying righteousness, as if it was something future he is waiting for; for this is already wrought out, and brought in by Christ, the end of the law for righteousness; is revealed in the Gospel from faith to faith; is discovered and applied to the saints by the Spirit of God; is put upon them, and imputed to them by the Father; and is what they now have, not in hope, but in hand; their faith having received it, as their justifying righteousness; in which they will ever be found, living and dying: but eternal glory and felicity is here intended, called "hope"; because it is the object of hope, or is what is hoped for; it is unseen, as what is hoped for is: it is future, and what is to be enjoyed hereafter, and therefore hoped for; it is certain, possible to be enjoyed, though with difficulty; which gives room for hope, and exercises and tries that grace; the foundation and encouragement of hope in it are the person, blood, sacrifice, and righteousness of Christ, who is our hope: and hence it is styled "the hope of righteousness", because none but righteous persons shall enjoy it: and that by virtue, and in consequence of their being justified by the righteousness of Christ, which gives them their title to it; and hence they look for it, and shall enjoy it, on the foot of justice, as well as of grace and goodness: "waiting" for it supposes it to be certain, real, solid, substantial, valuable, and worth waiting for; which, when possessed, will be with the utmost pleasure, and be abundantly satisfying; and that the persons that wait for it have knowledge, and at least hope of interest in it; and do highly value and esteem it, having their hearts set on it, and looking with contempt on the things of time and sense, in comparison of it: the manner in which they wait is, "through the Spirit", and "by faith"; the Syriac version reads, "through the Spirit, which is of faith"; that is, by the Spirit received through faith; see Gal 3:14 but it is best to consider them apart; believers look and wait for heaven, under the influence and encouragement of the Spirit of God; who is the author of the faith by which they look for it, and of the hope which is concerned with it; and who is the revealer and applier of the righteousness of Christ, the foundation of it; and which gives some glimpses of the heavenly glory to the saints, shows them their interest in it, witnesses to their sonship, and so to their heirship; and is the pledge and earnest of their inheritance; all which gives great strength and encouragement to faith, by which they also expect it; believing not only the reality of it, but their own interest in it; and so walk by faith in the believing views thereof, until they receive the end of it.
John Wesley
5:5 For we - Who believe in Christ, Who are under the gospel dispensation. Through the Spirit - Without any of those carnal ordinances. Wait for - in sure confidence of attaining. The hope of righteousness - The righteousness we hope for, and full reward of it. This righteousness we receive of God through faith; and by faith we shall obtain the reward.
Robert Jamieson, A. R. Fausset and David Brown
5:5 For--proof of the assertion, "fallen from grace," by contrasting with the case of legalists, the "hope" of Christians.
through the Spirit--Greek, rather, "by the Spirit": in opposition to by the flesh (Gal 4:29), or fleshly ways of justification, as circumcision and legal ordinances. "We" is emphatical, and contrasted with "whosoever of you would be justified by the law" (Gal 5:4).
the hope of righteousness--"We wait for the (realization of the) hope (which is the fruit) of the righteousness (that is, justification which comes) by (literally, 'from--out of') faith," Rom 5:1, Rom 5:4-5; Rom 8:24-25, "Hope . . . we with patience wait for it." This is a farther step than being "justified"; not only are we this, but "wait for the hope" which is connected with it, and is its full consummation. "Righteousness," in the sense of justification, is by the believer once for all already attained: but the consummation of it in future perfection above is the object of hope to be waited for: "the crown of righteousness laid up" (Ti2 4:8): "the hope laid up for you in heaven" (Col 1:5; 1Pet 1:3).
5:65:6: Զի ՚ի Քրիստոս Յիսուս՝ ո՛չ թլփատութիւն ինչ կարօղ է, եւ ո՛չ անթլփատութիւն. այլ հաւա՛տք սիրով աջողեալք[4257]։ [4257] Ոմանք. Քանզի ՚ի Քրիստոս Յիսուս ոչ թլ՛՛... սիրով աջողեալ։
6 քանի որ նա, ով միացած է Քրիստոս Յիսուսին, ո՛չ թլփատուած լինելը արժէք ունի եւ ո՛չ անթլփատ լինելը, այլ՝ հաւատը, որ սիրով է գործում:
6 Վասն զի Քրիստոս Յիսուսին քով ո՛չ թլփատութիւնը բանի մը կարող է, ո՛չ ալ անթլփատութիւնը, հապա հաւատքը, որ սիրով կը գործադրուի։
Զի ի Քրիստոս Յիսուս ոչ թլփատութիւն ինչ կարող է, եւ ոչ անթլփատութիւն, այլ` հաւատք սիրով աջողեալք:

5:6: Զի ՚ի Քրիստոս Յիսուս՝ ո՛չ թլփատութիւն ինչ կարօղ է, եւ ո՛չ անթլփատութիւն. այլ հաւա՛տք սիրով աջողեալք[4257]։
[4257] Ոմանք. Քանզի ՚ի Քրիստոս Յիսուս ոչ թլ՛՛... սիրով աջողեալ։
6 քանի որ նա, ով միացած է Քրիստոս Յիսուսին, ո՛չ թլփատուած լինելը արժէք ունի եւ ո՛չ անթլփատ լինելը, այլ՝ հաւատը, որ սիրով է գործում:
6 Վասն զի Քրիստոս Յիսուսին քով ո՛չ թլփատութիւնը բանի մը կարող է, ո՛չ ալ անթլփատութիւնը, հապա հաւատքը, որ սիրով կը գործադրուի։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: Ибо во Христе Иисусе не имеет силы ни обрезание, ни необрезание, но вера, действующая любовью.
5:6  ἐν γὰρ χριστῶ ἰησοῦ οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις δι᾽ ἀγάπης ἐνεργουμένη.
5:6. ἐν (In) γὰρ (therefore) Χριστῷ (unto-Anointed) [Ἰησοῦ] "[unto-an-Iesous]"οὔτε (not-also) περιτομή (a-cutting-about) τι (to-a-one) ἰσχύει (it-force-holdeth) οὔτε (not-also) ἀκροβυστία, (an-extremity-stuffing-unto,"ἀλλὰ (other) πίστις (a-trust) δι' (through) ἀγάπης (of-an-excessing-off) ἐνεργουμένη . ( working-in-unto )
5:6. nam in Christo Iesu neque circumcisio aliquid valet neque praeputium sed fides quae per caritatem operaturFor in Christ Jesus neither circumcision availeth any thing nor uncircumcision: but faith that worketh by Charity.
6. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love.
5:6. For in Christ Jesus, neither circumcision nor uncircumcision prevails over anything, but only faith which works through charity.
5:6. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love:

6: Ибо во Христе Иисусе не имеет силы ни обрезание, ни необрезание, но вера, действующая любовью.
5:6  ἐν γὰρ χριστῶ ἰησοῦ οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις δι᾽ ἀγάπης ἐνεργουμένη.
5:6. nam in Christo Iesu neque circumcisio aliquid valet neque praeputium sed fides quae per caritatem operatur
For in Christ Jesus neither circumcision availeth any thing nor uncircumcision: but faith that worketh by Charity.
5:6. For in Christ Jesus, neither circumcision nor uncircumcision prevails over anything, but only faith which works through charity.
5:6. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Само по себе обрезание имело значение, но это было в Ветхом Завете, до Христа (Рим II:25; III:1; IX:31). Теперь же, для христианина, оно бесполезно, и если человек поступил в Церковь обрезанным, ему нечего гордиться пред христианином необрезанным. Также и необрезанный не может гордиться своим необрезанием. Для спасения нужна только вера, действующая через любовь. Последнее выражение Ап. прибавляет для того, чтобы показать, что и сама вера не послужит к оправданию человека на последнем суде, если она в этой жизни не обнаружила себя в соответствующих добрых делах (ср. Рим II:7).
Adam Clarke: Commentary on the Bible - 1831
5:6: For in Jesus Christ - By the dispensation of the Gospel all legal observances, as essential to salvation, are done away; and uncircumcision, or the Gentile state, contributes as much to salvation as circumcision or the Jewish state; they are both equally ineffectual; and nothing now avails in the sight of God but that faith δι' αγαπης ενεργουμενη, which is made active, or energetic, by love. God acknowledges no faith, as of the operation of his Spirit, that is not active or obedient; but the principle of all obedience to God, and beneficence to man, is love; therefore faith cannot work unless it be associated with love. Love to God produces obedience to his will: love to man worketh no ill; but, on the contrary, every act of kindness. Faith which does not work by love is either circumcision or uncircumcision, or whatever its possessor may please to call it; it is, however, nothing that will stand him in stead when God comes to take away his soul. It availeth nothing. This humble, holy, operative, obedient Love, is the grand touchstone of all human creeds and confessions of faith. Faith without this has neither soul nor operation; in the language of the Apostle James, it is dead, and can perform no function of the spiritual life, no more than a dead man can perform the duties of animal or civil life.
Albert Barnes: Notes on the Bible - 1834
5:6: For in Jesus Christ - In the religion which Christ came to establish.
Neither circumcision ... - It makes no difference whether a man is circumcised or not. He is not saved because he is circumcised, nor is he condemned because he is not. The design of Christianity is to abolish these rites and ceremonies, and to introduce a way of salvation that shall be applicable to all mankind alike; see the Gal 3:28, note; Co1 7:19, note; compare Rom 2:29.
But faith which worketh by love - Faith that evinces its existence by love to God, and benevolence to people. It is not a mere intellectual belief, but it is that which reaches the heart, and controls the affections. It is not a dead faith, but it is that which is operative, and which is seen in Christian kindness and affection. It is not mere belief of the truth, or mere orthodoxy, but it is that which produces trite attachment to others. A mere intellectual assent to the truth may leave the heart cold and unaffected; mere orthodoxy, however bold and self-confident, and "sound," may not be inconsistent with contentions, and strifes, and logomachies, and divisions. The true faith is that which is seen in benevolence, in love to God, in love to all who bear the Christian name; in a readiness to do good to all mankind. This shows that the heart is affected by the faith that is held; and this is the nature and design of all genuine religion. Tyndale renders this, "faith, which by love is mighty in operation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: in: Gal 5:2, Gal 5:3, Gal 3:28, Gal 6:15; Rom 2:25-29, Rom 3:29-31; Co1 7:19; Col 3:11
faith: Mat 25:31-40; Co2 5:14; Th1 1:3; Heb 11:8, Heb 11:17-19; Jam 2:14-26; Pe1 1:8; Jo1 3:14-20, Jo1 4:18-21
Geneva 1599
5:6 (3) For in Jesus Christ neither circumcision availeth any thing, nor (4) uncircumcision; (5) but (e) faith which worketh by love.
(3) He adds a reason, for now circumcision is abolished, seeing that Christ is exhibited to us with complete spiritual circumcision. (4) He makes mention also of uncircumcision, lest the Gentiles should please themselves in it, as the Jews do in circumcision. (5) The taking away of an objection: if all that worship of the Law is taken away, in what than shall we exercise ourselves? In charity, Paul says: for faith of which we speak cannot be idle; no, it brings forth daily fruits of charity.
(e) So is true faith distinguished from counterfeit faith: for charity is not joined with faith as a fellow cause, to help forward our justification with faith.
John Gill
5:6 For in Christ Jesus,.... The Arabic version reads, "in the religion of Christ"; in the religion of Moses, or of the Jews under the former dispensation, the things after mentioned were of some moment and consideration; but are of no account in the Christian religion, and under the Gospel dispensation: circumcision and uncircumcision make no difference in the church of Christ, or are any bar to communion with it; nor do they make any alteration in the love and favour of Christ, who is all in all to his people, whether Jews or Gentiles; nor have they any influence at all on salvation, Christ being a common Saviour to the circumcised and uncircumcised; nor are they any evidence for or against a person's being in Christ, or having an interest in him:
neither circumcision availeth anything; not now as a command and ordinance of God, being abolished by Christ; nor as a type, having its accomplishment in him, and his people; nor as a privilege, giving any preference in any respect to the Jew above the Gentile; nor is it of any weight or consequence, or has any concern in the business of salvation:
nor uncircumcision; it is no hinderance to the enjoyment of the Gospel, to entrance into a Gospel church state, or to admission to the ordinances of it; nor to the participation of the blessings of grace, as justification, pardon, adoption, and eternal life:
but faith which works by love; faith has a concern in justification and salvation, not by way of causal influence, but as it is that grace which receives the righteousness of Christ, through which we are saved, and kept by the power of God unto salvation; yet not any sort of faith, but that which is operative, is attended with good works; and which works itself by love to God, to Christ, to his people, ways, worship, truths, and ordinances. The Syriac version renders it, "which is perfected by love"; that is, is showed to be right, true, and genuine thereby; see Jas 2:22.
John Wesley
5:6 For in Christ Jesus - According to the institution which he hath established, according to the tenor of the Christian covenant. Neither circumcision - With the most punctual observance of the law. Nor uncircumcision - With the most exact heathen morality. Availeth anything - Toward present justification or eternal salvation. But faith - Alone; even that faith which worketh by love - All inward and outward holiness.
Robert Jamieson, A. R. Fausset and David Brown
5:6 For--confirming the truth that it is "by faith" (Gal 5:5).
in Jesus Christ--Greek, "in Christ Jesus." In union with Christ (the ANOINTED Saviour), that is, Jesus of Nazareth.
nor uncircumcision--This is levelled against those who, being not legalists, or Judaizers, think themselves Christians on this ground alone.
faith which worketh by love--Greek, "working by love." This corresponds to "a new creature" (Gal 6:15), as its definition. Thus in Gal 5:5-6, we have the three, "faith," "hope," and "love." The Greek expresses, "Which effectually worketh"; which exhibits its energy by love (so Th1 2:13). Love is not joined with faith in justifying, but is the principle of the works which follow after justification by faith. Let not legalists, upholding circumcision, think that the essence of the law is set at naught by the doctrine of justification by faith only. Nay, "all the law is fulfilled in one word--love," which is the principle on which "faith worketh" (Gal 5:14). Let them, therefore, seek this "faith," which will enable them truly to fulfil the law. Again, let not those who pride themselves on uncircumcision think that, because the law does not justify, they are free to walk after "the flesh" (Gal 5:13). Let them, then, seek that "love" which is inseparable from true faith (Jas 2:8, Jas 2:12-22). Love is utterly opposed to the enmities which prevailed among the Galatians (Gal 5:15, Gal 5:20). The Spirit (Gal 5:5) is a Spirit of "faith" and "love" (compare Rom 14:17; 1Cor 7:19).
5:75:7: Բարւո՛ք ընթանայիք, ո՞ կասեցոյց զձեզ ճշմարտութեանն չհաւանել[4258]։ [4258] Ոմանք. Ոչ հաւանել։
7 Լաւ էր ձեր ընթացքը, ո՞վ ձեզ կասեցրեց, որ չհնազանդուէք ճշմարտութեանը:
7 Դուք աղէկ կը վազէիք. ո՞վ ձեզ ետ կեցուց՝ որ ճշմարտութեան չհնազանդիք։
Բարւոք ընթանայիք. ո՞ կասեցոյց զձեզ ճշմարտութեանն չհաւանել:

5:7: Բարւո՛ք ընթանայիք, ո՞ կասեցոյց զձեզ ճշմարտութեանն չհաւանել[4258]։
[4258] Ոմանք. Ոչ հաւանել։
7 Լաւ էր ձեր ընթացքը, ո՞վ ձեզ կասեցրեց, որ չհնազանդուէք ճշմարտութեանը:
7 Դուք աղէկ կը վազէիք. ո՞վ ձեզ ետ կեցուց՝ որ ճշմարտութեան չհնազանդիք։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: Вы шли хорошо: кто остановил вас, чтобы вы не покорялись истине?
5:7  ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν [τῇ] ἀληθείᾳ μὴ πείθεσθαι;
5:7. Ἐτρέχετε (Ye-were-circuiting) καλῶς: (unto-seemly) τίς (what-one) ὑμᾶς (to-ye) ἐνέκοψεν (it-felled-in) ἀληθείᾳ (unto-an-un-secluding-of) μὴ (lest) πείθεσθαι; (to-be-conduced?"
5:7. currebatis bene quis vos inpedivit veritati non oboedireYou did run well. What hath hindered you, that you should not obey the truth?
7. Ye were running well; who did hinder you that ye should not obey the truth?
5:7. You have run well. So what has impeded you, that you would not obey the truth?
5:7. Ye did run well; who did hinder you that ye should not obey the truth?
Ye did run well; who did hinder you that ye should not obey the truth:

7: Вы шли хорошо: кто остановил вас, чтобы вы не покорялись истине?
5:7  ἐτρέχετε καλῶς· τίς ὑμᾶς ἐνέκοψεν [τῇ] ἀληθείᾳ μὴ πείθεσθαι;
5:7. currebatis bene quis vos inpedivit veritati non oboedire
You did run well. What hath hindered you, that you should not obey the truth?
5:7. You have run well. So what has impeded you, that you would not obey the truth?
5:7. Ye did run well; who did hinder you that ye should not obey the truth?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8. Увещания Апостола понятны. Нужно только несколько исправить русский перевод второй половины 7-го стиха, который не соответствует греческому тексту. Именно после слов "остановил вас" нужно поставить знак вопроса, и таким образом получится отрывочное предложение: "кто остановил вас (на вашем добром пути)?" Затем следующее предложение - тоже отрывочное: "истине (т. е. Евангелию) не покоряться?" Ап. выражает удивление, как это возможно не покоряться тому, что Галаты признали за истину. Цан, на основании древних западных кодексов, считает возможным прибавить к этому выражению слова: "никого не слушайтесь, т. е. никого не слушайте относительно того, чтобы не покоряться истине". - Такое убеждение..., т. е. проявляемое вами послушание речам иудействующих происходит вовсе не от Бога, Который вас призывает. Призывание Богом верующих, которое Галаты услышали уже во время первой проповеди Евангелия (Гал I:6; V:13), по представлению Апостола, продолжается и в настоящее время (ср. 1: Сол V:24; Рим IX:11) и будет продолжаться через проповедников Евангелия (kalountoV - наст. время).
Adam Clarke: Commentary on the Bible - 1831
5:7: Ye did run well - Ye once had the faith that worked by love - ye were genuine, active, useful Christians.
Who doth hinder - Who prevented you from continuing to obey the truth? Ye could only be turned aside by your own consent. St. Paul here, as in Co1 9:24 (note), compares Christianity to a race. See the notes on the above text.
Albert Barnes: Notes on the Bible - 1834
5:7: Ye did run well - The Christian life is often represented as a race; see the notes at Co1 9:24-26. Paul means here, that they began the Christian life with ardour and zeal; compare Gal 4:15.
Who did hinder you - Margin, "Drive you back." The word used here (ἀνακόπτω anakoptō) means properly to beat or drive back. Hence, it means to hinder, check, or retard. Dr. Doddridge remarks that this is "an Olympic expression, and properly signifies "coming across the course" while a person is running in it, in such a manner as to jostle, and throw him out of the way." Paul asks, with emphasis, who it could have been that retarded them in their Christian course, implying that it could have been done only by their own consent, or that there was really no cause why they should not have continued as they began.
That ye should not obey the truth - The true system of justification by faith in the Redeemer. That you should have turned aside, and embraced the dangerous errors in regard to the necessity of obeying the laws of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: run: Mat 13:21; Co1 9:24; Heb 12:1
hinder you: or, drive you back, Gal 3:1
obey: Act 6:7; Rom 2:8, Rom 6:17, Rom 10:16, Rom 15:18, Rom 16:26; Co2 10:5; Th2 1:8; Heb 5:9; Heb 11:8; Pe1 1:22
Geneva 1599
5:7 (6) Ye did run well; who did hinder you that ye should not obey the truth?
(6) Again he chides the Galatians, but with both an admiration and a praise of their former race, so that he may make them more ashamed.
John Gill
5:7 Ye did run well,.... In the Christian race; when they first set out in a profession of religion, they embraced and held fast, and were zealously attached to the truths of the Gospel; they were in the lively exercise of grace on its proper object, and very diligent in the discharge of duty; they made great proficiency in the knowledge of divine things, and ran with cheerfulness and without weariness in the ways of Christ, and in the paths of truth and holiness. The metaphor is taken from runners in a race; see 1Cor 9:24 so far this is said to their commendation, but this should have been persisted in:
who did hinder you; not the apostle, or any of his brethren; no, they encouraged them to go on, and gave them all the assistance they could, to help them forward; but it was the false apostles that hindered them, who did all they could to remove them to another Gospel, and turn them aside out of the right way:
that ye should not obey the truth? of the Gospel, particularly the truth of justification by the righteousness of Christ; which they did not so cheerfully embrace, and show such a respect unto, as they had formerly done; see Gal 3:1, and which he says not by way of inquiry, but of complaint and concern; and with some indignation against the persons who had been the means of hindering their Christian progress, and with a view to reclaim the Galatians if possible.
John Wesley
5:7 Ye did run well - In the race of faith. Who hath hindered you in your course, that ye should not still obey the truth?
Robert Jamieson, A. R. Fausset and David Brown
5:7 Translate, "Ye were running well" in the Gospel race (1Cor 9:24-26; Phil 3:13-14).
who, &c.--none whom you ought to have listened to [BENGEL]: alluding to the Judaizers (compare Gal 3:1).
hinder--The Greek means, literally, "hinder by breaking up a road."
not obey the truth--not submit yourselves to the true Gospel way of justification.
5:85:8: Զի ա՛յն հրապոյրք՝ ո՛չ յայնմանէ են որ կոչեացն զձեզ[4259]։ [4259] Ոսկան. Ոչ յայնմանէ էին որ։
8 Այս թելադրանքը նրանից չէ, ով ձեզ կանչում է:
8 Այս դրդումը անկէ չէ՝ որ ձեզ կանչեց։
Զի այն հրապոյրք ոչ յայնմանէ են որ կոչեացն զձեզ:

5:8: Զի ա՛յն հրապոյրք՝ ո՛չ յայնմանէ են որ կոչեացն զձեզ[4259]։
[4259] Ոսկան. Ոչ յայնմանէ էին որ։
8 Այս թելադրանքը նրանից չէ, ով ձեզ կանչում է:
8 Այս դրդումը անկէ չէ՝ որ ձեզ կանչեց։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Такое убеждение не от Призывающего вас.
5:8  ἡ πεισμονὴ οὐκ ἐκ τοῦ καλοῦντος ὑμᾶς.
5:8. ἡ (The-one) πεισμονὴ (a-conduced-staying) οὐκ (not) ἐκ (out) τοῦ (of-the-one) καλοῦντος (of-calling-unto) ὑμᾶς. (to-ye)
5:8. persuasio non est ex eo qui vocat vosThis persuasion is not from him that calleth you.
8. This persuasion not of him that calleth you.
5:8. This kind of influence is not from him who is calling you.
5:8. This persuasion [cometh] not of him that calleth you.
This persuasion [cometh] not of him that calleth you:

8: Такое убеждение не от Призывающего вас.
5:8  ἡ πεισμονὴ οὐκ ἐκ τοῦ καλοῦντος ὑμᾶς.
5:8. persuasio non est ex eo qui vocat vos
This persuasion is not from him that calleth you.
5:8. This kind of influence is not from him who is calling you.
5:8. This persuasion [cometh] not of him that calleth you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:8: This persuasion - Of the necessity of your being circumcised and obeying the law of Moses, is not of him that calleth you. I never preached such a doctrine to you; I called you out of bondage to liberty, from a galling yoke to a cheerful service. Some translate πεισμονη, obedience or subjection. This subjection of yours to the Mosaic law is opposed to the will of God, and never was preached by me.
Albert Barnes: Notes on the Bible - 1834
5:8: This persuasion - This belief that it is necessary to obey the laws of Moses, and to intermingle the observance of Jewish rites with the belief of the Christian doctrines in order to be saved.
Not of him that calleth you - That is, of God, who had called them into his kingdom. That it refers to God and not to Paul is plain. They knew well enough that Paul had not persuaded them to it, and it was important now to show them that it could not be traced to God, though they who taught it pretended to be commissioned by him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: him: Gal 1:6
Geneva 1599
5:8 (7) This persuasion [cometh] not of (f) him that calleth you.
(7) He plays the part of an apostle with them, and uses his authority, denying that any doctrine can come from God which is contrary to his.
(f) Of God.
John Gill
5:8 This persuasion cometh not of him that calleth you. That is, the opinion they were persuaded to believe; and which the Syriac version renders, "your persuasion"; this is not of God, who had called them into the grace of Christ; nor of Christ, who had called them to the knowledge of himself, and communion with him; nor of the Spirit of Christ, who had called them with an holy calling, and who still continued to call them to repentance; nor of any faithful minister of the Gospel, who had been concerned as an instrument in their effectual calling; meaning the notion they were persuaded to give into, that circumcision and the works of the law were necessary to salvation, and that these were to be joined with the righteousness of Christ for justification; such a conceit as this could never be of God, nor any evangelical minister, but must be of Satan or his emissaries, the false apostles.
John Wesley
5:8 This your present persuasion cometh not from God, who called you - to his kingdom and glory.
Robert Jamieson, A. R. Fausset and David Brown
5:8 This persuasion--Greek, "The persuasion," namely, to which you are yielding. There is a play on words in the original, the Greek for persuasion being akin to "obey" (Gal 5:7). This persuasion which ye have obeyed.
cometh not of--that is "from." Does not emanate from Him, but from an enemy.
that calleth you-- (Gal 5:13; Gal 1:6; Phil 3:14; Th1 5:24). The calling is the rule of the whole race [BENGEL].
5:95:9: Փոքր մի խմոր զամենա՛յն զանգուածն խմորէ[4260]։ [4260] Ոմանք. Զի փոքր մի խմոր։
9 Մի փոքր թթխմոր խմորում է ամբողջ զանգուածը:
9 Քիչ մը խմորը բոլոր զանգուածը կը խմորէ։
Փոքր մի խմոր զամենայն զանգուածն խմորէ:

5:9: Փոքր մի խմոր զամենա՛յն զանգուածն խմորէ[4260]։
[4260] Ոմանք. Զի փոքր մի խմոր։
9 Մի փոքր թթխմոր խմորում է ամբողջ զանգուածը:
9 Քիչ մը խմորը բոլոր զանգուածը կը խմորէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: Малая закваска заквашивает все тесто.
5:9  μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ.
5:9. μικρὰ (Small) ζύμη (a-leaven) ὅλον (to-whole) τὸ (to-the-one) φύραμα (to-a-jumbling-to) ζυμοῖ. (it-en-leaveneth)
5:9. modicum fermentum totam massam corrumpitA little leaven corrupteth the whole lump.
9. A little leaven leaveneth the whole lump.
5:9. A little leaven corrupts the whole mass.
5:9. A little leaven leaveneth the whole lump.
A little leaven leaveneth the whole lump:

9: Малая закваска заквашивает все тесто.
5:9  μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ.
5:9. modicum fermentum totam massam corrumpit
A little leaven corrupteth the whole lump.
5:9. A little leaven corrupts the whole mass.
5:9. A little leaven leaveneth the whole lump.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Галаты, очевидно, склонны были уменьшать опасность, которая для них грозила со стороны иудействующих. "Что же тут опасного? - говорили они. - Ведь лжеучителей так немного среди нас". Ап. против этого указывает на то, что и закваски немного кладется в тесто, однако же эта закваска поднимает все тесто. Так и небольшое число лжеучителей может принести немало вреда Галатской церкви.
Adam Clarke: Commentary on the Bible - 1831
5:9: A little leaven leaveneth the whole lump - A proverbial expression, see Co1 5:6, very aptly applied to those who receive the smallest tincture of false doctrine, relative to the things essential to salvation, which soon influences the whole conduct, so that the man becomes totally perverted. They might have argued, "It is a small thing, and should not be made a subject of serious controversy, whether we be circumcised or not." Granted, that in itself it is a small matter; but, as every man who is circumcised is a debtor to do the whole law, Gal 5:3, then your circumcision leads necessarily to your total perversion; as the little portion of leaven, mixed with the batch, soon leavens the whole lump.
Albert Barnes: Notes on the Bible - 1834
5:9: A little leaven ... - This is evidently a proverbial expression; see it explained in the notes at Co1 5:6. Its meaning here is, that the embracing of the errors which they had adopted was to be traced to some influence existing among themselves, and acting like leaven. It may either mean that there was existing among them from the first a slight tendency to conform to rites and customs, and that this had now like leaven pervaded the mass; or it may mean that the false teachers there might be compared to leaven, whose doctrines, though they were few in number, had pervaded the mass of Christians; or it may mean, as many have supposed, that any conformity to the Jewish law was like leaven. If they practiced circumcision, it would not stop there. The tendency to conform to Jewish rites would spread from that until it would infect all the doctrines of religion, and they would fall into the observance of all the rites of the Jewish law. It seems to me that the second interpretation referred to above is the correct one; and that the apostle means to say, that the influence which had brought this change about was at first small and unimportant; that there might have been but a few teachers of that kind, and it might have not been deemed worthy of particular attention or alarm; but that the doctrines thus infused into the churches, had spread like leaven, until the whole mass had become affected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: Mat 23:33, Mat 16:6-12; Mar 8:15; Luk 12:1, Luk 13:21; Co1 5:6, Co1 5:7, Co1 15:33; Ti2 2:17
Geneva 1599
5:9 (8) A little leaven leaveneth the whole lump.
(8) He adds this, that he may not seem to contend upon a trifle, warning them diligently (by a metaphor which he borrows of leaven, as Christ himself also did) not to allow the purity of the apostolic doctrine to be infected with the least corruption at all.
John Gill
5:9 A little leaven leaveneth the whole lump. A proverbial expression pretty much in use with the Jews; see 1Cor 5:6, respecting either persons or things; and is in answer to, or prevents an objection that might be made, or something that might be said, in favour of these churches; that their case was not so bad, or the danger they were in so great, as was represented by the apostle; since they were only a few persons that propagated this notion, and but few that received it, at least thoroughly gave into it; and that, if it was an error, it was but a small one, and only regarded a single ritual, or a few rituals of the law; to which the apostle replies, by supposing, but not granting this to be the case, since they were pretty generally declined, and the error was not a slight one, that as a little sour leaven influences and ferments a large mass, or lump of dough, and makes it of the same nature with it, so a small error in doctrine, as it may be thought to be, increases to more ungodliness, and eats as doth a canker; and though a few hands may be first concerned in propagating it, and but few be infected with it, yet these may soon spread the contagion through the whole society: wherefore errors and false teachers should be nipped in the bud, and stopped in their beginnings, how inconsiderable soever they and their tenets may be judged to be.
John Wesley
5:9 A little leaven leaveneth the whole lump - One troubler, Gal 5:10, troubles all.
Robert Jamieson, A. R. Fausset and David Brown
5:9 A little leaven--the false teaching of the Judaizers. A small portion of legalism, if it be mixed with the Gospel, corrupts its purity. To add legal ordinances and works in the least degree to justification by faith, is to undermine "the whole." So "leaven" is used of false doctrine (Mt 16:12 : compare Mt 13:33). In 1Cor 5:6 it means the corrupting influence of one bad person; so BENGEL understands it here to refer to the person (Gal 5:7-8, Gal 5:10) who misled them. Eccles 9:18, "One sinner destroyeth much good" (1Cor 15:33). I prefer to refer it to false doctrine, answering to "persuasion" (Gal 5:8).
5:105:10: Այլ ես յուսացեա՛լ եմ ՚ի ձեզ Տերամբ՝ թէ ո՛չ այլազգ ինչ խորհիցիք. եւ որ խռովեցուցանէ զձեզ, կրեսցէ դատաստան՝ ո՛ ոք եւ իցէ[4261]։ [4261] Ոմանք. Խռովեցուցանեն զձեզ, կրեսցէ դատաստանս ով ոք։
10 Իսկ ես վստահ եմ ձեր վրայ Տիրոջով, թէ ուրիշ կերպ չէք խորհում. եւ ով ձեր միտքը խռովում է, դատաստան կը կրի՝ ո՛վ էլ լինի:
10 Բայց ես յոյս ունիմ ձեր վրայ Տէրոջմով, որ ուրիշ կերպ բան պիտի չխորհիք։ Ան որ ձեզ կը խռովեցնէ, ինք դատապարտութիւն պիտի կրէ՝ ո՛վ որ ըլլայ։
Այլ ես յուսացեալ եմ ի ձեզ Տերամբ, թէ ոչ այլազգ ինչ խորհիցիք, եւ որ խռովեցուցանէ զձեզ` կրեսցէ դատաստան, ո ոք եւ իցէ:

5:10: Այլ ես յուսացեա՛լ եմ ՚ի ձեզ Տերամբ՝ թէ ո՛չ այլազգ ինչ խորհիցիք. եւ որ խռովեցուցանէ զձեզ, կրեսցէ դատաստան՝ ո՛ ոք եւ իցէ[4261]։
[4261] Ոմանք. Խռովեցուցանեն զձեզ, կրեսցէ դատաստանս ով ոք։
10 Իսկ ես վստահ եմ ձեր վրայ Տիրոջով, թէ ուրիշ կերպ չէք խորհում. եւ ով ձեր միտքը խռովում է, դատաստան կը կրի՝ ո՛վ էլ լինի:
10 Բայց ես յոյս ունիմ ձեր վրայ Տէրոջմով, որ ուրիշ կերպ բան պիտի չխորհիք։ Ան որ ձեզ կը խռովեցնէ, ինք դատապարտութիւն պիտի կրէ՝ ո՛վ որ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: Я уверен о вас в Господе, что вы не будете мыслить иначе; а смущающий вас, кто бы он ни был, понесет на себе осуждение.
5:10  ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ ὅτι οὐδὲν ἄλλο φρονήσετε· ὁ δὲ ταράσσων ὑμᾶς βαστάσει τὸ κρίμα, ὅστις ἐὰν ᾖ.
5:10. ἐγὼ (I) πέποιθα (I-hath-had-come-to-conduce) εἰς (into) ὑμᾶς (to-ye) ἐν (in) κυρίῳ (unto-Authority-belonged) ὅτι (to-which-a-one) οὐδὲν (to-not-moreover-one) ἄλλο (to-other) φρονήσετε: (ye-shall-center-unto) ὁ (the-one) δὲ (moreover) ταράσσων (stirring) ὑμᾶς (to-ye) βαστάσει (it-shall-carry-to) τὸ (to-the-one) κρίμα, (to-a-separating-to,"ὅστις (which-a-one) ἐὰν (if-ever) ᾖ. (it-might-be)
5:10. ego confido in vobis in Domino quod nihil aliud sapietis qui autem conturbat vos portabit iudicium quicumque est illeI have confidence in you in the Lord that you will not be of another mind: but he that troubleth you shall bear the judgment, whosoever he be.
10. I have confidence to you-ward in the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
5:10. I have confidence in you, in the Lord, that you will accept nothing of the kind. However, he who disturbs you shall bear the judgment, whomever he may be.
5:10. I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be:

10: Я уверен о вас в Господе, что вы не будете мыслить иначе; а смущающий вас, кто бы он ни был, понесет на себе осуждение.
5:10  ἐγὼ πέποιθα εἰς ὑμᾶς ἐν κυρίῳ ὅτι οὐδὲν ἄλλο φρονήσετε· ὁ δὲ ταράσσων ὑμᾶς βαστάσει τὸ κρίμα, ὅστις ἐὰν ᾖ.
5:10. ego confido in vobis in Domino quod nihil aliud sapietis qui autem conturbat vos portabit iudicium quicumque est ille
I have confidence in you in the Lord that you will not be of another mind: but he that troubleth you shall bear the judgment, whosoever he be.
5:10. I have confidence in you, in the Lord, that you will accept nothing of the kind. However, he who disturbs you shall bear the judgment, whomever he may be.
5:10. I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Впрочем Павел питает уверенность, которую укрепляет в нем Бог (в Господе), что Галаты не станут мыслить иначе, чем как научил их Апостол. А так как они все же, очевидно, довольно снисходительно относились к иудействующим, то Ап. считает нужным сказать, что эти лжеучители, без исключения и без различия (кто бы он ни был), если они будут смущать Галатов, понесут наказание от Бога (ср. 2Пет. II:3; Рим III:8).
Adam Clarke: Commentary on the Bible - 1831
5:10: I have confidence in you - I now feel a persuasion from the Lord that I shall not be permitted to expostulate with you in vain; that ye will be none otherwise minded - that ye will be aware of the danger to which ye are exposed, that ye will retreat in time, and recover the grace which ye have lost.
But he that troubleth you - The false teacher, who sowed doubtful disputations among you, and thus has troubled the repose of the whole Church, shall bear his judgment - shall meet with the punishment he deserves, for having sown his tares among God's wheat.
Albert Barnes: Notes on the Bible - 1834
5:10: I have confidence in you ... - Though they had been led astray, and had embraced many false opinions, yet, on the whole, Paul had confidence in their piety, and believed they would yet return and embrace the truth.
That ye will be none otherwise minded - That is, than you have been taught by me; or than I think and teach on the subject. Paul doubtless means to say, that he had full confidence that they would embrace the views which he was inculcating on the subject of justification, and he makes this remark in order to modify the severity of his tone of reprehension, and to show that, notwithstanding all he had said, he had confidence still in their piety. He believed that they would coincide with him in his opinion, alike on the general subject of justification, and in regard to the cause of their alienation from the truth. He, therefore, gently insinuates that it was not to be traced to themselves that they had departed from the truth, but to the "little leaven" that had leavened the mass; and he adds, that whoever had done this, should be held to be responsible for it.
But he that troubleth you - By leading you into error.
Shall bear his judgment - Shall be responsible for it, and will receive proper treatment from you. He gently states this general principle, which is so obvious; states that he does not believe that the defection is to be traced to themselves; and designs to prepare their minds for a proposition which he intends to submit Gal 5:12, that the offending person or persons should be disowned and cut off.
Whosoever he be - "I do not know who he is. I mention no names; accuse no one by name; and advise no severe measures against any particular individual. I state only the obvious principle that every man should bear his own burden, and be held responsible for what he has done - no matter who he is."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: confidence: Gal 4:11, Gal 4:20; Co2 1:15, Co2 2:3, Co2 7:16, Co2 8:22; Th2 3:4; Plm 1:21
but: Gal 1:7, Gal 2:4, Gal 3:1, Gal 4:17, Gal 6:12, Gal 6:13, Gal 6:17; Act 15:1, Act 15:2, Act 15:24; Jo1 2:18-26
bear: Gal 5:12; Co1 5:5; Co2 2:6, Co2 10:2, Co2 10:6, Co2 13:10; Ti1 1:20
whosoever: Gal 2:6; Co2 5:16
Geneva 1599
5:10 (9) I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
(9) He moderates the former reprehension, casting the fault upon the false apostles, against whom he denounces the horrible judgment of God.
John Gill
5:10 I have confidence in you through the Lord,.... Though the apostle had said many things which carried in them the appearance of roughness and severity, yet he still entertained hopes of them that they were not so far gone, but that they might be brought back again; and he here expresses his confidence of it. This confidence in them is not of faith, for no trust is to be put in men; no, not in the best; but of charity, or love, which hopes all things, and believes all things; and which proceeded upon a thorough persuasion he had, that there was some good thing in them; and therefore was confident, that he that had begun the good work would perform it, and not suffer them to be carried away finally and totally with the error of the wicked: and this confidence he had "through the Lord"; either through the Spirit of the Lord, whose office it is to lead into all truth, as it is in Jesus; and who had suggested this to the apostle, and possessed him of this confidence; so that it was not a conjecture and fancy of his, but an intimation from the Spirit of the Lord: or through the Lord Jesus Christ, or "in the Lord", Christ, as the phrase may be rendered; that is, on account of their being in Christ, which the apostle hoped and believed; where they were safe and secure from a final and total seduction; he was confident, that whatever they might seem to be now, things would take a different turn in time:
that you will be none otherwise minded; than he was, and they formerly were, when the Gospel was first preached to them, and embraced by them; and particularly in the doctrine of justification by the righteousness of Christ which was the doctrine then called in question, and in debate:
but he that troubleth you; he seems to have respect to some particular person, who was the principal of the false teachers, and most famous for his learning, knowledge, gifts, and abilities; and who had done, and was likely to do, the most mischief among them; and was a troubler of God's Israel, and of the pure waters of the sanctuary; he unsettled their minds, and caused them to halt between two, Moses and Christ, law and Gospel, and the doctrines of justification by works, and by the righteousness of Christ; the one being what gave true solid peace and comfort, the other introduced confusion, distress, and fears: the apostle threatens him, and declares that he
shall bear his judgment; or condemnation, or damnation, his punishment in this, or the other world; for the judgment, or condemnation, of such that bring in damnable harasses, and pernicious errors, lingereth not, will not be long delayed; and their damnation slumbereth not, but in a little time will seize upon them; when as they have rejected Christ as a sin bearing and atoning Saviour, and his righteousness as the justifying one, they will, agreeably to their own doctrine, be left to bear their punishment themselves, which will be intolerable, and to all eternity; nor shall any escape it,
whosoever he be; though ever so knowing and learned, and let his parts and abilities be what they will; or he be ever so famous among men, and cried up as a most excellent preacher.
John Wesley
5:10 Yet I have confidence that - After ye have read this. Ye will be no otherwise minded - Than I am, and ye were. But he that troubleth you - It seems to have been one person chiefly who endeavoured to seduce them. Shall bear his judgment - A heavy burden, already hanging over his head.
Robert Jamieson, A. R. Fausset and David Brown
5:10 Greek, "I (emphatical: 'I on my part') have confidence in the Lord with regard to you (Th2 3:4), that ye will be none otherwise minded" (than what by this Epistle I desire you to be, Phil 3:15).
but he that troubleth you-- (Gal 1:7; Acts 15:24; Josh 7:25; 3Kings 18:17-18). Some one, probably, was prominent among the seducers, though the denunciation applies to them all (Gal 1:7; Gal 4:17).
shall bear--as a heavy burden.
his--his due and inevitable judgment from God. Paul distinguishes the case of the seduced, who were misled through thoughtlessness, and who, now that they are set right by him, he confidently hopes, in God's goodness, will return to the right way, from that of the seducer who is doomed to judgment.
whosoever he be--whether great (Gal 1:8) or small.
5:115:11: Այլ ես ե՛ղբարք՝ եթէ թլփատութիւն քարոզէի, ընդէ՞ր տակաւին հալածիմ. ապա ուրեմն խափանեա՛լ իցէ գայթագղութիւն խաչին[4262]։ [4262] Ոմանք. Թլփատութիւն քարոզեցի, ըն՛՛... խափա՛ն իցէ գայթա՛՛։
11 Իսկ ես, եղբայրնե՛ր, եթէ թլփատութիւն էի քարոզում, ինչո՞ւ եմ դեռ հալածւում: Ապա ուրեմն խաչի գայթակղութիւնը խափանուած է:
11 Սակայն, եղբայրներ, եթէ ես տակաւին թլփատութիւն կը քարոզեմ, ալ ինչո՞ւ կը հալածուիմ։ Ուրեմն խաչին գայթակղութիւնը խափանուած է։
Այլ ես, եղբարք, եթէ թլփատութիւն քարոզէի, ընդէ՞ր տակաւին հալածիմ. ապա ուրեմն խափանեալ իցէ գայթակղութիւն խաչին:

5:11: Այլ ես ե՛ղբարք՝ եթէ թլփատութիւն քարոզէի, ընդէ՞ր տակաւին հալածիմ. ապա ուրեմն խափանեա՛լ իցէ գայթագղութիւն խաչին[4262]։
[4262] Ոմանք. Թլփատութիւն քարոզեցի, ըն՛՛... խափա՛ն իցէ գայթա՛՛։
11 Իսկ ես, եղբայրնե՛ր, եթէ թլփատութիւն էի քարոզում, ինչո՞ւ եմ դեռ հալածւում: Ապա ուրեմն խաչի գայթակղութիւնը խափանուած է:
11 Սակայն, եղբայրներ, եթէ ես տակաւին թլփատութիւն կը քարոզեմ, ալ ինչո՞ւ կը հալածուիմ։ Ուրեմն խաչին գայթակղութիւնը խափանուած է։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: За что же гонят меня, братия, если я и теперь проповедую обрезание? Тогда соблазн креста прекратился бы.
5:11  ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
5:11. Ἐγὼ (I) δέ, (moreover," ἀδελφοί , ( Brethrened ,"εἰ (if) περιτομὴν (to-a-cutting-about) ἔτι (if-to-a-one) κηρύσσω, (I-herald,"τί (to-what-one) ἔτι (if-to-a-one) διώκομαι; (I-be-pursued?"ἄρα (Thus) κατήργηται (it-had-come-to-be-un-worked-down-unto) τὸ (the-one) σκάνδαλον (cumbered) τοῦ (of-the-one) σταυροῦ. (of-a-stake)
5:11. ego autem fratres si circumcisionem adhuc praedico quid adhuc persecutionem patior ergo evacuatum est scandalum crucisAnd I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the scandal of the cross made void.
11. But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumblingblock of the cross been done away.
5:11. And as for me, brothers, if I still preach circumcision, why am I still suffering persecution? For then the scandal of the Cross would be made empty.
5:11. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased:

11: За что же гонят меня, братия, если я и теперь проповедую обрезание? Тогда соблазн креста прекратился бы.
5:11  ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν ἔτι κηρύσσω, τί ἔτι διώκομαι; ἄρα κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ.
5:11. ego autem fratres si circumcisionem adhuc praedico quid adhuc persecutionem patior ergo evacuatum est scandalum crucis
And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the scandal of the cross made void.
5:11. And as for me, brothers, if I still preach circumcision, why am I still suffering persecution? For then the scandal of the Cross would be made empty.
5:11. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Особенно возбуждает в душе Апостола гнев то обстоятельство, что иудействующие искажают исторические факты, и именно смысл поступков Апостола Павла. Сами они, конечно, проповедуют обрезание, без которого будто бы христиане из язычников не могут достигнуть оправдания и обетованного Аврааму наследия. Но кроме того они еще говорят, что и сам Ап. Павел по временам проповедывал тоже (Вместо: за что же гонят меня, братия... лучше, согласно с расстановкою слов в греч. тексте перевести: "Но я, о, братия... если я еще проповедую обрезание, то почему же меня гонят? Так устраняется (или должен бы устраниться) соблазн креста Христова). Лжеучители, как видно, взводили на Павла обвинение в том, что он в своем стремлении быть снисходительным к привычкам тех лиц, среди которых ему приходилось действовать, позволял себе совершать обрезание и над христианами. Они выводили такое заключение из того, что Павел обрезал Тимофея (Деян XVI:3) и не считал обрезание несогласным с состоянием христианина (1Кор.VII:18), а также не протестовал против обрезания детей иудейских христиан, которые жили среди христиан из язычников (Деян XXI:21-24). Но если бы так было на самом деле, то на него перестали бы нападать из за его проповеди о кресте, т. е. о необходимости крестной смерти Мессии, которая для Иудеев представлялась в высшей степени соблазнительной (ср. 1Кор.I:23). Однако Иудеи, а также, по-своему, и иудействующие, продолжают его преследовать и всячески мешают успеху его проповеди. Не ясно ли отсюда, что они говорят неправду, когда утверждают, будто бы и сам Ап. не прочь признать необходимость столь дорогого для них обрезания?
Adam Clarke: Commentary on the Bible - 1831
5:11: If I yet preach circumcision - it is very likely that some of the false apostles, hearing of Paul's having circumcised Timothy, Act 16:3, which must have been done about this time, reported him as being an advocate for circumcision, and by this means endeavored to sanction their own doctrine. To this the apostle replies: Were it so, that I am a friend to this measure, is it likely that I should suffer persecution from the Jews? But I am every where persecuted by them, and I am persecuted because I am known to be an enemy to circumcision; were I a friend to this doctrine, the offense of the cross - preaching salvation only through the sacrifice of Christ, would soon cease; because, to be consistent with myself, if I preached the necessity of circumcision I must soon cease to preach Christ crucified, and then the Jews would be no longer my enemies.
Albert Barnes: Notes on the Bible - 1834
5:11: And I, brethren - Paul here proceeds to vindicate himself from giving countenance to the doctrines which they had advanced there. It is evident that the false teachers in Galatia appealed to Paul himself, and alleged that he insisted on the necessity of circumcision, and that they were teaching no more than he taught. On what they founded this is unknown. It may have been mere slander; or it may have arisen from the fact that he had circumcised Timothy Act 16:3, and, possibly, that he may have encouraged circumcision in some other similar cases. Or it may have been inferred from the fact (which was undoubtedly true) that Paul in general complied with the customs of the Jews when he was with them. But his conduct and example had been greatly perverted. He had never enjoined circumcision as necessary to salvation; and had never complied with Jewish customs where there was danger that it would be understood that he regarded them as at all indispensable, or as furnishing a ground of acceptance with God.
If I yet preach circumcision - If I preach it as necessary to salvation; or if I enjoin it on those who are converted to Christianity.
Why do I yet suffer persecution? - That is, from the Jews. "Why do they oppose me? Circumcision is the special badge of the Jewish religion; it implies all the rest (see Gal 5:2); and if I preach the necessity of that, it would satisfy the Jews, and save me from persecution. They would never persecute one who did that as they do me; and the fact that I am thus persecuted by them is full demonstration that I am not regarded as preaching the necessity of circumcision." It is remarkable that Paul does not expressly deny the charge. The reason may be, that his own word would be called in question, or that it might require much explanation to show why he had recommended circumcision in any case, as in the case of Timothy; Act 16:3. But the fact that he was persecuted by the Jews settled the question, and showed that he did not preach the necessity of circumcision in any such sense as to satisfy them, or in any such sense as was claimed by the false teachers in Galatia. In regard to the fact that Paul was persecuted by the Jews; see Act 14:1-2, Act 14:19; Act 17:4-5, Act 17:13; compare Paley, Hora Paulina, Galat. no. v.
Then is the offence of the cross ceased - "For if I should preach the necessity of circumcision, as is alleged, the offence of the cross of Christ would be removed. The necessity of depending on the merits of the sacrifice made on the cross would be taken away, since then people could be saved by conformity to the laws of Moses. The very thing that I have so much insisted on, and that has been such a stumbling-block to the Jews (see the note at Co1 1:23), that conformity to their rites was of no avail, and that they must be saved only by the merits of a crucified Saviour, would be done away with." Paul means that if this had been done, he would have saved himself from giving offence, and from the evils of persecution. He would have preached that people could be saved by conformity to Jewish rites, and that would have saved him from all the persecutions which he had endured in consequence of preaching the necessity of salvation by the cross.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: if: Gal 2:3; Act 16:3
why: Gal 4:29, Gal 6:12, Gal 6:17; Act 21:21, Act 21:28, Act 22:21, Act 22:22, Act 23:13, Act 23:14; Co1 15:30; Co2 11:23-26
the offence: Isa 8:14; Rom 9:32, Rom 9:33; Co1 1:18, Co1 1:23; Pe1 2:8, Pe1 2:9
Geneva 1599
5:11 (10) And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
(10) He wishes them to consider that he seeks not his own profit in this matter, seeing that he could avoid the hatred of men if he would join Judaism with Christianity.
John Gill
5:11 And I, brethren, if I yet preach circumcision,.... The apostle was traduced by the false teachers, as a preacher of circumcision himself in some places; and this they did partly to show him to be a variable and inconsistent man, who preached one doctrine in one place, and another in another place, and so not to be attended to; and partly with others, to draw them into their scheme upon his authority: what might give them the handle, or at least what they improved to this purpose, might be his circumcising of Timothy; but though he did this as a thing indifferent, and for the sake of the Jews, to make them easy; yet he never preached it after his conversion, and much less as necessary to justification and salvation, as these men did. This calumny he refutes by putting the following question or questions;
why do I yet suffer persecution? as is clear he did, for being against it, and preaching it down; great part of the persecutions the apostle endured was from the Jews, and that on account of his teaching them everywhere, that were among the Gentiles, to forsake Moses, and that they should not circumcise their children, and walk after the customs of their nation; a clear point this, that he did not preach it; had he, persecution from this quarter would not have followed him; and he could have done it with a good conscience, he must act a very weak part in suffering persecution on that account. The Arabic version gives the words a very different turn, and yet furnishes an answer to the calumny; "why do I persecute him that uses it?" that is, if I am a preacher of it, why am I so warm and violent an opposer of those that submit to it? these things are so opposite that there is no reconciling them; to the same purpose is the Ethiopic version: "then is the offence of the cross ceased". The last mentioned version reads it, "the cross of Christ"; and so the Alexandrian copy; meaning not the cross of affliction, reproach, and persecution, which Christ has enjoined every follower of his to take up and bear for his sake, and is offensive to the carnal man; nor the cross on which he suffered, or the sufferings of the cross; but the doctrine of salvation by a crucified Christ, which was an offence and a stumblingblock to the Jews; now if the apostle had preached circumcision as necessary to salvation, the other doctrine must have been dropped, and consequently the offence taken at it must have ceased, whereas it was not. The Syriac version reads by way of question, "is the offence of the cross ceased?" no it is not, a plain case then is, that the apostle did not preach circumcision, but only a crucified Christ, as necessary to salvation. Moreover, the Jews that believed would not have been so offended as they were at his preaching, had he preached the one as well the other; their offence was not that he preached Christ crucified, but that he preached, that, by the cross of Christ, circumcision and the other rituals of the ceremonial law were now abolished.
John Wesley
5:11 But if I still preach circumcision - As that troubler seems to have affirmed, probably taking occasion from his having circumcised Timothy. Why do I still suffer persecution? then is the offence of the cross ceased - The grand reason why the Jews were so offended at his preaching Christ crucified, and so bitterly persecuted him for it, was, that it implied the abolition of the law. Yet St. Paul did not condemn the conforming, out of condescension to the weakness of any one, even to the ceremonial law; but he did absolutely condemn those who taught it as necessary to justification.
Robert Jamieson, A. R. Fausset and David Brown
5:11 Translate, "If I am still preaching (as I did before conversion) circumcision, why am I still persecuted?" The Judaizing troubler of the Galatians had said, "Paul himself preaches circumcision," as is shown by his having circumcised Timothy (Acts 16:3; compare also Acts 20:6; Acts 21:24). Paul replies by anticipation of their objection, As regards myself, the fact that I am still persecuted by the Jews shows plainly that I do not preach circumcision; for it is just because I preach Christ crucified, and not the Mosaic law, as the sole ground of justification, that they persecute me. If for conciliation he lived as a Jew among the Jews, it was in accordance with his principle enunciated (1Cor 7:18, 1Cor 7:20; 1Cor 9:20). Circumcision, or uncircumcision, are things indifferent in themselves: their lawfulness or unlawfulness depends on the animus of him who uses them. The Gentile Galatians' animus in circumcision could only be their supposition that it influenced favorably their standing before God. Paul's living as a Gentile among Gentiles, plainly showed that, if he lived as a Jew among Jews, it was not that he thought it meritorious before God, but as a matter indifferent, wherein he might lawfully conform as a Jew by birth to those with whom he was, in order to put no needless stumbling-block to the Gospel in the way of his countrymen.
then--Presuming that I did so, "then," in that case, "the offense of (stumbling-block, 1Cor 1:23 occasioned to the Jews by) the cross has become done away." Thus the Jews' accusation against Stephen was not that he preached Christ crucified, but that "he spake blasphemous words against this holy place and the law." They would, in some measure, have borne the former, if he had mixed with it justification in part by circumcision and the law, and if he had, through the medium of Christianity, brought converts to Judaism. But if justification in any degree depended on legal ordinances, Christ's crucifixion in that degree was unnecessary, and could profit nothing (Gal 5:2, Gal 5:4). Worldly Wiseman, of the town of Carnal Policy, turns Christian out of the narrow way of the Cross, to the house of Legality. But the way to it was up a mountain, which, as Christian advanced, threatened to fall on him and crush him, amidst flashes of lightning from the mountain [BUNYAN, Pilgrim's Progress] (Heb 12:18-21).
5:125:12: Երանի՛ թէ մօտակտուր իսկ լինէին, որ զձեզն խռովեցուցանեն[4263]։ [4263] Ոմանք. Իսկ լեալ էին որ զձեզն։
12 Երանի՜ թէ արմատախիլ լինէին նրանք, որ ձեր միտքը խռովում են:
12 Երանի՜ թէ արմատէն կտրուէին անոնք, որ ձեզ կը խռովեցնեն։
Երանի թէ մօտակտուր իսկ լինէին որ զձեզն խռովեցուցանեն:

5:12: Երանի՛ թէ մօտակտուր իսկ լինէին, որ զձեզն խռովեցուցանեն[4263]։
[4263] Ոմանք. Իսկ լեալ էին որ զձեզն։
12 Երանի՜ թէ արմատախիլ լինէին նրանք, որ ձեր միտքը խռովում են:
12 Երանի՜ թէ արմատէն կտրուէին անոնք, որ ձեզ կը խռովեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: О, если бы удалены были возмущающие вас!
5:12  ὄφελον καὶ ἀποκόψονται οἱ ἀναστατοῦντες ὑμᾶς.
5:12. Ὄφελον (I-had-debted) καὶ (and) ἀποκόψονται ( they-shall-fell-off ,"οἱ (the-ones) ἀναστατοῦντες ( en-standing-up ) ὑμᾶς. (to-ye)
5:12. utinam et abscidantur qui vos conturbantI would they were even cut off, who trouble you.
12. I would that they which unsettle you would even cut themselves off.
5:12. And I wish that those who disturb you would be torn away.
5:12. I would they were even cut off which trouble you.
I would they were even cut off which trouble you:

12: О, если бы удалены были возмущающие вас!
5:12  ὄφελον καὶ ἀποκόψονται οἱ ἀναστατοῦντες ὑμᾶς.
5:12. utinam et abscidantur qui vos conturbant
I would they were even cut off, who trouble you.
5:12. And I wish that those who disturb you would be torn away.
5:12. I would they were even cut off which trouble you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Правильнее: "о, если бы уже прямо кастрировали себя смущающие вас"! (глагол apokoptein по-русски переведен неточно: удалены: он означает именно кастрирование ср. Втор XXIII:2; Иустин апол. I:27). Так как иудействующие слишком большую важность придают отнятию крайней плоти - делу чисто внешнему, - то пусть уж лучше они, подобно жрецам Цибелы, совсем отсекут свои мужские органы: тогда они для христиан покажут себя во всем своем заблуждении и не будут опасны как лжеучители - их поймут христиане вполне...
Adam Clarke: Commentary on the Bible - 1831
5:12: I would they were even cut off which trouble you - This saying has puzzled many, and different interpretations of the place have been proposed by learned men.
At first sight it seems as if the apostle was praying for the destruction of the false teachers who had perverted the Churches of Galatia. Mr. Wakefield thought οφελον αποκοψονται might be translated, I wish that they were made to weep; and in his translation of the New Testament the passage stands thus: "I wish that they who are unsettling you may lament it." I believe the apostle never meant any such thing. As the persons who were breeding all this confusion in the Churches of Galatia were members of that Church, the apostle appears to me to be simply expressing his desire that they might be cut off or excommunicated from the Church. Kypke has given an abundance of examples where the word is used to signify amputating; cutting off from society, office, etc.; excluding. In opposition to the notion of excommunication, it might be asked: "Why should the apostle wish these to be excommunicated when it was his own office to do it?" To this it may be answered: The apostle's authority was greatly weakened among that people by the influence of the false teachers, so that in all probability he could exercise no ecclesiastical function; he could therefore only express his wish. And the whole passage is so parallel to that, Co1 5:6, Co1 5:7, that I think there can be no reasonable doubt of the apostle's meaning: Let those who are unsettling the Church of Christ in your district be excommunicated; this is my wish, that they should no longer have any place among you."
Albert Barnes: Notes on the Bible - 1834
5:12: I would they were even cut off - That is, as I understand it, from the communion of the church. So far am I, says Paul, from agreeing with them, and preaching the necessity of circumcision as they do, that I sincerely wish they were excluded from the church as unworthy a place among the children of God. For a very singular and monstrous interpretation of this passage, though adopted by Chrysostom, Theodoret, Theophylact, Jerome, Grotius, Rosenmuller, Koppe, and others, the learned reader may consult Koppe on this verse. To my amazement, I find that this interpretation has also been adopted by Robinson in his Lexicon, on the word ἀποκόπτω apokoptō. I will state the opinion in the words of Koppe. "Non modo circumcidant se, sed, si velint, etiam mutilant se - ipsa genitalia resecent." The simple meaning is, I think, that Paul wished that the authors of these errors and disturbances were excluded from the church.
Which trouble you - Who pervert the true doctrines of salvation, and who thus introduce error into the church. Error always sooner or later causes trouble; compare the note at Co1 5:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: cut: Gal 5:10, Gal 1:8, Gal 1:9; Gen 17:14; Exo 12:15, Exo 30:33; Lev 22:3; Jos 7:12, Jos 7:25; Joh 9:34; Act 5:5, Act 5:9; Co1 5:13; Tit 3:10
trouble: Act 15:1, Act 15:2, Act 15:24
Geneva 1599
5:12 (11) I would they were even cut off which (g) trouble you.
(11) An example of a true pastor inflamed with the zeal of God's glory, and love for his flock.
(g) For those that preach the Law cause men's consciences to always tremble.
John Gill
5:12 I would they were even cut off which trouble you. These words are a solemn wish of the apostle's with respect to the false teachers, or an imprecation of the judgment of God upon them; that they might be cut off out of the land of the living by the immediate hand of God, that they might do no more mischief to the churches of Christ: this he said not out of hatred to their persons, but from a concern for the glory of God, and the good of his people. The word here used answers to the Hebrew word and which is often made use of by the Jews in solemn imprecations; we read (o) of a righteous man, , "that cut off his children": the gloss upon it is,
"he used to say, when he made any imprecation, , "may I cut off my children";''
that is, may they die, may they be cut off by the hand of God, and I bury them;
"says R. Tarphon (p), may my children be "cut off", if these books of heretics come into my hands, that I will burn them;''
and says the same Rabbi (q) may I "cut off" my children, or may my children be cut off, if this sentence or constitution is cut off, or should perish. There is another use of this word, which may have a place here, for it sometimes signifies to confute a person, or refute his notion (r).
"It is a tradition of the Rabbius, that after the departure of R. Meir, R. Judah said to his disciples, let not the disciples of R. Meir come in hither, for they are contentious; and not to learn the law do they come, but , "to cut me off"; (i.e. as the gloss says, to show how sharp they are that none can stand against them;) to confute and overcome me, by their sentences, or constitutions.''
So the apostle here might wish that the mouths of these false teachers were stopped, their notions refuted, that they might give them no more trouble; to which agrees the Arabic version; "they that trouble you I wish they were dumb"; or that their mouths were stopped, as such vain talkers should be; see Tit 1:10 or the sense of the apostle is, that it was his will and desire that these men should be cut off from the communion of the church; with which views he mentions the proverbial expression in Gal 5:9 with which compare 1Cor 5:6 or that they would cut themselves off, by withdrawing from them, going out from among them, and leaving them as these men sometimes did.
(o) T. Bab. Bava Metzia, fol. 85. 1. (p) T. Bab. Sabbat, fol, 116. 1. (q) T. Bab. Sabbat, fol. 17. 1. Misn. Oholot, c. 16. sect. 1. & Maimon, in Bartenora in ib. (r) T. Bab. Kiddushin, fol. 52. 2. Nazir, fol. 49. 2.
John Wesley
5:12 I would they were even cut off - From your communion; cast out of your church, that thus trouble you.
Robert Jamieson, A. R. Fausset and David Brown
5:12 they . . . which trouble you--Translate, as the Greek is different from Gal 5:10, "they who are unsettling you."
were even cut off--even as they desire your foreskin to be cut off and cast away by circumcision, so would that they were even cut off from your communion, being worthless as a castaway foreskin (Gal 1:7-8; compare Phil 3:2). The fathers, JEROME, AMBROSE, AUGUSTINE, and CHRYSOSTOM, explain it, "Would that they would even cut themselves off," that is, cut off not merely the foreskin, but the whole member: if circumcision be not enough for them, then let them have excision also; an outburst hardly suitable to the gravity of an apostle. But Gal 5:9-10 plainly point to excommunication as the judgment threatened against the troublers: and danger of the bad "leaven" spreading, as the reason for it.
5:135:13: Զի դուք յազատութիւն կոչեցեալ էք։ Ե՛ղբարք, միայն զի ազատութիւնն ձեր ո՛չ լինիցի ՚ի պատճառս մարմնոյ. այլ սիրո՛վ ծառայեցէ՛ք միմեանց[4264]։ [4264] Ոսկան ընդ այլ միում օրինակի ընթեռնու. Կոչեցեալ էք եղբարք. միայն զի։
13 Եղբայրնե՛ր, դուք կոչուած էք ազատութեան. միայն թէ ձեր ազատութիւնը սոսկ մարմնի ցանկութիւնների համար չլինի, այլ սիրո՛վ ծառայեցէք միմեանց.
13 Վասն զի դուք ազատութեան կանչուած էք, եղբայրնե՛ր. միայն թէ ձեր ազատութիւնը մարմնի ցանկութիւններու պատճառ չըլլայ, հապա սիրով իրարու ծառայութիւն ըրէք։
Զի դուք յազատութիւն կոչեցեալ էք, եղբարք. միայն զի ազատութիւն ձեր ոչ լինիցի ի պատճառս մարմնոյ, այլ սիրով ծառայեցէք միմեանց:

5:13: Զի դուք յազատութիւն կոչեցեալ էք։ Ե՛ղբարք, միայն զի ազատութիւնն ձեր ո՛չ լինիցի ՚ի պատճառս մարմնոյ. այլ սիրո՛վ ծառայեցէ՛ք միմեանց[4264]։
[4264] Ոսկան ընդ այլ միում օրինակի ընթեռնու. Կոչեցեալ էք եղբարք. միայն զի։
13 Եղբայրնե՛ր, դուք կոչուած էք ազատութեան. միայն թէ ձեր ազատութիւնը սոսկ մարմնի ցանկութիւնների համար չլինի, այլ սիրո՛վ ծառայեցէք միմեանց.
13 Վասն զի դուք ազատութեան կանչուած էք, եղբայրնե՛ր. միայն թէ ձեր ազատութիւնը մարմնի ցանկութիւններու պատճառ չըլլայ, հապա սիրով իրարու ծառայութիւն ըրէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: К свободе призваны вы, братия, только бы свобода ваша не была поводом к [угождению] плоти, но любовью служите друг другу.
5:13  ὑμεῖς γὰρ ἐπ᾽ ἐλευθερίᾳ ἐκλήθητε, ἀδελφοί· μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις.
5:13. Ὑμεῖς (Ye) γὰρ (therefore) ἐπ' (upon) ἐλευθερίᾳ (unto-an-en-freeing-unto) ἐκλήθητε, (ye-were-called-unto," ἀδελφοί : ( Brethrened ) μόνον (to-alone) μὴ (lest) τὴν (to-the-one) ἐλευθερίαν (to-an-en-freeing-unto) εἰς (into) ἀφορμὴν (to-cording-off) τῇ (unto-the-one) σαρκί, (unto-a-flesh,"ἀλλὰ (other) διὰ (through) τῆς (of-the-one) ἀγάπης (of-an-excessing-off) δουλεύετε (ye-should-bondee-of) ἀλλήλοις : ( unto-one-to-other )
5:13. vos enim in libertatem vocati estis fratres tantum ne libertatem in occasionem detis carnis sed per caritatem servite invicemFor you, brethren, have been called unto liberty. Only make not liberty an occasion to the flesh: but by charity of the spirit serve one another.
13. For ye, brethren, were called for freedom; only not your freedom for an occasion to the flesh, but through love be servants one to another.
5:13. For you, brothers, have been called to liberty. Only you must not make liberty into an occasion for the flesh, but instead, serve one another through the charity of the Spirit.
5:13. For, brethren, ye have been called unto liberty; only [use] not liberty for an occasion to the flesh, but by love serve one another.
For, brethren, ye have been called unto liberty; only [use] not liberty for an occasion to the flesh, but by love serve one another:

13: К свободе призваны вы, братия, только бы свобода ваша не была поводом к [угождению] плоти, но любовью служите друг другу.
5:13  ὑμεῖς γὰρ ἐπ᾽ ἐλευθερίᾳ ἐκλήθητε, ἀδελφοί· μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις.
5:13. vos enim in libertatem vocati estis fratres tantum ne libertatem in occasionem detis carnis sed per caritatem servite invicem
For you, brethren, have been called unto liberty. Only make not liberty an occasion to the flesh: but by charity of the spirit serve one another.
5:13. For you, brothers, have been called to liberty. Only you must not make liberty into an occasion for the flesh, but instead, serve one another through the charity of the Spirit.
5:13. For, brethren, ye have been called unto liberty; only [use] not liberty for an occasion to the flesh, but by love serve one another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-26. В нравоучительном отделе своего послания Ап. прежде всего зовет Галатов к исполнению великой заповеди о любви к ближнему. Затем он внушает им, что истинная христианская свобода, к которой он их призывал, вовсе не есть какая то разнузданность страстей. Напротив, человек свободный ведет упорную борьбу с страстями. При этом Ап. перечисляет самые страсти или дела плоти и противопоставляет им плоды духовной жизни, которую и призывает вести читателей.

13-15. Только бы свобода ваша не была поводом - по греч. aformh, т. е. точкою опоры (ср. Рим VII:11). - Но любовью служите друг другу. Только тогда свобода не приведет к угождению плоти, когда христиане будут стараться делать хорошее друг другу, руководясь истинной христианской любовью. - Ибо весь закон... Хотя заповедь о любви попала на один уровень с другими заповедями, но на самом деле она имеет исключительную важность, потому что, выполняя ее, мы вместе с тем исполняем и все заповеди закона (ср. Рим XIII:8: и 10). - Друг друга угрызаете... Ап., очевидно, знал, что между Галатами партийность дошла до степени взаимной ненависти.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Practical Godliness Enforced; Works of the Flesh and of the Spirit; The Fruits of the Spirit.A. D. 56.
13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. 14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. 15 But if ye bite and devour one another, take heed that ye be not consumed one of another. 16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18 But if ye be led of the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law. 24 And they that are Christ's have crucified the flesh with the affections and lusts. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain glory, provoking one another, envying one another.

In the latter part of this chapter the apostle comes to exhort these Christians to serious practical godliness, as the best antidote against the snares of the false teachers. Two things especially he presses upon them:--

I. That they should not strive with one another, but love one another. He tells them (v. 13) that they had been called unto liberty, and he would have them to stand fast in the liberty wherewith Christ had made them free; but yet he would have them be very careful that they did not use this liberty as an occasion to the flesh--that they did not thence take occasion to indulge themselves in any corrupt affections and practices, and particularly such as might create distance and disaffection, and be the ground of quarrels and contentions among them: but, on the contrary, he would have them by love to serve one another, to maintain that mutual love and affection which, notwithstanding any minor differences there might be among them, would dispose them to all those offices of respect and kindness to each other which the Christian religion obliged them to. Note, 1. The liberty we enjoy as Christians is not a licentious liberty: though Christ has redeemed us from the curse of the law, yet he has not freed us from the obligation of it; the gospel is a doctrine according to godliness (1 Tim. vi. 3), and is so far from giving the least countenance to sin that it lays us under the strongest obligations to avoid and subdue it. 2. Though we ought to stand fast in our Christian liberty, yet we should not insist upon it to the breach of Christian charity; we should not use it as an occasion of strife and contention with our fellow Christians, who may be differently minded from us, but should always maintain such a temper towards each other as may dispose us by love to serve one another. To this the apostle endeavours to persuade these Christians, and there are two considerations which he sets before them for this purpose:-- (1.) That all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself, v. 14. Love is the sum of the whole law; as love to God comprises the duties of the first table, so love to our neighbour those of the second. The apostle takes notice of the latter here, because he is speaking of their behaviour towards one another; and, when he makes use of this as an argument to persuade them to mutual love, he intimates both that this would be a good evidence of their sincerity in religion and also the most likely means of rooting out those dissensions and divisions that were among them. It will appear that we are the disciples of Christ indeed when we have love one to another (John xiii. 35); and, where this temper is kept up, if it do not wholly extinguish those unhappy discords that are among Christians, yet at least it will so far accommodate them that the fatal consequences of them will be prevented. (2.) The sad and dangerous tendency of a contrary behaviour (v. 15): But, says he, if instead of serving one another in love, and therein fulfilling the law of God, you bite and devour one another, take heed that you be not consumed one of another. If, instead of acting like men and Christians, they would behave themselves more like brute beasts, in tearing and rending one another, they could expect nothing as the consequence of it, but that they would be consumed one of another; and therefore they had the greatest reason not to indulge themselves in such quarrels and animosities. Note, Mutual strifes among brethren, if persisted in, are likely to prove a common ruin; those that devour one another are in a fair way to be consumed one of another. Christian churches cannot be ruined but by their own hands; but if Christians, who should be helps to one another and a joy one to another, be as brute beasts, biting and devouring each other, what can be expected but that the God of love should deny his grace to them, and the Spirit of love should depart from them, and that the evil spirit, who seeks the destruction of them all, should prevail?

II. That they should all strive against sin; and happy would it be for the church if Christians would let all their quarrels be swallowed up of this, even a quarrel against sin--if, instead of biting and devouring one another on account of their different opinions, they would all set themselves against sin in themselves and the places where they live. This is what we are chiefly concerned to fight against, and that which above every thing else we should make it our business to oppose and suppress. To excite Christians hereunto, and to assist them herein, the apostle shows,

1. That there is in every one a struggle between the flesh and the spirit (v. 17): The flesh (the corrupt and carnal part of us) lusts (strives and struggles with strength and vigour) against the spirit: it opposes all the motions of the Spirit, and resists every thing that is spiritual. On the other hand, the spirit (the renewed part of us) strives against the flesh, and opposes the will and desire of it: and hence it comes to pass that we cannot do the things that we would. As the principle of grace in us will not suffer us to do all the evil which our corrupt nature would prompt us to, so neither can we do all the good that we would, by reason of the oppositions we meet with from that corrupt and carnal principle. Even as in a natural man there is something of this struggle (the convictions of his conscience and the corruption of his own heart strive with one another; his convictions would suppress his corruptions, and his corruptions silence his convictions), so in a renewed man, where there is something of a good principle, there is a struggle between the old nature and the new nature, the remainders of sin and the beginnings of grace; and this Christians must expect will be their exercise as long as they continue in this world.

2. That it is our duty and interest in this struggle to side with the better part, to side with our convictions against our corruptions and with our graces against our lusts. This the apostle represents as our duty, and directs us to the most effectual means of success in it. If it should be asked, What course must we take that the better interest may get the better? he gives us this one general rule, which, if duly observed, would be the most sovereign remedy against the prevalence of corruption; and that is to walk in the Spirit (v. 16): This I say, then, Walk in the Spirit, and you shall not fulfil the lust of the flesh. By the Spirit here may be meant either the Holy Spirit himself, who condescends to dwell in the hearts of those whom he has renewed and sanctified, to guide and assist them in the way of their duty, or that gracious principle which he implants in the souls of his people and which lusts against the flesh, as that corrupt principle which still remains in them does against it. Accordingly the duty here recommended to us is that we set ourselves to act under the guidance and influence of the blessed Spirit, and agreeably to the motions and tendency of the new nature in us; and, if this be our care in the ordinary course and tenour of our lives, we may depend upon it that, though we may not be freed from the stirrings and oppositions of our corrupt nature, we shall be kept from fulfilling it in the lusts thereof; so that though it remain in us, yet it shall not obtain a dominion over us. Note, The best antidote against the poison of sin is to walk in the Spirit, to be much in conversing with spiritual things, to mind the things of the soul, which is the spiritual part of man, more than those of the body, which is his carnal part, to commit ourselves to the guidance of the word, wherein the Holy Spirit makes known the will of God concerning us, and in the way of our duty to act in a dependence on his aids and influences. And, as this would be the best means of preserving them from fulfilling the lusts of the flesh, so it would be a good evidence that they were Christians indeed; for, says the apostle (v. 18), If you be led by the Spirit, you are not under the law. As if he had said, "You must expect a struggle between flesh and spirit as long as you are in the world, that the flesh will be lusting against the spirit as well as the spirit against the flesh; but if, in the prevailing bent and tenour of your lives, you be led by the Spirit,--if you act under the guidance and government of the Holy Spirit and of that spiritual nature and disposition he has wrought in you,--if you make the word of God your rule and the grace of God your principle,--it will hence appear that you are not under the law, not under the condemning, though you are still under the commanding, power of it; for there is now no condemnation to those that are in Christ Jesus, who walk not after the flesh, but after the Spirit; and as many as are led by the Spirit of God, they are the sons of God," Rom. viii. 1-14.

3. The apostle specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be cherished and brought forth (v. 19, &c.); and by specifying particulars he further illustrates what he is here upon. (1.) He begins with the works of the flesh, which, as they are many, so they are manifest. It is past dispute that the things he here speaks of are the works of the flesh, or the product of corrupt and depraved nature; most of them are condemned by the light of nature itself, and all of them by the light of scripture. The particulars he specifies are of various sorts; some are sins against the seventh commandment, such as adultery, fornication, uncleanness, lasciviousness, by which are meant not only the gross acts of these sins, but all such thoughts, and words, and actions, as have a tendency towards the great transgression. Some are sins against the first and second commandments, as idolatry and witchcraft. Others are sins against our neighbour, and contrary to the royal law of brotherly love, such as hatred, variance, emulations, wrath, strife, which too often occasion seditions, heresies, envyings, and sometimes break out into murders, not only of the names and reputation, but even of the very lives, of our fellow-creatures. Others are sins against ourselves, such as drunkenness and revellings; and he concludes the catalogue with an et cetera, and gives fair warning to all to take care of them, as they hope to see the face of God with comfort. Of these and such like, says he, I tell you before, as I have also told you in times past, that those who do such things, how much soever they may flatter themselves with vain hopes, shall not inherit the kingdom of God. These are sins which will undoubtedly shut men out of heaven. The world of spirits can never be comfortable to those who plunge themselves in the filth of the flesh; nor will the righteous and holy God ever admit such into his favour and presence, unless they be first washed and sanctified, and justified in the name of our Lord Jesus, and by the Spirit of our God, 1 Cor. vi. 11. (2.) He specifies the fruits of the Spirit, or the renewed nature, which as Christians we are concerned to bring forth, v. 22, 23. And here we may observe that as sin is called the work of the flesh, because the flesh, or corrupt nature, is the principle that moves and excites men to it, so grace is said to be the fruit of the Spirit, because it wholly proceeds from the Spirit, as the fruit does from the root: and whereas before the apostle had chiefly specified those works of the flesh which were not only hurtful to men themselves but tended to make them so to one another, so here he chiefly takes notice of those fruits of the Spirit which had a tendency to make Christians agreeable one to another, as well as easy to themselves; and this was very suitable to the caution or exhortation he had before given (v. 13), that they should not use their liberty as an occasion to the flesh, but by love serve one another. He particularly recommends to us, love, to God especially, and to one another for his sake,--joy, by which may be understood cheerfulness in conversation with our friends, or rather a constant delight in God,--peace, with God and conscience, or a peaceableness of temper and behaviour towards others,--long-suffering, patience to defer anger, and a contentedness to bear injuries,--gentleness, such a sweetness of temper, and especially towards our inferiors, as disposes us to be affable and courteous, and easy to be entreated when any have wronged us,--goodness (kindness, beneficence), which shows itself in a readiness to do good to all as we have opportunity,--faith, fidelity, justice, and honesty, in what we profess and promise to others,--meekness, wherewith to govern our passions and resentments, so as not to be easily provoked, and, when we are so, to be soon pacified,--and temperance, in meat and drink, and other enjoyments of life, so as not to be excessive and immoderate in the use of them. Concerning these things, or those in whom these fruits of the Spirit are found, the apostle says, There is no law against them, to condemn and punish them. Yea, hence it appears that they are not under the law, but under grace; for these fruits of the Spirit, in whomsoever they are found, plainly show that such are led by the Spirit, and consequently that they are not under the law, as v. 18. And as, by specifying these works of the flesh and fruits of the Spirit, the apostle directs us both what we are to avoid and oppose and what we are to cherish and cultivate, so (v. 24) he informs us that this is the sincere care and endeavour of all real Christians: And those that are Christ's, says he (those who are Christians indeed, not only in show and profession, but in sincerity and truth), have crucified the flesh with the affections and lusts. As in their baptism they were obliged hereunto (for, being baptized into Christ, they were baptized into his death, Rom. vi. 3), so they are now sincerely employing themselves herein, and, in conformity to their Lord and head, are endeavouring to die unto sin, as he had died for it. They have not yet obtained a complete victory over it; they have still flesh as well as Spirit in them, and that has its affections and lusts, which continue to give them no little disturbance, but as it does not now reign in their mortal bodies, so as that they obey it in the lusts thereof (Rom. vi. 12), so they are seeking the utter ruin and destruction of it, and to put it to the same shameful and ignominious, though lingering death, which our Lord Jesus underwent for our sakes. Note, If we should approve ourselves to be Christ's, such as are united to him and interested in him, we must make it our constant care and business to crucify the flesh with its corrupt affections and lusts. Christ will never own those as his who yield themselves the servants of sin. But though the apostle here only mentions the crucifying of the flesh with the affections and lusts, as the care and character of real Christians, yet, no doubt, it is also implied that, on the other hand, we should show forth those fruits of the Spirit which he had just before been specifying; this is no less our duty than that, nor is it less necessary to evidence our sincerity in religion. It is not enough that we cease to do evil, but we must learn to do well. Our Christianity obliges us not only to die unto sin, but to live unto righteousness; not only to oppose the works of the flesh, but to bring forth the fruits of the Spirit too. If therefore we would make it appear that we do indeed belong to Christ, this must be our sincere care and endeavour as well as the other; and that it was the design of the apostle to represent both the one and the other of these as our duty, and as necessary to support our character as Christians, may be gathered from what follows (v. 25), where he adds, If we live in the Spirit, let us also walk in the Spirit; that is, "If we profess to have received the Spirit of Christ, or that we are renewed in the Spirit of Christ, or that we are renewed in the spirit of our minds, and endued with a principle of spiritual life, let us make it appear by the proper fruits of the Spirit in our lives." He had before told us that the Spirit of Christ is a privilege bestowed on all the children of God, ch. iv. 6. "Now," says he, "if we profess to be of this number, and as such to have obtained this privilege, let us show it by a temper and behaviour agreeable hereunto; let us evidence our good principles by good practices." Our conversation will always be answerable to the principle which we are under the guidance and government of: as those that are after the flesh do mind the things of the flesh, so those that are after the Spirit do mind the things of the Spirit, Rom. viii. 5. If therefore we would have it appear that we are Christ's, and that we are partakers of his Spirit, it must be by our walking not after the flesh, but after the spirit. We must set ourselves in good earnest both to mortify the deeds of the body, and to walk in newness of life.

4. The apostle concludes this chapter with a caution against pride and envy, v. 26. He had before been exhorting these Christians by love to serve one another (v. 13), and had put them in mind of what would be the consequence if, instead of that, they did bite and devour one another, v. 15. Now, as a means of engaging them to the one and preserving them from the other of these, he here cautions them against being desirous of vain-glory, or giving way to an undue affectation of the esteem and applause of men, because this, if it were indulged, would certainly lead them to provoke one another and to envy one another. As far as this temper prevails among Christians, they will be ready to slight and despise those whom they look upon as inferior to them, and to be put out of humour if they are denied that respect which they think is their due from them, and they will also be apt to envy those by whom their reputation is in any danger of being lessened: and thus a foundation is laid for those quarrels and contentions which, as they are inconsistent with that love which Christians ought to maintain towards each other, so they are greatly prejudicial to the honour and interest of religion itself. This therefore the apostle would have us by all means to watch against. Note, (1.) The glory which comes from men is vain-glory, which, instead of being desirous of, we should be dead to. (2.) An undue regard to the approbation and applause of men is one great ground of the unhappy strifes and contentions that exist among Christians.
Adam Clarke: Commentary on the Bible - 1831
5:13: Ye have been called unto liberty - A total freedom from all the burthensome rites and ceremonies of the Mosaic law. Only use not that liberty for an occasion to the flesh. By flesh, here, we may understand all the unrenewed desires and propensities of the mind; whatsoever is not under the influence and guidance of the Holy Spirit of God. Your liberty is from that which would oppress the spirit; not from that which would lay restraints on the flesh. The Gospel proclaims liberty from the ceremonial law: but binds you still faster under the moral law. To be freed from the ceremonial law is the Gospel liberty; to pretend freedom from the moral law is Antinomianism.
By love serve one another - Having that faith which worketh by love, serve each other to the uttermost of your power: δουλευετε, serve each other, when necessary, as slaves serve their masters. Several excellent MSS. and versions, instead of δια της αγαπης, by love, have τῃ αγαπῃ του Πνευματος, in the love of the Spirit serve one another.
Albert Barnes: Notes on the Bible - 1834
5:13: For, brethren, ye have been called unto liberty - Freedom from Jewish rites and ceremonies; see the notes at Gal 3:28; Gal 4:9, note, Gal 4:21-31, note. The meaning here is, that Paul wished the false teachers removed because true Christians had been called unto liberty, and they were abridging and destroying that liberty. They were not in subjection to the Law of Moses, or to anything else that savored of bondage. They were free; free from the servitude of sin, and free from subjection to expensive and burdensome rites and customs. They were to remember this as a great and settled principle; and so vital a truth was this, and so important that it should be maintained, and so great the evil of forgetting it, that Paul says he earnestly wishes Gal 5:12 that all who would reduce them to that state of servitude were cut off from the Christian church.
Only use not liberty ... - The word use here introduced by our translators, obscures the sense. The idea is, "You are called to liberty, but it is not liberty for an occasion to the flesh. It is not freedom from virtuous restraints, and from the laws of God. It is liberty from the servitude of sin, and religious rites and ceremonies, not freedom from the necessary restraints of virtue." It was necessary to give this caution, because:
(1) There was a strong tendency in all converts from paganism to relapse again into their former habits. Licentiousness abounded, and where they had been addicted to it before their conversion, and where they were surrounded by it on every hand, they were in constant danger of falling into it again. A bare and naked declaration, therefore, that they had been called to liberty, to freedom from restraint, might have been misunderstood, and some might have supposed that they were free from all restraints.
(2) it is needful to guard the doctrine from abuse at all times. There has been a strong tendency, as the history of the church has shown, to abuse the doctrine of grace. The doctrine that Christians are "free;" that there is liberty to them from restraint, has been perverted always by Antinomians, and been made the occasion of their indulging freely in sin. And the result has shown that nothing was more important than to guard the doctrine of Christian liberty, and to show exactly what Christians are freed from, and what laws are still binding on them. Paul is, therefore, at great pains to show that the doctrines which he had maintained did not lead to licentiousness, and did not allow the indulgence of sinful and corrupt passions.
An occasion - As allowing indulgence to the flesh, or as a furtherance or help to corrupt passions; see the word explained in the notes at Rom 7:8.
To the flesh - The word flesh is often used in the writings of Paul to denote corrupt and gross passions and affections; see the notes at Rom 7:18; Rom 8:1, note.
But by love serve one another - By the proper manifestation of love one to another strive to promote each other's welfare. To do this will not be inconsistent with the freedom of the gospel. When there is love there is no servitude. Duty is pleasant, and offices of kindness agreeable. Paul does not consider them as freed from all law and all restraint; but they are to be governed by the law of love. They were not to feel that they were so free that they might lawfully give indulgence to the desires of the flesh, but they were to regard themselves as under the law to love one another; and thus they would fulfil the law of Christian freedom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: ye: Gal 5:1, Gal 4:5-7, Gal 4:22-31; Isa 61:1; Luk 4:18; Joh 8:32-36; Rom 6:18-22
only: Co1 8:9; Pe1 2:16; Pe2 2:19; Jde 1:4, Jde 1:10-12
but: Gal 5:14, Gal 5:22, Gal 6:2; Mar 10:43-45; Joh 13:14, Joh 13:15; Act 20:35; Rom 15:1, Rom 15:2; Co1 9:19; Co1 13:4-7; Co2 4:5, Co2 12:15; Th1 1:3; Jam 2:15-17; Jo1 3:16-19
Geneva 1599
5:13 For, brethren, ye have been called unto liberty; (12) only [use] not liberty for an occasion to the flesh, but by love serve one another.
(12) The third part of this epistle, showing that the right use of Christian liberty consists of this, that being delivered and set at liberty from the slavery of sin and the flesh, and being obedient to the Spirit, we should through love help each other to mature in their salvation.
John Gill
5:13 For brethren, ye have been called unto liberty,.... He calls them "brethren", to testify his affection to them, and to put them in mind of their relation to one another, which required mutual love, a thing he is about to press them to; he asserts that they were "called" not merely externally, but internally, by the effectual grace of God, out of bondage to sin, Satan, and the law, unto the liberty of the Gospel and of the grace of God; that liberty wherewith Christ had made them free, Gal 5:1 this he said in a judgment of charity, hoping well of them:
only use not liberty for an occasion to the flesh; corrupt nature, which in unregenerate men takes encouragement from, and makes an ill use of the best of things, as the mercy and patience of God; and not only takes an occasion by the law, forbidding sin to work and stir up all manner of concupiscence; but also by the Gospel, and the doctrines of it, such as eternal election, free justification, &c. which though the source and fountain, the barrier and security, of all true and real holiness, are improved and abused by wicked minds, under the influence and instigation of Satan, to vile purposes; and though regenerate persons are not in the flesh, and do not live after it, yet that is in them, and there is a proneness in them to sin; and Satan is watching all opportunities and advantages against them; so that there is need for such a caution as this, that they do not misuse their Christian liberty by indulging the flesh and the lusts of it, which is apt to take an occasion to cherish its lusts, and especially when given: Christ's free men should not do so, for that is to disgrace the doctrine of Christian liberty, to enthral themselves in, bondage instead of using their liberty aright, and to give the enemy occasion to blaspheme: the doctrine of Christian liberty may bc abused, or used as an occasion to the flesh, and to fulfil the lusts of it; when under a pretence thereof men think themselves exempt from obedience to the civil magistrate, which is using this liberty as a cloak of maliciousness; or that they are free from obedience to the law of God, as a rule of walk and conversation; or from subjection to the ordinances of the Gospel; or when they use the creatures God has given them the free use of without thankfulness, and in an immoderate manner; and when they make things indifferent which are not, or use indifferent things to the prejudice of others; and their liberty becomes a stumblingblock to weak Christians, which the apostle seems greatly to regard here; since he adds,
but by love serve one another: the Vulgate Latin version reads, "by the love of the Spirit": and so some copies; Gospel liberty and the service of the saints are not at all inconsistent; as it becomes them to love one another, as the new command of Christ, their profession of religion, and their relation to each other, require, so they should show their love by their service; as by praying one with and for another, by bearing each other's burdens, sympathizing with and communicating to each other in things temporal and spiritual; in forbearing with and forgiving one another; by admonishing each other when there is occasion for it, in a meek, tender, and brotherly way; by instructing and building up one another on their most holy faith, and by stirring up one another to all the duties of religion, private and public.
John Wesley
5:13 Ye have been called to liberty - From sin and misery, as well as from the ceremonial law. Only use not liberty for an occasion to the flesh - Take not occasion from hence to gratify corrupt nature. But by love serve one another - And hereby show that Christ has made you free.
Robert Jamieson, A. R. Fausset and David Brown
5:13 The "ye" is emphatical, from its position in the Greek, "Ye brethren"; as opposed to those legalists "who trouble you."
unto liberty--The Greek expresses, "on a footing of liberty." The state or condition in which ye have been called to salvation, is one of liberty. Gospel liberty consists in three things, freedom from the Mosaic yoke, from sin, and from slavish fear.
only, &c.--Translate, "Only turn not your liberty into an occasion for the flesh." Do not give the flesh the handle or pretext (Rom 7:8, "occasion") for its indulgence which it eagerly seeks for; do not let it make Christian "liberty" its pretext for indulgence (Gal 5:16-17; 1Pet 2:16; 2Pet 2:19; Jude 1:4).
but by love serve one another--Greek, "Be servants (be in bondage) to one another." If ye must be servants, then be servants to one another in love. While free as to legalism, be bound by Love (the article in the Greek personifies love in the abstract) to serve one another (1Cor 9:19). Here he hints at their unloving strifes springing out of lust of power. "For the lust of power is the mother of heresies" [CHRYSOSTOM].
5:145:14: Զի ամենայն օրէնք ՚ի մի՛ բան կատարին. ՚ի Սիրեսցեսն զընկեր քո իբրեւ զանձն քո[4265]։ [4265] Ոմանք. Զի Սիրեսցես զըն՛՛։
14 որովհետեւ ամբողջ օրէնքը այս մէկ խօսքի մէջ է ամփոփւում. «Պիտի սիրես քո ընկերոջը, ինչպէս՝ ինքդ քեզ»[81]:[81] Ղեւտ. 19. 18:
14 Վասն զի բոլոր օրէնքը այս մէկ խօսքին մէջ կ’ամփոփուի. «Քու ընկերդ սիրես քու անձիդ պէս»։
Զի ամենայն օրէնք ի մի բան կատարին, ի Սիրեսցեսն զընկեր քո իբրեւ զանձն քո:

5:14: Զի ամենայն օրէնք ՚ի մի՛ բան կատարին. ՚ի Սիրեսցեսն զընկեր քո իբրեւ զանձն քո[4265]։
[4265] Ոմանք. Զի Սիրեսցես զըն՛՛։
14 որովհետեւ ամբողջ օրէնքը այս մէկ խօսքի մէջ է ամփոփւում. «Պիտի սիրես քո ընկերոջը, ինչպէս՝ ինքդ քեզ»[81]:
[81] Ղեւտ. 19. 18:
14 Վասն զի բոլոր օրէնքը այս մէկ խօսքին մէջ կ’ամփոփուի. «Քու ընկերդ սիրես քու անձիդ պէս»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: Ибо весь закон в одном слове заключается: люби ближнего твоего, как самого себя.
5:14  ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
5:14. ὁ (the-one) γὰρ (therefore) πᾶς (all) νόμος (a-parcelee) ἐν (in) ἑνὶ (unto-one) λόγῳ (unto-a-forthee) πεπλήρωται, (it-had-come-to-be-en-filled,"ἐν (in) τῷ (unto-the-one," Ἀγαπήσεις ( Thou-shall-excess-off-unto ) τὸν ( to-the-one ) πλησίον ( to-nigh-belonged ) σου ( of-thee ) ὡς ( as ) σεαυτόν . ( to-thyself )
5:14. omnis enim lex in uno sermone impletur diliges proximum tuum sicut te ipsumFor all the law is fulfilled in one word: Thou shalt love thy neighbour as thyself.
14. For the whole law is fulfilled in one word, in this; Thou shalt love thy neighbour as thyself.
5:14. For the entire law is fulfilled by one word: “You shall love your neighbor as yourself.”
5:14. For all the law is fulfilled in one word, [even] in this; Thou shalt love thy neighbour as thyself.
For all the law is fulfilled in one word, [even] in this; Thou shalt love thy neighbour as thyself:

14: Ибо весь закон в одном слове заключается: люби ближнего твоего, как самого себя.
5:14  ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
5:14. omnis enim lex in uno sermone impletur diliges proximum tuum sicut te ipsum
For all the law is fulfilled in one word: Thou shalt love thy neighbour as thyself.
5:14. For the entire law is fulfilled by one word: “You shall love your neighbor as yourself.”
5:14. For all the law is fulfilled in one word, [even] in this; Thou shalt love thy neighbour as thyself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:14: For all the law - Which respects our duty to our fellows, is fulfilled - is comprehended, in one word: Thou shalt love thy neighbor as thyself. See the notes on Mat 19:19, and Rom 13:9 (note).
Albert Barnes: Notes on the Bible - 1834
5:14: For all the law is fulfilled ... - That is, this expresses the substance of the whole law; it embraces and comprises all. The apostle of course here alludes to the Law in regard to our duty to our fellow-men, since that was the point which he particularly enforces. He is saying that this law would counteract all the evil workings of the flesh, and if this were fulfilled, all our duty to others would be discharged. A similar sentiment he has expressed in Rom 13:8-10; see the notes at that passage. The turn here in the discussion is worthy of particular notice. With great skill he changes the subject from a doctrinal argument to a strain of practical remark, and furnishes most important lessons for the right mode of overcoming our corrupt and sensual passions, and discharging our duty to others.
Thou shalt love thy neighbor ... - See this explained in the note at Mat 19:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: all: Mat 7:12, Mat 19:18, Mat 19:19, Mat 22:39, Mat 22:40; Rom 13:8-10; Jam 2:8-11
Thou: Lev 19:18, Lev 19:34; Mar 12:31, Mar 12:33; Luk 10:27-37; Ti1 1:5
Geneva 1599
5:14 (13) For (h) all the law is fulfilled in one word, [even] in this; Thou shalt love thy neighbour as thyself.
(13) He sets forth the love of our neighbour, as a mark unto which all Christians ought to refer all their actions, and to that he cites the testimony of the Law.
(h) This particle "all" must be limited to the second table of the ten commandments.
John Gill
5:14 For all the law is fulfilled in one word,.... Not the ceremonial law, to which acts of mercy, kindness, and love are opposed, and from which they are distinguished; but the law of the decalogue given to Moses on Mount Sinai, and by him to the people of the Jews; and intends either only the second table of it, since only love to the neighbour is mentioned; or else the whole of it, both tables, since it is said, "all the law"; which by Christ is reduced to two heads, love to God, and love to the neighbour; and though the former is not here expressed, it is implied as a cause in the effect, for the love of God is the cause, and so the evidence of love to the neighbour; nor can there be the one without the other. The two tables of the law consist of , "ten words"; as the (s) Jews commonly call them, and we the decalogue, and yet they are fulfilled in one; that is, they are to be brought into such a compendium, reduced to such an head; or as the apostle in a parallel place says, they may briefly be comprehended in this saying, Rom 13:9. The Jews make the commandments of the law to be a very large number indeed, but at last reduce them to one, as the apostle here does,
"six hundred and thirteen commandments (they say (t)) were given to Moses----David came and reduced them to eleven, Psalm xv, Isaiah came and reduced them to six, Is 33:15 Micah came and reduced them to three, Mic 6:8 Isaiah came and reduced them to two, Is 56:1, Amos came and reduced them to one, Amos 5:4 but this being objected to, it is observed that Habakkuk came, , "and reduced them to one", Hab 2:4 that is faith, as here the apostle reduces them to love:''
even in this, thou shalt love thy neighbour as thyself: these words are taken out of Lev 19:18 and which R. Akiba says (u), agreeably with the apostle, whose contemporary he was, is , "the grand general rule in the law"; or the grand comprehensive of the law: the object of love, the "neighbour", signifies not only, as there the Jews explain it, those of their own people, or proselytes to their religion; but all sorts of men, whether in a natural, civil, or spiritual relation; and whether those that do us good or do us ill, friends or enemies: the measure or rule of love is, "as thyself"; and designs not an equality of affection, but a likeness of effects; that is, to do the same kind acts of love to others, one would choose to have done to ourselves: and this is the fulfilling of the law; that is, so far as a man loves aright, so far he fulfils the law; not that he does it perfectly, for man in his fallen state is unable to do that, for the law is exceeding broad, and reaches to thoughts, desires, and inclinations, as well as to words and deeds; and besides, love said to be the fulfilling of it, is imperfect; hence then there can be no justification by works of charity, nor by any services of men, which at best are imperfect; nor are they done in their own strength, and without the grace of God; nor is there any that can be said to have fulfilled the law perfectly but Christ, and to him must we look for a justifying righteousness. These words contain a reason engaging to love one another, and to do all kind of offices of love to each other; since it is a main and principal thing contained in the law, and to which that may be reduced.
(s) Exod. xxxiv. 28. Vid. Targum Onk. & Jon. in ib. (t) T. Bab. Maccot, fol. 23. 2. & 24. 1. Tzeror Hammor, fol. 151. 1. (u) In Jarchi in Lev. xix. 18.
John Wesley
5:14 For all the law is fulfilled in this, Thou shalt love thy neighbour as thyself - inasmuch as none can do this without loving God, 1Jn 4:12; and the love of God and man includes all perfection. Lev 19:18.
Robert Jamieson, A. R. Fausset and David Brown
5:14 all the law--Greek, "the whole law," namely, the Mosaic law. Love to God is presupposed as the root from which love to our neighbor springs; and it is in this tense the latter precept (so "word" means here) is said to be the fulfilling of "all the law" (Lev 19:18). Love is "the law of Christ" (Gal 6:2; Mt 7:12; Mt 22:39-40; Rom 13:9-10).
is fulfilled--Not as received text "is being fulfilled," but as the oldest manuscripts read, "has been fulfilled"; and so "receives its full perfection," as rudimentary teachings are fulfilled by the more perfect doctrine. The law only united Israelites together: the Gospel unites all men, and that in relation to God [GROTIUS].
5:155:15: Ապա թէ զմիմեանս խածատիցէք՝ եւ ուտիցէք. զգո՛յշ լերուք՝ գուցէ ՚ի միմեանց սատակիցիք[4266]։ էդ [4266] Ոմանք. Ապա եթէ զմի՛՛։
15 Իսկ եթէ միմեանց խածոտէք եւ յօշոտէք, զգո՛յշ եղէք, գուցէ թէ միմեանց ոչնչացնէք:
15 Ապա եթէ իրար խածնէք եւ ուտէք, զգոյշ կեցէք որ չըլլայ թէ իրար սպառէք։
Ապա եթէ զմիմեանս խածատիցէք եւ ուտիցէք, զգոյշ լերուք, գուցէ ի միմեանց սատակիցիք:

5:15: Ապա թէ զմիմեանս խածատիցէք՝ եւ ուտիցէք. զգո՛յշ լերուք՝ գուցէ ՚ի միմեանց սատակիցիք[4266]։ էդ
[4266] Ոմանք. Ապա եթէ զմի՛՛։
15 Իսկ եթէ միմեանց խածոտէք եւ յօշոտէք, զգո՛յշ եղէք, գուցէ թէ միմեանց ոչնչացնէք:
15 Ապա եթէ իրար խածնէք եւ ուտէք, զգոյշ կեցէք որ չըլլայ թէ իրար սպառէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: Если же друг друга угрызаете и съедаете, берегитесь, чтобы вы не были истреблены друг другом.
5:15  εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπ᾽ ἀλλήλων ἀναλωθῆτε.
5:15. εἰ (If) δὲ (moreover) ἀλλήλους ( to-one-to-other ) δάκνετε (ye-bite) καὶ (and) κατεσθίετε, (ye-eat-belong-down,"βλέπετε (ye-should-view) μὴ (lest) ὑπ' (under) ἀλλήλων ( of-one-to-other ) ἀναλωθῆτε. (ye-might-have-been-other-alonged-up)
5:15. quod si invicem mordetis et comeditis videte ne ab invicem consumaminiBut if you bite and devour one another: take heed you be not consumed one of another.
15. But if ye bite and devour one another, take heed that ye be not consumed one of another.
5:15. But if you bite and devour one another, be careful that you are not consumed by one another!
5:15. But if ye bite and devour one another, take heed that ye be not consumed one of another.
But if ye bite and devour one another, take heed that ye be not consumed one of another:

15: Если же друг друга угрызаете и съедаете, берегитесь, чтобы вы не были истреблены друг другом.
5:15  εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπ᾽ ἀλλήλων ἀναλωθῆτε.
5:15. quod si invicem mordetis et comeditis videte ne ab invicem consumamini
But if you bite and devour one another: take heed you be not consumed one of another.
5:15. But if you bite and devour one another, be careful that you are not consumed by one another!
5:15. But if ye bite and devour one another, take heed that ye be not consumed one of another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:15: If ye bite and devour one another - These Churches seem to have been in a state of great distraction; there were continual altercations among them. They had fallen from the grace of the Gospel; and, as Christ no longer dwelt in their hearts by faith, pride, anger, ill-will, and all unkind and uncharitable tempers, took possession of their souls, and they were in consequence alternately destroying each other. Nothing is so destructive to the peace of man, and to the peace of the soul, as religious disputes; where they prevail, religion in general has little place.
Albert Barnes: Notes on the Bible - 1834
5:15: But if ye bite - The word used here (δάκνω daknō), means, properly, to bite, to sting; and here seems to be used in the sense of contending and striving - a metaphor not improbably taken from dogs and wild beasts.
And devour one another - As wild beasts do. The sense is, "if you contend with each other;" and the reference is, probably, to the strifes which would arise between the two parties in the churches - the Jewish and the Gentile converts.
Take heed that ye be not consumed ... - As wild beasts contend sometimes until both are slain. Thus, the idea is, in their contentions they would destroy the spirituality and happiness of each other; their characters would be ruined; and the church be overthrown. The readiest way to destroy the spirituality of a church, and to annihilate the influence of religion, is to excite a spirit of contention.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: Gal 5:26; Sa2 2:26, Sa2 2:27; Isa 9:20, Isa 9:21, Isa 11:5-9, Isa 11:13; Co1 3:3, Co1 6:6-8; Co2 11:20; Co2 12:20; Jam 3:14-18, Jam 4:1-3
Geneva 1599
5:15 (14) But if ye bite and devour one another, take heed that ye be not consumed one of another.
(14) An exhortation to the duties of charity, by the profit that follows from it, because no men proved worse for themselves than they that hate one another.
John Gill
5:15 But if ye bite and devour one another,.... Another reason inducing to love is taken from the pernicious consequences of a contrary spirit and conduct. The allusion is to beasts of prey falling upon and devouring one another: for wolves or dogs to worry sheep is not strange; but for sheep to distress one another is unnatural. The apostle does not say, if grievous wolves should enter in among you and not spare the flock; but suggests if they themselves should act the part of wolves to one another; having reference to their controversies about the law and circumcision, and the necessity thereof to justification and salvation; which were managed with great heat and bitterness, occasioned great contentions, and threatened them with divisions, parties, and factions; and were attended with envy and malice, with reproachful words, biting sarcasms, scandalous invectives, and injurious actions, which must be of bad consequence: hence he adds,
take heed that ye be not consumed one of another; that is, either beware lest each other's particular peace and comfort be destroyed, which is oftentimes done this way, though a person's state and condition God-ward may be safe; or lest their church state should be destroyed and come to nothing, since love is the cement of it, which being loosened, threatens a dissolution; for as no civil community, either public or private, divided against itself, can stand long, so no religious one; and for want of love the Lord threatens to remove, and sometimes does remove, the candlestick out of its place.
John Wesley
5:15 But if - On the contrary, in consequence of the divisions which those troublers have occasioned among you, ye bite one another by evil speaking. And devour one another - By railing and clamour. Take heed ye be not consumed one of another - By bitterness, strife, and contention, our health and strength, both of body and soul, are consumed, as well as our substance and reputation.
Robert Jamieson, A. R. Fausset and David Brown
5:15 bite--backbite the character.
devour--the substance by injuring, extortion, &c. (Hab 1:13; Mt 23:14; 2Cor 11:20).
consumed, &c.--Strength of soul, health of body, character, and resources, are all consumed by broils [BENGEL].
5:165:16: Բայց զայս ասեմ. Հոգւո՛վ գնացէք, եւ զցանկութիւն մարմնոյ մի՛ կատարէք[4267]։ [4267] Ոմանք. Ասեմ եղբարք. Հոգւով։
16 Բայց ասում եմ ձեզ. Հոգո՛վ ընթացէք եւ մարմնի ցանկութիւնը մի՛ կատարէք,
16 Միայն թէ այս կ’ըսեմ. «Հոգիով գացէք ու մարմնին ցանկութիւնը պիտի չկատարէք»։
Բայց զայս ասեմ. Հոգւով գնացէք, եւ զցանկութիւն մարմնոյ մի՛ կատարէք:

5:16: Բայց զայս ասեմ. Հոգւո՛վ գնացէք, եւ զցանկութիւն մարմնոյ մի՛ կատարէք[4267]։
[4267] Ոմանք. Ասեմ եղբարք. Հոգւով։
16 Բայց ասում եմ ձեզ. Հոգո՛վ ընթացէք եւ մարմնի ցանկութիւնը մի՛ կատարէք,
16 Միայն թէ այս կ’ըսեմ. «Հոգիով գացէք ու մարմնին ցանկութիւնը պիտի չկատարէք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: Я говорю: поступайте по духу, и вы не будете исполнять вожделений плоти,
5:16  λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε.
5:16. Λέγω (I-forth) δέ, (moreover,"πνεύματι (unto-a-currenting-to) περιπατεῖτε (ye-should-tread-about-unto) καὶ (and) ἐπιθυμίαν (to-a-passioning-upon-unto) σαρκὸς (of-a-flesh) οὐ (not) μὴ (lest) τελέσητε. (ye-might-have-finished-unto)
5:16. dico autem spiritu ambulate et desiderium carnis non perficietisI say then: Walk in the spirit: and you shall not fulfill the lusts of the flesh.
16. But I say, Walk by the Spirit, and ye shall not fulfill the lust of the flesh.
5:16. So then, I say: Walk in the spirit, and you will not fulfill the desires of the flesh.
5:16. [This] I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh:

16: Я говорю: поступайте по духу, и вы не будете исполнять вожделений плоти,
5:16  λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε.
5:16. dico autem spiritu ambulate et desiderium carnis non perficietis
I say then: Walk in the spirit: and you shall not fulfill the lusts of the flesh.
5:16. So then, I say: Walk in the spirit, and you will not fulfill the desires of the flesh.
5:16. [This] I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Для того чтобы в Галатах ожила любовь, Ап. советует им ходить по духу, т. е. отдаться руководству высшей стороны человеческого существа; тогда они не будут совершат похоти плоти, т. е. будут иметь силу их всячески ограничивать, потому совсем подавить их человек, конечно, не может. - Ибо плоть желает противного духу... см. посл. к Рим гл. VII ст. 15, 19: и сл.
Adam Clarke: Commentary on the Bible - 1831
5:16: Walk in the Spirit - Get back that Spirit of God which you have grieved and lost; take up that spiritual religion which you have abandoned.
Ye shall not fulfill the lust of the flesh - If the Spirit of God dwell in and rule your heart, the whole carnal mind will be destroyed; and then, not only carnal ordinances will be abandoned, but also the works and propensities of the flesh.
Albert Barnes: Notes on the Bible - 1834
5:16: This I say then - This is the true rule about overcoming the propensities of your carnal natures, and of avoiding the evils of strife and contention.
Walk - The Christian life is often represented as a journey, and the word walk, in the scripture, is often equivalent to live; Mar 7:5. See the notes at Rom 4:12; Rom 6:4, note; Rom 8:1, note.
In the Spirit - Live under the influences of the Holy Spirit; admit those influences fully into your hearts. Do not resist him, but yield to all his suggestions; see the note at Rom 8:1. What the Holy Spirit would produce, Paul states in Gal 5:22-23. If a man would yield his heart to those influences, he would be able to overcome all his carnal propensities; and it is because he resists that Spirit, that he is ever overcome by the corrupt passions of his nature. Never was a better, a safer, or a more easy rule given to overcome our corrupt and sensual desires than that here furnished; compare notes, Rom 8:1-13.
And ye shall not fulfil ... - Margin, "Fulfil not" - as if it were a command. So Tyndale renders it. But the more common interpretation, as it is the more significant, is that adopted by our translators. Thus, it is not merely a command, it is the statement of an important and deeply interesting truth - that the only way to overcome the corrupt desires and propensities of our nature, is by submitting to the influences of the Holy Spirit. It is not by philosophy; it is not by mere resolutions to resist them; it is not by the force of education and laws; it is only by admitting into our souls the influence of religion, and yielding ourselves to the guidance of the Holy Spirit of God. If we live under the influences of that Spirit, we need not fear the power of the sensual and corrupt propensities of our nature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: I say: Gal 3:17; Co1 7:29
Walk: Gal 5:25, Gal 6:8; Rom 8:1, Rom 8:4, Rom 8:5, Rom 8:12-14; Pe1 1:22, Pe1 4:6; Jde 1:19-21
and: Gal 5:19-21; Rom 6:12, Rom 13:13, Rom 13:14; Co2 7:1; Eph 2:3; Col 2:11, Col 3:5-10; Pe1 1:14, Pe1 2:11, Pe1 4:1-4; Jo1 2:15, Jo1 2:16
ye shall not fulfil: or, fulfil not
Geneva 1599
5:16 (15) [This] I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
(15) He acknowledges the great weakness of the godly, because they are but in part regenerated: but he exhorts them to remember that they are endued with the Spirit of God, who has delivered them from the slavery of sin, and so from the Law, inasmuch as it is the power of sin, so that they should not give themselves to lusts.
John Gill
5:16 This I say then, walk in the Spirit,.... The advice the apostle thinks fit to give, and which he would have observed, is, to "walk in the Spirit", that is, either after the Spirit of God; making the word inspired by him the rule of behaviour, which as it is the standard of faith, so of practice, and is the lamp unto our feet, and the light unto our path; taking him himself for a guide, who not only guides into all truth, but in the way of holiness and righteousness unto the land of uprightness; and depending upon his grace and strength for assistance throughout the whole of our walk and conversation: or in the exercise of the graces of the Spirit of God; as in the exercise of faith upon the person and grace of Christ, of which the Spirit is the author; and in love to God, Christ, and one another, which is a fruit of the Spirit; and in humility, lowliness of mind, meekness and condescension; all which is to walk in the Spirit, or spiritually, and strengthens the argument for love the apostle is upon: and this he encourages to by observing,
and ye shall not fulfil the lust of the flesh; he does not say there shall be no flesh, nor any lust of the flesh in them if they walk spiritually; or that the flesh should not act and operate in them; or that they should do no sinful action; all which is only true of Christ; and the contrary is to be found and observed in all true Christians, though ever so spiritual; but that they should not fulfil or perfect the lust of the flesh; should not give up themselves entirely to the power and dictates of the flesh, so as to be under it and at its command, and be obedient servants and slaves unto it; for, in this sense only, such that are spiritual do not, commit sin, they do not make a trade of it, it is not their constant employ or course of conversation.
John Wesley
5:16 I say then - He now explains what he proposed, Gal 5:13. Walk by the Spirit - Follow his guidance in all things. And fulfil not - In anything. The desire of the flesh - Of corrupt nature.
Robert Jamieson, A. R. Fausset and David Brown
5:16 This I say then--Repeating in other words, and explaining the sentiment in Gal 5:13, What I mean is this."
Walk in the Spirit--Greek, "By (the rule of) the (Holy) Spirit." Compare Gal 5:16-18, Gal 5:22, Gal 5:25; Gal 6:1-8, with Rom 7:22; Rom 8:11. The best way to keep tares out of a bushel is to fill it with wheat.
the flesh--the natural man, out of which flow the evils specified (Gal 5:19-21). The spirit and the flesh mutually exclude one another. It is promised, not that we should have no evil lusts, but that we should "not fulfil" them. If the spirit that is in us can be at ease under sin, it is not a spirit that comes from the Holy Spirit. The gentle dove trembles at the sight even of a hawk's feather.
5:175:17: Զի մարմին ցանկայ հակառա՛կ հոգւոյ, եւ հոգի հակառա՛կ մարմնոյ. եւ զի սոքա միմեանց հակառա՛կ են, մի՛ զոր կամիցիքն՝ զայն առնիցէք։
17 քանի որ մարմինը Հոգու հակառակն է ցանկանում, իսկ Հոգին՝ մարմնի հակառակը: Եւ քանի որ սրանք միմեանց հակառակ են, մի՛ արէք այն, ինչ ուզում էք:
17 Վասն զի մարմինը կը ցանկայ Հոգիին հակառակ ու հոգին՝ մարմնին հակառակ եւ ասոնք իրարու հակառակ են, որ չըլլայ թէ ինչ որ ուզէք՝ այն ընէք։
Զի մարմին ցանկայ հակառակ հոգւոյ, եւ հոգի` հակառակ մարմնոյ. եւ զի սոքա միմեանց հակառակ են, մի՛ զոր կամիցիքն` զայն առնիցէք:

5:17: Զի մարմին ցանկայ հակառա՛կ հոգւոյ, եւ հոգի հակառա՛կ մարմնոյ. եւ զի սոքա միմեանց հակառա՛կ են, մի՛ զոր կամիցիքն՝ զայն առնիցէք։
17 քանի որ մարմինը Հոգու հակառակն է ցանկանում, իսկ Հոգին՝ մարմնի հակառակը: Եւ քանի որ սրանք միմեանց հակառակ են, մի՛ արէք այն, ինչ ուզում էք:
17 Վասն զի մարմինը կը ցանկայ Հոգիին հակառակ ու հոգին՝ մարմնին հակառակ եւ ասոնք իրարու հակառակ են, որ չըլլայ թէ ինչ որ ուզէք՝ այն ընէք։
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5:1717: ибо плоть желает противного духу, а дух--противного плоти: они друг другу противятся, так что вы не то делаете, что хотели бы.
5:17  ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός· ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε.
5:17. ἡ (The-one) γὰρ (therefore) σὰρξ (a-flesh) ἐπιθυμεῖ (it-passioneth-upon-unto) κατὰ (down) τοῦ (of-the-one) πνεύματος, (of-a-currenting-to,"τὸ (the-one) δὲ (moreover) πνεῦμα (a-currenting-to) κατὰ (down) τῆς (of-the-one) σαρκός, (of-a-flesh,"ταῦτα (the-ones-these) γὰρ (therefore) ἀλλήλοις ( unto-one-to-other ) ἀντίκειται , ( it-ever-a-one-situateth ,"ἵνα (so) μὴ (lest) ἃ ( to-which ) ἐὰν (if-ever) θέλητε (ye-might-determine) ταῦτα (to-the-ones-these) ποιῆτε. (ye-might-do-unto)
5:17. caro enim concupiscit adversus spiritum spiritus autem adversus carnem haec enim invicem adversantur ut non quaecumque vultis illa faciatisFor the flesh lusteth against the spirit: and the spirit against the flesh: For these are contrary one to another: so that you do not the things that you would.
17. For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would.
5:17. For the flesh desires against the spirit, and the spirit against the flesh. And since these are against one another, you may not do whatever you want.
5:17. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would:

17: ибо плоть желает противного духу, а дух--противного плоти: они друг другу противятся, так что вы не то делаете, что хотели бы.
5:17  ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός· ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε.
5:17. caro enim concupiscit adversus spiritum spiritus autem adversus carnem haec enim invicem adversantur ut non quaecumque vultis illa faciatis
For the flesh lusteth against the spirit: and the spirit against the flesh: For these are contrary one to another: so that you do not the things that you would.
5:17. For the flesh desires against the spirit, and the spirit against the flesh. And since these are against one another, you may not do whatever you want.
5:17. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
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Adam Clarke: Commentary on the Bible - 1831
5:17: For the flesh lusteth against the Spirit - God still continues to strive with you, notwithstanding your apostasy, showing you whence you have fallen, and exciting you to return to him; but your own obstinacy renders all ineffectual; and through the influence of these different principles, you are kept in a state of self-opposition and self-distraction, so that you cannot do the things that ye would. You are convinced of what is right, and ye wish to do it; but, having abandoned the Gospel and the grace of Christ, the law and its ordinances which ye have chosen in their place afford you no power to conquer your evil propensities. It was on this ground that the apostle exhorted them, Gal 5:16, to walk in the Spirit, that they might not fulfill the lust of the flesh; as without the grace of God they could do nothing. Who can suppose that he speaks this of adult Christians?
Albert Barnes: Notes on the Bible - 1834
5:17: For the flesh lusteth against the Spirit - The inclinations and desires of the flesh are contrary to those of the Spirit. They draw us away in an opposite direction, and while the Spirit of God would lead us one way, our carnal nature would lead us another, and thus produce the painful controversy which exists in our minds. The word "Spirit" here refers to the Spirit of God, and to his influences on the heart.
And these are contrary ... - They are opposite in their nature. They never can harmonize; see Rom 8:6-7; compare below Gal 5:19-23. The contrariety Paul has illustrated by showing what each produces; and they are as opposite as adultery, wrath, strife, murders, drunkenness, etc., are to love, joy, goodness, gentleness, and temperance.
So that ye cannot do the things that ye would - See this sentiment illustrated in the notes at Rom 7:15-19. The expression "cannot do" is stronger by far than the original, and it is doubted whether the original will bear this interpretation. The literal translation would be, "Lest what ye will, those things ye should do" (ἵνα μὴ ὥ ἄν θέλητε, ταῦτα ποιῆτε hina mē hō an thelē te, tauta poiē te). It is rendered by Doddridge, "So that ye do not the things that ye would." By Locke, "You do not the things that you propose to yourselves;" and Locke remarks on the passage, "Ours is the only translation that I knew which renders it cannot." The Vulgate and the Syriac give a literal translation of the Greek, "So that you do not what you would." This is undoubtedly the true rendering; and, in the original, there is no declaration about the possibility or the impossibility, the ability or the inability to do these things.
It is simply a statement of a fact, as it is in Rom 7:15, Rom 7:19. That statement is, that in the mind of a renewed man there is a contrariety in the two influences which bear on his soul - the Spirit of God inclining him in one direction, and the lusts of the flesh in another; that one of these influences is so great as in fact to restrain and control the mind, and pRev_ent its doing what it would otherwise do; that when there is an inclination in one direction, there is a controlling and overpowering influence in another, producing a conflict, which pRev_ents it, and which finally checks and restrains the mind. There is no reason for interpreting this, moreover, as seems always to be the case, of the overpowering tendency in the mind to evil, as if it taught that the Christian was desirous of doing good, but could not, on account of his indwelling corruption. So far as the language of Paul or the fact is concerned, it may be understood of just the opposite, and may mean, that such are the restraints and influences of the Holy Spirit on the heart, that the Christian does not the evil which he otherwise would, and to which his corrupt nature inclines him.
He (Paul) is exhorting them Gal 5:16 to walk in the Spirit, and assures them that thus they would not fulfil the lusts of the flesh. To encourage them to this, he reminds them that there were contrary principles in their minds, the influences of the Spirit of God, and a carnal and downward tendency of the flesh. These are contrary one to the other; and such are, in fact, the influences of the Spirit on the mind, that the Christian does not do the things which he otherwise would. So understood, or understood in any fair interpretation of the original, it makes no assertion about the ability or inability of man to do right or wrong. It affirms as a fact, that where these opposite principles exist, a man does not do the things which otherwise he would do. If a man could not do otherwise than he actually does, he would not be to blame. Whether a Christian could not resist the influences of the Holy Spirit, and yield to the corrupt desires of the flesh; or whether he could not overcome these evil propensities and do right always, are points on which the apostle here makes no affirmation. His is the statement of a mere fact, that where these counteracting propensities exist in the mind, there is a conflict, and that the man does not do what he otherwise would do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: the flesh: Psa 19:12, Psa 19:13, Psa 51:1-5, Psa 51:10-12, Psa 65:3, Psa 119:5, Psa 119:20, Psa 119:24, Psa 119:25, Psa 119:32, Psa 119:35, Psa 119:40, Psa 119:133, Psa 119:159; Psa 119:176; Ecc 7:20; Isa 6:5; Mat 16:17, Mat 16:23, Mat 26:41; Joh 3:6; Rom 7:18, Rom 7:21-25, Rom 8:5, Rom 8:6, Rom 8:13; Jam 4:5, Jam 4:6
and these: Gal 3:21; Mat 12:30; Rom 7:7, Rom 7:8, Rom 7:10-14, Rom 8:5-8
so: Psa 119:4-6, Psa 130:3; Mat 5:6; Luk 22:33, Luk 22:46, Luk 22:54-61; Rom 7:15-23; Phi 3:12-16; Jam 3:2; Jo1 1:8-10
Geneva 1599
5:17 For the (i) flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
(i) For the flesh dwells even in the regenerated man, but the Spirit reigns, even though not without great strife, as is largely set forth in (Rom. 7:1-25).
John Gill
5:17 For the flesh lusteth against the Spirit,.... By "flesh" is meant, not the carnal or literal sense of the Scripture, which is Origen's gloss, as militating against the spiritual sense of it; nor the sensual part of man rebelling against his rational powers; but the corruption of nature, which still is in regenerate persons: and is so called because it is propagated by carnal generation; has for its object carnal things; its lusts and works are fleshly; and though it has its seat in the heart, it shows itself in the flesh or members of the body, which are yielded as instruments of unrighteousness; and it makes and denominates men carnal, even believers themselves so far as it prevails: by "the Spirit" is meant the internal principle of grace in a regenerate man, and is so called from the author of it, the Spirit of God, whose name it bears, because it is his workmanship; and from the seat and subject of it, the soul or spirit of man; and from the nature of it, it is spiritual, a new heart and a new Spirit; its objects are spiritual, and it minds, savours, and delights in spiritual things: and the meaning of the lusting of the one against the other, for it is reciprocal, hence it follows,
and the Spirit against the flesh, is that the one wills, chooses, desires, and affects what is contrary to the other; so the flesh, or the old man, the carnal I, in regenerate persons, wills, chooses, desires, and loves carnal things, which are contrary to the Spirit or principle of grace in the soul; and on the other hand, the Spirit or the new man, the spiritual I, wills, chooses, desire, approves, and loves spiritual things, such as are contrary to corrupt nature; and this sense is strengthened by the Oriental versions. The Syriac version reads, "for the flesh desires that" "which hurts", or is contrary to "the Spirit"; and "the Spirit desires that which hurts", or is contrary to the "flesh"; and much in the same way the Arabic version renders it, "for the flesh desires that which militates against the Spirit, and the Spirit desires that which militates against the flesh"; to which the Ethiopic version agrees, reading it thus, "for the flesh desires what the Spirit would not, and the Spirit desires what the flesh would not"; the reason whereof is suggested in the next clause:
and these are contrary the one to the other; as light and darkness, fire and water, or any two opposites can be thought to be; they are contrary in their nature, actings, and effects; there is not only a repugnancy to each other, but a continued war, conflict, and combat, is maintained between them; the flesh is the law in the members or force of sin, which wars against the spirit, the law in the mind, or the force and power of the principle of grace; these are the company of two armies, to be seen in the Shulamite, fighting one against the other. So the Jews say (w) of the good imagination, and of the evil one, by which they mean the same as here, that they are like Abraham and Lot; and that
"though they are brethren, joined in one body, , "they are enemies to one another";''
hence it follows,
so that ye cannot do the good that ye would which may be understood both of evil things and of good things. The former seems to be chiefly the apostle's sense; since the whole of this text is a reason given why those who walk spiritually shall not fulfil the lusts of the flesh, because they have a powerful governing principle in them, the Spirit, or grace; which though the flesh lusts against, and opposes itself unto, yet that also rises up against the flesh, and often hinders it from doing the works and lusts of it. There is in regenerate men a propensity and inclination to sin, a carnal I, that wills and desires sin, and wishes for an opportunity to do it, which when it offers, the flesh strongly solicits to it; but the Spirit, or the internal principle of grace, opposes the motion; and like another Joseph says, how can I commit this great wickedness and sin against a God of so much love and grace? it is a voice behind and even in a believer, which, when he is tempted to turn to the right hand or the left, says, this is the way, walk in it, and will not suffer him to go into crooked paths with the workers of iniquity; and so sin cannot have the dominion over him, because he is under grace as a reigning principle; and the old man cannot do the evil things he would, being under the restraints of mighty grace. This is the apostle's principal sense, and best suits with his reasoning in the context; but inasmuch as the lusting and opposition of these two principles are mutual and reciprocal, the other sense may also be taken in; as that oftentimes, by reason of the prevalence of corrupt nature, and power of indwelling sin, a regenerate man does the evil he would not, and cannot do the good he would; for he would always do good and nothing else, and even as the angels do it in heaven; but he cannot, because of this opposite principle, the flesh.
(w) Tzeror, Hammor, fol. 15. 3.
John Wesley
5:17 For the flesh desireth against the Spirit - Nature desires what is quite contrary to the Spirit of God. But the Spirit against the flesh - - But the Holy Spirit on his part opposes your evil nature. These are contrary to each other - The flesh and the Spirit; there can be no agreement between them. That ye may not do the things which ye would - - That, being thus strengthened by the Spirit, ye may not fulfil the desire of the flesh, as otherwise ye would do.
Robert Jamieson, A. R. Fausset and David Brown
5:17 For--the reason why walking by the Spirit will exclude fulfilling the lusts of the flesh, namely, their mutual contrariety.
the Spirit--not "lusteth," but "tendeth (or some such word is to be supplied) against the flesh."
so that ye cannot do the things that ye would--The Spirit strives against the flesh and its evil influence; the flesh against the Spirit and His good influence, so that neither the one nor the other can be fully carried out into action. "But" (Gal 5:18) where "the Spirit" prevails, the issue of the struggle no longer continues doubtful (Rom 7:15-20) [BENGEL]. The Greek is, "that ye may not do the things that ye would." "The flesh and Spirit are contrary one to the other," so that you must distinguish what proceeds from the Spirit, and what from the flesh; and you must not fulfil what you desire according to the carnal self, but what the Spirit within you desires [NEANDER]. But the antithesis of Gal 5:18 ("But," &c.), where the conflict is decided, shows, I think, that here Gal 5:17 contemplates the inability both for fully accomplishing the good we "would," owing to the opposition of the flesh, and for doing the evil our flesh would desire, owing to the opposition of the Spirit in the awakened man (such as the Galatians are assumed to be), until we yield ourselves wholly by the Spirit to "walk by the Spirit" (Gal 5:16, Gal 5:18).
5:185:18: Իսկ եթէ Հոգւո՛վ վարիք, ապա չէ՛ք ընդ օրինօք[4268]։ [4268] Ոմանք. Իսկ եթէ մարմնով վարիք։
18 Իսկ եթէ Հոգով էք առաջնորդւում, ապա օրէնքի տակ չէք.
18 Բայց եթէ Հոգիէն առաջնորդուիք, ա՛լ օրէնքին տակ չէք ըլլար։
Իսկ եթէ Հոգւով վարիք, ապա չէք ընդ օրինօք:

5:18: Իսկ եթէ Հոգւո՛վ վարիք, ապա չէ՛ք ընդ օրինօք[4268]։
[4268] Ոմանք. Իսկ եթէ մարմնով վարիք։
18 Իսկ եթէ Հոգով էք առաջնորդւում, ապա օրէնքի տակ չէք.
18 Բայց եթէ Հոգիէն առաջնորդուիք, ա՛լ օրէնքին տակ չէք ըլլար։
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5:1818: Если же вы духом водитесь, то вы не под законом.
5:18  εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον.
5:18. εἰ (If) δὲ (moreover) πνεύματι (unto-a-currenting-to) ἄγεσθε, (ye-be-led,"οὐκ (not) ἐστὲ (ye-be) ὑπὸ (under) νόμον. (of-a-parcelee)
5:18. quod si spiritu ducimini non estis sub legeBut if you are led by the spirit, you are not under the law.
18. But if ye are led by the Spirit, ye are not under the law.
5:18. But if you are led by the Spirit, you are not under the law.
5:18. But if ye be led of the Spirit, ye are not under the law.
But if ye be led of the Spirit, ye are not under the law:

18: Если же вы духом водитесь, то вы не под законом.
5:18  εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον.
5:18. quod si spiritu ducimini non estis sub lege
But if you are led by the spirit, you are not under the law.
5:18. But if you are led by the Spirit, you are not under the law.
5:18. But if ye be led of the Spirit, ye are not under the law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Христианин, проникнутый любовью, руководствующийся в своей деятельности указаниями духа, а не плоти, не нуждается в указаниях внешних предписаний закона: он уже его исполняет во всей его полноте, даже как бы не зная его. "Кто не гневается, тому нечего слушать: не убий" (Златоуст).
Adam Clarke: Commentary on the Bible - 1831
5:18: But, if ye be led of the Spirit - If ye receive again the Gospel and the grace of Christ, and permit yourselves to be influenced by the Holy Spirit whom you are now grieving, ye are not under the law - ye will not feel those evil propensities which now disgrace and torment you; but they must prevail while you are not under the influence of the grace and Spirit of Christ.
Albert Barnes: Notes on the Bible - 1834
5:18: But if ye be led of the Spirit - If you submit to the teachings and guidance of the Holy Spirit.
Ye are not under the law - You are under a different dispensation - the dispensation of the Spirit. You are free from the restraints and control of the Mosaic law, and are under the control of the Spirit of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: if: Gal 5:16, Gal 5:25, Gal 4:6; Psa 25:4, Psa 25:5, Psa 25:8, Psa 25:9, Psa 143:8-10; Pro 8:20; Isa 48:16-18; Eze 36:27; Joh 16:13; Rom 8:12, Rom 8:14; Ti2 1:7; Jo1 2:20-27
ye are: Gal 4:5; Rom 6:14, Rom 6:15
John Gill
5:18 But if ye be led by the Spirit,.... That is, of God, who is the guide and leader of his people. It is a metaphor taken from the leading of persons that are blind; as such are before conversion, and whom the Spirit of God leads in ways they knew not, and in paths they had not known: or from the leading of children, and teaching them to go; so the Spirit leads regenerate persons, and teaches them to walk by faith in Christ. This act of leading supposes life in the persons led, for dead men cannot be led; the Spirit is first a Spirit of life from Christ before he is a leader; and also it supposes some strength, though a good deal of weakness; were there no spiritual strength derived from Christ, they could not be led; and if there was no weakness, there would be no need of leading; it is an instance of powerful and efficacious grace upon them, yet not contrary to their wills, though they are led, they are not forced; they go freely, being led, as there is good reason for it; for the Spirit of God always leads for their profit and advantage, and for the spiritual delight, pleasure, and comfort of their souls; he leads out of the ways of sin, and so of ruin and destruction, and from Mount Sinai, and all dependence on a legal and moral righteousness; he leads to Christ, to his person, for shelter, safety, and salvation, to his blood, for pardon and cleansing, to his righteousness, for justification, and to his fulness, for every supply of grace; he leads into the presence of God, and to his house and ordinances; he leads into the covenant of grace, to the blessings, promises, and Mediator of it; he leads into all truth as it is in Jesus, in the ways of faith and truth, and in the paths of righteousness and holiness, and always in a right way, though sometimes in a rough one, to the city of their habitation; he leads from one degree of grace to another, and at last to glory: all which he does gradually; he leads by little and little into a man's sinfulness, and to see his interest in Christ, and by degrees into the doctrines of the Gospel, and the everlasting love of the three Persons; and proportionally to the strength he gives, and as they are able to bear: now such persons as these have nothing to fear from the law of God:
ye are not under the law; such are not only delivered from the law in fact, but in their own apprehensions; they have the comfortable knowledge and experience of it; the law is no terrifying law to them; it works no wrath in them; they are delivered from the spirit of bondage to fear, by the Spirit of God, by whom they are led; nor are they under it, nor do they need it as a pressing forcing law to duty; they delight in it, and cheerfully serve it, being constrained by love, and not awed by fear; nor are its accusations and charges regarded, or to be regarded, by such who are led by the Spirit to Christ, the end of the law for righteousness; and they are entirely freed from its curse and condemnation, though they are under it, and desire to be under it, as held forth by Christ the King of saints; and, under the Spirit's influence and guidance, yield a cheerful and evangelical obedience to it.
John Wesley
5:18 But if ye are led by the Spirit - Of liberty and love, into all holiness. Ye are not under the law - Not under the curse or bondage of it; not under the guilt or the power of sin.
Robert Jamieson, A. R. Fausset and David Brown
5:18 "If ye are led (give yourselves up to be led) by (Greek) the Spirit, ye are not under the law." For ye are not working the works of the flesh (Gal 5:16, Gal 5:19-21) which bring one "under the law" (Rom 8:2, Rom 8:14). The "Spirit makes free from the law of sin and death" (Gal 5:23). The law is made for a fleshly man, and for the works of the flesh (Ti1 1:9), "not for a righteous man" (Rom 6:14-15).
5:195:19: Զի յայտնի՛ են գործք մարմնոյ. ա՛յս ինքն են, շնութի՛ւն, պոռնկութի՛ւն, պղծութի՛ւն, գիջութի՛ւն[4269], [4269] Ոմանք. Մարմնոյն. այսինքն է... գիջութիւն, պղծութիւն։
19 որովհետեւ մարմնի գործերը յայտնի են. այսինքն՝ շնութիւն, պոռնկութիւն, պղծութիւն, վաւաշոտութիւն,
19 Արդ մարմնին գործերը յայտնի են, որոնք են՝ շնութիւն, պոռնկութիւն, պղծութիւն, գիջութիւն,
Զի յայտնի են գործք մարմնոյ, այսինքն են շնութիւն, պոռնկութիւն, պղծութիւն, գիջութիւն:

5:19: Զի յայտնի՛ են գործք մարմնոյ. ա՛յս ինքն են, շնութի՛ւն, պոռնկութի՛ւն, պղծութի՛ւն, գիջութի՛ւն[4269],
[4269] Ոմանք. Մարմնոյն. այսինքն է... գիջութիւն, պղծութիւն։
19 որովհետեւ մարմնի գործերը յայտնի են. այսինքն՝ շնութիւն, պոռնկութիւն, պղծութիւն, վաւաշոտութիւն,
19 Արդ մարմնին գործերը յայտնի են, որոնք են՝ շնութիւն, պոռնկութիւն, պղծութիւն, գիջութիւն,
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: Дела плоти известны; они суть: прелюбодеяние, блуд, нечистота, непотребство,
5:19  φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια,
5:19. φανερὰ ( En-manifested ) δέ (moreover) ἐστιν (it-be) τὰ (the-ones) ἔργα (works) τῆς (of-the-one) σαρκός, (of-a-flesh,"ἅτινά (which-ones) ἐστιν (it-be) πορνεία, (a-harloting-of,"ἀκαθαρσία, (an-un-cleansing-unto,"ἀσέλγεια, (an-un-restraining-of,"
5:19. manifesta autem sunt opera carnis quae sunt fornicatio inmunditia luxuriaNow the works of the flesh are manifest: which are fornication, uncleanness, immodesty, luxury,
19. Now the works of the flesh are manifest, which are , fornication, uncleanness, lasciviousness,
5:19. Now the works of the flesh are manifest; they are: fornication, lust, homosexuality, self-indulgence,
5:19. Now the works of the flesh are manifest, which are [these]; Adultery, fornication, uncleanness, lasciviousness,
Now the works of the flesh are manifest, which are [these]; Adultery, fornication, uncleanness, lasciviousness:

19: Дела плоти известны; они суть: прелюбодеяние, блуд, нечистота, непотребство,
5:19  φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια,
5:19. manifesta autem sunt opera carnis quae sunt fornicatio inmunditia luxuria
Now the works of the flesh are manifest: which are fornication, uncleanness, immodesty, luxury,
5:19. Now the works of the flesh are manifest; they are: fornication, lust, homosexuality, self-indulgence,
5:19. Now the works of the flesh are manifest, which are [these]; Adultery, fornication, uncleanness, lasciviousness,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21. Против чего говорит Ап. - об этом нечего долго размышлять. Всякому христианину самому легко решить, какие это дела плоти, против коих говорит Апостол (fanera de estin). Первые четыре греха суть в тесном смысле слова грехи плоти, т. е. относятся к нечистой половой жизни. Затем два греха стоят рядом: идолослужение и пользование волшебными средствами (ср. Апок XXI:8; Втор XVIII:10). Пять следующих слов обозначают дурные настроения и неправильное отношение к ближним. Где такое настроение укрепляется, там - разногласия (dicostaViai ср. Рим XVI:17: и 1Кор.XI:18) и появляются борющиеся между собою партии (aireseiV - ср. ст. 15). При этом еще Ап. упоминает о ненависти, убийстве, пьянстве и бесчинстве, как наиболее ему противных явлениях жизни. - Предварял - т. е. говорил как о будущем, что вам еще только угрожает, если вы будете делать такие дела. - Царствия Божия - см. 1Кор.VI:9: и сл. ; Рим VI:17; 1: Сол IV:1: и сл.
Adam Clarke: Commentary on the Bible - 1831
5:19: Now the works of the flesh are manifest - By flesh we are to understand the evil and fallen state of the soul, no longer under the guidance of God's Spirit and right reason, but under the animal passions; and they are even rendered more irregular and turbulent by the influence of sin; so that man is in a worse state than the brute: and so all-commanding is this evil nature that it leads men into all kinds of crimes; and among them the following, which are manifest - known to all, and most prevalent; and, though these are most solemnly forbidden by your law, the observance of its ordinances gives no power to overcome them, and provides no pardon for the guilt and condemnation produced by them.
Adultery - Μοιχεια· Illicit connection with a married person. This word is wanting in this place in the best MSS., versions, and fathers; the next term often comprehending both.
Fornication - Πορνεια· Illicit connection between single or unmarried persons; yet often signifying adultery also.
Uncleanness - Ακαθαπσια· Whatever is opposite to purity; probably meaning here, as in Rom 1:24; Co2 12:21, unnatural practices; sodomy, bestiality.
Lasciviousness - Ασελγεια· Whatever is contrary to chastity; all lewdness.
Albert Barnes: Notes on the Bible - 1834
5:19: Now the works of the flesh - What the flesh, or what corrupt and unrenewed human nature produces.
Are manifest - Plain, well-known. The world is full of illustrations of what corrupt human nature produces, and as to the existence and nature of those works, no one can be ignorant. It is evident here that the word σὰρξ sarx, "flesh," is used to denote corrupt human nature, and not merely the body; since many of the vices here enumerated are the passions of the mind or the soul, rather than of the body. Such are "wrath," "strife," "heresies," "envyings," etc., which cannot be said to have their seat in the body. If the word, therefore, is used to denote human nature, the passage furnishes a sad commentary on its tendency, and on the character of man. It is closely parallel to the declaration of the Saviour in Mat 15:19. Of the nature of most of these sins, or works of the flesh, it is unnecessary to offer any comment. They are not so rare as not to be well known, and the meaning of the words requires little exposition. In regard to the existence of these vices as the result of human nature, the notes at Rom. 1 may be examined; or a single glance at the history of the past, or at the present condition of the pagan and a large part of the Christian world, would furnish an ample and a painful demonstration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: the works: Gal 5:13, Gal 5:17, Gal 6:8; Psa 17:4; Joh 3:6; Rom 7:5, Rom 7:18, Rom 7:25, Rom 8:3, Rom 8:5, Rom 8:9, Rom 8:13; Co1 3:3; Pe1 4:2
Adultery: Eze 22:6-13; Mat 15:18, Mat 15:19; Mar 7:21-23; Rom 1:21-32; Co1 6:9, Co1 6:10; Co2 12:20, Co2 12:21; Eph 4:17-19, Eph 5:3-6; Col 3:5-8; Ti1 1:9, Ti1 1:10; Tit 3:3; Jam 3:14, Jam 3:15; Pe1 4:3, Pe1 4:4; Rev 21:8, Rev 22:15
Geneva 1599
5:19 (16) Now the works of the flesh are manifest, which are [these]; Adultery, fornication, uncleanness, lasciviousness,
(16) He sets out that particularly of which he spoke generally, reckoning up some principal effects of the flesh, and opposing them to the fruits of the Spirit, that no man may pretend ignorance.
John Gill
5:19 Now the works of the flesh are manifest,.... By "flesh" is meant corrupt nature, as before, and by the works of it, not only external acts of sin, but inward lusts; for such are here mentioned among its works, as "hatred", "wrath", "envyings", &c. and both external and internal acts are so called, because they spring from the flesh, or corrupt nature, and are what that urges and solicits to, and are wrought thereby, and are what denominate and show men to be carnal: these are said to be "manifest"; not that they are all, and always publicly done, and are open to the sight of men; for they are works of darkness, and often done in secret, though they are always manifest to God the searcher of hearts, and will be brought to light in the day of judgment; but they are known to be sins in some measure by the light of nature, and especially by the law of God; and a clear case it is, that they are contrary to the Spirit, both to the Spirit of God, and to the principle of grace he forms in the heart; and that such who live in the commission of them are not led by him, nor are under the influence of his grace:
which are these; though all are not mentioned, only some of the chief, by which judgment may be made of the rest:
adultery; this is left out in the Vulgate Latin, Syriac, and Ethiopic versions, and in the Alexandrian copy; it is a defilement of the marriage bed, and is the sin of uncleanness committed by two persons, one of which at least is in a married state, is condemned by the law of God and light of nature:
fornication; which though by many of the Gentiles was reckoned no sin, or a very small one, stands here among the works of the flesh, that are manifest and to be avoided; it is the sin of uncleanness committed by persons in a single state;
uncleanness, it is a general name for all unchastity, in thought, word, or action; and may here design more especially all unnatural lusts, as
sodomy, self-pollution, &c.
lasciviousness; or wantonness, all lustful dalliance, everything that leads on to acts of uncleanness, or attends them, as impure words, filthy gestures, and the like.
John Wesley
5:19 Now the works of the flesh - By which that inward principle is discovered. Are manifest - Plain and undeniable. Works are mentioned in the plural because they are distinct from, and often inconsistent with, each other. But "the fruit of the Spirit" is mentioned in the singular, Gal 5:22, as being all consistent and connected together. Which are these - He enumerates those "works of the flesh" to which the Galatians were most inclined; and those parts of "the fruit of the Spirit" of which they stood in the greatest need. Lasciviousness - The Greek word means anything inward or outward that is contrary to chastity, and yet short of actual uncleanness.
Robert Jamieson, A. R. Fausset and David Brown
5:19 Confirming Gal 5:18, by showing the contrariety between the works of the flesh and the fruit of the Spirit.
manifest--The hidden fleshly principle betrays itself palpably by its works, so that these are not hard to discover, and leave no doubt that they come not from the Spirit.
which are these--Greek, "such as," for instance.
Adultery--omitted in the oldest manuscripts.
lasciviousness--rather, "wantonness" petulance, capricious insolence; it may display itself in "lasciviousness," but not necessarily or constantly so (Mk 7:21-22, where it is not associated with fleshly lusts) [TRENCH]. "Works" (in the plural) are attributed to the "flesh," because they are divided, and often at variance with one another, and even when taken each one by itself, betray their fleshly origin. But the "fruit of the Spirit" (Gal 5:23) is singular, because, however manifold the results, they form one harmonious whole. The results of the flesh are not dignified by the name "fruit"; they are but works (Eph 5:9, Eph 5:11). He enumerates those fleshly "works" (committed against our neighbor, against God, and against ourselves) to which the Galatians were most prone (the Celts have always been prone to disputations and internal strifes): and those manifestations of the fruit of the Spirit most needed by them (Gal 5:13, Gal 5:15). This passage shows that "the flesh" does not mean merely sensuality, as opposed to spirituality: for "divisions" in the catalogue here do not flow from sensuality. The identification of "the natural (Greek, 'animal-souled') man," with the "carnal" or fleshly man (1Cor 2:14), shows that "the flesh" expresses human nature as estranged from God. TRENCH observes, as a proof of our fallen state, how much richer is every vocabulary in words for sins, than in those for graces. Paul enumerates seventeen "works of the flesh," only nine manifestations of "the fruit of the Spirit" (compare Eph 4:31).
5:205:20: կռապաշտութի՛ւն, կախարդութի՛ւն, թշնամութի՛ւն, հե՛ռ, նախա՛նձ, բարկութի՛ւն, հակառակութի՛ւնք, երկպառակութի՛ւնք, հերձուա՛ծք[4270], [4270] Ոմանք. Թշնամութիւնք, հեռ։
20 կռապաշտութիւն, կախարդութիւն, թշնամութիւն, կռիւ, նախանձ, բարկութիւն, հակառակութիւններ, երկպառակութիւններ, բաժանումներ,
20 Կռապաշտութիւն, կախարդութիւն, թշնամութիւններ, կռիւներ, նախանձներ, բարկութիւններ, կամ հակառակութիւններ, երկպառակութիւններ, բաժանումներ,
կռապաշտութիւն, կախարդութիւն, թշնամութիւն, հեռ, նախանձ, բարկութիւն, հակառակութիւնք, երկպառակութիւնք, հերձուածք:

5:20: կռապաշտութի՛ւն, կախարդութի՛ւն, թշնամութի՛ւն, հե՛ռ, նախա՛նձ, բարկութի՛ւն, հակառակութի՛ւնք, երկպառակութի՛ւնք, հերձուա՛ծք[4270],
[4270] Ոմանք. Թշնամութիւնք, հեռ։
20 կռապաշտութիւն, կախարդութիւն, թշնամութիւն, կռիւ, նախանձ, բարկութիւն, հակառակութիւններ, երկպառակութիւններ, բաժանումներ,
20 Կռապաշտութիւն, կախարդութիւն, թշնամութիւններ, կռիւներ, նախանձներ, բարկութիւններ, կամ հակառակութիւններ, երկպառակութիւններ, բաժանումներ,
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: идолослужение, волшебство, вражда, ссоры, зависть, гнев, распри, разногласия, (соблазны), ереси,
5:20  εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθείαι, διχοστασίαι, αἱρέσεις,
5:20. εἰδωλολατρία, (an-image-serving-unto,"φαρμακία, (a-dosing-unto," ἔχθραι , ( en-enmitied ,"ἔρις, (a-wrangling,"ζῆλος, (a-craving,"θυμοί, (passions,"ἐριθίαι, (contrivings-unto,"διχοστασίαι, (split-standings-unto,"αἱρέσεις, (liftings,"
5:20. idolorum servitus veneficia inimicitiae contentiones aemulationes irae rixae dissensiones sectaeIdolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects,
20. idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, heresies,
5:20. the serving of idols, drug use, hostility, contentiousness, jealousy, wrath, quarrels, dissensions, divisions,
5:20. Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies:

20: идолослужение, волшебство, вражда, ссоры, зависть, гнев, распри, разногласия, (соблазны), ереси,
5:20  εἰδωλολατρία, φαρμακεία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθείαι, διχοστασίαι, αἱρέσεις,
5:20. idolorum servitus veneficia inimicitiae contentiones aemulationes irae rixae dissensiones sectae
Idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects,
20. idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, heresies,
5:20. the serving of idols, drug use, hostility, contentiousness, jealousy, wrath, quarrels, dissensions, divisions,
5:20. Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
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Adam Clarke: Commentary on the Bible - 1831
5:20: Idolatry - Worshipping of idols; frequenting idol festivals; all the rites of Bacchus, Venus, Priapus, etc., which were common among the Gentiles.
Witchcraft - Φαρμακεια, from φαρμακον a drug or poison; because in all spells and enchantments, whether true or false, drugs were employed. As a drug, φαρμακον, might either be the means of removing an evil, or inflicting one, etymologists have derived it from φερον ακος, bringing ease, or φερον αχος, bringing pain. So spells and incantations were used sometimes for the restoration of the health; at others, for the destruction of an enemy. Sometimes, these φαρμακα were used to procure love; at other times, to produce hatred.
Hatred - Εχθραι· Aversions and antipathies, when opposed to brotherly love and kindness.
Variance - Ερεις· Contentions, where the principle of hatred proceeds to open acts; hence contests, altercations, lawsuits, and disputes in general.
Emulations - Ζηλοι· Envies or emulations; that is strife to excel at the expense of another; lowering others to set up one's self; unholy zeal, fervently adopting a bad cause, or supporting a good one by cruel means. Inquisitions, pretending to support true religion by torturing and burning alive those who both profess and practice it.
Wrath - Θυμοι· Turbulent passions, disturbing the harmony of the mind, and producing domestic and civil broils and disquietudes.
Strife - Επιθειαι· Disputations, janglings, logomachics, or strife about words.
Seditions - Διχοστασιαι· Divisions into separate factions; parties, whether in the Church or state.
Heresies - Αἱρεσεις· Factions; parties in the Church separating from communion with each other, and setting up altar against altar. The word, which is harmless in itself, is here used in a bad sense. In stead of αἱρεσεις the Slavonic has σκανδαλα, scandals, offenses or stumbling-blocks.
Albert Barnes: Notes on the Bible - 1834
5:20: Witchcraft - Pretending to witchcraft. The apostle does not vouch for the actual existence of witchcraft; but he says that what was known as such was a proof of the corrupt nature of man, and was one of the fruits of it. No one can doubt it. It was a system of imposture and falsehood throughout; and nothing is a better demonstration of the depravity of the human heart than an extended and systematized attempt to impose on mankind. The word which is used here (φαρμακεία pharmakeia, whence our word "pharmacy," from φάρμακον pharmakon, a medicine, poison, magic potion) means, properly, the preparing and giving of medicine. Then it means also poisoning, and also magic art, or enchantment; because in savage nations pharmacy or medicine consisted much in magical incantations. Thence it means sorcery or enchantment, and it is so used uniformly in the New Testament. It is used only in Gal 5:20; Rev 9:21; Rev 18:23; Rev 21:8. Some have supposed that it means poisoning here, a crime often practiced; but the more correct interpretation is, to refer it to the black art, or to pretensions to witchcraft, and the numerous delusions which have grown out of it, as a striking illustration of the corrupt and depraved nature of man.
Hatred - Greek: "hatreds," in the plural. Antipathies, and lack of love, producing contentions and strifes.
Variance - Contentions; see the note at Rom 1:29.
Emulations - (ζήλοι zē loi). In a bad sense, meaning heart-burning, or jealousy, or perhaps inordinate ambition. The sense is ardor or zeal in a bad cause, leading to strife, etc.
Wrath - This also is plural in the Greek (θυμοὶ thumoi), meaning passions, "bursts of anger;" see the note at Co2 12:20.
Strife - Also plural in the Greek; see the note at Co2 12:20
Seditions - See the note at Rom 16:17.
Heresies - See the note at Act 5:17; Co1 11:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: witchcraft: Eze 22:18; Deu 18:10; Sa1 15:23; Ch1 10:13, Ch1 10:14; Ch2 33:6; Act 8:9-11; Act 16:16-19
heresies: Co2 11:19; Tit 3:10; Pe2 2:1
John Gill
5:20 Idolatry,.... Which some understand of covetousness, which is so called; but rather it means the worshipping of other gods, or of graven images:
witchcraft; any real or pretended league and association with the devil, seeking to converse with familiar spirits, to gain unlawful knowledge, or to do hurt to fellow creatures; which, as it is doing honour to Satan, detracts from the glory of God, and rightly follows idolatry; conjuration, soothsaying, necromancy, and all kind of magic are included and condemned hereby:
hatred: internal hatred of any man's person, even of our very enemies, is forbidden; in the original text it is "enmities": as the carnal mind is nothing else but enmity against God and Christ, against law and Gospel, and all good men, and everything that is good:
variance, or "contentions"; fighting and quarrelling, by words scandalous and reproachful, what we commonly call scolding:
emulations or "zeals"; not good, but bad: a boiling and rising up of the spirits and passions, at the honour and happiness of another:
wrath or "wraths" violent emotions of the mind, moving to revenge, and seeking the hurt and mischief of others:
strife or "strifes"; perpetual contradictions and cavilings, either expressed by words, or working in the mind; for this strife may be in a man's heart, according to Jas 3:14
seditions or "divisions": schisms and factions, dissensions in things domestic, civil, and religious:
heresies; bad principles and tenets, relating to doctrine, which are subversive of the fundamentals of the Gospel and the Christian religion; and are the produce of a man's own invention, and the matter of his choice, without any foundation in the word of God; and these are works of the flesh, for they spring from a corrupt and carnal mind, and are propagated with carnal views, as popular applause, worldly advantage, and indulging the lusts of the flesh.
John Wesley
5:20 Idolatry, witchcraft - That this means witchcraft, strictly speaking, (not poisoning,) appears from its being joined with the worship of devil - gods, and not with murder. This is frequently and solemnly forbidden in the Old Testament. To deny therefore that there is, or ever was, any such thing, is, by plain consequence, to deny the authority both of the Old and New Testament. Divisions - In domestic or civil matters. Heresies are divisions in religious communities.
Robert Jamieson, A. R. Fausset and David Brown
5:20 witchcraft--sorcery; prevalent in Asia (Acts 19:19; compare Rev. 21).
hatred--Greek, "hatreds."
variance--Greek, "strife"; singular in the oldest manuscripts.
emulations--in the oldest manuscripts, singular--"emulation," or rather, "jealousy"; for the sake of one's own advantage. "Envyings" (Gal 5:21) are even without advantage to the person himself [BENGEL].
wrath--Greek, plural, "passionate outbreaks" [ALFORD].
strife--rather as Greek, "factions," "cabals"; derived from a Greek root, meaning "a worker for hire": hence, unworthy means for compassing ends, factious practices.
seditions--"dissensions," as to secular matters.
heresies--as to sacred things (see on 1Cor 11:19). Self-constituted parties; from a Greek root, to choose. A schism is a more recent split in a congregation from a difference of opinion. Heresy is a schism become inveterate [AUGUSTINE, Con. Crescon. Don., 2,7].
5:215:21: չարակնութի՛ւն, սպանութի՛ւնք, արբեցութի՛ւնք, անառակութի՛ւնք, եւ որ ինչ սոցի՛ն նման են. զոր յառաջագո՛յն իսկ ասեմ ձեզ, որպէս եւ կանխաւն ասէի, թէ որ զայսպիսի ինչ գործեն, զարքայութիւն Աստուծոյ ո՛չ ժառանգեն[4271]։ [4271] Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. այսր համարոյ նշանակեն. Ատտիկեցի է կանոնս։ Ոմանք. Որպէս կանխաւն ա՛՛... Աստուծոյ ժառանգել ոչ կարեն։
21 չար նախանձ, սպանութիւններ, հարբեցողութիւններ, անառակութիւններ եւ սրանց նման ուրիշ բաներ: Այժմ ասում եմ ձեզ, ինչպէս որ առաջուց էլ ասում էի, թէ նրանք, որ այսպիսի բաներ են գործում, Աստծու արքայութիւնը չեն ժառանգելու:
21 Չար նայուածքներ, մարդասպանութիւններ, գինովութիւններ, անառակութիւններ ու ինչ որ ասոնց նման են. զոր հիմակուընէ ես ձեզի կ’ըսեմ, ինչպէս առաջուընէ ալ կ’ըսէի, որ այսպիսի բաներ գործողները Աստուծոյ արքայութիւնը պիտի չժառանգեն։
չարակնութիւն, սպանութիւնք, արբեցութիւնք, անառակութիւնք, եւ որ ինչ սոցին նման են. զոր յառաջագոյն իսկ ասեմ ձեզ, որպէս եւ կանխաւն ասէի, թէ որ զայսպիսի ինչ գործեն` զարքայութիւն Աստուծոյ ոչ ժառանգեն:

5:21: չարակնութի՛ւն, սպանութի՛ւնք, արբեցութի՛ւնք, անառակութի՛ւնք, եւ որ ինչ սոցի՛ն նման են. զոր յառաջագո՛յն իսկ ասեմ ձեզ, որպէս եւ կանխաւն ասէի, թէ որ զայսպիսի ինչ գործեն, զարքայութիւն Աստուծոյ ո՛չ ժառանգեն[4271]։
[4271] Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. այսր համարոյ նշանակեն. Ատտիկեցի է կանոնս։ Ոմանք. Որպէս կանխաւն ա՛՛... Աստուծոյ ժառանգել ոչ կարեն։
21 չար նախանձ, սպանութիւններ, հարբեցողութիւններ, անառակութիւններ եւ սրանց նման ուրիշ բաներ: Այժմ ասում եմ ձեզ, ինչպէս որ առաջուց էլ ասում էի, թէ նրանք, որ այսպիսի բաներ են գործում, Աստծու արքայութիւնը չեն ժառանգելու:
21 Չար նայուածքներ, մարդասպանութիւններ, գինովութիւններ, անառակութիւններ ու ինչ որ ասոնց նման են. զոր հիմակուընէ ես ձեզի կ’ըսեմ, ինչպէս առաջուընէ ալ կ’ըսէի, որ այսպիսի բաներ գործողները Աստուծոյ արքայութիւնը պիտի չժառանգեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: ненависть, убийства, пьянство, бесчинство и тому подобное. Предваряю вас, как и прежде предварял, что поступающие так Царствия Божия не наследуют.
5:21  φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.
5:21. φθόνοι, (envyings,"μέθαι, (intoxicatings,"κῶμοι, (carousings,"καὶ (and) τὰ (the-ones) ὅμοια ( along-belonged ) τούτοις, (unto-the-ones-these," ἃ ( to-which ) προλέγω (I-forth-before) ὑμῖν (unto-ye) καθὼς (down-as) προεῖπον (I-had-said-before) ὅτι (to-which-a-one) οἱ (the-ones) τὰ (to-the-ones) τοιαῦτα (to-the-ones-unto-the-ones-these) πράσσοντες ( practicing ) βασιλείαν (to-a-ruling-of) θεοῦ (of-a-Deity) οὐ (not) κληρονομήσουσιν. (they-shall-lot-parcelee-unto)
5:21. invidiae homicidia ebrietates comesationes et his similia quae praedico vobis sicut praedixi quoniam qui talia agunt regnum Dei non consequenturEnvies, murders, drunkenness, revellings, and such like. Of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God.
21. envyings, drunkenness, revellings, and such like: of the which I forewarn you, even as I did forewarn you, that they which practise such things shall not inherit the kingdom of God.
5:21. envy, murder, inebriation, carousing, and similar things. About these things, I continue to preach to you, as I have preached to you: that those who act in this way shall not obtain the kingdom of God.
5:21. Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things shall not inherit the kingdom of God.
Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things shall not inherit the kingdom of God:

21: ненависть, убийства, пьянство, бесчинство и тому подобное. Предваряю вас, как и прежде предварял, что поступающие так Царствия Божия не наследуют.
5:21  φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.
5:21. invidiae homicidia ebrietates comesationes et his similia quae praedico vobis sicut praedixi quoniam qui talia agunt regnum Dei non consequentur
Envies, murders, drunkenness, revellings, and such like. Of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God.
5:21. envy, murder, inebriation, carousing, and similar things. About these things, I continue to preach to you, as I have preached to you: that those who act in this way shall not obtain the kingdom of God.
5:21. Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things shall not inherit the kingdom of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:21: Envyings - Φθονοι· "Pain felt, and malignity conceived, at the sight of excellence or happiness." A passion the most base and the least curable of all that disgrace or degrade the fallen soul. See on Rom 13:13 (note)
Murders - Φονοι· Similarity of sound to the preceding seems to have suggested the word in this association; it is wanting in several MSS. Murder signifies the destruction of human life; and as he who hates his brother in his heart is ready to take away his life, so he is called a murderer. After all the casuistry of man, it does not appear that the right of taking away a human life on any pretense, except for the crime of murder belongs to any but the Maker and Judge of all men.
Drunkenness - Μεθαι· Taking more wine or any kind of inebriating liquor than is necessary for health; whatever unfits for public, domestic, or spiritual duties; even the cares of the world, when they intoxicate the mind. See on Rom 13:13 (note).
Revellings - Κωμοι· Lascivious feastings, with obscene songs, music, etc. See on Rom 13:13 (note).
And such like - Και τα ὁμοια τουτοις· All that proceeds from the evil passions of a fallen spirit, besides those above specified; and all that the law of God specifies and condemns.
Of the which I tell you before - When I first preached the Gospel to you.
As I have also told you in time past - When I paid my second visit to you; for the apostle did visit them twice. See Act 16:6; Act 18:23; and see preface.
Shall not inherit - They are not children of God, and therefore cannot inherit the kingdom which belongs only to the children of the Divine family.
Albert Barnes: Notes on the Bible - 1834
5:21: Envyings - see the note at Co2 12:20.
Rev_ellings - Co2 12:20, note; Rom 13:13, note.
And such like - This class of evils, without attempting to specify all.
Of which I tell you before - In regard to which I forewarn you.
As I have also told you in time past - When he was with them.
Shall not inherit the kingdom of God - Cannot possibly be saved; see the notes at Co1 6:9-11. In regard to this passage, we may remark:
(1) That it furnishes the most striking and unanswerable proof of human depravity. Paul represents these things as "the works of the flesh," the works of the unrenewed nature of man. They are such as human nature, when left to itself, everywhere produces. The world shows that such is the fact; and we cannot but ask, is a nature producing this to be regarded as pure? Is man an unfallen being? Can he save himself? Does he need no Saviour?
(2) this passage is full of fearful admonition to those who indulge in any or all of these vices. Paul, inspired of God, has solemnly declared, that such cannot be saved. They cannot enter into the kingdom of heaven as they are. Nor is it desirable that they should. What would heaven be if filled up with adulterers, and fornicators, and idolaters, with the proud and envious, and with murderers, and drunkards? To call such a place heaven, would be an abuse of the word. No one could wish to dwell there; and such people cannot enter into heaven.
(3) the human heart must be changed, or man cannot be saved. This follows of course. If such is its tendency, then there is a necessity for such a change as that in regeneration, in order that man may be happy and be saved.
(4) we should rejoice that such people cannot, with their present characters, be admitted to heaven. We should rejoice that there is one world where these vices are unknown, a world of perfect and eternal purity. When we look at the earth; when we see how these vices pRev_ail; when we reflect that every land is polluted, and that we cannot traverse a continent or an island, visit a nook or corner of the earth, dwell in any city or town, where these vices do not exist, O how refreshing and invigorating is it to look forward to a pure heaven! How cheering the thought that there is one world where these vices are unknown; one world, all whose ample plains may be traversed, and the note of blasphemy shall never fall on the ear; one world, where virtue shall be safe from the arts of the seducer; one world where we may foRev_er dwell, and not one reeling and staggering drunkard shall ever be seen; where there shall be not one family in want and tears from the vice of its unfaithful head! With what joy should we look forward to that world! With what ardor should we pant that it may be our own!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: drunkenness: Deu 21:20; Luk 21:34; Rom 13:13; Co1 5:11, Co1 6:10; Eph 5:18; Th1 5:7
Rev_ellings: Pe1 4:3
that they: Isa 3:11; Rom 2:8, Rom 2:9, Rom 8:13; Co1 6:9, Co1 6:10; Eph 5:5, Eph 5:6; Col 3:6; Rev 21:27; Rev 22:15
inherit: Mat 25:34; Co1 6:10, Co1 15:50; Eph 5:5
John Gill
5:21 Envyings..... Uneasy distressing tortures of the mind, grieving at the good of others, that any should be in an equal, or in a better condition than themselves:
murders, destroying of men's lives, which is often the consequence of the above evils:
drunkenness; excess in drinking of wine or strong drink, whereby the stomach is overcharged, the mind is intoxicated, and the body enfeebled and unable to perform its office; this is often the source of many, or all of the works of the flesh before mentioned:
Rev_ellings; excess in feed, nocturnal riotings in eating, drinking, dancing, singing, chambering and wantonness. The Syriac version renders it, "lascivious singing"; and the Arabic version, "songs" which are a part of the nightly revels: and such like which are of the same nature and kind; so the apostle shuts up the account, it being too tedious to give an enumeration of all the works of the flesh; nor was it necessary, judgment may be made of the rest by these; nor might it be so proper, since the carnal heart is but the more pleased with, and irritated by, the mention of evil things:
of the which I tell you before: before the judge comes and the awful judgment proceeds, when these will all be made manifest, and every man will be judged according to his works: this the apostle did, as putting them in mind of the evil nature of these things, and assuring them of the bad consequences that would follow, if grace prevented not:
as I have also told you in time past; when he first preached among them, and warned them to flee from the wrath to come; he then laid before them the evil nature of these things, the dreadful effects of them, and showed that there was no salvation from them, but by Christ:
and that they which do such things, shall not inherit the kingdom of God; by which is meant the heavenly glory, called a "kingdom", because of the grandeur and magnificence of that state; and "of God", because it is of his preparing and giving, what he calls his own to by his grace, and puts them into the possession of and where he reigns and will reign for ever, and show forth the glory of his majesty: this is possessed in way of inheritance, which shows it to be a bequest of our heavenly Father's, a free grace gift of his, and not to be obtained by the works of the law, or merits of men; but what belongs, and is peculiar to the children of God, who are so by adopting grace: now they that do such works of the flesh as before enumerated; that is, that live in the commission of these things, whose whole lives are employed in such work, living and dying in such a state, without repentance towards God and faith in Christ, shall never enjoy eternal life and happiness; though such who have done these things, being brought to a sense of them, and to the blood and righteousness of Christ for pardon and justification, for life and salvation; such, notwithstanding the works of the flesh done by them, shall, through the free grace of God, and the propitiatory sacrifice of Christ, inherit the kingdom and glory of God.
John Wesley
5:21 Revellings - Luxurious entertainments. Some of the works here mentioned are wrought principally, if not entirely, in the mind; and yet they are called "works of the flesh." Hence it is clear, the apostle does not by "the flesh" mean the body, or sensual appetites and inclinations only, but the corruption of human nature, as it spreads through all the powers of the soul, as well as all the members of the body. Of which I tell you before - Before the event, I forewarn you.
Robert Jamieson, A. R. Fausset and David Brown
5:21 tell . . . before--namely, before the event.
I . . . told you in time past--when I was with you.
you--who, though maintaining justification by the law, are careless about keeping the law (Rom 2:21-23).
not inherit . . . kingdom of God-- (1Cor 6:9-10; Eph 5:5).
5:225:22: Իսկ պտուղ Հոգւոյն ա՛յս է. սէ՛ր, խնդութիւն, խաղաղութի՛ւն, երկայնմտութի՛ւն,
22 Իսկ Հոգու պտուղն այս է՝ սէր, խնդութիւն, խաղաղութիւն, համբերութիւն,
22 Բայց Հոգիին պտուղը այս է. սէր, խնդութիւն, խաղաղութիւն, երկայնմտութիւն,
Իսկ պտուղ Հոգւոյն այս է. սէր, խնդութիւն, խաղաղութիւն, երկայնմտութիւն:

5:22: Իսկ պտուղ Հոգւոյն ա՛յս է. սէ՛ր, խնդութիւն, խաղաղութի՛ւն, երկայնմտութի՛ւն,
22 Իսկ Հոգու պտուղն այս է՝ սէր, խնդութիւն, խաղաղութիւն, համբերութիւն,
22 Բայց Հոգիին պտուղը այս է. սէր, խնդութիւն, խաղաղութիւն, երկայնմտութիւն,
zohrab-1805▾ eastern-1994▾ western am▾
5:2222: Плод же духа: любовь, радость, мир, долготерпение, благость, милосердие, вера,
5:22  ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις,
5:22. ὁ (The-one) δὲ (moreover) καρπὸς (a-fruit) τοῦ (of-the-one) πνεύματός (of-a-currenting-to) ἐστιν (it-be) ἀγάπη, (an-excessing-off,"χαρά, (a-joy,"εἰρήνη, (a-peace,"μακροθυμία, (a-long-passioning-unto,"χρηστότης, (an-affordedness,"ἀγαθωσύνη, (a-goodness,"πίστις, (a-trust,"
5:22. fructus autem Spiritus est caritas gaudium pax longanimitas bonitas benignitasBut the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity,
22. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness,
5:22. But the fruit of the Spirit is charity, joy, peace, patience, kindness, goodness, forbearance,
5:22. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith:

22: Плод же духа: любовь, радость, мир, долготерпение, благость, милосердие, вера,
5:22  ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις,
5:22. fructus autem Spiritus est caritas gaudium pax longanimitas bonitas benignitas
But the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity,
5:22. But the fruit of the Spirit is charity, joy, peace, patience, kindness, goodness, forbearance,
5:22. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23. Противоположные делам плоти добродетели Ап. рассматривает как единый плод духа, несмотря на их кажущуюся разнородность. Под духом можно разуметь здесь дух человеческий, но в тоже время проникнутый Духом Божиим. - Вера - здесь в смысле доверчивости в отношении друг к другу. - На таковых - т. е. для таких людей нет закона. И закон Моисеев не осудит таких людей, которые обладают всеми добродетелями и разве только в незначительных случаях не следуют постановлениям, существующим в известное время и в ограниченном пространстве (ср. Рим VIII:31-34). Ведь в любви, которою они живут, исполняется все существенное содержание закона.
Adam Clarke: Commentary on the Bible - 1831
5:22: But the fruit of the Spirit - Both flesh - the sinful dispositions of the human heart and spirit - the changed or purified state of the soul, by the grace and Spirit of God, are represented by the apostle as trees, one yielding good the other bad fruit; the productions of each being according to the nature of the tree, as the tree is according to the nature of the seed from which it sprung. The bad seed produced a bad tree, yielding all manner of bad fruit; the good seed produced a good tree, bringing forth fruits of the most excellent kind. The tree of the flesh, with all its bad fruits, we have already seen; the tree of the Spirit, with its good fruits, we shall now see.
Love - Αγαπη· An intense desire to please God, and to do good to mankind; the very soul and spirit of all true religion; the fulfilling of the law, and what gives energy to faith itself. See Gal 5:6.
Joy - Χαρα· The exultation that arises from a sense of God's mercy communicated to the soul in the pardon of its iniquities, and the prospect of that eternal glory of which it has the foretaste in the pardon of sin. See Rom 5:2.
Peace - Ειρηνη· The calm, quiet, and order, which take place in the justified soul, instead of the doubts, fears, alarms, and dreadful forebodings, which every true penitent less or more feels, and must feel till the assurance of pardon brings peace and satisfaction to the mind. Peace is the first sensible fruit of the pardon of sin. See Rom 5:1, and the notes there.
Long-suffering - Μακροθυμια· Long-mindedness, bearing with the frailties and provocations of others, from the consideration that God has borne long with ours; and that, if he had not, we should have been speedily consumed: bearing up also through all the troubles and difficulties of life without murmuring or repining; submitting cheerfully to every dispensation of God's providence, and thus deriving benefit from every occurrence.
Gentleness - Χρηστοτης· Benignity, affability; a very rare grace, often wanting in many who have a considerable share of Christian excellence. A good education and polished manners, when brought under the influence of the grace of God, will bring out this grace with great effect.
Goodness - Αγαθωσυνη· The perpetual desire and sincere study, not only to abstain from every appearance of evil, but to do good to the bodies and souls of men to the utmost of our ability. But all this must spring from a good heart - a heart purified by the Spirit of God; and then, the tree being made good, the fruit must be good also.
Faith - Πιστις, here used for fidelity - punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secret of our friend, nor disappointing the confidence of our employer.
Albert Barnes: Notes on the Bible - 1834
5:22: But the fruit of the Spirit - That which the Holy Spirit produces. It is not without design, evidently, that the apostle uses the word "Spirit" here, as denoting that these things do not flow from our own nature. The vices above enumerated are the proper "works" or result of the operations of the human heart; the virtues which he enumerates are produced by a foreign influence - the agency of the Holy Spirit. Hence, Paul does not trace them to our own hearts, even when renewed. He says that they are to be regarded as the proper result of the Spirit's operations on the soul.
Is love - To God and to human beings. Probably the latter here is particularly intended, as the fruits of the Spirit are placed in contradistinction from those vices which lead to strifes among people. On the meaning of the word love, see the notes at Co1 13:1; and for an illustration of its operations and effects, see the notes at that whole chapter.
Joy - In the love of God; in the evidences of pardon; in communion with the Redeemer, and in his service; in the duties of religion, in trial, and in the hope of heaven; see the notes at Rom 5:2; compare Pe1 1:8.
Peace - As the result of reconciliation with God; see the notes at Rom 5:1.
Long-suffering - In affliction and trial, and when injured by others; see the note at Co1 13:4.
Gentleness - The same word which is translated "kindness" in Co2 6:6; see the note at that place. The word means goodness, kindness, benignity; and is opposed to a harsh, crabbed, crooked temper. It is a disposition to be pleased; it is mildness of temper, calmness of spirit, an unruffled disposition, and a disposition to treat all with urbanity and politeness. This is one of the regular effects of the Spirit's operations on the heart. Religion makes no one crabby, and morose, and sour. It sweetens the temper; corrects an irritable disposition; makes the heart kind; disposes us to make all around us as happy as possible. This is true politeness; a kind of politeness which can far better be learned in the school of Christ than in that of Chesterfield; by the study of the New Testament than under the direction of the dancing-master.
Goodness - See the note at Rom 15:14. Here the word seems to be used in the sense of beneficence, or a disposition to do good to others. The sense is, that a Christian must be a good man.
Faith - On the meaning of the word faith, see the note at Mar 16:16. The word here may be used in the sense of fidelity, and may denote that the Christian will be a faithful man, a man faithful to his word and promises; a man who can be trusted or confided in. It is probable that the word is used in this sense because the object of the apostle is not to speak of the feelings which we have toward God so much as to illustrate the influences of the Spirit in directing and controlling our feelings toward people. True religion makes a man faithful. The Christian is faithful as a man; faithful as a neighbor, friend, father, husband, son. He is faithful to his contracts; faithful to his promises. No man can be a Christian who is not thus faithful, and all pretensions to being under the influences of the Spirit when such fidelity does not exist, are deceitful and vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: the fruit: Gal 5:16-18; Psa 1:3, Psa 92:14; Hos 14:8; Mat 12:33; Luk 8:14, Luk 8:15, Luk 13:9; Joh 15:2, Joh 15:5, Joh 15:16; Rom 6:22, Rom 7:4; Eph 5:9; Phi 1:11; Col 1:10
love: Gal 5:13; Rom 5:2-5, Rom 12:9-18, Rom 15:3; Co1 13:4-7; Eph 4:23-32, Eph 5:1, Eph 5:2; Phi 4:4-9; Col 3:12-17; Th1 1:3-10, Th1 5:10-22; Tit 2:2-12; Jam 3:17, Jam 3:18; Pe1 1:8, Pe1 1:22; Pe2 1:5-8; Jo1 4:7-16
goodness: Rom 15:14
faith: Co1 13:7, Co1 13:13; Th2 3:2; Ti1 3:11, Ti1 4:12; Pe1 5:12
Geneva 1599
5:22 But the (k) fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
(k) Therefore they are not the fruits of free will, but only as far forth as our will is made free by grace.
John Gill
5:22 But the fruit of the Spirit,.... Not of nature or man's free will, as corrupted by sin, for no good fruit springs from thence; but either of the internal principle of grace, called the Spirit, Gal 5:17 or rather of the Holy Spirit, as the Ethiopic version reads it; the graces of which are called "fruit", and not "works", as the actions of the flesh are; because they are owing to divine influence efficacy, and bounty, as the fruits of the earth are, to which the allusion is; and not to a man's self, to the power and principles of nature; and because they arise from a seed, either the incorruptible seed of internal grace, which seminally contains all graces in it, or the blessed Spirit, who is the seed that remains in believers; and because they are in the exercise of them acceptable unto God through Christ, and are grateful and delightful to Christ himself, being "his pleasant fruits"; which as they come from him, as the author of them, they are exercised on him as the object of them, under the influence of the Spirit; and because they are profitable to them that are possessed of them, seeing the promise of this life and that which is to come is annexed to them; and the good works which are done in consequence of them are profitable to men: once more, as the works of the flesh are the unfruitful works of darkness, and make men so, and therefore cannot be called fruit properly; these, as they are fruits, and are rightly and properly so called, so they make men fruitful, and to abound in divine things, and are as follow:
Love. This the apostle begins with, it being the fulfilling of the law, the bond of perfectness, and without which a profession of religion is insignificant; it may be understood of love to God, of which every man's heart is destitute, being enmity against God, until regenerated by the Spirit of God; when he sheds abroad the love of God in the heart, and which is the ground and reason of any man's truly loving God: and also of love to Christ, which the natural man feels nothing of till the spirit of wisdom and revelation, in the knowledge of Christ, opens his eyes to see the loveliness of his person, the suitableness of his grace, righteousness, and fulness, and the necessity of looking to him for life and salvation; and likewise of love to the saints, which a carnal man is a stranger to, until he is renewed by the Holy Ghost, who in regenerating him teaches him to love the brethren; and which is the evidence of his having passed from death to life, through the mighty power of his grace. Moreover, love to the house and worship of God, to the truths and ordinances of the Gospel, all which men have naturally an aversion to, may be included in this first fruit of the Spirit: the next follows, which is
joy, even that which is in the Holy Ghost, and has him for its author. The object of it is God, not as an absolute God, but as a covenant God and Father in Christ; as the God of salvation, as clothing with the robe of his Son's righteousness, and as pardoning iniquity, transgression, and sin, full atonement being made by the sacrifice of Christ; who also is the object of this joy in his person, fulness, righteousness, offices, relations, and when beheld, embraced, and enjoyed in a way of communion. This joy, likewise, which is the produce of the Spirit, lies in spiritual things, and arises from an apprehension or good hope of interest in them, as justification, pardon, peace, adoption, and eternal glory; and is peculiar to such who have the Spirit, for a stranger intermeddles not with this joy, nor can he form any judgment of it, and is even unspeakable by the believer himself. Moreover, joy in the good of others, of fellow creatures and fellow Christians, in their outward and inward prosperity, in their temporal, spiritual, and eternal good, which, as it is a grace of the Spirit, may well enough be thought to be at least part of the sense of the word here; since it follows upon, and is joined with love, and stands between that and
peace, which is another fruit of the Spirit: and designs peace with God in a man's own conscience, produced there by the Spirit of God, in consequence of peace being made by the blood of Christ; and that through the application of the blood of Christ for pardon, and of his righteousness for justification to the soul of a sensible sinner by the blessed Spirit, the effect of which is peace, quietness, and tranquillity of mind; also peace with men, with the saints, and with all others; for such who are under a work of the Spirit of God, and are influenced and led by him, seek after the things which make for peace and edification among the brethren, and are desirous if possible to live peaceably with all men: hence appears another grace in them,
longsuffering; which intends not so much a patient waiting for good things to come, for more grace, and for glory, through the Spirit; but a patient bearing and enduring of present evils with joyfulness, being strengthened by the Spirit with all might, according to his glorious power; being slow to anger, ready to forgive injuries, put up with affronts, and bear with, and forbear one another: and which is usually accompanied with gentleness, humanity, affability, courteousness, shown both in words, gestures, and actions; in imitation of the gentleness of Christ, and agreeably to that wisdom, that heavenly doctrine of the Gospel, which, among other things, is said to be gentle, and easy to be entreated. To which is added
goodness; and what else can come from the good Spirit of God, the author of the good work of grace upon the soul? and which disposes it to acts of goodness unto men, in a natural, civil, moral, spiritual, and evangelic way, for the benefit both of soul and body; and which must here be understood, and which is well pleasing to God when done in the exercise of the following grace,
faith; for though fidelity, both in words and actions, which is very ornamental to the Gospel, and a profession of religion may be meant; yet faith in Christ is not to be excluded, as it is generally by interpreters; for this is not of a man's self, nor have all men it: it is a gift of God, the operation of his power, and the work of his Spirit, whence he is styled the spirit of faith; and which therefore must have a place among his fruits; and which lies and shows itself in believing in Christ for salvation, in embracing the doctrines of the Gospel, and making a profession of them, which is called the profession of faith; all which, when right, comes from the Spirit of God.
John Wesley
5:22 Love - The root of all the rest. Gentleness - Toward all men; ignorant and wicked men in particular. Goodness - The Greek word means all that is benign, soft, winning, tender, either in temper or behaviour.
Robert Jamieson, A. R. Fausset and David Brown
5:22 love--the leader of the band of graces (1Cor 13:1-13).
gentleness--Greek, "benignity," conciliatory to others; whereas "goodness," though ready to do good, has not such suavity of manner [JEROME]. ALFORD translates, "kindness."
faith--"faithfulness"; opposed to "heresies" [BENGEL]. ALFORD refers to 1Cor 13:7, "Believeth all things": faith in the widest sense, toward God and man. "Trustfulness" [CONYBEARE and HOWSON].
5:235:23: քաղցրութի՛ւն, բարութի՛ւն, հաւա՛տք, հեզութի՛ւն, ժուժկալութի՛ւն. զայսպիսեաց աստի օրէնքն չե՛ն հակառակ[4272]։ [4272] Ոսկան յաւելու. Հաւատ, հանդարտութիւն, հեզութիւն, ժուժկալութիւն, ճնշումն. այսպիսեաց աս՛՛։
23 քաղցրութիւն, բարութիւն, հաւատարմութիւն, հեզութիւն, ժուժկալութիւն. այսպիսի բաներին օրէնք չկայ:
23 քաղցրութիւն, բարութիւն, հաւատարմութիւն,Հեզութիւն, ժուժկալութիւն. այսպիսի բաներու դէմ օրէնք չկայ։
քաղցրութիւն, բարութիւն, հաւատք, հեզութիւն, ժուժկալութիւն. զայսպիսեաց աստի օրէնքն չեն հակառակ:

5:23: քաղցրութի՛ւն, բարութի՛ւն, հաւա՛տք, հեզութի՛ւն, ժուժկալութի՛ւն. զայսպիսեաց աստի օրէնքն չե՛ն հակառակ[4272]։
[4272] Ոսկան յաւելու. Հաւատ, հանդարտութիւն, հեզութիւն, ժուժկալութիւն, ճնշումն. այսպիսեաց աս՛՛։
23 քաղցրութիւն, բարութիւն, հաւատարմութիւն, հեզութիւն, ժուժկալութիւն. այսպիսի բաներին օրէնք չկայ:
23 քաղցրութիւն, բարութիւն, հաւատարմութիւն,
Հեզութիւն, ժուժկալութիւն. այսպիսի բաներու դէմ օրէնք չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2323: кротость, воздержание. На таковых нет закона.
5:23  πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος.
5:23. πραΰτης, (a-mildness,"ἐγκράτεια: (a-securing-in-of) κατὰ (down) τῶν (of-the-ones) τοιούτων (of-the-ones-unto-the-ones-these) οὐκ (not) ἔστιν (it-be) νόμος. (a-parcelee)
5:23. fides modestia continentia adversus huiusmodi non est lexMildness, faith, modesty, continency, chastity. Against such there is no law.
23. meekness, temperance: against such there is no law.
5:23. meekness, faith, modesty, abstinence, chastity. There is no law against such things.
5:23. Meekness, temperance: against such there is no law.
Meekness, temperance: against such there is no law:

23: кротость, воздержание. На таковых нет закона.
5:23  πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος.
5:23. fides modestia continentia adversus huiusmodi non est lex
Mildness, faith, modesty, continency, chastity. Against such there is no law.
5:23. meekness, faith, modesty, abstinence, chastity. There is no law against such things.
5:23. Meekness, temperance: against such there is no law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:23: Meekness - Πραοτης· Mildness, indulgence toward the weak and erring, patient suffering of injuries without feeling a spirit of revenge, an even balance of all tempers and passions, the entire opposite to anger.
Temperance - Εγκρατεια· Continence, self-government, or moderation, principally with regard to sensual or animal appetites. Moderation in eating, drinking, sleeping, etc.
Several very respectable MSS., as D*EFG, with the Vulgate, most copies of the Itala and several of the fathers, add ἁγνεια, chastity. This we are sure cannot be separated from the genuine Christian character, though it may be included in the word εγκρατεια, continence or moderation, immediately preceding.
Against such there is no law - Those, whose lives are adorned by the above virtues, cannot be condemned by any law, for the whole purpose and design of the moral law of God is fulfilled in those who have the Spirit of God, producing in their hearts and lives the preceding fruits.
Albert Barnes: Notes on the Bible - 1834
5:23: Meekness - See the note at Mat 5:5.
Temperance - The word used here, (ἐγκράτεια egkrateia), means properly "self-control, continence." It is derived from ἐν en and κράτος kratos, "strength," and has reference to the power or ascendancy which we have over exciting and evil passions of all kinds. It denotes the self-rule which a man has over the evil propensities of his nature. Our word temperance we use now in a much more limited sense, as referring mainly to abstinence from intoxicating drinks. But the word here used is employed in a much more extended signification. It includes the dominion over all evil propensities, and may denote continence, chastity, self-government, moderation in regard to all indulgences as well as abstinence from intoxicating drinks. See the word explained in the notes at Act 24:25. The sense here is, that the influences of the Holy Spirit on the heart make a man moderate in all indulgences; teach him to restrain his passions, and to govern himself; to control his evil propensities, and to subdue all inordinate affection.
The Christian will not only abstain from intoxicating drinks, but from all exciting passions; he will be temperate in his manner of living, and in the government of his temper. This may be applied to temperance properly so called with us; but it should not be limited to that. A Christian must be a temperate man; and if the effect of his religion is not to produce this, it is false and vain. Abstinence from intoxicating drinks, as well as from all improper excitement, is demanded by the very genius of his religion, and on this subject there is no danger of drawing the cords too close. No one was ever injured by the strictest temperance, by total abstinence from ardent spirits, and from wine as a beverage; no man is certainly safe who does not abstain; no man, it is believed, can be in a proper frame of mind for religious duties who indulges in the habitual use of intoxicating drinks. Nothing does more scandal to religion than such indulgences; and, other things being equal, he is the most under the influence of the Spirit of God who is the most thoroughly a person of temperance.
Against such there is no law - That is, there is no law to condemn such persons. These are not the things which the Law denounces. These, therefore, are the true freemen; free from the condemning sentence of the Law, and free in the service of God. Law condemns sin; and they who evince the spirit here referred to are free from its denunciations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: temperance: Act 24:25; Co1 9:25; Tit 1:8, Tit 2:2
against: Ti1 1:9
Geneva 1599
5:23 Meekness, temperance: (17) against such there is no law.
(17) Lest that any man should object that Paul plays the deceiver, as one who urging the Spirit urges nothing but that which the Law commands, he shows that he requires not that literal and outward obedience, but spiritual, which proceeds not from the Law but from the Spirit of Christ, who gives us new birth, and must and ought to be the ruler and guider of our life.
John Gill
5:23 Meekness,.... Humility and lowliness of mind, of which Christ is an eminent example and pattern; and which the Holy Spirit from him transcribes into the heart of a regenerate person; and lies in having mean thoughts of himself, in walking humbly with God, acknowledging every favour, being thankful for every blessing, and depending on his grace, and in behaving with modesty and humility among men. The last of the fruits of the Spirit mentioned is
temperance, or "continence"; and designs both chastity and sobriety, and particularly moderation in eating and drinking. It may be observed, that these fruits of the Spirit are opposed to the works of the flesh. So love is opposed to hatred; joy to emulations and envying; peace to variance, strife, and seditions; longsuffering, gentleness, goodness, and meekness, to wrath and murders; faith to idolatry, witchcraft, and heresies; and temperance to adultery, fornication, uncleanness, lasciviousness, drunkenness, and revellings.
Against such there is no law; meaning, against such fruits, graces, and good things; these being perfectly agreeable to the law of God, which is holy, just, and good, and spiritual; and are so far from being forbidden by it, that they are highly esteemed and approved of by it: or against persons that are possessed of such fruits; for these appear to be in the spirit, and to be led by the Spirit; and therefore are not under the law, and have nothing to fear from it, as a terrifying, accusing, cursing, and condemning law. The works of the flesh, and they that are of the flesh, are such that come under the notice and lash of the law; and not the fruits of the Spirit, and they that are after the Spirit, as such are who partake of his fruit.
John Wesley
5:23 Meekness - Holding all the affections and passions in even balance.
Robert Jamieson, A. R. Fausset and David Brown
5:23 temperance--The Greek root implies self-restraint as to one's desires and lusts.
against such--not persons, but things, as in Gal 5:21.
no law--confirming Gal 5:18, "Not under the law" (Ti1 1:9-10). The law itself commands love (Gal 5:14); so far is it from being "against such."
5:245:24: Իսկ որ Քրիստոսեա՛նքն են, զմարմինս իւրեանց ՚ի խա՛չ հանին կարեօքն եւ ցանկութեամբք հանդերձ[4273]։ [4273] Ոմանք. ՚Ի խաչ հանիցեն կարեօք։
24 Իսկ նրանք, որ քրիստոսեաններ են, խաչն են հանում իրենց մարմինները՝ կրքերով եւ ցանկութիւններով հանդերձ:
24 Անոնք որ Քրիստոսիններն են՝ իրենց մարմինը խաչը կը հանեն բնական կրքերով ու ցանկութիւններով մէկտեղ։
Իսկ որ Քրիստոսեանքն են` զմարմինս իւրեանց ի խաչ հանին կարեօքն եւ ցանկութեամբք հանդերձ:

5:24: Իսկ որ Քրիստոսեա՛նքն են, զմարմինս իւրեանց ՚ի խա՛չ հանին կարեօքն եւ ցանկութեամբք հանդերձ[4273]։
[4273] Ոմանք. ՚Ի խաչ հանիցեն կարեօք։
24 Իսկ նրանք, որ քրիստոսեաններ են, խաչն են հանում իրենց մարմինները՝ կրքերով եւ ցանկութիւններով հանդերձ:
24 Անոնք որ Քրիստոսիններն են՝ իրենց մարմինը խաչը կը հանեն բնական կրքերով ու ցանկութիւններով մէկտեղ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2424: Но те, которые Христовы, распяли плоть со страстями и похотями.
5:24  οἱ δὲ τοῦ χριστοῦ [ἰησοῦ] τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις.
5:24. οἱ (The-ones) δὲ (moreover) τοῦ (of-the-one) χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) τὴν (to-the-one) σάρκα (to-a-flesh) ἐσταύρωσαν (they-en-staked) σὺν (together) τοῖς (unto-the-ones) παθήμασιν (unto-experiencings-to) καὶ (and) ταῖς (unto-the-ones) ἐπιθυμίαις. (unto-passionings-upon-unto)
5:24. qui autem sunt Christi carnem crucifixerunt cum vitiis et concupiscentiisAnd they that are Christ's have crucified their flesh, with the vices and concupiscences.
24. And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.
5:24. For those who are Christ’s have crucified their flesh, along with its vices and desires.
5:24. And they that are Christ’s have crucified the flesh with the affections and lusts.
And they that are Christ' s have crucified the flesh with the affections and lusts:

24: Но те, которые Христовы, распяли плоть со страстями и похотями.
5:24  οἱ δὲ τοῦ χριστοῦ [ἰησοῦ] τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις.
5:24. qui autem sunt Christi carnem crucifixerunt cum vitiis et concupiscentiis
And they that are Christ's have crucified their flesh, with the vices and concupiscences.
5:24. For those who are Christ’s have crucified their flesh, along with its vices and desires.
5:24. And they that are Christ’s have crucified the flesh with the affections and lusts.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. К счастью, Христиане (которые Христовы) не могут увлекаться делами плоти. Они ее распяли со всеми ее страстями и похотями, когда, в крещении, умерли со Христом.
Adam Clarke: Commentary on the Bible - 1831
5:24: And they that are Christ's - All genuine Christians have crucified the flesh - are so far from obeying its dictates and acting under its influence, that they have crucified their sensual appetites; they have nailed them to the cross of Christ, where they have expired with him; hence, says St. Paul, Rom 6:6, our old man - the flesh, with its affections and lusts, is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. By which we see that God has fully designed to save all who believe in Christ from all sin, whether outward or inward, with all the affections, παθημασι, irregular passions, and lusts, επιθυμιαις, disorderly wishes and desires. All that a man may feel contrary to love and purity; and all that he may desire contrary to moderation and that self-denial peculiar to the Christian character.
Albert Barnes: Notes on the Bible - 1834
5:24: And they that are Christ's - All who are true Christians.
Have crucified the flesh - The corrupt passions of the soul have been put to death; that is, destroyed. They are as though they were dead, and have no power over us; see the note at Gal 2:20.
With the affections - Margin, "Passions." All corrupt desires.
And lusts - See the note at Rom 1:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: they: Gal 3:29; Rom 8:9; Co1 3:23, Co1 15:23; Co2 10:7
crucified: Gal 5:16-18, Gal 5:20, Gal 6:14; Rom 6:6, Rom 8:13, Rom 13:14; Pe1 2:11
affections: or, passions
John Gill
5:24 And they that are Christ's,.... Not all as yet that are secretly so, who are chosen in him, and by him, are given by the Father to him in covenant, and whom he has purchased by his blood, and considers as his people, his sheep, and his children, though as yet they are not called by his grace; of these, as yet, what follows cannot be said, and therefore must mean such as are openly Christ's, whom he has laid hold on as his own in the effectual calling, who have his Spirit as a spirit of regeneration and sanctification, who have truly believed in Christ, and have given up themselves unto him.
have crucified the flesh with the affections and lusts: by the flesh is meant, not the natural body to be macerated and afflicted with fastings, watchings, &c. but the corruption of nature, the old man and carnal heart. The Vulgate Latin version reads, "their own flesh"; and so do the Syriac and Ethiopic versions; their concern lying with their own, and not with the corruptions, affections, and lusts of others. By "the affections and lusts" are intended, not the natural affections and passions of the soul, and the desires of it; but its vile and inordinate affections, its corrupt inclinations, evil desires, and deceitful lusts; all which are "crucified" first "with Christ", as the Arabic version reads; see Rom 6:6 and which are so abolished, done away, and destroyed, by the sacrifice of Christ, that the damning power of them over his people is entirely gone. And in consequence of this crucifixion of the body of sin, with Christ upon the cross, when he finished and made an end of it, sin, with its passions and lusts, is crucified by the Spirit of God in regeneration and sanctification; so that it loses its governing power, and has not the dominion it had before: not but that the flesh, or corrupt nature, with its evil affections, and carnal lusts, are still in being, and are alive; as a person fastened to a cross may be alive, though he cannot act and move as before, being under restraints, so the old man, though crucified, and under the restraints of mighty grace, and cannot reign and govern as before, yet is alive, and acts, and operates, and oftentimes has great sway and influence; but whereas he is deprived of his reigning power, he is said to be crucified: and though this act is ascribed to them that are Christ's, yet not as done by them in their own strength, who are not able to grapple with one corruption, but as under the influence of the grace of Christ, and through the power of his Spirit; see Rom 8:13.
John Wesley
5:24 And they that are Christ's - True believers in him. Have thus crucified the flesh - Nailed it, as it were, to a cross whence it has no power to break loose, but is continually weaker and weaker. With its affections and desires - All its evil passions, appetites, and inclinations.
Robert Jamieson, A. R. Fausset and David Brown
5:24 The oldest manuscripts read, "They that are of Christ Jesus"; they that belong to Christ Jesus; being "led by (His) Spirit" (Gal 5:18).
have crucified the flesh--They nailed it to the cross once for all when they became Christ's, on believing and being baptized (Rom 6:3-4): they keep it now in a state of crucifixion (Rom 6:6): so that the Spirit can produce in them, comparatively uninterrupted by it, "the fruit of the Spirit" (Gal 5:22). "Man, by faith, is dead to the former standing point of a sinful life, and rises to a new life (Gal 5:25) of communion with Christ (Col 3:3). The act by which they have crucified the flesh with its lust, is already accomplished ideally in principle. But the practice, or outward conformation of the life, must harmonize with the tendency given to the inward life" (Gal 5:25) [NEANDER]. We are to be executioners, dealing cruelly with the body of sin, which has caused the acting of all cruelties on Christ's body.
with the affections--Translate, "with its passions." Thus they are dead to the law's condemning power, which is only for the fleshly, and their lusts (Gal 5:23).
5:255:25: Եթէ կեամք Հոգւով, ընդ Հոգւոյն եւ միաբանեսցո՛ւք։
25 Եթէ ապրում ենք Հոգով, ըստ Հոգու էլ ընթանանք:
25 Հոգիով ապրինք, Հոգիին համեմատ քալենք։
Եթէ կեամք Հոգւով, ընդ Հոգւոյն եւ միաբանեսցուք:

5:25: Եթէ կեամք Հոգւով, ընդ Հոգւոյն եւ միաբանեսցո՛ւք։
25 Եթէ ապրում ենք Հոգով, ըստ Հոգու էլ ընթանանք:
25 Հոգիով ապրինք, Հոգիին համեմատ քալենք։
zohrab-1805▾ eastern-1994▾ western am▾
5:2525: Если мы живем духом, то по духу и поступать должны.
5:25  εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν.
5:25. Εἰ (If) ζῶμεν (we-life-unto) πνεύματι, (unto-a-currenting-to,"πνεύματι (unto-a-currenting-to) καὶ (and) στοιχῶμεν. (we-might-procession-unto)
5:25. si vivimus spiritu spiritu et ambulemusIf we live in the Spirit, let us also walk in the Spirit.
25. If we live by the Spirit, by the Spirit let us also walk.
5:25. If we live by the Spirit, we should also walk by the Spirit.
5:25. If we live in the Spirit, let us also walk in the Spirit.
If we live in the Spirit, let us also walk in the Spirit:

25: Если мы живем духом, то по духу и поступать должны.
5:25  εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν.
5:25. si vivimus spiritu spiritu et ambulemus
If we live in the Spirit, let us also walk in the Spirit.
5:25. If we live by the Spirit, we should also walk by the Spirit.
5:25. If we live in the Spirit, let us also walk in the Spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26. К таким совершенным христианам должны принадлежать и Галаты, которые в настоящем своем состоянии еще далеки от совершенства. Ведь они тоже умерли со Христом для дел плоти и начали жизнь духа. И эту жизнь они должны проявлять в надлежащих поступках. - Поступать должны. Здесь стоит глагол stoicoun = идти рядом, вместе, в противоположность тому хождению, которое обозначается глаголом peripateϊn (ст. 16), который может означать и хождение в одиночку. Если это принять во внимание, то можно сказать, что последующие увещания имеют в виду не личное духовное состояние отдельного христианина, а взаимные отношения христиан и церковно-общественную жизнь. - К стиху 26-му удобно можно отнести первое выражение стиха 1-го следующей VІ-й главы: "братья". Там есть свое обращение: "вы, духовные", а здесь это слово "братья" как нельзя лучше оттеняет призыв Апостола к воздержанию от всякого тщеславия, которое совершенно расстраивает правильные, братские отношения между христианами. "Оставьте тщеславие и взаимное раздражение и зависть, вы, братья" - так можно передать смысл 26-го стиха.
Adam Clarke: Commentary on the Bible - 1831
5:25: If we live in the Spirit - If we profess to believe a spiritual religion, let us walk in the Spirit - let us show in our lives and conversation that the Spirit of God dwells in us.
Albert Barnes: Notes on the Bible - 1834
5:25: If we live in the Spirit - See the note at Gal 5:16. The sense of this verse probably is, "We who are Christians profess to be under the influences of the Holy Spirit. By his influences and agency is our spiritual life. We profess not to be under the dominion of the flesh; not to be controlled by its appetites and desires. Let us then act in this manner, and as if we believed this. Let us yield ourselves to his influences, and show that we are controlled by that Spirit." It is an earnest exhortation to Christians to yield wholly to the agency of the Holy Spirit on their hearts, and to submit to his guidance; see Rom 8:5, note9, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: we: Joh 6:63; Rom 8:2, Rom 8:10; Co1 15:45; Co2 3:6; Pe1 4:6; Rev 11:11
let: Gal 5:16; Rom 8:4, Rom 8:5
Geneva 1599
5:25 If we (l) live in the Spirit, let us also walk in the Spirit.
(l) If we are indeed endued with the quickening Spirit, who causes us to die to sin, and live to God, let us show it in our deeds, that is, by holiness of life.
John Gill
5:25 If we live in the Spirit,.... Or "by the Spirit", as all do that are spiritually alive. Sin has not only brought on men a corporeal death, and made them liable to an eternal one, but has also induced upon them a spiritual or moral death; they are dead in trespasses and sin, nor can they quicken themselves, nor can any creature give them life; not the ministers of the word, nor the angels in heaven, only the blessed Spirit is the spirit of life from Christ; who entering into them, frees them from the law of sin and death, and implants a principle of spiritual life in them, whereby they live a life of faith on Christ, of holiness from him, and communion with him: and this the apostle makes use of, as an argument with believers to walk after the Spirit,
let us also walk in the Spirit: or "by the Spirit"; by his help and assistance, according to the rule of his word, and under his influence and direction as a guide, to which he had before advised in Gal 5:18.
John Wesley
5:25 If we live by the Spirit - If we are indeed raised from the dead, and are alive to God, by the operation of his Spirit. Let us walk by the Spirit - Let us follow his guidance, in all our tempers, thoughts, words, and actions.
Robert Jamieson, A. R. Fausset and David Brown
5:25 in . . . in--rather, as Greek, "If we live (see on Gal 5:24) BY the Spirit, let us also walk (Gal 5:16; Gal 6:16) BY the Spirit." Let our life in practice correspond to the ideal inner principle of our spiritual life, namely, our standing by faith as dead to, and severed from, sin, and the condemnation of the law. "Life by (or 'in') the Spirit" is not an occasional influence of the Spirit, but an abiding state, wherein we are continually alive, though sometimes sleeping and inactive.
5:265:26: Եւ մի՛ լիցուք սնապարծք՝ միմեանց ձայն տալով, եւ ընդ միմեանս նախանձելով[4274]։[4274] Ոմանք. Ձայն տալոյ, եւ ընդ միմեանս նախանձելոյ։
26 Եւ սնապարծ չլինենք՝ միմեանց գրգռելով եւ միմեանց նախանձելով:
26 Սնապարծ չըլլանք՝ մէկզմէկ գրգռելով ու իրարու վրայ նախանձելով։
Եւ մի՛ լիցուք սնապարծք` միմեանց ձայն տալով եւ ընդ միմեանս նախանձելով:

5:26: Եւ մի՛ լիցուք սնապարծք՝ միմեանց ձայն տալով, եւ ընդ միմեանս նախանձելով[4274]։
[4274] Ոմանք. Ձայն տալոյ, եւ ընդ միմեանս նախանձելոյ։
26 Եւ սնապարծ չլինենք՝ միմեանց գրգռելով եւ միմեանց նախանձելով:
26 Սնապարծ չըլլանք՝ մէկզմէկ գրգռելով ու իրարու վրայ նախանձելով։
zohrab-1805▾ eastern-1994▾ western am▾
5:2626: Не будем тщеславиться, друг друга раздражать, друг другу завидовать.
5:26  μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.
5:26. μὴ (Lest) γινώμεθα ( we-might-become ) κενόδοξοι , ( emptily-reckoned ," ἀλλήλους ( to-one-to-other ) προκαλούμενοι, (calling-before-unto," ἀλλήλοις ( unto-one-to-other ) φθονοῦντες. (envying-unto)
5:26. non efficiamur inanis gloriae cupidi invicem provocantes invicem invidentesLet us not be made desirous of vain glory, provoking one another, envying one another.
26. Let us not be vainglorious, provoking one another, envying one another.
5:26. Let us not become desirous of empty glory, provoking one another, envying one another.
5:26. Let us not be desirous of vain glory, provoking one another, envying one another.
Let us not be desirous of vain glory, provoking one another, envying one another:

26: Не будем тщеславиться, друг друга раздражать, друг другу завидовать.
5:26  μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες.
5:26. non efficiamur inanis gloriae cupidi invicem provocantes invicem invidentes
Let us not be made desirous of vain glory, provoking one another, envying one another.
26. Let us not be vainglorious, provoking one another, envying one another.
5:26. Let us not become desirous of empty glory, provoking one another, envying one another.
5:26. Let us not be desirous of vain glory, provoking one another, envying one another.
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Adam Clarke: Commentary on the Bible - 1831
5:26: Let us not be desirous of vain glory - Κενοδοξοι· Let us not be vain glorious - boasting of our attainments; vaunting ourselves to be superior to others; or seeking honor from those things which do not possess moral good; in birth, riches, eloquence, etc., etc.
Provoking one another - What this may refer to we cannot tell; whether to the Judaizing teachers, endeavoring to set themselves up beyond the apostle, and their attempts to lessen him in the people's eyes, that they might secure to themselves the public confidence, and thus destroy St. Paul's influence in the Galatian Churches; or whether to some other matter in the internal economy of the Church, we know not. But the exhortation is necessary for every Christian, and for every Christian Church. He who professes to seek the honor that comes from God, should not be desirous of vain glory. He who desires to keep the unity of the Spirit in the bond of peace, should not provoke another. He who knows that he never deserved any gift or blessing from God should not envy another those blessings which the Divine goodness may have thought proper to bestow upon him. May not God do what he will with his own? If Christians in general would be content with the honor that comes from God, if they would take heed to give no provocations to their fellow Christians, if they would cease from envying those on whom either God or man bestows honors or advantages, we should soon have a happier and more perfect state of the Christian Church than we now see. Christianity requires us to esteem each other better than ourselves, or in honor to prefer one another. Had not such a disposition been necessary to the Christian character, and to the peace and perfection of the Church of Christ, it would not have been so strongly recommended. But who lays this to heart, or even thinks that this is indispensably necessary to his salvation? Where this disposition lives not, there are both the seed and fruit of the flesh. Evil tempers are the bane of religion and totally contrary to Christianity.
Albert Barnes: Notes on the Bible - 1834
5:26: Let us not be desirous of vainglory - The word used here (κενόδοξοι kenodoxoi) means "proud" or "vain" of empty advantages, as of birth, property, eloquence, or learning. The reference here is probably to the paltry competitions which arose on account of these supposed advantages. It is possible that this might have been one cause of the difficulties existing in the churches of Galatia, and the apostle is anxious wholly to check and remove it. The Jews prided themselves on their birth, and people are everywhere prone to overvalue the supposed advantages of birth and blood. The doctrines of Paul are, that on great and most vital respects people are on a level; that these things contribute nothing to salvation (notes, Gal 3:28); and that Christians should esteem them of little importance, and that they should not be suffered to interfere with their fellowship, or to mar their harmony and peace.
Provoking one another - The sense is, that they who are desirous of vainglory, do provoke one another. They provoke those whom they regard as inferiors by a haughty carriage and a contemptuous manner toward them. They look upon them often with contempt; pass them by with disdain; treat them as beneath their notice; and this provokes on the other hand hard feeling, and hatred. and a disposition to take Rev_enge. When people regard themselves as equal in their great and vital interests; when they feel that they are fellow-heirs of the grace of life; when they feel that they belong to one great family, and are in their great interests on a level; deriving no advantage from birth and blood; on a level as descendants of the same apostate father; as being themselves sinners; on a level at the foot of the cross, at the communion table, on beds of sickness, in the grave, and at the bar of God; when they feel this, then the consequences here referred to will be avoided. There will be no haughty carriage such as to provoke opposition; and on the other hand there will be no envy on account of the superior rank of others.
Envying one another - On account of their superior wealth, rank, talent, learning. The true way to cure envy is to make people feel that in their great and important interests they are on a level. Their great interests are beyond the grave. The distinctions of this life are temporary, and are comparative trifles. Soon all will be on a level in the grave, and at the bar of God and in heaven. Wealth, and honor, and rank do not avail there. The poorest man will wear as bright a crown as the rich; the man of most humble birth will be admitted as near the throne as he who can boast the longest line of illustrious ancestors. Why should a man who is soon to wear a "crown incorruptible and undefiled and that fadeth not away," envy him who has a ducal coronet here, or a royal diadem - baubles that are soon to be laid aside foRev_er? Why should he, though poor here, who is soon to inherit the treasures of heaven where "moth and rust do not corrupt," envy him who can walk over a few acres as his own, or who has accumulated a glittering pile of dust, soon to be left foRev_er?
Why should he who is soon to wear the robes of salvation, made "white in the blood of the Lamb," envy him who is "clothed in purple and fine linen," or who can adorn himself and his family in the most gorgeous attire which art and skill can make, soon to give place to the winding-sheet; soon to be succeeded by the simple garb which the most humble wears in the grave? If men feel that their great interests are beyond the tomb: that in the important matter of salvation they are on a level; that soon they are to be undistinguished beneath the clods of the valley, how unimportant comparatively would it seem to adorn their bodies, to advance their name and rank and to improve their estates! The rich and the great would cease to look down with contempt on those of more humble rank, and the poor would cease to envy those above them, for they are soon to be their equals in the grave; their equals, perhaps their superiors in heaven!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: desirous: Luk 14:10; Co1 3:7; Phi 2:1-3; Jam 4:16
provoking: Gal 5:15; Jam 3:14-16; Pe1 5:5
Geneva 1599
5:26 (18) Let us not be desirous of vain glory, provoking one another, envying one another.
(18) He adds special exhortations according as he knew the Galatians to be subject to different vices: and first of all he warns them to take heed of ambition, which vice has two fellows, backbiting and envy. And out of these two many contentions necessarily arise.
John Gill
5:26 Let us not be desirous of vain glory,.... Ambitious of being thought wiser, and richer, and more valuable than others; of having the preeminence in the management of all affairs, and of having honour, esteem, and popular applause from men: this may well be called vain glory, since it is only in outward things, as wisdom, riches, strength, and honour, and not in God the giver of them, and who can easily take them away; and therefore is but for a time, and is quickly gone, and lies only in the opinion and breath of men.
Provoking one another; not to good works, which would be right, but to anger and wrath, which is contrary to Christian charity, or true love; which, as it is not easily provoked, so neither will it provoke others to evil things. The Syriac version renders it by
"slighting", or "despising one another"; and the Arabic version, "insulting one another"; vices to which men, and even Christian brethren in the same communion, are too prone.
Envying one another; their gifts and abilities, natural and spiritual; their rank and station in the world, or in the church. These were sins the Galatians very probably were subject to; and where they prevail, there is confusion, and every evil work, and are therefore to be watched and guarded against.
John Wesley
5:26 Be not desirous of vain glory - Of the praise or esteem of men. They who do not carefully and closely follow the Spirit, easily slide into this: the natural effects of which are, provoking to envy them that are beneath us, and envying them that are above us.
Robert Jamieson, A. R. Fausset and David Brown
5:26 Greek, "Let us not BECOME." While not asserting that the Galatians are "vainglorious" now, he says they are liable to become so.
provoking one another--an effect of "vaingloriousness" on the stronger: as "envying" is its effect on the weaker. A danger common both to the orthodox and Judaizing Galatians.