AND IT IS DONE
For those of you that have been keeping track, the exegesis is done. And for those of you who don't know what it is, no worries. I'm posting it. And I don't remember how to LJ-cut. So just start scrolling. Or reading, if you're interested.
An Exegesis of Galatians 5:16-26
16So I say, live by the Spirit, and you will not gratify the desires of the sinful nature. 17For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want. 18But if you are led by the Spirit, you are not under law.
19The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; 20idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions21and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.
22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness and self control. Against such things there is no law. 24Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. 25Since we live by the Spirit, let us keep in step with the Spirit. 26Let us not become conceited, provoking and envying each other. (NIV)
The section of Paul’s epistle to the church in Galatia in 5:16-26 reminds them of the Spirit, the works of the flesh, the fruits of the Spirit, and that one set cannot be accomplished with the other present.
HISTORICAL CONTEXT
This letter was written to the Galatians some time after Paul’s journeys to Arabia, two separate occasions to Jerusalem, Syria, and Cilicia. It was written specifically to address certain problems that had arisen in the church, presumably between two different factions, the judaizers and the libertines. The judaizers were those who “charge[d]…that Paul’s rejection of the law as a precondition of salvation would lead to lawlessness,” and the libertines were those who felt that they were free from any restraints whatsoever because Paul had told them they weren’t under Judaic or pagan law (Hendrikson 209). Paul’s letter served as a reminder that because they were free from Judaic or pagan law didn’t mean that they were free from any restraints, a response that solved both factions’ arguments.
LITERARY CONTEXT
This pericope comes towards the end of Paul’s letter to the Galatians. As Cole explains it, Paul makes three arguments to the Galatians to urge them to change their ways: the argument from history, the argument from theology, and the moral argument (27). For Paul, the most important argument is the final one; for him, salvation is the most vital reason to walk in and be led by the Spirit.
FORM, STRUCTURE, MOVEMENT
The form of this passage follows a historical essay: tell them what you’re going to tell them, tell them with specific details, and then tell them what you told them. Paul explains that people should “live by the Spirit, and [they] will not gratify the desires of the sinful nature” (v16), then goes into lists as to what desires of the sinful natures are and what living by the Spirit entails. These two lists together are considered to be a vice/virtue pairing, a form that is found in both Greek ethics classes and in Jewish “two ways” writings. There is debate over which form Paul was intending to use as a template. Some scholars, such as Frank J. Matera, argue that the lists stem from moral philosophers. These philosophers, such as Aristotle, would use lists in order to illustrate ethical views. However, the difference between the moral philosophers and Paul is that, while the philosophers use these lists to demonstrate how to gain knowledge, Paul is demonstrating how to gain the Kingdom of God. Others, including R. Alan Cole and Richard N. Longenecker, lean more to the Jewish list explanation. Cole argues that the “acts of the sinful nature” (v19) list Paul uses here probably comes from his studies while still a Jewish figure and believer. Cole found that all lists of vices contained within the New Testament follow a similar pattern, while the list of “the fruit of the Spirit” doesn’t follow a pattern found elsewhere and isn’t similar to other lists. Longenecker supported his theory of the list idea coming from Jewish “two ways” literature because of the duality of the lists, where the second list provides opposites to contrast the first list. Longenecker allows for his theory to be refuted through the fact that in all other “two way” passages, the word “two” was used in order to demonstrate that there was a split that was to be chosen between.
Something interesting to note is that when different translations, such as the NIV, NLT, ASV, and KJV, are compared, there is relatively little difference in translation, especially for the vice/virtue lists. The differences lie mainly in the time at which the translation was published; the words seem to have been changed because the English connotation of the word changed, not because there is a discrepancy in translation.
DETAILED ANALYSIS
This section in Galatians is a passage that has always been of personal interest. It sums up the Christian theology that has been stressed the most. In verses 16-18 the diametric opposition of “desires of the sinful nature”(v16) and the Spirit. In verse 17 it says, “For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature.” The argument Paul makes here is that cravings and desire will dissipate if one follows the Spirit and comes to God. However, by following desires an individual rejects the Spirit, and through that rejection he rejects God. The two “are in conflict with each other, so that you do not do what you want” (v17b). The flesh and the Spirit pull against each other, creating a tension that can only be resolved by choosing one or the other.
The “desires of the sinful nature” (v16) are explained in verses 19-21. These “acts,” or works of the flesh, are “sexual immorality, impurity and debauchery; 20idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions21and envy; drunkenness, orgies, and the like” (v19b-21a), and each of these acts serves to benefit the individual. These represented unredeemed humanity and what people who hadn’t heard the Word or listened to the Word that had been spoken to them were still doing with their lives. As Cole explains, “Paul regarded [these vices] as the ‘natural results’ of paganism” (160). Scholars often divide these works of the flesh into four different categories. Matera calls the four different groupings “works of sensuality,” “works of idolatry,” “works of community dissension,” and “works of self-indulgence” (209). The category that holds the most acts to ward oneself against is the “works of community dissension,” which points to the idea that Paul was writing this letter in part to reprimand those in the Galatian church community who were hurting the group infrastructure with what Paul saw to be selfish acts of attempts for personal gain.
Verses 22 and 23 list the “fruit of the Spirit” (v22a) as being “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (v22b-23). Matera, as with the works of the flesh, divides these fruits of the Spirit into general characteristics that each Christian should possess and more specific characteristics that would lead to community union instead of dissension. Again, we see Paul’s emphasis on community wellness.
Finally, Paul summarizes his message in this part of his letter in verses 23b-26. He says, “Against such things there is no law” (v23b) in regards to the virtues he has listed. These qualities, he says, are allowed no matter what rules an individual chooses to live under. Paul further says, “Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires” (v24). By choosing to “live by the Spirit”(v25a) people are able to give up the works of the flesh because, through the Spirit, the fruit of the Spirit is borne. When someone lives for Christ, lives by the Spirit, he begins to perform actions that aren’t for him, but for the glory of God and the beauty of salvation, and it is these acts that Paul is talking about when he talks about the fruit. While the works of the flesh occur because an individual wills it to be so, the fruit of the Spirit grows when someone stops thinking of himself and what he can do for him, and instead what he can do to glorify God and bring others to Him. Verse 25b also suggests that people need to allow themselves to be controlled but the Spirit by keeping in step with it. By following the Spirit as well as living it, people can make a conscious decision to allow someone to lead them, which turns into fertile soil in which qualities such as love, joy, and patience can grow. Paul ends with an admonition that reminds his audience to “not become conceited, provoking and envying each other” (v26). He wraps up this pericope by telling the Galatians one more time to focus on what is truly important, the kingdom of God, and not on the dissension that has been created through human misguidance.
SYNTHESIS/CONCLUSION
Paul’s message here is a very important one. It again stresses the idea that people must rely on God in order to find salvation and peace. When someone acts for individual good, he cannot benefit anyone else. Further, he explains that there is no way for the works of the flesh to occur alongside good Christian works. He is not concerned with specifics; he merely discusses the generalities from which those specific actions will spring. He tries to stop the dissension between the libertines and the judaizers by saying that “if you are led by the Spirit, you are not under law,” which answers the judaizers’ call for needing a law, and explains that with the Spirit a law isn’t needed; by showing that through the Spirit a kind of law occurs, he shows those that think they can do whatever they want that, should they continue to think so, they are not true believers in Christ.
Yay rah for quickly researched and written papers, as well as going to a Christian Day school.
An Exegesis of Galatians 5:16-26
16So I say, live by the Spirit, and you will not gratify the desires of the sinful nature. 17For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want. 18But if you are led by the Spirit, you are not under law.
19The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; 20idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions21and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.
22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness and self control. Against such things there is no law. 24Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. 25Since we live by the Spirit, let us keep in step with the Spirit. 26Let us not become conceited, provoking and envying each other. (NIV)
The section of Paul’s epistle to the church in Galatia in 5:16-26 reminds them of the Spirit, the works of the flesh, the fruits of the Spirit, and that one set cannot be accomplished with the other present.
HISTORICAL CONTEXT
This letter was written to the Galatians some time after Paul’s journeys to Arabia, two separate occasions to Jerusalem, Syria, and Cilicia. It was written specifically to address certain problems that had arisen in the church, presumably between two different factions, the judaizers and the libertines. The judaizers were those who “charge[d]…that Paul’s rejection of the law as a precondition of salvation would lead to lawlessness,” and the libertines were those who felt that they were free from any restraints whatsoever because Paul had told them they weren’t under Judaic or pagan law (Hendrikson 209). Paul’s letter served as a reminder that because they were free from Judaic or pagan law didn’t mean that they were free from any restraints, a response that solved both factions’ arguments.
LITERARY CONTEXT
This pericope comes towards the end of Paul’s letter to the Galatians. As Cole explains it, Paul makes three arguments to the Galatians to urge them to change their ways: the argument from history, the argument from theology, and the moral argument (27). For Paul, the most important argument is the final one; for him, salvation is the most vital reason to walk in and be led by the Spirit.
FORM, STRUCTURE, MOVEMENT
The form of this passage follows a historical essay: tell them what you’re going to tell them, tell them with specific details, and then tell them what you told them. Paul explains that people should “live by the Spirit, and [they] will not gratify the desires of the sinful nature” (v16), then goes into lists as to what desires of the sinful natures are and what living by the Spirit entails. These two lists together are considered to be a vice/virtue pairing, a form that is found in both Greek ethics classes and in Jewish “two ways” writings. There is debate over which form Paul was intending to use as a template. Some scholars, such as Frank J. Matera, argue that the lists stem from moral philosophers. These philosophers, such as Aristotle, would use lists in order to illustrate ethical views. However, the difference between the moral philosophers and Paul is that, while the philosophers use these lists to demonstrate how to gain knowledge, Paul is demonstrating how to gain the Kingdom of God. Others, including R. Alan Cole and Richard N. Longenecker, lean more to the Jewish list explanation. Cole argues that the “acts of the sinful nature” (v19) list Paul uses here probably comes from his studies while still a Jewish figure and believer. Cole found that all lists of vices contained within the New Testament follow a similar pattern, while the list of “the fruit of the Spirit” doesn’t follow a pattern found elsewhere and isn’t similar to other lists. Longenecker supported his theory of the list idea coming from Jewish “two ways” literature because of the duality of the lists, where the second list provides opposites to contrast the first list. Longenecker allows for his theory to be refuted through the fact that in all other “two way” passages, the word “two” was used in order to demonstrate that there was a split that was to be chosen between.
Something interesting to note is that when different translations, such as the NIV, NLT, ASV, and KJV, are compared, there is relatively little difference in translation, especially for the vice/virtue lists. The differences lie mainly in the time at which the translation was published; the words seem to have been changed because the English connotation of the word changed, not because there is a discrepancy in translation.
DETAILED ANALYSIS
This section in Galatians is a passage that has always been of personal interest. It sums up the Christian theology that has been stressed the most. In verses 16-18 the diametric opposition of “desires of the sinful nature”(v16) and the Spirit. In verse 17 it says, “For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature.” The argument Paul makes here is that cravings and desire will dissipate if one follows the Spirit and comes to God. However, by following desires an individual rejects the Spirit, and through that rejection he rejects God. The two “are in conflict with each other, so that you do not do what you want” (v17b). The flesh and the Spirit pull against each other, creating a tension that can only be resolved by choosing one or the other.
The “desires of the sinful nature” (v16) are explained in verses 19-21. These “acts,” or works of the flesh, are “sexual immorality, impurity and debauchery; 20idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions21and envy; drunkenness, orgies, and the like” (v19b-21a), and each of these acts serves to benefit the individual. These represented unredeemed humanity and what people who hadn’t heard the Word or listened to the Word that had been spoken to them were still doing with their lives. As Cole explains, “Paul regarded [these vices] as the ‘natural results’ of paganism” (160). Scholars often divide these works of the flesh into four different categories. Matera calls the four different groupings “works of sensuality,” “works of idolatry,” “works of community dissension,” and “works of self-indulgence” (209). The category that holds the most acts to ward oneself against is the “works of community dissension,” which points to the idea that Paul was writing this letter in part to reprimand those in the Galatian church community who were hurting the group infrastructure with what Paul saw to be selfish acts of attempts for personal gain.
Verses 22 and 23 list the “fruit of the Spirit” (v22a) as being “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (v22b-23). Matera, as with the works of the flesh, divides these fruits of the Spirit into general characteristics that each Christian should possess and more specific characteristics that would lead to community union instead of dissension. Again, we see Paul’s emphasis on community wellness.
Finally, Paul summarizes his message in this part of his letter in verses 23b-26. He says, “Against such things there is no law” (v23b) in regards to the virtues he has listed. These qualities, he says, are allowed no matter what rules an individual chooses to live under. Paul further says, “Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires” (v24). By choosing to “live by the Spirit”(v25a) people are able to give up the works of the flesh because, through the Spirit, the fruit of the Spirit is borne. When someone lives for Christ, lives by the Spirit, he begins to perform actions that aren’t for him, but for the glory of God and the beauty of salvation, and it is these acts that Paul is talking about when he talks about the fruit. While the works of the flesh occur because an individual wills it to be so, the fruit of the Spirit grows when someone stops thinking of himself and what he can do for him, and instead what he can do to glorify God and bring others to Him. Verse 25b also suggests that people need to allow themselves to be controlled but the Spirit by keeping in step with it. By following the Spirit as well as living it, people can make a conscious decision to allow someone to lead them, which turns into fertile soil in which qualities such as love, joy, and patience can grow. Paul ends with an admonition that reminds his audience to “not become conceited, provoking and envying each other” (v26). He wraps up this pericope by telling the Galatians one more time to focus on what is truly important, the kingdom of God, and not on the dissension that has been created through human misguidance.
SYNTHESIS/CONCLUSION
Paul’s message here is a very important one. It again stresses the idea that people must rely on God in order to find salvation and peace. When someone acts for individual good, he cannot benefit anyone else. Further, he explains that there is no way for the works of the flesh to occur alongside good Christian works. He is not concerned with specifics; he merely discusses the generalities from which those specific actions will spring. He tries to stop the dissension between the libertines and the judaizers by saying that “if you are led by the Spirit, you are not under law,” which answers the judaizers’ call for needing a law, and explains that with the Spirit a law isn’t needed; by showing that through the Spirit a kind of law occurs, he shows those that think they can do whatever they want that, should they continue to think so, they are not true believers in Christ.
Yay rah for quickly researched and written papers, as well as going to a Christian Day school.