Galatians 5 Study Notes

5:1 Paul believed that, even though the Galatians had recently moved toward embracing the false gospel (1:6-7) of being justified by “the works of the law” (2:16), they could still stand firm and reject the view. Paul was asking, “If you have been freed from slavery, why would you go back to it?”

5:2-3 The main issue was whether the Galatians had so completely adopted the Judaizers’ perspective that they would now act on this view by being circumcised (see note at 2:3). It was probably this dilemma that prompted Paul to bring up earlier that Titus, a Gentile like the Galatians, had not been “compelled to be circumcised” in Jerusalem (2:3), though the Judaizers had applied pressure in that direction. Paul reminded the Galatians that those who are circumcised are obligated to keep the entire law (see note at 5:11-12).

5:4 Trying to be justified by the law was the polar opposite of being justified by God’s grace through faith in Christ. Alienated means “to be cut off from.” By being circumcised and seeking justification before God by the law, the Galatians were cutting themselves off from Christ. In this context, fallen from grace refers to falling away from, or forfeiting, the perspective of salvation by grace through faith.

5:5-6 Paul stated that hope for long-term righteousness before God is through living by faith in the power of the Holy Spirit.

5:7-10 The Galatians had started running the race of the Christian life well, but the Jewish teachers prevented them from continuing. The implication of the proverbial statement, A little leaven leavens the whole batch of dough, is that, even if the teaching of the Judaizers was initially accepted by only a few in the Galatian churches, it would spread quickly.

5:11-12 Apparently, a rumor from the Jewish teachers claimed that Paul still preached circumcision in certain circumstances. This was a misunderstanding of Paul’s intent designed to “become all things to all people, so that I may by every possible means save some” (1Co 9:22). In that spirit, Paul had Timothy circumcised (Ac 16:3). But Timothy was circumcised to become a Jew ethnically so he could minister to Jews. This had nothing to do with becoming a Christian. Those who are disturbing you were the Jewish teachers who emphasized circumcision.

5:13-14 Paul expressed concern about the behavioral opposite of bondage: licentiousness (an opportunity for the flesh; see note at vv. 19-21). He also expanded his initial reference to love (see vv. 5-6). While it is foolish to “submit again to a yoke of slavery” (v. 1) in trying to keep the law, it is right to be servants to other believers “through love.” Paul said that to love your neighbor as yourself fulfills the whole law.

5:15 The phrase bite and devour one another probably looks back to “an opportunity for the flesh” (v. 13) and looks forward to parts of the listing of “the works of the flesh” (vv. 19-21). Paul had apparently heard that there was serious dissension in the churches of Galatia. He warned them that such attitudes and behavior would consume them.

5:16-18 The Galatian believers were at enmity spiritually. This ongoing struggle of strong desires (Gk epithumia, “craving, desire”) is why it was necessary to consciously walk by the Spirit in faith (v. 5). This was the only way not to carry out the desire of the flesh. The evidence of the Spirit’s leading is “the fruit of the Spirit” (vv. 22-23).

5:19-21 The “flesh” is usually understood as the sinful nature of mankind that continues even after a person becomes a Christian. Some interpreters take it to mean mankind in its unsaved state with its sinful thoughts and behavioral patterns continuing after conversion. When the desire of the flesh has the upper hand, the works of the flesh are obvious (Gk phaneros, “evident, visible”). Some are gross sins, but many are often viewed as “acceptable” behavior. Paul’s point is that this type of behavior as a pattern of life (practice) is enough to cause a person not to inherit the kingdom of God (see the list in 1Co 6:9-10). Thus, a legalist cannot be justified by “the works of the law” (Gl 2:16), and a licentious person is excluded from the kingdom of God by the works of the flesh.

5:22-23 The fruit illustration calls to mind the vine and the branches that produce fruit (Jn 15:1-5). The mention of love first in the list looks back to Gl 5:6,13-14. Such loving behavior comes through the power of the Holy Spirit by faith. Self-control (Gk egkrateia, “holding in passions and appetites”) is placed last in the list for emphasis, because all the works of the flesh reflect lack of self-control. There is no need for prohibitive law when people’s lives exhibit love and self-control.

5:24-26 Christians belong to Christ Jesus and have been crucified with him (2:19-20) along with their passions and desires. Such crucifixion is followed by resurrection living—by the Spirit (2Co 5:17). The logical way to live is to follow the Spirit and not lapse back into the passions and desires of the flesh (Gl 5:19-21).