Now since (or "if," another first class condition in Greek that here states a condition true to reality) God has given us new life, we should do something. We should walk ("keep in step," NIV, as soldiers do when they march) daily by (with) the Spirit (i.e, in dependence on Him). He is God"s provision for us to live victoriously. The Holy Spirit leads every Christian, but not all choose to walk by the Spirit (i.e, follow His leading). [source][source][source]
One writer argued that "flesh" and "spirit" were "... theological abbreviations in Paul"s argument that represent the two competing identities of the people of God in Galatia. The "flesh community" (Judaizers) is a community identified with the Mosaic law era and is therefore a community identified and characterized by a person bodily in his or her frailty and transitoriness and not indwelt by God"s Spirit. This community is representative of a person before or apart from Christ"s liberating death, burial and resurrection. By contrast the "Spirit community" is a community identified and characterized by a person bodily aided and enabled by God"s presence and also bodily liberated from sin"s dominion, a person experiencing the full liberation of Jesus" death and resurrection. Such persons are experiencing the freedom that Christ set them free to experience ( Galatians 5:1)." [1][source]
This community view does not commend itself to me as much as the individual view. [source][source][source]
"Stated simply, the flesh is the individual behaving independently of the Spirit." [2][source]
Living by the Spirit is similar to walking by the Spirit. The former term looks at the Spirit as the source and sustaining power of the believer"s spiritual life whereas the latter one views Him as the regulative principle in his or her conduct. [3][source]
Context Summary
Galatians 5:13-26 - Produce The Fruit Of The Spirit
That Christ has freed us from the Law as a means of salvation does not free us from moral restraint, but brings us under the constraint of a higher law, the law of love. We do not keep this law to be saved; but, being saved, we keep it out of love toward Christ. The power of the new life is the indwelling of the Holy Spirit. Unite yourself with His life that you find rising up within you. Live in the Spirit. A child was much disappointed because when she took a cupful of water out of the blue lake, it did not look blue in the cup; so her teacher told her to throw the cup into the midst of the lake and leave it there. As we live and walk in the Spirit, we are safe.
The Holy Spirit brings influences to bear which act upon the germs of sin, as a disinfectant upon the germs of disease. If we yield ourselves to these influences, and are filled with the Spirit of Jesus, we shall be delivered from the self-life, which the Apostle describes as the flesh. As Jesus is more and more formed in us, the new flower and fruitage of the risen life will appear, while the corrupt works of the flesh will shrink and drop away, [source]
Chapter Summary: Galatians 5
1He wills them to stand in their liberty, 3and not to observe circumcision; 13but rather love, which is the sum of the law 19He lists the works of the flesh, 22and the fruits of the Spirit, 25and exhorts to walk in the Spirit
Greek Commentary for Galatians 5:25
By the Spirit let us also walk [πνευματι και στοιχωμεν] Present subjunctive (volitive) of στοιχεω stoicheō “Let us also go on walking by the Spirit.” Let us make our steps by the help and guidance of the Spirit. [source]
[] d Lipsius makes this verse the beginning of ch. 6. Weizsäcker begins that chapter with Galatians 5:26. There seems to be no sufficient reason. Galatians 5:25is connected naturally with the immediately preceding line of thought. “Such being your principle of life, adapt your conduct (walk) to it.” The hortatory form of Galatians 5:26, and its contents, fall in naturally with the exhortation to walk by the Spirit, and with the reference to biting and devouring, Galatians 5:15, and envyings, Galatians 5:21. The connection of the opening of ch. 6 with the close of ch. 5 is not so manifest; and the address brethren and the change to the second person (Galatians 6:1) seem to indicate a new section. [source]
In the Spirit [πνεύματι] Better, by the Spirit, the dative being instrumental as Galatians 5:16. [source]
Walk [στοιχῶμεν] A different word from that in Galatians 5:16. Only in Paul, except Acts 21:24. From στοίχος arow. Hence, to walk in line; to march in battle order (Xen. Cyr. vi. 3,34). Συνστοιχεῖ answerethto, Galatians 4:25(note). See also on στοιχεία elements Galatians 4:3. Paul uses it very graphically, of falling into line with Abraham's faith, Romans 4:12. [source]
Reverse Greek Commentary Search for Galatians 5:25
Acts 21:24Purify thyself with them [αγνιστητι συν αυτοις] First aorist passive imperative of αγνιζω hagnizō old verb to purify, to make pure See the active voice in James 4:8; 1 Peter 1:22; 1 Jo 1 Peter 3:3. It is possible to see the full passive force here, “Be purified.” But a number of aorist passives in the Koiné{[28928]}š supplant the aorist middle forms and preserve the force of the middle (Robertson, Grammar, p. 819). That is possible here. Hence, “Purify thyself” is allowable. The word occurs in Numbers 6:1 for taking the Nazarite vow. The point is that Paul takes the vow with them. Note αγνισμου hagnismou in Acts 21:26. Be at charges for them (δαπανησον επ αυτοις dapanēson ep' autois). First aorist active imperative of old verb δαπαναω dapanaō to incur expense, expend. Spend (money) upon (επ ep') them. Ramsay (St. Paul the Traveller, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father‘s estate. The charges for five men would be considerable. “A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome” (Furneaux). That they may shave their heads Note την κεπαλην tēn kephalēn the head (singular). Future middle indicative of χυραω xuraō late form for the old χυρεω xureō to shave, middle to shave oneself or (causative) to get oneself shaved. This use of ινα hina with the future indicative is like the classic οπως hopōs with the future indicative and is common in the N.T. as in the Koiné{[28928]}š (Robertson, Grammar, p. 984). And all shall know (και γνωσονται kai gnōsontai). This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). Of which Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
Acts 21:24That they may shave their heads [ινα χυρησονται την κεπαλην] Note την κεπαλην tēn kephalēn the head (singular). Future middle indicative of χυραω xuraō late form for the old χυρεω xureō to shave, middle to shave oneself or (causative) to get oneself shaved. This use of ινα hina with the future indicative is like the classic οπως hopōs with the future indicative and is common in the N.T. as in the Koiné{[28928]}š (Robertson, Grammar, p. 984). And all shall know (και γνωσονται kai gnōsontai). This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). Of which Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
Acts 21:24But that thou thyself walkest orderly [αλλα στοιχεις και αυτος] Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
Acts 21:24Of which [ων] Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
Romans 4:12But who also walk [αλλα και τοις στοιχουσιν] The use of τοις tois here is hard to explain, for ου μονον ou monon and αλλα και alla kai both come after the preceding τοις tois All the MSS. have it thus. A primitive error in a copyist is suggested by Hort who would omit the second τοις tois Lightfoot regards it less seriously and would repeat the second τοις tois in the English: “To those who are, I do not say of circumcision only, but also to those who walk.” In the steps (τοις ιχνεσιν tois ichnesin). Locative case. See note on 2 Corinthians 12:18. Stoicheō is military term, to walk in file as in Galatians 5:25; Philemon 3:16. [source]
Galatians 5:25 [] d Lipsius makes this verse the beginning of ch. 6. Weizsäcker begins that chapter with Galatians 5:26. There seems to be no sufficient reason. Galatians 5:25is connected naturally with the immediately preceding line of thought. “Such being your principle of life, adapt your conduct (walk) to it.” The hortatory form of Galatians 5:26, and its contents, fall in naturally with the exhortation to walk by the Spirit, and with the reference to biting and devouring, Galatians 5:15, and envyings, Galatians 5:21. The connection of the opening of ch. 6 with the close of ch. 5 is not so manifest; and the address brethren and the change to the second person (Galatians 6:1) seem to indicate a new section. [source]
Colossians 3:7Walked - lived [] Walked, referring to their practice, lived, to their condition. Their conduct and their condition agreed. Compare Galatians 5:25. [source]
What do the individual words in Galatians 5:25 mean?
Greek Commentary for Galatians 5:25
Present subjunctive (volitive) of στοιχεω stoicheō “Let us also go on walking by the Spirit.” Let us make our steps by the help and guidance of the Spirit. [source]
d Lipsius makes this verse the beginning of ch. 6. Weizsäcker begins that chapter with Galatians 5:26. There seems to be no sufficient reason. Galatians 5:25is connected naturally with the immediately preceding line of thought. “Such being your principle of life, adapt your conduct (walk) to it.” The hortatory form of Galatians 5:26, and its contents, fall in naturally with the exhortation to walk by the Spirit, and with the reference to biting and devouring, Galatians 5:15, and envyings, Galatians 5:21. The connection of the opening of ch. 6 with the close of ch. 5 is not so manifest; and the address brethren and the change to the second person (Galatians 6:1) seem to indicate a new section. [source]
Better, by the Spirit, the dative being instrumental as Galatians 5:16. [source]
A different word from that in Galatians 5:16. Only in Paul, except Acts 21:24. From στοίχος arow. Hence, to walk in line; to march in battle order (Xen. Cyr. vi. 3,34). Συνστοιχεῖ answerethto, Galatians 4:25(note). See also on στοιχεία elements Galatians 4:3. Paul uses it very graphically, of falling into line with Abraham's faith, Romans 4:12. [source]
Reverse Greek Commentary Search for Galatians 5:25
First aorist passive imperative of αγνιζω hagnizō old verb to purify, to make pure See the active voice in James 4:8; 1 Peter 1:22; 1 Jo 1 Peter 3:3. It is possible to see the full passive force here, “Be purified.” But a number of aorist passives in the Koiné{[28928]}š supplant the aorist middle forms and preserve the force of the middle (Robertson, Grammar, p. 819). That is possible here. Hence, “Purify thyself” is allowable. The word occurs in Numbers 6:1 for taking the Nazarite vow. The point is that Paul takes the vow with them. Note αγνισμου hagnismou in Acts 21:26. Be at charges for them (δαπανησον επ αυτοις dapanēson ep' autois). First aorist active imperative of old verb δαπαναω dapanaō to incur expense, expend. Spend (money) upon (επ ep') them. Ramsay (St. Paul the Traveller, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father‘s estate. The charges for five men would be considerable. “A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome” (Furneaux). That they may shave their heads Note την κεπαλην tēn kephalēn the head (singular). Future middle indicative of χυραω xuraō late form for the old χυρεω xureō to shave, middle to shave oneself or (causative) to get oneself shaved. This use of ινα hina with the future indicative is like the classic οπως hopōs with the future indicative and is common in the N.T. as in the Koiné{[28928]}š (Robertson, Grammar, p. 984). And all shall know (και γνωσονται kai gnōsontai). This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). Of which Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
Note την κεπαλην tēn kephalēn the head (singular). Future middle indicative of χυραω xuraō late form for the old χυρεω xureō to shave, middle to shave oneself or (causative) to get oneself shaved. This use of ινα hina with the future indicative is like the classic οπως hopōs with the future indicative and is common in the N.T. as in the Koiné{[28928]}š (Robertson, Grammar, p. 984). And all shall know (και γνωσονται kai gnōsontai). This future middle indicative of γινωσκω ginōskō (cf. ακουσονται akousontai in Acts 21:22) may be independent of ινα hina or dependent on it like χυρησονται xurēsontai though some MSS. (H L P) have γνωσιν gnōsin (second aorist subjunctive, clearly dependent on ινα hina). Of which Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
Genitive plural of the relative α ha (accusative) object of the perfect passive verb κατηχηνται katēchēntai (cf. Acts 21:21 κατηχητησαν katēchēthēsan) attracted into the case of the omitted antecedent τουτων toutōn The instruction still in effect. But that thou thyself walkest orderly (αλλα στοιχεις και αυτος alla stoicheis kai autos). Στοιχεις Stoicheis is an old verb to go in a row (from στοιχος stoichos row, rank, series), to walk in a line or by rule. In the N.T. only here and Galatians 5:25; Romans 4:12; Philemon 3:16. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle πυλασσων τον νομον phulassōn ton nomon (keeping or observing the law). [source]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
The use of τοις tois here is hard to explain, for ου μονον ou monon and αλλα και alla kai both come after the preceding τοις tois All the MSS. have it thus. A primitive error in a copyist is suggested by Hort who would omit the second τοις tois Lightfoot regards it less seriously and would repeat the second τοις tois in the English: “To those who are, I do not say of circumcision only, but also to those who walk.” In the steps (τοις ιχνεσιν tois ichnesin). Locative case. See note on 2 Corinthians 12:18. Stoicheō is military term, to walk in file as in Galatians 5:25; Philemon 3:16. [source]
Locative case. See note on 2 Corinthians 12:18. Stoicheō is military term, to walk in file as in Galatians 5:25; Philemon 3:16. [source]
Comp. 1 Corinthians 3:1. Mostly in Paul. See 1 Peter 2:5. Those who have received the Spirit and are led by him. See Galatians 3:2, Galatians 3:3, Galatians 3:5, Galatians 3:14; Galatians 4:6; Galatians 5:5, Galatians 5:16, Galatians 5:18, Galatians 5:25. He leaves it to the readers' own conscience whether or not they answer to this designation. [source]
d Lipsius makes this verse the beginning of ch. 6. Weizsäcker begins that chapter with Galatians 5:26. There seems to be no sufficient reason. Galatians 5:25is connected naturally with the immediately preceding line of thought. “Such being your principle of life, adapt your conduct (walk) to it.” The hortatory form of Galatians 5:26, and its contents, fall in naturally with the exhortation to walk by the Spirit, and with the reference to biting and devouring, Galatians 5:15, and envyings, Galatians 5:21. The connection of the opening of ch. 6 with the close of ch. 5 is not so manifest; and the address brethren and the change to the second person (Galatians 6:1) seem to indicate a new section. [source]
Walked, referring to their practice, lived, to their condition. Their conduct and their condition agreed. Compare Galatians 5:25. [source]