This last verse seems to be an application of this principle to the specific Galatian situation. [source][source][source]
"This is a very instructive verse because it shows that our conduct to others is determined by our opinion of ourselves." [1][source]
"To "be conceited" is to boast of things that are insignificant and lacking in true worth, whether the boaster actually has them or only imagines that he has them or desires to have them." [2][source]
Liberty lies between legalism and license. That balance is central in chapter5. The key to being fruitful as a Christian is being submissive to the Holy Spirit, following His leading, walking in dependence on Him (cf. John 15:4-5). [source][source][source]
Is the fruit of the Spirit the same as the gifts of the Spirit? In one sense everything that God gives us is a gift since we do not deserve it, including love, joy, peace, etc. However in the apostles" references to gifts of the Spirit the emphasis is on service, abilities God gives us with which to serve Him. In their references to the fruit of the Spirit the emphasis is on personal character and general conduct. Personal character Isaiah , of course, essential for effective service. Thus it should be no surprise to find Paul"s emphasis on love, a fruit of the Spirit, in the middle of his discussion of the gifts of the Spirit in1Corinthians12-14. [source][source][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 5:26
Let us not be [μη γινωμετα] Present middle subjunctive (volitive), “Let us cease becoming vainglorious” Once in Epictetus in same sense. [source]
Provoking one another [προκαλεω] Old word παροχυσμον prokaleō to call forth, to challenge to combat. Only here in N.T. and in bad sense. The word for “provoke” in Hebrews 10:24 is πτονουντες paroxusmon (our “paroxysm”). Envying (πτονος phthonountes). Old verb from phthonos Only here in N.T. [source]
Envying [πτονος] Old verb from phthonos Only here in N.T. [source]
Desirous of vainglory [κενόδοξοι] N.T.oBetter, vainglorious. The noun κενοδοξία vaingloryonly Philemon 2:3. In lxx see Wisd. 14:14; 4Macc. 2:15; 8:18. Originally, vain opinion, error. Ignatius, Magn. xi., speaks of falling into ἄγκιστρα τῆς κενοδοξίας thehooks or clutches of error. Δόξα has not the sense of opinion in N.T., but that of reputation, glory. This compound means having a vain conceit of possessing a rightful claim to honor. Suidas defines any vain thinking about one's self. It implies a contrast with the state of mind which seeks the glory of God. The modes in which vainglory may show itself are pointed out in the two following participles, provoking and envying. [source]
Provoking [προκαλούμενοι] N.T.olxx, only 2 Maccabees 8:11. Lit. calling forth, challenging, and so stirring up strife. Very common in Class. [source]
Reverse Greek Commentary Search for Galatians 5:26
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]
Philippians 2:3Vain glory [κενοδοξίαν] Only here in the New Testament. The kindred adjective κενόδοξοι desirousof vain glory, occurs only at Galatians 5:26. In the Septuagint the word is used to describe the worship of idols as folly (see Revelation href="/desk/?q=re+1:6&sr=1">Revelation 1:6. [source]
Philippians 2:3Through vainglory [κατα κενοδοχιαν] Late word, only here in N.T., from κενοδοχος kenodoxos (κενοσ δοχα kenosτηι ταπεινοπροσυνηι doxa Galatians 5:26, only here in N.T.), empty pride. [source]
What do the individual words in Galatians 5:26 mean?
Notwe should becomeboastfulone anotherprovokingone anotherenvying
Greek Commentary for Galatians 5:26
Present middle subjunctive (volitive), “Let us cease becoming vainglorious” Once in Epictetus in same sense. [source]
Old word παροχυσμον prokaleō to call forth, to challenge to combat. Only here in N.T. and in bad sense. The word for “provoke” in Hebrews 10:24 is πτονουντες paroxusmon (our “paroxysm”). Envying (πτονος phthonountes). Old verb from phthonos Only here in N.T. [source]
Old verb from phthonos Only here in N.T. [source]
N.T.oBetter, vainglorious. The noun κενοδοξία vaingloryonly Philemon 2:3. In lxx see Wisd. 14:14; 4Macc. 2:15; 8:18. Originally, vain opinion, error. Ignatius, Magn. xi., speaks of falling into ἄγκιστρα τῆς κενοδοξίας thehooks or clutches of error. Δόξα has not the sense of opinion in N.T., but that of reputation, glory. This compound means having a vain conceit of possessing a rightful claim to honor. Suidas defines any vain thinking about one's self. It implies a contrast with the state of mind which seeks the glory of God. The modes in which vainglory may show itself are pointed out in the two following participles, provoking and envying. [source]
N.T.olxx, only 2 Maccabees 8:11. Lit. calling forth, challenging, and so stirring up strife. Very common in Class. [source]
Reverse Greek Commentary Search for Galatians 5:26
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]
Only here in the New Testament. The kindred adjective κενόδοξοι desirousof vain glory, occurs only at Galatians 5:26. In the Septuagint the word is used to describe the worship of idols as folly (see Revelation href="/desk/?q=re+1:6&sr=1">Revelation 1:6. [source]
Late word, only here in N.T., from κενοδοχος kenodoxos (κενοσ δοχα kenosτηι ταπεινοπροσυνηι doxa Galatians 5:26, only here in N.T.), empty pride. [source]