1 Stand firm therefore in the liberty by which Christ has made us free, and don’t be entangled again with a yoke of bondage.
2 Behold, I, Paul, tell you that if you receive circumcision, Christ will profit you nothing.
3 Yes, I testify again to every man who receives circumcision that he is a debtor to do the whole law.
4 You are alienated from Christ, you who desire to be justified by the law. You have fallen away from grace.
5 For we through the Spirit, by faith wait for the hope of righteousness.
6 For in Christ Jesus neither circumcision nor uncircumcision amounts to anything, but faith working through love.
7 You were running well! Who interfered with you that you should not obey the truth?
8 This persuasion is not from him who calls you.
9 A little yeast grows through the whole lump.
10 I have confidence toward you in the Lord that you will think no other way. But he who troubles you will bear his judgment, whoever he is.
11 But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed.
12 I wish that those who disturb you would cut themselves off.
13 For you, brothers, were called for freedom. Only don’t use your freedom as an opportunity for the flesh, but through love be servants to one another.
14 For the whole law is fulfilled in one word, in this: “You shall love your neighbor as yourself.”
15 But if you bite and devour one another, be careful that you don’t consume one another.
16 But I say, walk by the Spirit, and you won’t fulfill the lust of the flesh.
17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire.
18 But if you are led by the Spirit, you are not under the law.
19 Now the deeds of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness,
21 envy, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I also forewarned you, that those who practice such things will not inherit God’s Kingdom.
22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,
23 gentleness, and self-control. Against such things there is no law.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 5:1Have ye wrought your own deliverance, that ye run back again to the dominion ye were under before? It is Another who hath redeemed you, it is Another who hath paid the ransom for you. … By the word, "stand fast," he indicates their vacillation. … By the word "yoke" he signifies to them the burdensomeness of such a course, and by the word "again" he points out their utter senselessness.
Have ye wrought your own deliverance, that ye run back again to the dominion ye were under before? It is Another who hath redeemed you, it is Another who hath paid the ransom for you. … By the word, "stand fast," he indicates their vacillation. … By the word "yoke" he signifies to them the burdensomeness of such a course, and by the word "again" he points out their utter senselessness.
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 5:6What is the meaning of "working through love?" Here he gives them a hard blow, by showing that this error had crept in because the love of Christ had not been rooted within them. For to believe is not all that is required, but also to abide in love. It is as if he had said, Had ye loved Christ as ye ought, ye would not have deserted to bondage, nor abandoned Him who redeemed you, nor treated with contumely Him who gave you freedom. … He wishes too by these words to correct their course of life.
What is the meaning of "working through love?" Here he gives them a hard blow, by showing that this error had crept in because the love of Christ had not been rooted within them. For to believe is not all that is required, but also to abide in love. It is as if he had said, Had ye loved Christ as ye ought, ye would not have deserted to bondage, nor abandoned Him who redeemed you, nor treated with contumely Him who gave you freedom. … He wishes too by these words to correct their course of life.
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 5:13–14What is the meaning of, "Use not your freedom for an occasion to the flesh?" Christ hath delivered us, he says, from the yoke of bondage, He hath left us free to act as we will, not that we may use our liberty for evil, but that we may have ground for receiving a higher reward, advancing to a higher philosophy. … Thus Paul says that Christ hath removed the yoke from you, not that ye may prance and kick, but that though without the yoke ye may proceed at a well-measured pace. … He that loves his neighbor as he ought, declines not to be servant to him more humbly than any servant. As fire, brought into contact with wax, easily softens it, so does the warmth of love dissolve all arrogance and presumption more powerfully than fire. Wherefore he says not, "love one another," merely, but, "be servants one to another," thus signifying the intensity of the affection. When the yoke of the Law was taken off them that they might not caper off and away another was laid on, that of love, stronger than the former, yet far lighter and pleasanter
What is the meaning of, "Use not your freedom for an occasion to the flesh?" Christ hath delivered us, he says, from the yoke of bondage, He hath left us free to act as we will, not that we may use our liberty for evil, but that we may have ground for receiving a higher reward, advancing to a higher philosophy. … Thus Paul says that Christ hath removed the yoke from you, not that ye may prance and kick, but that though without the yoke ye may proceed at a well-measured pace. … He that loves his neighbor as he ought, declines not to be servant to him more humbly than any servant. As fire, brought into contact with wax, easily softens it, so does the warmth of love dissolve all arrogance and presumption more powerfully than fire. Wherefore he says not, "love one another," merely, but, "be servants one to another," thus signifying the intensity of the affection. When the yoke of the Law was taken off them that they might not caper off and away another was laid on, that of love, stronger than the former, yet far lighter and pleasanter
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 5:22–23He says not, "the work of the Spirit," but, "the fruit of the Spirit." … And why does he say, "the fruit of the Spirit?" it is because evil works originate in ourselves alone, and therefore he calls them "works," but good works require not only our diligence but God's loving kindness. He places first the root of these good things, and then proceeds to recount them … For who would lay any command on him who hath all things within himself, and who hath love for the finished mistress of philosophy? As horses, who are docile and do every thing of their own accord, need not the lash, so neither does the soul, which by the Spirit hath attained to excellence, need the admonitions of the Law.
He says not, "the work of the Spirit," but, "the fruit of the Spirit." … And why does he say, "the fruit of the Spirit?" it is because evil works originate in ourselves alone, and therefore he calls them "works," but good works require not only our diligence but God's loving kindness. He places first the root of these good things, and then proceeds to recount them … For who would lay any command on him who hath all things within himself, and who hath love for the finished mistress of philosophy? As horses, who are docile and do every thing of their own accord, need not the lash, so neither does the soul, which by the Spirit hath attained to excellence, need the admonitions of the Law.
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Galatians 5:6It is not our doctrine that the faith which justifies is alone; we maintain that it is invariably accompanied by good works; only we contend that faith alone is sufficient for justification. … We, again, refuse to admit that, in any case, faith can be separated from the Spirit of regeneration; but when the question comes to be in what manner we are justified, we then set aside all works. With respect to the present passage, Paul enters into no dispute whether love cooperates with faith in justification; but, in order to avoid the appearance of representing Christians as idle and as resembling blocks of wood, he points out what are the true exercises of believers.
It is not our doctrine that the faith which justifies is alone; we maintain that it is invariably accompanied by good works; only we contend that faith alone is sufficient for justification. … We, again, refuse to admit that, in any case, faith can be separated from the Spirit of regeneration; but when the question comes to be in what manner we are justified, we then set aside all works. With respect to the present passage, Paul enters into no dispute whether love cooperates with faith in justification; but, in order to avoid the appearance of representing Christians as idle and as resembling blocks of wood, he points out what are the true exercises of believers.
John Calvin, Commentaries, on 5:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Galatians 5:13–15Liberty lies in the conscience, and looks to God; the use of it lies in outward matters, and deals not with God only, but with men. … The method here explained of restraining liberty from breaking out into wide and licentious abuse is, to have it regulated by love. … In a word, if "by love we serve one another," we shall always have regard to edification, so that we shall not grow wanton, but use the grace of God for his honor and the salvation of our neighbors. … The word, neighbor, includes all men living; for we are linked together by a common nature, as Isaiah reminds us, "that thou hide not thyself from thine own flesh" (Isaiah 58:7.) The image of God ought to be particularly regarded as a sacred bond of union; but, for that very reason, no distinction is here made between friend and foe, nor can the wickedness of men set aside the right of nature. … I wish we could always remember, when the devil tempts us to disputes, that the disagreement of members within the church can lead to nothing else than the ruin and consumption of the whole body.
Liberty lies in the conscience, and looks to God; the use of it lies in outward matters, and deals not with God only, but with men. … The method here explained of restraining liberty from breaking out into wide and licentious abuse is, to have it regulated by love. … In a word, if "by love we serve one another," we shall always have regard to edification, so that we shall not grow wanton, but use the grace of God for his honor and the salvation of our neighbors. … The word, neighbor, includes all men living; for we are linked together by a common nature, as Isaiah reminds us, "that thou hide not thyself from thine own flesh" (Isaiah 58:7.) The image of God ought to be particularly regarded as a sacred bond of union; but, for that very reason, no distinction is here made between friend and foe, nor can the wickedness of men set aside the right of nature. … I wish we could always remember, when the devil tempts us to disputes, that the disagreement of members within the church can lead to nothing else than the ruin and consumption of the whole body.
John Calvin, Commentaries, on 5:13–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Galatians 5:22–23And 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: … 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, … - 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 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: … 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, … - 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
Matthew Henry, Commentary on the Whole Bible, on 5:13–26; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Galatians 5:19–22Works 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, Ga 5:22, as being all consistent and connected together. … 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.
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, Ga 5:22, as being all consistent and connected together. … 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.
John Wesley, Explanatory Notes upon the New Testament, on 5:19 and 5:22; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Galatians 5
Galatians 5:1–23, World English Bible
Galatians 5 in the Bible · Told in the Story: Chapter 12, A Letter to Galatia
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 5:1Have ye wrought your own deliverance, that ye run back again to the dominion ye were under before? It is Another who hath redeemed you, it is Another who hath paid the ransom for you. … By the word, "stand fast," he indicates their vacillation. … By the word "yoke" he signifies to them the burdensomeness of such a course, and by the word "again" he points out their utter senselessness.
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 5:6What is the meaning of "working through love?" Here he gives them a hard blow, by showing that this error had crept in because the love of Christ had not been rooted within them. For to believe is not all that is required, but also to abide in love. It is as if he had said, Had ye loved Christ as ye ought, ye would not have deserted to bondage, nor abandoned Him who redeemed you, nor treated with contumely Him who gave you freedom. … He wishes too by these words to correct their course of life.
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 5:13–14What is the meaning of, "Use not your freedom for an occasion to the flesh?" Christ hath delivered us, he says, from the yoke of bondage, He hath left us free to act as we will, not that we may use our liberty for evil, but that we may have ground for receiving a higher reward, advancing to a higher philosophy. … Thus Paul says that Christ hath removed the yoke from you, not that ye may prance and kick, but that though without the yoke ye may proceed at a well-measured pace. … He that loves his neighbor as he ought, declines not to be servant to him more humbly than any servant. As fire, brought into contact with wax, easily softens it, so does the warmth of love dissolve all arrogance and presumption more powerfully than fire. Wherefore he says not, "love one another," merely, but, "be servants one to another," thus signifying the intensity of the affection. When the yoke of the Law was taken off them that they might not caper off and away another was laid on, that of love, stronger than the former, yet far lighter and pleasanter
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 5:22–23He says not, "the work of the Spirit," but, "the fruit of the Spirit." … And why does he say, "the fruit of the Spirit?" it is because evil works originate in ourselves alone, and therefore he calls them "works," but good works require not only our diligence but God's loving kindness. He places first the root of these good things, and then proceeds to recount them … For who would lay any command on him who hath all things within himself, and who hath love for the finished mistress of philosophy? As horses, who are docile and do every thing of their own accord, need not the lash, so neither does the soul, which by the Spirit hath attained to excellence, need the admonitions of the Law.
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Galatians 5:6It is not our doctrine that the faith which justifies is alone; we maintain that it is invariably accompanied by good works; only we contend that faith alone is sufficient for justification. … We, again, refuse to admit that, in any case, faith can be separated from the Spirit of regeneration; but when the question comes to be in what manner we are justified, we then set aside all works. With respect to the present passage, Paul enters into no dispute whether love cooperates with faith in justification; but, in order to avoid the appearance of representing Christians as idle and as resembling blocks of wood, he points out what are the true exercises of believers.
John Calvin, Commentaries, on 5:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Galatians 5:13–15Liberty lies in the conscience, and looks to God; the use of it lies in outward matters, and deals not with God only, but with men. … The method here explained of restraining liberty from breaking out into wide and licentious abuse is, to have it regulated by love. … In a word, if "by love we serve one another," we shall always have regard to edification, so that we shall not grow wanton, but use the grace of God for his honor and the salvation of our neighbors. … The word, neighbor, includes all men living; for we are linked together by a common nature, as Isaiah reminds us, "that thou hide not thyself from thine own flesh" (Isaiah 58:7.) The image of God ought to be particularly regarded as a sacred bond of union; but, for that very reason, no distinction is here made between friend and foe, nor can the wickedness of men set aside the right of nature. … I wish we could always remember, when the devil tempts us to disputes, that the disagreement of members within the church can lead to nothing else than the ruin and consumption of the whole body.
John Calvin, Commentaries, on 5:13–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Galatians 5:22–23And 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: … 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, … - 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
Matthew Henry, Commentary on the Whole Bible, on 5:13–26; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Galatians 5:19–22Works 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, Ga 5:22, as being all consistent and connected together. … 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.
John Wesley, Explanatory Notes upon the New Testament, on 5:19 and 5:22; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.