Let’s not become conceited, provoking one another, and envying one another.
Parallel Translations
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Let’s not become conceited, provoking one another, and envying one another.
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Let vs not be vayne glorious provokinge one another and envyinge one another.
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Let vs not be desirous of vaine glorie, prouoking one another, enuying one another.
Cross-references (7)
Passages linked to Galatians 5:26 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- James 3:14-16 But if you have bitter jealousy and selfish ambition in your heart, don’t boast and don’t lie against the truth. This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. For where jealousy and selfish ambition are, there is confusion and every evil deed.
- Philippians 2:1-3 If therefore there is any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion, make my joy full by being like-minded, having the same love, being of one accord, of one mind; doing nothing through rivalry or through conceit, but in humility, each counting others better than himself;
- James 4:16 But now you glory in your boasting. All such boasting is evil.
- 1 Corinthians 3:7 So then neither he who plants is anything, nor he who waters, but God who gives the increase.
- Luke 14:10 But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at the table with you.
- Galatians 5:15 But if you bite and devour one another, be careful that you don’t consume one another.
- 1 Peter 5:5 Likewise, you younger ones, be subject to the elder. Yes, all of you clothe yourselves with humility, to subject yourselves to one another; for “God resists the proud, but gives grace to the humble.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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Martin Luther 1535 · Public Domain VERSE 26. Let us not be desirous of vain…
VERSE 26. Let us not be desirous of vain glory.
To desire vainglory is to desire lies, because when one person praises another he tells lies. What is there in anybody to praise? But it is different when the ministry is praised. We should not only desire people to praise the ministry of the Gospel but also do our utmost to make the ministry worthy of praise because this will make the ministry more effective. Paul warns the Romans not to bring Christianity into disrepute. "Let not then your good be evil spoken of." (Rom 14:16.) He also begged the Corinthians to "give no offense in anything, that the ministry be not blamed." (1Co 6:3.) When people praise our ministry they are not praising our persons, but God.
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VERSE 26. Provoking one another, envying one another.
Such is the ill effect of vainglory. Those who teach errors provoke others. When others disapprove and reject the doctrine the teachers of errors get angry in turn, and then you have strife and trouble. The sectarians hate us furiously because we will not approve their errors. We did not attack them directly. We merely called attention to certain abuses in the Church. They did not like it and became sore at us, because it hurt their pride. They wish to be the lone rulers of the church.
Martin Luther — Commentary on the Epistle to the Galatians (1535), English translation by Theodore Graebner (Zondervan, 1939) — public domain (U.S. copyright not renewed). Text from a community e-Sword module.
John Calvin 1540 · Public Domain 26. Let us not be desirous of vain-glory, The…
26. Let us not be desirous of vain-glory, The special exhortations which were addressed to the Galatians were not more necessary for them than they are adapted to our own time. Of many evils existing in society at large, and particularly in the church, ambition is the mother. Paul therefore directs us to guard against it, for the vain-glory (κενοδοξία) of which he speaks is nothing else than ambition, (filimia,) or the desire of honor, by which every one desires to excel all others. The heathen philosophers do not condemn every desire of glory; but among Christians, whoever is desirous of glory departs from true glory, and therefore is justly charged with idle and foolish ambition. It is not lawful for us to glow but in God alone. Every other kind of glorying is pure vanity. Mutual provocations and envyings are the daughters of ambition. He who aspires to the highest rank must of necessity envy all others, and disrespectful, biting, stinging language is the unavoidable consequence.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He addeth peculiar exhortations according as he knew the…
He addeth peculiar exhortations according as he knew the Galatians subject to divers vices: and first of all he warneth them to take heed of ambition, which vice hath two fellows, backbiting and envy, out of which two it cannot be but many contentions must needs arise.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 26 Let us not be desirous of vain glory,…
26 Let us not be desirous of vain glory, provoking one another, envying one another.
Ver. 26. Let us not be desirous of vain glory] Ingens dulcedo gloriae (saith Aeneas Sylvius) facilius contemnenda dicitur, quam contemnitur. It was this vice that raised so much trouble in Germany between Luther and Carolostadius, and that bred the sacramentary war that is not yet ended. It was a saying of Luther, From a vain glorious doctor, from a contentious pastor, and from unprofitable questions, the good Lord deliver his Church.
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Provoking one another, envying one another] And so discovering your weakness, as the vainglorious peacock doth his filthy parts behind, while he delighteth to be seen and to behold his own tail.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Let us not be desirous of vain-glory: ambition or…
Let us not be desirous of vain-glory: ambition or vain-glory is a natural corruption, disposing us to boast and commend ourselves, and to seek the honour and applause of men.
Provoking one another; this is an effect of the former, disposing us, out of hope of victory, to challenge others to a contest with us. Or it may be understood of provoking others by injuries and wrongs done them; which is contrary to the duty of love.
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Envying one another; not repining at the good of others; either desiring their portion, or being troubled that they fare so well. Possibly this verse might more properly have been made the first of the next chapter, (as Luther maketh it), where the apostle goeth on, pressing further spiritual duties common to all Christians.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Our apostle closes this excellent chapter with an exhortation…
Our apostle closes this excellent chapter with an exhortation to the Galatians to avoid all pride and ambition, all vain-glorious boastings and ostentation, not provoking one another by their contentions, not envying either the gifts or graces of God bestowed on others.
Learn hence, 1. That there is and may be in all men, a desire of applause and just commendation. All men pretend to a share in reputation, and do not love to see it monopolized and engrossed by any person.
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Learn, 2. That a vain-glorious desire of applause and reputation is sinful, when we seek for what we do not deserve, or for more than we deserve, or seek more to be applauded by men than to be approved by God.
Learn, 3. That ambition is usually attended with envy and contention; no sin goes single, but has a train of followers; Let us not be desirous of vain-glory, provoking one another, envying one another.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Wesley 1765 · Public Domain Be not desirous of vain glory - Of the…
Be not desirous of vain glory - Of the praise or esteem of men. They who do not carefully and closely follow the Spirit, easily slide into this: the natural effects of which are, provoking to envy them that are beneath us, and envying them that are above us.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 26. Let us not be desirous of vain…
Verse 26. Let us not be desirous of vain glory] κενοδοξοι. Let us not be vain glorious-boasting of our attainments; vaunting ourselves to be superior to others; or seeking honour from those things which do not possess moral good; in birth, riches, eloquence, c., c.
Provoking one another] What this may refer to we cannot tell whether to the Judaizing teachers, endeavouring to set themselves up beyond the apostle, and their attempts to lessen him in the people's eyes, that they might secure to themselves the public confidence, and thus destroy St. Paul's influence in the Galatian Churches or whether to some other matter in the internal economy of the Church, we know not. But the exhortation is necessary for every Christian, and for every Christian Church. He who professes to seek the honour that comes from God, should not be desirous of vain glory. He who desires to keep the unity of the Spirit in the bond of peace, should not provoke another. He who knows that he never deserved any gift or blessing from God should not envy another those blessings which the Divine goodness may have thought proper to bestow upon him. May not God do what he will with his own? If Christians in general would be content with the honour that comes from God, if they would take heed to give no provocations to their fellow Christians, if they would cease from envying those on whom either God or man bestows honours or advantages, we should soon have a happier and more perfect state of the Christian Church than we now see. Christianity requires us to esteem each other better than ourselves, or in honour to prefer one another. Had not such a disposition been necessary to the Christian character, and to the peace and perfection of the Church of Christ, it would not have been so strongly recommended. But who lays this to heart, or even thinks that this is indispensably necessary to his salvation? Where this disposition lives not, there are both the seed and fruit of the flesh. Evil tempers are the bane of religion and totally contrary to Christianity.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Let us not be desirous of vainglory - The…
Let us not be desirous of vainglory - The word used here (κενόδοξοι kenodoxoi) means “proud” or “vain” of empty advantages, as of birth, property, eloquence, or learning. The reference here is probably to the paltry competitions which arose on account of these supposed advantages. It is possible that this might have been one cause of the difficulties existing in the churches of Galatia, and the apostle is anxious wholly to check and remove it. The Jews prided themselves on their birth, and people are everywhere prone to overvalue the supposed advantages of birth and blood. The doctrines of Paul are, that on great and most vital respects people are on a level; that these things contribute nothing to salvation (notes, Gal 3:28); and that Christians should esteem them of little importance, and that they should not be suffered to interfere with their fellowship, or to mar their harmony and peace.
Provoking one another - The sense is, that they who are desirous of vainglory, do provoke one another. They provoke those whom they regard as inferiors by a haughty carriage and a contemptuous manner toward them. They look upon them often with contempt; pass them by with disdain; treat them as beneath their notice; and this provokes on the other hand hard feeling, and hatred. and a disposition to take revenge. When people regard themselves as equal in their great and vital interests; when they feel that they are fellow-heirs of the grace of life; when they feel that they belong to one great family, and are in their great interests on a level; deriving no advantage from birth and blood; on a level as descendants of the same apostate father; as being themselves sinners; on a level at the foot of the cross, at the communion table, on beds of sickness, in the grave, and at the bar of God; when they feel this, then the consequences here referred to will be avoided. There will be no haughty carriage such as to provoke opposition; and on the other hand there will be no envy on account of the superior rank of others.
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Envying one another - On account of their superior wealth, rank, talent, learning. The true way to cure envy is to make people feel that in their great and important interests they are on a level. Their great interests are beyond the grave. The distinctions of this life are temporary, and are comparative trifles. Soon all will be on a level in the grave, and at the bar of God and in heaven. Wealth, and honor, and rank do not avail there. The poorest man will wear as bright a crown as the rich; the man of most humble birth will be admitted as near the throne as he who can boast the longest line of illustrious ancestors. Why should a man who is soon to wear a “crown incorruptible and undefiled and that fadeth not away,” envy him who has a ducal coronet here, or a royal diadem - baubles that are soon to be laid aside forever? Why should he, though poor here, who is soon to inherit the treasures of heaven where “moth and rust do not corrupt,” envy him who can walk over a few acres as his own, or who has accumulated a glittering pile of dust, soon to be left forever?
Why should he who is soon to wear the robes of salvation, made “white in the blood of the Lamb,” envy him who is “clothed in purple and fine linen,” or who can adorn himself and his family in the most gorgeous attire which art and skill can make, soon to give place to the winding-sheet; soon to be succeeded by the simple garb which the most humble wears in the grave? If men feel that their great interests are beyond the tomb: that in the important matter of salvation they are on a level; that soon they are to be undistinguished beneath the clods of the valley, how unimportant comparatively would it seem to adorn their bodies, to advance their name and rank and to improve their estates! The rich and the great would cease to look down with contempt on those of more humble rank, and the poor would cease to envy those above them, for they are soon to be their equals in the grave; their equals, perhaps their superiors in heaven!
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Greek, "Let us not BECOME." While not asserting that…
Greek, "Let us not BECOME." While not asserting that the Galatians are "vainglorious" now, he says they are liable to become so.
provoking one another--an effect of "vaingloriousness" on the stronger: as "envying" is its effect on the weaker. A danger common both to the orthodox and Judaizing Galatians.
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Next: Galatians Chapter 6
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 26. Vainglory, provoking… envying—Pointed allusions again to these traits…
26. Vainglory, provoking… envying—Pointed allusions again to these traits in the Galatians, which were ruining their Christianity.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 26. To soften the rebuke, St Paul uses the…
26. To soften the rebuke, St Paul uses the 1st pers. plur., including himself with those by whom the warning is needed. A walk directed by the Spirit of God will not lead to the display of strife and vain-glory or the indulgence of envy, all which are works of the flesh. Compare Eph_4:1-2, ‘I beseech you that ye walk worthy of the vocation wherewith ye were called, with all lowliness and meekness, &c.’
Let us not be] Rather, ‘let us not become, or appear.’
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vain-glory] The true Christian ought to regard all glory as vain and empty save that which cometh from Him who alone is God. Joh_4:44.
provoking … envying …] To provoke or challenge is the act of the stronger party. Where this is impossible, the heart-sin of envy may be indulged by those who lack power or opportunity of active aggression.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (26) Let us not be.—Strictly, Let us not become.…
(26) Let us not be.—Strictly, Let us not become. When he left the Galatian Church St. Paul was satisfied with their condition, but he fears that they will change. The warning that he addresses to them exactly hits the weak points in the national character—fickleness, vanity, and a quarrelsome disposition.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Let us not be desirous of vain glory (mhmeqa…
Let us not be desirous of vain glory (mhmeqa kenodoxoi); let us not be vain-glorious. The communicative form of exhortation in which the speaker conjoins himself with those whom he addresses in order to soften the tone of superiority implied in exhorting them, connects this verse closely with the preceding one, in which also it is employed. Indeed, as in outward term of expression this verse coheres with ver. 25, so also in substance it coheres strictly with the whole passage beginning with ver. 13; for this is throughout levelled against a spirit of contentiousness then rife in the Galatian Churches. One cause to which the apostle thinks this ill state of things to be especially due was the spirit of vainglory or self-vaunting a weakness to which the Celtic race has ever been markedly prone (see Lightfoot"s "Introduction," p. 14). The softened form of exhortation visible in the use of the first person plural has been traced also by many critics in the use of the verb ginwmeqa as if the writer meant to imply that they were not as yet really vainglorious, but were in danger of becoming so. This, however, is not so clear. This verb is often used when there is no reference at all intended to passing out of a former state into a new one, but simply as meaning" show one"s self," "be in act, so and so." Thusneto Rom_16:2, "she hath been (ejge a succourer of many;"menov) Php_3:6, "found (geno blameless;"nhqhmen);" 1Th_1:5, "what manner of men we showed ourselves ejge ibid., 2:7; Jam_1:25. Very often is this verb so used in exhortations, and especially in the present tense; as Rom_12:16, "Be not (mhnesqe wise in your own conceits;" nesqe) 1Co_4:16, "Be (gi) imitators of me;" so ibid., 11:1; skopoi Php_3:17) 1Co_10:32, "Be giving no occasion for stumbling (ajpro ginesqe);" 14:20, "Be (ginesqe) not babes in understanding, but in understanding be (ginesqe) full-grown men;" and so often. In many of such cases there can be no reference to preceding conduct, whether in the way of approval or disapproval, but simply an exhortation to be or not to be so and so. The Authorized Version, therefore, is quite right in here rendering, "Let us not be," etc. The adjective kenodoxov occurs only here in the New Testament, as the substantive kenodoxia is only found in Php_2:3. The do from which it is derived may be either "notion," "opinion," or "glory." Accordingly in RAPC Wis 14:14, and Ignatius, "Ad Magnes," 11, kenodoxia appears to mean the following of vain, idle notions with which we may compare the words ojrqodoxov eJterodoxov. But here kenodoxoi is considered by most critics to mean "affecting, desirous of, empty glory;" so the Authorized Version, "desirous of vain glory," where "vain glory" are two words, not one. Such empty glory would mean glory founded on distinctive qualities, which either are merely imaginary, not existing at all, or which, if there, give no real title to honour. Perhaps, however, the doxa of this compound is always "notion," "opinion," only varying so far in meaning as sometimes to denote opinions respecting ourselves; as Suidas says, "kenodoxia, a vain thinking respecting one"s self;" at other times, notions about ether matters. The best interpretation of the word as here used is suggested by the apostle"s own words in the next chapter (ver. 3), "if a man thinketh himself to be something when he is nothing, he deceiveth himself." As again in Php_2:3," Doing nothing through faction or through vain glory;" the sense of the second noun is illustrated by the converse, "But in lowliness of mind each counting other better than himself," suggesting its meaning to be the disposition to claim a superiority over others which we are not entitled to. "Wise in our own conceits" (Rom_12:16) is one form of this vicious quality; but there are others, all, however, fundamentally and intensely inimical to a spirit of loving sympathy with other men. Provoking one another, envying one another (ajllhlouv prokaloumenoi ajllhloiv fqonountev); challenging one another, envying one another. Here again are two Greek words found nowhere else in the New Testament prokaloumai and fqonw. The rendering of the first in the Authorized Version, "provoking," is perhaps not meant in the sense in which this English verb is now commonly used, and in which it also frequently occurs in our English Bible, of "making angry," but in the proper sense of the Latin verb prorocantes, "challenging," e.g., to legal controversy, or to battle, or to mutual comparative estimation in any way. Any superiority, real or imaginary, in gifts spiritual (as eharisms) or natural, in eloquence, in theological acquirements, in qualification for office, in public estimation, even in moral consistency (for what follows in Gal_6:1 seems to point in this last direction) might be among the Galatians either an occasion for self-vaunting or a subject of envy on the part of those who felt themselves cast in the shade. What it was in actual facts which gave the apostle Occasion for administering this implied reproof, it is impossible to conjecture Therein an evident correlation between the "challenging: on the part of those who felt themselves strong, and the "envying" on the part of those who found themselves weak; both faults being, however, traceable to one and the same root the excessive wish to be thought much of.
No departure allowed from the spiritual standard.
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If the Spirit is our Guide and Upholder, there ought to be no room for the indulgence of a proud or contentious or envious disposition.
I VAIN-GLORY. "Let us not become vain-glorious." A mild and suggestive warning against an evil only in its incipiency. It is vain because it rests on no basis of reality; because, like a bubble, it bursts in a moment and is seen no more; because it leads to strife and envy.
II "PROVOKING ONE ANOTHER." This applies to the habit of challenging others to combat, as if Galatian Christianity had not been already sufficiently spoiled by controversies.
III" ENVYING ONE ANOTHER." The challenges of the strong might excite the envy of the weak. How beautifully the gospel calls the saints to peace, not to doubtful disputations!
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Let us not be desirous of vainglory, provoking one…
Gal_5:26
Let us not be desirous of vainglory, provoking one another, envying one another.
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I. Disunion may exist in a Christian community.
II. Entire sympathy with Christ will heighten mans appreciation of man without selfseeking.
III. Christianity is the only humanizing and fraternizing religion. Iv. Self-seeking is in utter antagonism to the spirit of Christ.
V. Christianity never encourages a degrading view of human nature.
1. Pauls appeal is for unanimity.
2. Want of unanimity is a reflection on the uniting force. (J. Parker, D. D.)
Vainglory
I. What it is. A branch of pride which makes men refer all they have or can do to show their own private glory and advancement.
II. Why the Galatians were admonished of it? They Were adorned with many excellences, and those who are so favoured are frequently the most vainglorious (2Co_12:7; Mat_6:5). Other vices feed on evil; this on good. For a man will be proud sometimes, even because he is not proud.
III. Where is it to be found?
1. In a Church where men make a great show of piety to be praised of men, but not at home to be praised of God.
2. In the world, for honour and renown.
IV. What is the remedy?
1. Meditation on these facts.
(1) God resisteth the proud, etc. (1Pe_5:5).
(2) It is the work of the devil to puff up that he may pull down; but God abases that He may exalt.
(3) Vainglory is a sure mark of impiety (Joh_5:44).
2. Practice.
(1) Acknowledge Gods majesty and our own vileness.
(2) Gods grace and our own indebtedness.
(3) Approve ourselves to God first.
(4) When reviled, be content; when praised, take heed. (W. Perkins.)
Vainglory
I. Manifests itself in--
1. Display.
2. Boasting.
3. Presumption.
4. Insolence.
5. Depreciation of others.
II. Springs from--
1. Conceit.
2. Ignorance.
3. Contempt of man.
4. Forgetfulness of God.
III. Leads to--
1. Extravagance.
2. Dishonesty.
3. Humiliation,
4. Ruin. (J. W. Burns.)
Unworthy boasts
It would be consolatory could we think this exhortation, though necessary in the apostles time, had become unnecessary in ours. But, alas, how different is the truth! How much vainglorying is there among the professors of the name of Christ, even among those of whom charity obliges us to hope that their profession is genuine! How do they glory in their distinctions! One boasts of his connection with a rich and powerful, ancient and venerable establishment; another glories in his being a Dissenter. One boasts of the imposing splendour, and another glories in the primitive simplicity, of their respective modes of worship. Even far less discernible marks of distinction become grounds of glorification, and this provokes to angry controversy, and this again produces strife, jealousy, enmity, malignity. Were we more spiritual it would be otherwise. We should glory chiefly in the grand principles of Christian truth, in which all really good men are agreed; and our attachment to these would produce attachments to all who really believe them. While every man sought after, and endeavoured to communicate to his brother those views of truth and duty which he conceived he had obtained from his Bible--speaking the truth in love--there would be no provoking one another, except to love and good works; and instead of envying and hating one another, there would be general edification of the body in love. (John Brown, D. D.)
Love of vainglory
Love of vainglory is a common vice the whole world through, in all conditions. No village so small but there be one or two peasants therein, that will fain be taken for wiser and better than the rest. It is so pleasant to be pointed at with the finger and hear it said: See, there is a man that is fit for anything! This vice is common, yet nowhere does it such harm as to those who fulfil a spiritual function and service in the Church. (Luther.)
Vainglory
I recollect a little town where there was a chapel, the people connected with which thought that if they could only buy a chandelier that was on sale, they would cut out all the other chapels entirely, and everybody would feel that they were made weighty and respectable people, and that the place would be filled with people to see the chandelier. I believe for a time it was, but its light grew dim, and they found that was not the way in which the light of the kingdom of God was to be spread. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 26. Let us not be desirous of vain glory.…
26. Let us not be desirous of vain glory. This was probably a well-known fault of the Galatians.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain Let us not become vainglorious, provoking one another, envying…
Let us not become vainglorious, provoking one another, envying one another.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:26 The Galatian church was apparently having trouble with…
5:26 The Galatian church was apparently having trouble with factions (see also study note on 5:20; cp. 1 Cor 3) instead of following the Spirit’s leading.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.