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PARALLEL BIBLE - Galatians 5:26

CHAPTERS: Galatians 1, 2, 3, 4, 5, 6     

VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26




King James Bible - Galatians 5:26

Let us not be desirous of vain glory, provoking one another, envying one another.

World English Bible

Let's not become conceited, provoking one another, and envying one another.

Douay-Rheims - Galatians 5:26

Let us not be made desirous of vain glory, provoking one another, envying on another.

Webster's Bible Translation

Let us not be desirous of vain-glory, provoking one another, envying one another.

Greek Textus Receptus

3361 γινωμεθα 1096 5741 κενοδοξοι 2755 αλληλους 240 προκαλουμενοι 4292 5734 αλληλοις 240 φθονουντες 5354 5723

Treasury of Scriptural Knowledge

VERSE (26) -
Lu 14:10 1Co 3:7 Php 2:1-3 Jas 4:16

SEV Biblia, Chapter 5:26

No seamos codiciosos de vana gloria, irritndose los unos a los otros, envidindose los unos a los otros.

Clarke's Bible Commentary - Galatians 5:26

Verse 26. Let us not be desirous of
vain glory] kenodoxoi? 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.

John Gill's Bible Commentary

Ver. 26. Let us not be desirous of vain glory , etc..] Ambitious of being thought wiser, and richer, and more valuable than others; of having the preeminence in the management of all affairs, and of having honour, esteem, and popular applause from men: this may well be called vain glory, since it is only in outward things, as wisdom, riches, strength, and honour, and not in God the giver of them, and who can easily take them away; and therefore is but for a time, and is quickly gone, and lies only in the opinion and breath of men. Provoking one another ; not to good works, which would be right, but to anger and wrath, which is contrary to Christian charity, or true love; which, as it is not easily provoked, so neither will it provoke others to evil things.

The Syriac version renders it by ylqm , slighting, or despising one another; and the Arabic version, insulting one another; vices to which men, and even Christian brethren in the same communion, are too prone. Envying one another ; their gifts and abilities, natural and spiritual; their rank and station in the world, or in the church. These were sins the Galatians very probably were subject to; and where they prevail, there is confusion, and every evil work, and are therefore to be watched and guarded against.

Matthew Henry Commentary

Verses 16-26 - If it be our care to act under the guidance and power of the blesse Spirit, though we may not be freed from the stirrings and opposition of the corrupt nature which remains in us, it shall not have dominio over us. Believers are engaged in a conflict, in which they earnestl desire that grace may obtain full and speedy victory. And those wh desire thus to give themselves up to be led by the Holy Spirit, are no under the law as a covenant of works, nor exposed to its awful curse Their hatred of sin, and desires after holiness, show that they have part in the salvation of the gospel. The works of the flesh are man and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves Christians, live in these, and say the hope for heaven! The fruits of the Spirit, or of the renewed nature which we are to do, are named. And as the apostle had chiefly name works of the flesh, not only hurtful to men themselves, but tending to make them so to one another, so here he chiefly notices the fruits of the Spirit, which tend to make Christians agreeable one to another, a well as to make them happy. The fruits of the Spirit plainly show, tha such are led by the Spirit. By describing the works of the flesh an fruits of the Spirit, we are told what to avoid and oppose, and what we are to cherish and cultivate; and this is the sincere care an endeavour of all real Christians. Sin does not now reign in their mortal bodies, so that they obey it, Ro 6:12, for they seek to destro it. Christ never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Ro 8:5. We must se ourselves in earnest to mortify the deeds of the body, and to walk in newness of life. Not being desirous of vain-glory, or unduly wishin for the esteem and applause of men, not provoking or envying on another, but seeking to bring forth more abundantly those good fruits which are, through Jesus Christ, to the praise and glory of God __________________________________________________________________

Greek Textus Receptus

3361 γινωμεθα 1096 5741 κενοδοξοι 2755 αλληλους 240 προκαλουμενοι 4292 5734 αλληλοις 240 φθονουντες 5354 5723

Vincent's NT Word Studies

26. Desirous of
vainglory (kenodoxoi). N.T.o . Better, vainglorious. The noun kenodoxia vainglory only Philip. ii. 3. In LXX see Wisd. xiv. 14; 4 Macc. ii. 15; viii. 18. Originally, vain opinion, error. Ignatius, Magn. xi., speaks of falling into agkistra thv kenodoxiav the hooks or clutches of error. Doxa 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.

Provoking (prokaloumenoi). N.T.o . LXX, only 2 Macc. viii. 11. Lit. calling forth, challenging, and so stirring up strife. Very common in Class.

Robertson's NT Word Studies

5:26 {Let us not be} (me ginwmeqa). Present middle subjunctive (volitive), "Let us cease becoming vainglorious" (kenodoxoi), late word only here in N.T. (kenos, doxa). Once in Epictetus in same sense. {Provoking one another} (allelous prokaloumenoi). Old word prokalew, to call forth, to challenge to combat. Only here in N.T. and in bad sense. The word for "provoke" in #Heb 10:24 is paroxusmon (our "paroxysm"). {Envying} (fqonountes). Old verb from fqonos. Only here in N.T.

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