Exegetical and Hermeneutical Commentary of Galatians 5:20
Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
20, 21. The second class of sins are those which concern religion idolatry and sorcery, or witchcraft. The word ‘idolatry’ is probably to be understood here in its literal sense, the worship of false deities, and not in the metaphorical and wider sense in which it is employed by St Paul, e.g. Eph 5:5, a passage which is, however, strikingly parallel to this. Comp. Col 3:5; 1Co 5:11. The connexion with ‘sorceries’, as in Rev 21:8, seems to limit the meaning to the superstitious worship of the heathen.
The word rendered ‘witchcraft’ originally meant ‘the use of drugs’, then, in a bad sense, ‘poisoning’. Those who ‘used curious arts’ (Act 19:19) combined demonology or witchcraft with the use of drugs as philtres, &c. For an illustration of this compare the well-known 5th Epode of Horace.
The next eight ‘works of the flesh’ are those which are directly opposed to love of our neighbour or Christian charity. Translate, ‘enmities, strife, rivalry, angers, factions, divisions, sects, envyings’. The first four of these are enumerated in the same order, 2Co 12:20.
heresies ] Rendered rightly ‘sects’ by Wiclif, Tyndale, and Cranmer, and also in the Rhemish N. T. The Vulgate has ‘sect’. It means the formation of ‘distinct and organized parties’ a further development of ‘divisions’; see 1Co 11:18. It is applied to the Sadducees, Act 5:17; to the Pharisees, Act 15:5; to the Nazarenes, Act 24:5.
murders ] Possibly this should be omitted with R.V. There is an alliteration between the Greek words rendered ‘envyings, murders’, which is lost in a translation. They occur together Rom 1:29. See the reference to Jerome in note on Gal 5:19-21.
drunkenness, revellings ] Probably no better rendering can be found for the latter of these words. In Classical Greek it is used of those nightly revellings in which the wealthier young men indulged, when after an evening spent in debauchery they disturbed the quiet of the streets by ribald songs and noisy violence. Readers of the Spectator will remember that such ‘revellings’ were common enough in London at the beginning of the last century to provoke the rebuke of the moralist: Spectator, No. 324; Macaulay, Hist. c. 111. p. 360. Drunkenness may be secret, or it may result in orgies or riot. Eph 5:18.
and such like ] = ‘such things’ in the following clause. The catalogue, terribly large as it is, does not specify every form of working under which the flesh manifests itself. ‘Man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit’. Art. ix.
I tell you before in time past ] In respect of which I forewarn you, even as I forewarned you, when I was present with you.
they which do ] R.V. who practise. Exclusion from the Kingdom of Heaven is denounced not against all who have at any time committed any of these sins (for who then can be saved?) but against all who remain impenitent, and who do not ‘through the Spirit mortify the deeds of the body’. In two other Epistles (1Co 6:9-10; Eph 5:5), St Paul uses nearly the same terms as to the sins which disinherit a man from ‘the Kingdom of God’. The Kingdom is not the visible Church, in which the tares and the wheat grow together: neither is it the Gospel dispensation a sense in which it is sometimes used, e.g. Mat 3:2; Luk 7:28 but that Kingdom for whose Advent we pray in the Lord’s Prayer, which has been the hope of loyal hearts from early days, the theme of Psalmist and Prophet, the vision of the beloved disciple in Patmos not heaven, though ‘ of heaven’, not earth, though ‘on the earth’ the Kingdom prepared from the foundation of the world for the beloved of the Father, the adopted ‘sons and daughters of the Lord Almighty’.
Fuente: The Cambridge Bible for Schools and Colleges
Witchcraft – Pretending to witchcraft. The apostle does not vouch for the actual existence of witchcraft; but he says that what was known as such was a proof of the corrupt nature of man, and was one of the fruits of it. No one can doubt it. It was a system of imposture and falsehood throughout; and nothing is a better demonstration of the depravity of the human heart than an extended and systematized attempt to impose on mankind. The word which is used here ( pharmakeia, whence our word pharmacy, from pharmakon, a medicine, poison, magic potion) means, properly, the preparing and giving of medicine. Then it means also poisoning, and also magic art, or enchantment; because in savage nations pharmacy or medicine consisted much in magical incantations. Thence it means sorcery or enchantment, and it is so used uniformly in the New Testament. It is used only in Gal 5:20; Rev 9:21; Rev 18:23; Rev 21:8. Some have supposed that it means poisoning here, a crime often practiced; but the more correct interpretation is, to refer it to the black art, or to pretensions to witchcraft, and the numerous delusions which have grown out of it, as a striking illustration of the corrupt and depraved nature of man.
Hatred – Greek: hatreds, in the plural. Antipathies, and lack of love, producing contentions and strifes.
Variance – Contentions; see the note at Rom 1:29.
Emulations – ( zeloi). In a bad sense, meaning heart-burning, or jealousy, or perhaps inordinate ambition. The sense is ardor or zeal in a bad cause, leading to strife, etc.
Wrath – This also is plural in the Greek ( thumoi), meaning passions, bursts of anger; see the note at 2Co 12:20.
Strife – Also plural in the Greek; see the note at 2Co 12:20
Seditions – See the note at Rom 16:17.
Heresies – See the note at Act 5:17; 1Co 11:19.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. Idolatry] Worshipping of idols; frequenting idol festivals; all the rites of Bacchus, Venus, Priapus, c., which were common among the Gentiles.
Witchcraft] , from , a drug or poison because in all spells and enchantments, whether true or false, drugs were employed. As a drug, , might either be the means of removing an evil, or inflicting one, etymologists have derived it from , bringing ease, or , bringing pain. So spells and incantations were used sometimes for the restoration of the health; at others, for the destruction of an enemy. Sometimes, these were used to procure love; at other times, to produce hatred.
Hatred] . Aversions and antipathies, when opposed to brotherly love and kindness.
Variance] . Contentions, where the principle of hatred proceeds to open acts; hence contests, altercations, lawsuits, and disputes in general.
Emulations] . Envies or emulations; that is strife to excel at the expense of another; lowering others to set up one’s self; unholy zeal, fervently adopting a bad cause, or supporting a good one by cruel means. Inquisitions, pretending to support true religion by torturing and burning alive those who both profess and practise it.
Wrath] . Turbulent passions, disturbing the harmony of the mind, and producing domestic and civil broils and disquietudes.
Strife] . Disputations, janglings, logomachics, or strife about words.
Seditions] . Divisions into separate factions; parties, whether in the Church or state.
Heresies] . Factions; parties in the Church separating from communion with each other, and setting up altar against altar. The word, which is harmless in itself, is here used in a bad sense. In stead of the Slavonic has , scandals, offences or stumbling-blocks.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Idolatry; either the worshipping of the creature for God, or the worshipping of God in and by the creature, as by images, &c.
Witchcraft; the product of compacts with the devil; by virtue of which, the persons so contracting are assisted by the power of evil spirits to produce effects beside the ordinary course and order of nature, and for the most part mischievous to others. And not these gross crimes only are the fruits of the flesh, but also abiding
hatred of our brethren in our hearts, enmities to others, as the word signifieth. The result of which are,
variance; mens quarrellings and contendings one with another for little or no cause:
emulations; peoples endeavouring to hinder others of such good things as they see them desirous of:
wrath; heats and immoderate passions of men one against another:
strife; a continual readiness and proneness to quarrelling:
seditions; dividing into parties, which in the state is called sedition, in the church, schism:
heresies; that is, differing and false opinions in the grand doctrine of religion.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. witchcraftsorcery;prevalent in Asia (Ac 19:19;compare Re 21).
hatredGreek,“hatreds.”
varianceGreek,“strife”; singular in the oldest manuscripts.
emulationsin theoldest manuscripts, singular”emulation,” or rather,”jealousy”; for the sake of one’s own advantage. “Envyings”(Ga 5:21) are even withoutadvantage to the person himself [BENGEL].
wrathGreek,plural, “passionate outbreaks” [ALFORD].
striferather as Greek,“factions,” “cabals”; derived from a Greekroot, meaning “a worker for hire”: hence, unworthy meansfor compassing ends, factious practices.
seditions“dissensions,”as to secular matters.
heresiesas to sacredthings (see on 1Co 11:19).Self-constituted parties; from a Greek root, to choose.A schism is a more recent split in a congregation from adifference of opinion. Heresy is a schism become inveterate[AUGUSTINE, Con.Crescon. Don., 2,7].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Idolatry,…. Which some understand of covetousness, which is so called; but rather it means the worshipping of other gods, or of graven images:
witchcraft; any real or pretended league and association with the devil, seeking to converse with familiar spirits, to gain unlawful knowledge, or to do hurt to fellow creatures; which, as it is doing honour to Satan, detracts from the glory of God, and rightly follows idolatry; conjuration, soothsaying, necromancy, and all kind of magic are included and condemned hereby:
hatred: internal hatred of any man’s person, even of our very enemies, is forbidden; in the original text it is “enmities”: as the carnal mind is nothing else but enmity against God and Christ, against law and Gospel, and all good men, and everything that is good:
variance, or “contentions”; fighting and quarrelling, by words scandalous and reproachful, what we commonly call scolding:
emulations or “zeals”; not good, but bad: a boiling and rising up of the spirits and passions, at the honour and happiness of another:
wrath or “wraths” violent emotions of the mind, moving to revenge, and seeking the hurt and mischief of others:
strife or “strifes”; perpetual contradictions and cavilings, either expressed by words, or working in the mind; for this strife may be in a man’s heart, according to Jas 3:14
seditions or “divisions”: schisms and factions, dissensions in things domestic, civil, and religious:
heresies; bad principles and tenets, relating to doctrine, which are subversive of the fundamentals of the Gospel and the Christian religion; and are the produce of a man’s own invention, and the matter of his choice, without any foundation in the word of God; and these are works of the flesh, for they spring from a corrupt and carnal mind, and are propagated with carnal views, as popular applause, worldly advantage, and indulging the lusts of the flesh.
Fuente: John Gill’s Exposition of the Entire Bible
Witchcraft [] . Or sorcery. Elsewhere only Revelation 18 23. From farmakon a drug. In LXX, see Exo 7:11; Wisd. 12 4; Isa 47:9. Comp. Act 19:19, perierga curious arts, note.
Wrath [] . Lit. wraths. See on Joh 3:36.
Strife [] . More correctly, factions. From eriqov a hired servant. Eriqia is, primarily, labor for hire (see Tob. 2 11), and is applied to those who serve in official positions for hire or for other selfish purposes,; and, in order to gain their ends, promote party spirit or faction. Seditions [] . Better, divisions. Only here and Rom 16:17. Once in LXX, 1 Macc. 3 29.
Heresies [] . In Paul only here and 1Co 11:19. See on 2Pe 2:1. Parties, into which divisions crystallize.
Fuente: Vincent’s Word Studies in the New Testament
e) “Idolatry,” (eideoloatria), doing or coveting to do obeisance to any person, principle, or thing other than God, forbidden in the second commandment, Exo 20:3-5; 1Sa 15:23; 1Co 10:14; Col 3:5.
f) “Witchcraft,” (pharmakeia) “Sorcery,” trickery, soothsaying, legerdemain, etc. by means of demon Spirits or demon influence, condemned alike by the Old and New Testaments, Exo 22:18; Deu 18:10; 1Sa 15:23; 2Ki 9:12; Mic 5:12; Nah 3:4.
g) “Hatred,” (echthrai) “enmity, hostility” Rom 8:7; Eph 2:16; Jas 4:4
h) “Variance,” (eris) “Strife”, to set in conflict, harmful opposition to another person, an emotion of instability, Mat 10:35.
i) “Emulations,” (zelos) “jealousy”, associated closely with envy, covetousness, vainglory and a desire for mercenary personal gain, without regards for who it hurts.
j) “Wrath,” (thumoi) “angers”, fits of anger, rage, fury, vexation, indignation, uncontrolled resentment, etc., in a fleshly sense. Fury against moral wrong, in a Divine usage, Job 5:2; Psa 37:8; Eph 4:26; Eph 4:31; Col 3:8; Joh 3:36; Rom 1:18.
k) “Strife,” (eritheiai) “rivalries, found between Abraham and Lot’s herdsmen, Gen 13:7-8; Psa 31:20; Pro 26:17; Pro 26:20-21; Luk 22:24; Rom 13:13; Php_2:3; 2Ti 2:23; Jas 3:14; Jas 3:16.
l) “Seditions,” (dichostasiai) “divisions”, caused by underhanded deception, covert efforts to divert or influence one from one moral position to another, Pro 12:26; Mar 13:22; 1Ti 4:1; 2Ti 3:13; 1Jn 2:26.
m) “Heresies,” (haireseis) “Sects”, factions, groups in moral doctrinal strife or conflict, 1Co 11:19; 2Pe 2:1; to be dealt with severely by the church, Tit 3:10.
Fuente: Garner-Howes Baptist Commentary
(20) Idolatry.When the Christian is warned against idolatry, it is not, of course, systematic idolatry that is meant, but that occasional compliance with idolatrous customstaking part in the idol feasts, or eating of things offered to idolswhich he might easily be led into by his intercourse with his heathen neighbours.
Witchcraft.Sorcery, or magic. It would seem that practices of this kind were especially common in Asia Minor. In Act. 19:19 we read that at Ephesus, many of them which used curious arts brought their books together and burned them before all men; and there is other evidence to the same effect.
Variance.Strife, or contention.
Emulations.Singular and plural are somewhat strangely mixed throughout the list. There is a division of authorities as to the reading in the case of this word. It seems probable, upon the whole, that the singular is rightemulation, or jealousy. Wrath, on the other hand, should be wrathsi.e., ebullitions or outbreaks of wrath. (See the Note on Rom. 2:8.)
Strife.This appears to be a mistake in the Authorised version. The word was supposed to be connected with that translated variance above, and the two words received the same translation indifferently. The word ereis, which is here translated variance, is rendered by strife in Rom. 13:13, 1Co. 3:3, Php. 1:15, 1Ti. 6:4; on the other hand, the word eritheia is rendered by strife here and in 2Co. 12:20, Php. 2:3, Jas. 3:14-16. It is rendered by contention in Rom. 2:8 (them that are contentious) and Php. 1:16. The true derivation of this latter word is, however, something quite different: it is to be sought in a word meaning a day-labourer. Hence we get the senses(1) labour for hire; (2) interested canvassing for office; (3) a spirit of factious partisanship; factiousness. (This word, too, is really in the plural.)
Seditions, heresies.Rather, divisions, parties. The Authorised version has too special and technical a sound, as if the first related to factions in the State, and the second in the Church. This is not really so. The two words are distinguished from each other, as the lighter and more aggravated forms of division: the first. divisions; the second, divisions organised into parties.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Wicked supernaturalisms are two.
Idolatry Worship of fictitious deities.
Witchcraft Or sorcery, the use of spells, charms, herbs, and manipulations, to produce preternatural effects. These were based partly in falsehood, partly in preternatural power over the nervous system, and partly in demoniac agency. Their whole was adverse to God and religion. Modern spiritualism is unquestionably a development of the same thing. Where experiments are made for scientific purposes, to bring out and publish to the world the truth in the case, a proper thing is done; but the truly devilish indulgence in these secret workings results in all the base consequences for which both the Old Testament and the New condemns them.
“It is a striking coincidence, if nothing more, that sorceries were condemned by a very stringent canon of the Council of Ancyra, the capital of Galatia, about A.D. 314.” Lightfoot.
Now follow nine vices of the malign nature.
Hatred The general opposite of love, and so generally including all the rest of the nine. These follow in a degree of climax ending in murder.
Variance Predisposition to dissent, even without self-interest.
Emulations Strife for selfish ascendency.
Wrath Selfish strife carried to an angry pitch.
Strife Cliques and cabals angrily maintained.
Seditions Rather, strife developed into distinct and hostile parties, becoming permanent in heresies, which are not doctrinal errors, but separations into hostile organizations.
Fuente: Whedon’s Commentary on the Old and New Testaments
Gal 5:20. Witchcraft, Some would render the word by poisoning; but surely this is comprehended under the word murders; nor is there any reason to believe the flesh so particularly inclined to this one kind of murder, as that it should be specified rather than any other. It is certain that, on account of the drugs made use of in some supposed magical compositions, this word is often used to express practices of that kind; to which the Gentiles, even in the most learned nations, were very much addicted. We render the word , seditions; but as the original word seems more general, some would express it more largely by divisions of a party-spirit, among those who ought to be united in one interest and affection. Perhaps, however, by this word the Apostle means to point out divisions in the state, as by the next he refers to divisions in religionheresies in religious communities, bywhich professing Christians are induced to separate from each other, and to form parties, which, instead of maintaining true candour, benevolence, and love, renounce and condemn each other.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gal 5:20 . ] is not to be considered as a species of the sins of lust (Olshausen); a view against which may be urged the literal sense of the word, and also the circumstance that unchastity was only practised in the case of some of the heathen rites. It is to be taken in its proper sense as idolatry . Living among Gentiles, Gentile Christians were not unfrequently seduced to idolatry, to which the sacrificial feasts readily gave occasion. Comp. on 1Co 5:11 .
] may here mean either poison-mingling (Plat. Legg . viii. p. 845 E; Polyb. vi. 13. 4, xl. 3. 7; comp. , Dem. 794. 4) or sorcery (Exo 7:11 ; Exo 7:22 ; Exo 8:3 ; Isa 47:9 ; Isa 47:12 ; Rev 9:21 ; Rev 18:23 ; Rev 21:8 ; Wis 12:4 ; Wis 18:13 ; comp. , Herod. iii. 85; , Herod. vii. 114). The latter interpretation is to be preferred (with Luther, Grotius, Estius, Koppe, Winer, Usteri, Schott, de Wette, Ewald, Wieseler, Hofmann, and others), partly on account of the combination with (comp. Deu 18:10 ff.; Exo 22:18 ), partly because occurs subsequently. Sorcery was very prevalent, especially in Asia (Act 19:19 ). To understand it, with Olshausen, specially of love-incantations , is arbitrary and groundless, since the series of sins of lust is closed with .
The particulars which follow as far as stand related as special manifestations to the more general . On the plural , comp. Herod. vii. 145; Xen. Mem . i. 2. 10.
, Rom 13:13 ; jealousy , 1Co 3:3 , 2Co 12:20 , Jas 3:16 .
The distinction between and is, that denotes the wrath in itself , and , the effervescence of it, exasperation . Hence in Rev 16:19 ; Rev 19:15 , we have. . See on Rom 2:8 .
] self-seeking party-cabals . See on Rom 2:8 ; 2Co 12:20 .
, ] divisions, factions (comp. 1Co 11:18 f.). On in this signification, which occurs only in later writers (1Co 11:19 ; Act 24:5 ; Act 24:14 ), see Wetstein, II. p. 147 f. Comp. , partisan , Polyb. i. 79. 9, ii. 38. 7. Observe how Paul, having the circumstances of the Galatians in view, has multiplied especially the designations of dispeace . Comp. Soph. O. C . 1234 f. According to 1Co 3:3 also, these phenomena are works of the flesh .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
Ver. 20. Idolatry ] This is fitly set after those fleshly sins, as commonly accompanied with them, 1Co 10:7-8 . Sir Walter Raleigh knew what he said, that were he to choose a religion for licentious liberty and lasciviousness, he would choose the Popish religion.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 .] . , in its proper meaning of idolatry : not, as Olsh., ‘ sins of lust ,’ because of the unclean orgies of idolatry.
. , either ‘ poisonings ,’ or ‘ sorceries .’ The latter is preferable, as more frequently its sense in the LXX and N. T. (reff.), and because (Mey.) Asia was particularly addicted to sorceries ( Act 19:19 ).
] passionate outbreaks . , , Ammonius. , . , . Orig. sel. in Psa 2 , vol. ii. 541: both cited by Trench, Syn. p. 146.
, jealousy (in bad sense) reff.
] not ‘ strife ,’ as E. V. and commonly, in error: see note on Rom 2:8 , but cabals , unworthy compassings of selfish ends.
Wetst. N. T. ii. p. 147, traces in a note the later meanings of . Here ., divisions , seems to lead to ., parties , composed of those who have chosen their self-willed line and adhere to it. Trench quotes Aug. (cont. Crescon. Don. ii. 7 (9), vol. ix. p. 471): “ Schisma est recens congregationis ex aliqu sententiarum diversitate dissensio: hresis autem schisma inveteratum.” But we must not think of an ecclesiastical meaning only, or chiefly here.
Fuente: Henry Alford’s Greek Testament
Gal 5:20 . . See note on Gal 4:17 . . The apparent derivation of this word from ( a hireling ) points to mercenary motives. The Apostle elsewhere associates it with jealousy, envy and vainglory, and contrasts it with sincerity, union and love. It denotes, probably, selfish intrigues. . This term is used in the N.T. to designate any religious sect or party, e.g. , the Pharisees, Sadducees, Nazarenes (as the Jews designated Christians).
Fuente: The Expositors Greek Testament by Robertson
witchcraft = sorcery. Greek. pharmakeia. Here and Rev 9:21; Rev 18:23. See also Rev 21:8; Rev 22:15. It means magical incantation by means of drugs (Greek. pharmakon),
hatred. Greek. echthra. See Rom 8:7.
variance. Greek. eris. See Rom 1:29,
emulations = jealousies. See Rom 13:13 (envying).
strife = factiousuess. Greek. eritheia. See Rom 2:8.
seditious = divisions. Greek. dichoetasia. See Rom 16:17.
heresies. See Act 5:17.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] ., in its proper meaning of idolatry: not, as Olsh., sins of lust, because of the unclean orgies of idolatry.
., either poisonings, or sorceries. The latter is preferable, as more frequently its sense in the LXX and N. T. (reff.), and because (Mey.) Asia was particularly addicted to sorceries (Act 19:19).
] passionate outbreaks. , , Ammonius. , . , . Orig. sel. in Psalms 2, vol. ii. 541: both cited by Trench, Syn. p. 146.
, jealousy (in bad sense)-reff.
] not strife, as E. V. and commonly, in error: see note on Rom 2:8,-but cabals, unworthy compassings of selfish ends.
Wetst. N. T. ii. p. 147, traces in a note the later meanings of . Here ., divisions, seems to lead to ., parties, composed of those who have chosen their self-willed line and adhere to it. Trench quotes Aug. (cont. Crescon. Don. ii. 7 (9), vol. ix. p. 471): Schisma est recens congregationis ex aliqu sententiarum diversitate dissensio: hresis autem schisma inveteratum. But we must not think of an ecclesiastical meaning only, or chiefly here.
Fuente: The Greek Testament
Gal 5:20. ) See LXX., Exo 7:11, and in many other passages. That Paul is not speaking here of natural poisoning by potions, but of magic, is evident from this, that he joins it not with murder, but with idolatry. Comp. Rev 21:8, note.-, seditions) respecting civil affairs.-, heresies) respecting sacred things: 1Co 11:19.
Fuente: Gnomon of the New Testament
Gal 5:20
Gal 5:20
idolatry,-The worship of idols, embracing the idolatrous feasts and rites of different gods and goddesses. Paul says: covetousness is idolatry. (Col 3:5). Jesus says: Ye cannot serve God and mammon. (Mat 6:24).
sorcery,-The use of magical enchantment, divination by supposed assistance of evil spirits, witchcraft. The practice of sorcery was extensive and its powers great in many places visited by Paul. (Act 19:19).
enmities,-The qualities which make enemies-hatred, ill will. [These are private hatreds or family feuds, which break out openly in strife.]
strife,-Acts of contention to which enmities lead. [This is seen in church troubles, when men take opposite sides, not so much from different convictions, as from personal dislike and the disposition to thwart an opponent.]
jealousies,-Painful feelings, anxious fear, and unfounded suspicions aroused in the heart over the excellences of others; unholy desires and strife to excel one another, rivalries. Jealousies never allow one to rejoice with them that rejoice (Rom 12:15); but, on the other hand, make one miserable. Zeal and jealousy come from the same word, and may be used in a good sense. For I am jealous over you with a godly jealousy. (2Co 11:2).
wraths,-Wraths are the open eruption of anger, which, when powerless to inflict injury, will find vent in furious language and menacing gestures. [There are persons in which these tempests of wrath take a demoniac form. The face grows livid, the limbs move convulsively, the nervous organism is seized by a storm of frenzy, and until it is passed, the individual is completely beside himself.]
factions,-This implies self-interest and policy in those concerned. [It is sometimes associated with jealousy. Where jealousy and faction are, there is confusion and every vile deed. (Jas 3:16).]
divisions,-A state in which a community is thrown by the working of the spirit of strife. [Not only is the believer to beware of causing divisions himself, he is to be on the guard against those who manifest this disposition, and to turn away from them. (Rom 16:17). ]
parties,-These are due to self-will and devotion to opinions. [It does not imply of necessity any doctrinal difference as the ground of the party distinctions in question. At the same time, this expression is an advance on those foregoing, pointing to such divisions and have grown, or threaten to grow, into distinct and organized parties.]
Fuente: Old and New Testaments Restoration Commentary
witchcraft: Eze 22:18, Deu 18:10, 1Sa 15:23, 1Ch 10:13, 1Ch 10:14, 2Ch 33:6, Act 8:9-11, Act 16:16-19
heresies: 2Co 11:19, Tit 3:10, 2Pe 2:1
Reciprocal: Gen 13:7 – a strife Exo 22:18 – General Lev 19:18 – not avenge Lev 19:31 – General 2Sa 19:43 – our advice Psa 31:20 – the strife Luk 9:46 – General Luk 21:34 – surfeiting Joh 3:26 – he that Act 24:14 – heresy 1Co 1:11 – that there 1Co 11:19 – heresies Gal 5:24 – crucified Eph 4:31 – wrath Phi 2:3 – nothing Col 2:18 – fleshly Col 3:8 – anger 1Ti 6:4 – words Jam 1:19 – slow to wrath Jam 3:16 – where
Fuente: The Treasury of Scripture Knowledge
Gal 5:20. -idolatry-worship of images or false gods, not a species of the former sensualities (Olshausen), though perhaps not without reference to the idol feasts, which were often scenes of revelry and lust. 1Co 5:11. The worship of God might be mingled with that of the national divinities. Act 15:20; compare 2Ki 5:18. The word was also applied to various sins, as undue devotion to anything to the exclusion of the Highest. See under Eph 5:5; Col 3:5.
-not poisoning, or the use of (Plat. Leg. 11.12), but, from its connection with the previous sin, sorcery, or, as defined by Suidas, . It is often used in this sense in the Sept.: Exo 7:11; Exo 7:22; Exo 8:18, Isa 47:9; Isa 47:12; and in the Apocrypha: Wis 12:4; Wis 18:13. is found also in 2Ki 9:22, and along with is ascribed to Jezebel. The words again occur twice over, Nah 3:4, in a description of the sin and doom of Nineveh. Comp. Rev 9:21; Rev 18:23; Rev 21:8; Rev 22:15. The term, from its association with idolatry, denotes incantation-superstitious dealings with the spirit-world. These practices were common in Asia Minor. Act 19:18.
-hatreds-breaches of the law of love, apt to deepen into malignity. Sept. 1Ma 13:6, 2Ma 4:3.
-strife. Codices C, D & sup2, 3;, E, F, K, L have the plural; the singular being found A, B, D1, , and it is preferred by Lachmann and Tischendorf. Rom 13:13. In 2Co 12:20 the three next words occur in the same order. In such strife, love by which the law is fulfilled becomes wholly lost, for it springs out of these hatreds, and is nursed by them.
. Codices C, D & sup2, 3;, K, L, , and very many versions and fathers, have the plural; but B, D1, E (, a misprint, being read in F) have the singular, and it is found in several of the fathers. Amidst such variations, it is hard to say whether the singular or plural ought to be adopted. Only there was some temptation from the following plurals to change these singular forms into plural ones for the sake of uniformity. is used in a good sense, Joh 2:17, Rom 10:2, 2Co 9:2; and also among the classics: , Lucian, Adv. Indoct. 17; , Herodian, Gal 2:4. But here it signifies rivalry, jealousy in the dark sense, mingled with envy (Rom 13:13; 1Co 3:3; 2Co 12:20), and burning like fire: , Heb 10:27; Sept. , Zep 1:18; Zep 3:8, as applied to God; also , Jam 3:14. Trench, Syn. p. 99. See under Gal 4:17.
-outbursts of anger. The word comes from , and it, according to Donaldson (Cratyl. 471), from , to place, as in , which, on the principle that the same root may suggest contrasted ideas, signifies also to run, as in , like fast in English, which means both fixed and rapid. The noun therefore means-impulse toward a thing; and in Plato, De Republica 440, it signifies the will-disposition in general, Legg. 5.731, B, though he explains it as signifying anger in the Cratylus, 419, E: . See Stallbaum’s note. It is therefore more demonstrative than inimicitia hominis acerbi et iracundi, for it is excandescentia (quum bitumen et sulphur additum est, excandescet). Cato, R. R. 95. The plural denotes here, concrete manifestations of the abstract sin. Lobeck, Soph. Ajax, p. 274, 3d ed. Similarly , Aristoph. Ran. 688; , Plato, Theaet. 172, C; , , etc., Bernhardy, pp. 62, 63. are those explosions of rage that proceed from a vindictive heart and an ungovernable temper. See under Eph 4:31.
-caballings. The word is not derived from , though both may come from the root , . It is allied to as to . The Homeric is a day-labourer, one who works for hire-used of reapers and slaves, and is connected by some with , wool. It means first of all, labour for hire, then intriguing or canvassing for office- , Aristot. Pol. 5.2, 3; Suidas, sub voce . It then comes naturally to signify party-spirit,-thus Hesychius, . . . ,-and is opposed to in Ignat. Ep. ad Philad. 8. In the New Testament it is opposed to , Php 1:16-17; in Jam 3:14; Jam 3:16 it is coupled with as here, and as something more active and mischievous, leading to ; in Php 2:3, with , vainglory, which often prompts to it, and as opposed to , , and to . It stands between and in 2Co 12:20. See Rom 2:8. It is thus dark, selfish, unscrupulous intriguing, that alike sacrifices peace and truth to gain its end. See under Php 1:17.
-divisions, the decided and violent taking of a side on selfish and unyielding grounds.
-factions, the result of the former-divisions organized into factions, but without the ecclesiastical meaning which a Lapide, Crocius, and others assign to the term. The word is applied to the party of the Sadducees, Act 5:17; to that of the Pharisees, Act 15:5; to that of the Christians- , Act 24:5; and in 1Co 11:19 it is applied to parties within the church. The Judaizers were producing such results in the Galatian churches by their self-willed and bitter reactionary agitations.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 5:20. Idolatry being a word that belongs to religious activities, it might be wondered why it is named as a work of the flesh. The general explanation is that all activities not prompted by the law of the Spirit must be classed with those suggested by the flesh. (See verse 17.) The special explanation is in the definition of Thayer for the original word, and his comments on it as it is used in the New Testament; he defines it, “The worship of false gods, idolatry,” and he explains it, “used of the formal sacrificial feasts had in honor of false gods.” Since a feast would be interesting from the standpoint of the appetite, we can see why it is classed with the works of the flesh. A similar explanation will apply to a number of other things to be seen in this list, which, though not consisting literally of physical activities, yet are prompted by evil motives and hence must be attributed to the flesh. Witchcraft is from PHARMAKEIA, and its first definition is, “the use or administering of drugs.” The next definition is, “sorcery, mgaical arts.” It means any attempt to accomplish a result by means of pretended supernatural power or knowledge, such as fortune telling, palm reading, astrology, etc. Thayer defines the original word for hatred as, “cause of enmity.” It means that attitude toward another that would tend to cause trouble between the two. Variance is a disposition to wrangle or quarrel.
Emulations is from ZELOS, and Thayer defines it at this place, “envious and contentious rivalry, jealousy.” Thayer defines the original for wrath as “passion, angry heat.” Strife is from ERITHEIA, which is a very strong word. Thayer defines it, “a courting distinction, a desire to put one’s self forward, a partizan and factious spirit which does not disdain [object to] low arts.” It describes one who is determined to win, “by fair means or foul.” Sedition means the disposition to bring about cliques and parties in the congregation, which
might result in confusion and disunion of the whole body. Heresies is from HAIRESIS. Thayer’s definitions are, “1.
act of taking, capture. 2. choosing, choice. 3. that which is chosen; chosen opinion, tenet. 4. a sect or party. 5. dissensions,” and according to his comments in connection with the word, it means something that a man chooses and uses, not because it is right, but because it happens to suit his personal taste.
Fuente: Combined Bible Commentary
idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties,