For such freedom Christ set us free: By using the Greek words for “freedom” and “free” several times in his letter, Paul emphasizes “the freedom we enjoy in union with Christ Jesus.” (Ga 2:4) He contrasts this freedom with the slavery he described in the preceding chapter. The above expression could also be rendered “With her freedom, Christ set us free,” which would highlight that such freedom can be enjoyed only as children of “Jerusalem above,” the free woman.​—Ga 4:26.

a yoke of slavery: The Law given to the nation of Israel was righteous and holy. (Ro 7:12) Thus, it was impossible for imperfect humans to observe the Law perfectly. Anyone returning to that Law after becoming a Christian would “be confined again in a yoke of slavery” because the Law would condemn him as a sinner and a slave to sin. Christ’s ransom sacrifice brought freedom from that “yoke.”​—Ac 15:10; Ga 5:1-6; see Glossary, “Yoke.”

You were running well: Paul here uses the metaphor of running a race to describe how the Galatian Christians had successfully been pursuing the Christian way of life. He uses similar figures of speech several times in his letters. (Compare Ga 2:2; see study note on 1Co 9:24.) The Bible often uses the concepts of walking and running to denote following a certain course of action.​—Ge 5:22; 6:9; Eph 4:17; 5:2.

the runners in a race: Athletic competitions were an integral part of Greek culture, so Paul made good use of these events as illustrations. (1Co 9:24-27; Php 3:14; 2Ti 2:5; 4:7, 8; Heb 12:1, 2) The Corinthian Christians were acquainted with the athletic contests at the Isthmian Games held near Corinth. These games were held every two years. Paul would have been in Corinth during the games of 51 C.E. They were second in importance only to the Olympic Games held at Olympia in Greece. The runners at such Greek games ran races of varying lengths. By using runners and boxers in his illustrations, Paul taught the value of self-control, efficiency, and endurance.​—1Co 9:26.

leaven: Or “yeast.” A substance added in order to ferment dough; especially a portion of fermented dough preserved from a previous batch. (Ex 12:20) In the Bible, leaven is often used as a symbol of sin and corruption.​—See study note on Mt 16:6.

leaven: Or “yeast.”​—See Glossary and study note on 1Co 5:6.

ferments: Or “spreads through; affects.” The Greek verb used here, zy·moʹo (to leaven), is related to the noun for “leaven,” zyʹme, also used in this verse. Paul uses the same phrase (“A little leaven ferments the whole batch of dough”), apparently a proverbial saying, at 1Co 5:6. Paul’s point is that just as a little leaven ferments a whole batch of dough, so false teachers (in this case advocates of circumcision) and their teachings can corrupt an entire congregation.

they began to stumble because of him: Or “they took offense at him.” In this context, the Greek word skan·da·liʹzo refers to stumbling in a figurative sense, meaning “to take offense.” It could also be rendered “they refused to believe in him.” In other contexts, the Greek word includes the idea of falling into sin or causing someone to fall into sin.​—See study note on Mt 5:29.

stumbling blocks: The original meaning of the Greek word skanʹda·lon, rendered “stumbling block,” is thought to have referred to a trap; some suggest that it was the stick in a trap to which the bait was attached. By extension, it came to refer to any impediment that would cause one to stumble or fall. In a figurative sense, it refers to an action or a circumstance that leads a person to follow an improper course, to stumble or fall morally, or to fall into sin. At Mt 18:8, 9, the related verb skan·da·liʹzo, translated “make stumble,” could also be rendered “become a snare; cause to sin.”

For such freedom Christ set us free: By using the Greek words for “freedom” and “free” several times in his letter, Paul emphasizes “the freedom we enjoy in union with Christ Jesus.” (Ga 2:4) He contrasts this freedom with the slavery he described in the preceding chapter. The above expression could also be rendered “With her freedom, Christ set us free,” which would highlight that such freedom can be enjoyed only as children of “Jerusalem above,” the free woman.​—Ga 4:26.

to the Jews a cause for stumbling: The Law stated that a man hung on a stake was “accursed of God.” (De 21:22, 23; Ga 3:13) So the Jews viewed Jesus’ manner of death as shameful, not fit for the Messiah. It therefore became to them “a cause for stumbling.”

the torture stake of the Christ: Here the term “torture stake” (Greek, stau·rosʹ) is used to represent Jesus’ death on the stake. Jesus died in this way so that mankind would no longer be enslaved to sin but could have a good relationship with God.

the stumbling block: Or “the offense.”​—See study notes on Mt 13:57; 18:7.

the stumbling block of the torture stake: Jesus’ death on the torture stake was the basis for removing the Law. Paul and other Christians preached the message that faith in Christ’s sacrifice was the sole way to gain salvation. (Col 2:13, 14; see study note on Ga 5:1.) That message became a stumbling block, that is, a cause for offense, to Jews who insisted that circumcision and adherence to the Mosaic Law were essential for gaining God’s approval.​—See study note on 1Co 1:23.

torture stake: Or “execution stake.”​—See study note on 1Co 1:17.

emasculate themselves: Or “castrate themselves; become (make themselves) eunuchs.” Lit., “cut themselves off.” Paul’s strong, even sarcastic, language is not meant to be taken literally. Paul uses hyperbole when he wishes that advocates of circumcision make themselves physical eunuchs. (See Glossary, “Eunuch.”) By doing so, they would disqualify themselves from performing the very Law that they were promoting. (De 23:1) Additionally, some commentators feel that Paul alludes to castration rites of some pagan worshippers, putting those who insisted on circumcision on the same level as such idolaters.

For such freedom Christ set us free: By using the Greek words for “freedom” and “free” several times in his letter, Paul emphasizes “the freedom we enjoy in union with Christ Jesus.” (Ga 2:4) He contrasts this freedom with the slavery he described in the preceding chapter. The above expression could also be rendered “With her freedom, Christ set us free,” which would highlight that such freedom can be enjoyed only as children of “Jerusalem above,” the free woman.​—Ga 4:26.

has been fulfilled: The Greek expression can mean two things: One rendering could be that the Mosaic Law “finds its fulfillment” in this one commandment. Another possible rendering is that it “finds its full expression” in this commandment. In either case, a person fulfills the entire Law by showing love because love is the basis of the Law. In this verse, Paul quotes the commandment found at Le 19:18. He quotes that same verse at Ro 13:9, where he makes the point that all commandments of the Law are “summed up in this saying” about loving one’s neighbor as oneself. Here at Ga 5:14, some Bible translations read “is summed up,” which is also a possible rendering of the Greek term.

the works of the flesh: In the preceding verses, Paul describes the constant conflict between “the flesh” and “the spirit.” (Ga 5:13, 17) In the list that follows (verses 19-21), Paul enumerates 15 works, or practices, that are related to “the flesh,” that is, sinful human nature. (See study notes on Mt 26:41; Ga 5:13, 17.) “The works” Paul lists here are the result of what a person thinks about and does when he is influenced by the sinful flesh. (Ro 1:24, 28; 7:21-25) At the end of the list, Paul adds the expression “and things like these” to show that the list was not meant to include every possible work of the flesh.​—See study note on Ga 5:21.

You were called to freedom: Here Paul warns that by giving in to fleshly, or sinful, desires, Christians would be abusing the freedom that they enjoy with Christ. (Ga 2:4; 4:24-31) Those who appreciate this freedom use it to slave for one another out of love, serving others in a humble manner.​—See study notes on Ga 5:1, 14.

an opportunity to pursue fleshly desires: Lit., “an opportunity for the flesh.” The Greek term for “flesh” (sarx) occurs several times in the verses that follow. (Ga 5:16-19) Here it refers to the sinful nature of humans.​—See study note on Ga 5:19.

through love slave for one another: Paul encourages Christians not to use their lives to pursue selfish goals but to slave for their fellow believers out of love. His use of the verb “to slave” may imply that they should humbly treat one another with dignity and respect, as a slave would a master. The expression “slave for one another” could also be translated “serve one another in a humble manner.”

has been fulfilled: The Greek expression can mean two things: One rendering could be that the Mosaic Law “finds its fulfillment” in this one commandment. Another possible rendering is that it “finds its full expression” in this commandment. In either case, a person fulfills the entire Law by showing love because love is the basis of the Law. In this verse, Paul quotes the commandment found at Le 19:18. He quotes that same verse at Ro 13:9, where he makes the point that all commandments of the Law are “summed up in this saying” about loving one’s neighbor as oneself. Here at Ga 5:14, some Bible translations read “is summed up,” which is also a possible rendering of the Greek term.

Keep walking by spirit: In this context, a person who walks by spirit seeks the direction of God’s spirit and allows it to influence his thoughts and actions. Though he may have sinful desires, he rejects them immediately, refusing to entertain them. He thereby avoids becoming a practicer of sin. (Ro 8:4-6; Jas 1:14, 15) Paul contrasts this conduct with conduct governed by any improper fleshly desire.

the flesh . . . the spirit: In this chapter, Paul often portrays “the flesh” and “the spirit” as being in conflict with each other. Here “the flesh” refers to sinful human nature and “the spirit” refers to God’s holy spirit, though it could also include the impelling force of a person who is guided by holy spirit. (See Glossary, “Spirit.”) God’s spirit is a force for righteousness in his servants, but the sinful flesh wars continually against the spirit’s influence. At Ga 5:19-23, the works of the sinful flesh are contrasted with the fruitage of the holy spirit.​—Compare Ro 7:18-20.

flesh: In the Bible, the term is often used to represent man in his imperfect sinful state.

an opportunity to pursue fleshly desires: Lit., “an opportunity for the flesh.” The Greek term for “flesh” (sarx) occurs several times in the verses that follow. (Ga 5:16-19) Here it refers to the sinful nature of humans.​—See study note on Ga 5:19.

the flesh . . . the spirit: In this chapter, Paul often portrays “the flesh” and “the spirit” as being in conflict with each other. Here “the flesh” refers to sinful human nature and “the spirit” refers to God’s holy spirit, though it could also include the impelling force of a person who is guided by holy spirit. (See Glossary, “Spirit.”) God’s spirit is a force for righteousness in his servants, but the sinful flesh wars continually against the spirit’s influence. At Ga 5:19-23, the works of the sinful flesh are contrasted with the fruitage of the holy spirit.​—Compare Ro 7:18-20.

and things like these: This expression shows that Paul did not provide an exhaustive list of everything that would be considered a work of “the flesh,” that is, of the sinful human nature. (See study note on Ga 5:19.) Paul uses a similar expression at the end of 1Ti 1:10. The Christians in Galatia would need to use their “powers of discernment” in order to identify things that are similar to these sinful practices. (Heb 5:14) For example, malicious slander is not specifically mentioned as a work of the sinful flesh, but it frequently accompanies “hostility, strife, jealousy, fits of anger, dissensions” mentioned at Ga 5:20. Those who unrepentantly engage in practices that are specifically identified as “the works of the flesh” or that are “things like these” will not inherit the blessings of God’s Kingdom.

every sort of uncleanness: The term “uncleanness” (Greek, a·ka·thar·siʹa) is broad in meaning. Here it is used in its figurative meaning, referring to impurity of any kind​—in sexual matters, in speech, in action, and in spiritual relationships. (Compare 1Co 7:14; 2Co 6:17; 1Th 2:3.) It stresses the morally repugnant nature of the wrong conduct or condition. (See study note on Ga 5:19.) Paul notes that such conduct was carried out with greediness. The Greek word ple·o·ne·xiʹa, rendered “greediness,” denotes an insatiable desire to have more. By adding “with greediness,” Paul shows that “uncleanness” may involve various degrees of seriousness.​—See study note on Ro 1:29.

the works of the flesh: In the preceding verses, Paul describes the constant conflict between “the flesh” and “the spirit.” (Ga 5:13, 17) In the list that follows (verses 19-21), Paul enumerates 15 works, or practices, that are related to “the flesh,” that is, sinful human nature. (See study notes on Mt 26:41; Ga 5:13, 17.) “The works” Paul lists here are the result of what a person thinks about and does when he is influenced by the sinful flesh. (Ro 1:24, 28; 7:21-25) At the end of the list, Paul adds the expression “and things like these” to show that the list was not meant to include every possible work of the flesh.​—See study note on Ga 5:21.

sexual immorality: The Bible uses the Greek word por·neiʹa as a general term to refer to all sexual activity that is unlawful according to God’s standards. One lexicon defines por·neiʹa as “prostitution, unchastity, fornication” and adds that this word is used when speaking “of every kind of unlawful sexual intercourse.” Such unlawful activity would include not only prostitution, adultery, and sexual relations between unmarried individuals but also homosexual acts and bestiality, all of which are condemned in the Scriptures. (Le 18:6, 22, 23; 20:15, 16; 1Co 6:9; see Glossary.) Jesus showed that sexual immorality is wicked by classing it with murder, thievery, and blasphemy.​—Mt 15:19, 20; Mr 7:21-23.

uncleanness: Or “filthiness; depravity; lewdness.” Of the first three “works of the flesh” mentioned in this verse, “uncleanness” (Greek, a·ka·thar·siʹa) is the broadest in meaning. This word appears ten times in the Christian Greek Scriptures. Literally, the word refers to something physically unclean or filthy. (Mt 23:27) The figurative meaning encompasses impurity of any kind​—in sexual matters, in speech, in action, and in spiritual relationships, such as the worship of false gods. (Ro 1:24; 6:19; 2Co 6:17; 12:21; Eph 4:19; 5:3; Col 3:5; 1Th 2:3; 4:7) “Uncleanness” can therefore refer to various types of wrongdoing of varying degrees of seriousness. (See study note on Eph 4:19.) It stresses the morally repugnant nature of the wrong conduct or condition.​—See Glossary, “Unclean.”

brazen conduct: Or “shameless conduct; wantonness.” As used in the Bible, the Greek word a·selʹgei·a denotes conduct that constitutes a serious violation of God’s laws and that stems from a brazen, disrespectful, or boldly contemptuous attitude. This term appears ten times in the Christian Greek Scriptures. (Mr 7:22; Ro 13:13; 2Co 12:21; Ga 5:19; Eph 4:19; 1Pe 4:3; 2Pe 2:2, 7, 18; Jude 4) One lexicon defines the word as “debauchery, licentiousness, lewdness, i.e., [to] be unrestrained in moral attitudes and behaviors.” Jewish historian Josephus used this Greek term when describing that pagan Queen Jezebel erected a shrine to Baal in Jerusalem. This act was an outrage, one that brazenly flouted public opinion and decency.​—Jewish Antiquities, Book 8, chap. 13, par. 1 (Loeb 8.318); see Glossary.

spiritism: Or “sorcery; occultism; use of drugs.” The Greek noun here rendered “spiritism” is phar·ma·kiʹa, which basically refers to “use of drugs.” This Greek term possibly came to be connected with spiritism, magic, or the occult because drugs were used when invoking the power of the demons in order to practice sorcery. The Septuagint used the Greek word phar·ma·kiʹa to render Hebrew words for “magic (arts)”; “secret arts”; and “sorceries.” (Ex 7:11, 22; 8:7, 18; Isa 47:9, 12) Paul uses the word to refer to occult practices, which may be suggested by his listing “spiritism” immediately after idolatry. (See Glossary, “Idol; Idolatry.”) The related noun phar·ma·kosʹ is rendered “those practicing spiritism” at Re 21:8.​—Re 22:15; see Glossary.

jealousy: The Greek word zeʹlos conveys the idea of an intense emotion that can be either positive or negative. Paul lists it here among “the works of the flesh.” So in this context, the word conveys the idea of a negative emotion that a person feels toward a suspected rival or toward someone whom he believes to be enjoying an advantage over him. First-century Christians were given strong counsel to avoid this type of jealousy.​—1Co 3:3; 2Co 12:20; Jas 3:14, 16; see study note on 1Co 13:4.

fits of anger: Or “outbursts of anger.” Paul here uses the plural form of the Greek word rendered “anger.” It could include not only outbursts of uncontrolled anger but also anger that is seething in one’s heart and finds expression later. Anger is listed along with other detestable works of the flesh, such as sexual immorality, brazen conduct, idolatry, spiritism, and drunkenness.

sects: See study note on Ac 24:5.

Love is not jealous: The Greek verb ze·loʹo conveys the idea of an intense emotion that can be either positive or negative. In this verse, it is rendered with the expression “to be jealous” because it conveys the idea of a negative emotion toward a suspected rival or one believed to be enjoying an advantage. The corresponding noun zeʹlos, often rendered “jealousy,” is listed among “the works of the flesh” at Ga 5:19-21. Such jealousy is selfish and spawns hatred, not love. Godly love is not jealous in an improper way but, rather, is trusting and hopeful, always acting in the interests of others.​—1Co 13:4-7; for a positive connotation of the Greek verb, see the study note on 2Co 11:2.

sect: The Greek word here rendered “sect,” haiʹre·sis (from which the English word “heresy” is derived), apparently had the original meaning “a choice.” That is how the word is used at Le 22:18 in the Septuagint, which speaks about Israelites offering gifts “according to all their choice.” As used in the Christian Greek Scriptures, this term refers to a group of people holding to distinctive views or doctrines. It is used to describe the two prominent branches of Judaism​—the Pharisees and the Sadducees. (Ac 5:17; 15:5; 26:5) Non-Christians called Christianity “a sect” or “the sect of the Nazarenes,” possibly viewing it as a breakaway group from Judaism. (Ac 24:5, 14; 28:22) The Greek word haiʹre·sis was also applied to groups that developed within the Christian congregation. Jesus emphasized and prayed that unity would prevail among his followers (Joh 17:21), and the apostles sought to preserve the oneness of the Christian congregation (1Co 1:10; Jude 17-19). If the members of the congregation separated into groups or factions, this would disrupt the unity. Therefore, in describing such groups, the Greek word haiʹre·sis came to be used in the negative sense of a faction or a divisive group, a sect. Disunity in belief could give rise to fierce disputing, dissension, and even enmity. (Compare Ac 23:7-10.) So sects were to be avoided and were considered a manifestation of “the works of the flesh.”​—Ga 5:19-21; 1Co 11:19; 2Pe 2:1.

wild parties: Or “revelries.” The Greek word koʹmos occurs three times in the Christian Greek Scriptures and always in an unfavorable sense. (Ga 5:21; 1Pe 4:3) It has been defined as “drinking parties involving unrestrained indulgence in alcoholic beverages and accompanying immoral behavior.” In ancient Greek writings, the word was used in connection with riotous festal street processions that honored pagan gods, such as Dionysus (or Bacchus), the god of wine, with singing until late at night. Such processions and licentious conduct were common in Greek cities of the apostles’ time, including cities of Asia Minor. (1Pe 1:1) Peter addressed his letter to Christians there who had “carried on in acts of . . . unbridled passions, overdrinking, wild parties, drinking bouts, and lawless idolatries” before becoming Christians. (1Pe 4:3, 4) Paul included “wild parties” among “the works of the flesh,” adding that those who indulged in such behavior would “not inherit God’s Kingdom.” (Ga 5:19-21) In verses where the expression “wild parties” occurs, Paul and Peter also list such behavior as drunkenness, immoral intercourse, sexual immorality, uncleanness, brazen conduct, and unbridled passions.

the works of the flesh: In the preceding verses, Paul describes the constant conflict between “the flesh” and “the spirit.” (Ga 5:13, 17) In the list that follows (verses 19-21), Paul enumerates 15 works, or practices, that are related to “the flesh,” that is, sinful human nature. (See study notes on Mt 26:41; Ga 5:13, 17.) “The works” Paul lists here are the result of what a person thinks about and does when he is influenced by the sinful flesh. (Ro 1:24, 28; 7:21-25) At the end of the list, Paul adds the expression “and things like these” to show that the list was not meant to include every possible work of the flesh.​—See study note on Ga 5:21.

wild parties: See study note on Ro 13:13.

and things like these: This expression shows that Paul did not provide an exhaustive list of everything that would be considered a work of “the flesh,” that is, of the sinful human nature. (See study note on Ga 5:19.) Paul uses a similar expression at the end of 1Ti 1:10. The Christians in Galatia would need to use their “powers of discernment” in order to identify things that are similar to these sinful practices. (Heb 5:14) For example, malicious slander is not specifically mentioned as a work of the sinful flesh, but it frequently accompanies “hostility, strife, jealousy, fits of anger, dissensions” mentioned at Ga 5:20. Those who unrepentantly engage in practices that are specifically identified as “the works of the flesh” or that are “things like these” will not inherit the blessings of God’s Kingdom.

Against such things there is no law: There is no law that can restrict the extent to which Christians can cultivate the qualities produced by God’s spirit. All these qualities harmonize fully with the law of love set out in the Mosaic Law (Le 19:18; De 6:5) and in “the law of the Christ” (Ga 6:2; Joh 13:34). The expression “such things” implies that the fruitage of Jehovah’s spirit is not limited to the nine aspects listed here. The Christian personality is made up of these and other qualities, all of which are produced with the help of the holy spirit.​—Eph 4:24, 32; 5:9; Col 3:12-15; Jas 3:17, 18.

Love: In this famous description of love, Paul uses the same Greek term (a·gaʹpe) that is found at 1Jo 4:8-10, where John describes “the love of God.” Verse 8 even says that “God is love,” meaning that Jehovah is the very personification of love. (See study note on Joh 3:16.) Christian love is a quality that is best defined by describing how it acts. Christian love is synonymous with unselfishness and is guided by principle. Love guided by principle may not always include warm affection; the one who shows such love does so because it is the right thing to do. For example, a person may feel deeply hurt. However, he shows Christian love by refusing to “keep account of the injury.” (1Co 13:5) The godly love that Paul describes combines affectionate feelings of the heart with a mental determination to apply the righteous standards established by God.​—See study notes on Mt 5:44; 22:37.

loved: This is the first occurrence of the Greek verb a·ga·paʹo (“to love”) in the Gospel of John. This Greek verb and the related noun a·gaʹpe (love) are used in his Gospel a total of 44 times​—more often than in the other three Gospels combined. In the Bible, a·ga·paʹo and a·gaʹpe often refer to unselfish love guided, or governed, by principle. This is shown by its use in this verse, since God is spoken of as loving the world, that is, the world of mankind in need of redemption from sin. (Joh 1:29) The noun is used at 1Jo 4:8, where John says “God is love.” Love (a·gaʹpe) is listed first as an aspect of “the fruitage of the spirit” (Ga 5:22), and it is described at length at 1Co 13:4-7. The way the word is used in the Scriptures shows that love often involves more than an emotional response to another person. In many contexts, it is broader in scope; this type of love is often expressed more thoughtfully and deliberately. (Mt 5:44; Eph 5:25) Therefore, the love cultivated by Christians should include a moral sense that takes into account duty, principle, and propriety. However, it is not without feeling, since it often includes warm personal affection. (1Pe 1:22) This is shown in the use of the term in John’s Gospel. When John wrote “the Father loves the Son” (Joh 3:35), he used a form of the word a·ga·paʹo, but when he recorded Jesus’ statement describing this same relationship, he used a form of the Greek verb phi·leʹo (“to have affection”).​—Joh 5:20.

You must love: The Greek word here rendered “love” is a·ga·paʹo. This verb and the related noun a·gaʹpe (love) occur more than 250 times in the Christian Greek Scriptures. At 1Jo 4:8, the noun a·gaʹpe is used in the phrase “God is love,” and the Scriptures use God as the paramount example of unselfish love guided by principle. God’s love is expressed thoughtfully and actively. It involves commitment and actions, not just emotions and feelings. Humans who show such love do so as a deliberate choice in imitation of God. (Eph 5:1) That is why humans can be commanded to show love, as in the two greatest commandments, referred to in this context. Jesus is here quoting from De 6:5. In the Hebrew Scriptures, the Hebrew verb ʼa·hevʹ or ʼa·havʹ (to love) and the noun ʼa·havahʹ (love) are the words primarily used to denote love. They convey a range of meanings similar to that of the Greek words mentioned above. In connection with loving Jehovah, these words express a person’s desire to be completely devoted to God and to serve him exclusively. Jesus perfectly demonstrated this kind of love. He showed that love of God requires more than feeling affection for Jehovah. It governs a person’s whole life, influencing all his thoughts, words, and actions.​—See study note on Joh 3:16.

a God not of disorder but of peace: Paul here contrasts disorder with peace. He describes Jehovah as “the God of peace” at Php 4:9, 1Th 5:23, and Heb 13:20 and as “the God who gives peace” at Ro 15:33 and 16:20. God-given peace forms the foundation for order and unity in the Christian congregation. Paul was not implying that doing things in an organized way would, in itself, result in peace. Rather, by conducting their worship in an orderly manner, the Corinthians would enjoy meetings in a peaceful environment that would serve “for building up,” so that “all may be encouraged.” (1Co 14:26-32) Orderly meetings of worship would reflect the qualities and character of the God of peace, bringing him honor.

Nobody is good except one, God: Jesus here recognizes Jehovah as the ultimate standard of what is good, the One who has the sovereign right to determine what is good and what is bad. By rebelliously eating from the tree of the knowledge of good and bad, Adam and Eve sought to assume that right. (Ge 2:17; 3:4-6) Unlike them, Jesus humbly leaves the setting of standards to his Father. God has expressed and defined what is good by means of what he has commanded in his Word.​—Mr 10:19.

exercising faith in him: Lit., “believing into him.” The Greek verb pi·steuʹo (related to the noun piʹstis, generally rendered “faith”) has the basic meaning “to believe; to have faith,” but it can express different shades of meaning, depending on context and grammatical constructions. The meaning of this term often goes beyond mere belief or recognition that someone exists. (Jas 2:19) It includes the idea of faith and trust that lead to obedient action. At Joh 3:16, the Greek verb pi·steuʹo is used together with the preposition eis, “into.” Regarding this Greek phrase, one scholar noted: “Faith is thought of as an activity, as something men do, i.e. putting faith into someone.” (An Introductory Grammar of New Testament Greek, Paul L. Kaufman, 1982, p. 46) Jesus obviously refers to a life characterized by faith, not just a single act of faith. At Joh 3:36, the similar expression “the one who exercises faith in the Son” is contrasted with “the one who disobeys the Son.” Therefore, in that context, “to exercise faith” includes the idea of demonstrating one’s strong beliefs or faith through obedience.

the fruitage of the spirit: Or “what the spirit produces.” The Greek agricultural term kar·posʹ, “fruit; fruitage,” appears frequently in the Scriptures. Here it is used figuratively to refer to qualities that God’s holy spirit, or active force, can produce in humans. (Ga 5:16) Just as a tree bears fruit when it is properly cultivated, so a person produces “the fruitage of the spirit” when he allows the spirit to influence his thinking and actions. (Compare Ps 1:1-3.) Such qualities reflect the personality of Jehovah God, the Source of holy spirit. (Col 3:9, 10) The list of qualities mentioned here is not intended to cover all qualities that holy spirit produces in Christians as its fruitage. (See study note on Ga 5:23.) Together these qualities characterize the new personality. (Eph 4:24) Paul here uses the singular form of the Greek word kar·posʹ, “fruitage.” Bible commentators have noted that this use of the singular form may imply that the desirable qualities specifically mentioned here form a whole; all are important to cultivate, and they cannot exist separate from one another.

love: Christian love (Greek, a·gaʹpe) is best defined by describing how it acts, as Paul does at 1Co 13:4-8. (See study note on 1Co 13:4.) John uses the same Greek term at 1Jo 4:8-10, where he describes “the love of God.” John even states that “God is love,” meaning that Jehovah is the very personification of love. (See study note on Joh 3:16.) Jesus said that love for God and fellow man are the two greatest commandments.​—Mt 22:37-39; see study note on Mt 22:37.

joy: The delightful emotion caused by the expectation or acquisition of good; a state of true happiness. The Greek word rendered “joy” is a deep-seated quality of the heart. Jehovah, “the happy God,” is the Source of joy, and he wants his people to be joyful. (1Ti 1:11) With the help of God’s spirit, a Christian can remain joyful even when facing hardship, sorrow, or persecution.​—Col 1:11; Heb 12:2; Jas 1:2-4.

peace: The Greek word for “peace” has a broad meaning. In this context, “peace” involves tranquility of mind and heart that comes from cultivating a close relationship with Jehovah, “the God of peace.” (Php 4:9; 1Th 5:23; Heb 13:20; see study note on 1Co 14:33.) God’s holy spirit is often mentioned together with “peace.” (Ac 9:31; Ro 8:6; 15:13) With the help of his spirit, those who are at peace with God promote harmony, unity, and good relations with others.​—Mt 5:9; 2Co 13:11; Jas 3:18.

patience: Or “long-suffering.” The Greek word could literally be rendered “longness of spirit” (Kingdom Interlinear) and denotes calm endurance, forbearance, and slowness to anger. Jehovah God is the supreme example of patience. (Ro 2:4; 9:22; 1Ti 1:16; 1Pe 3:20; 2Pe 3:9, 15) Paul mentions patience as an essential aspect of Christian love.​—1Co 13:4; see App. A2.

kindness: The quality or state of taking an active interest in the welfare of others and acting toward them in a friendly and helpful way. Jehovah God shows kindness even toward the unthankful and wicked. (Lu 6:35; Ro 2:4; 11:22; Tit 3:4, 5) A form of the Greek word for “kindness” is used to describe Jesus’ “kindly” yoke of discipleship, a yoke that is “easy to bear; pleasant.” (Mt 11:30; ftn.) Christians under that yoke are urged to clothe themselves with kindness.​—Eph 4:32; Col 3:12.

goodness: The quality or state of being good; moral excellence; virtue. One lexicon defines the Greek word for “goodness” as a “positive moral quality characterized esp[ecially] by interest in the welfare of others.” So a Christian needs not only to be good but also to do good. Though imperfect, a Christian can cultivate goodness by obeying Jehovah’s commands and by imitating his goodness and generosity toward others. (Ac 9:36, 39; 16:14, 15; Ro 7:18; Eph 5:1) Jehovah is good in the absolute sense. (Ps 25:8; Zec 9:17; Mr 10:18 and study note) He is a truly generous and considerate God.​—Ac 14:17.

faith: The term “faith” is translated from the Greek word piʹstis, primarily conveying the thought of confidence, trust, firm persuasion. At Heb 11:1, Paul gives a divinely inspired definition of the term “faith.” Like love, faith is defined by how it acts. (Jas 2:18, 22; see study note on Joh 3:16.) The Scriptures indicate that Christian faith should grow stronger; accordingly, Jesus’ disciples said: “Give us more faith.” (Lu 17:5) Paul commended the Christians in Thessalonica, saying: “Your faith is growing exceedingly.” (2Th 1:3; see also 2Co 10:15.) In the book of Galatians, “faith” is mentioned more than 20 times, most often referring to trust in God or in Christ, as in this verse. (Ga 3:6, 11) At 2Th 3:2, Paul says: “Faith is not a possession of all people.” To have strong faith, a person must have Jehovah’s holy spirit.

mildness: An inward calmness and peaceableness that Christians exercise in their relationship with God and in their conduct toward fellow humans. (Ga 6:1; Eph 4:1-3; Col 3:12) Since mildness is an aspect of the fruitage of God’s spirit, it is not acquired by sheer willpower. A Christian cultivates mildness by drawing close to God, praying for his spirit, and cooperating with its influence. A mild person is not a coward or a weakling. The Greek word for “mildness” (pra·yʹtes) has the meaning of gentleness coupled with power, or strength under control. A related Greek word (pra·ysʹ) is rendered “mild-tempered” and “mild.” (Mt 21:5; 1Pe 3:4) Jesus described himself as mild-tempered (Mt 11:29); yet, he was by no means weak.​—See Mt 5:5 and study note.

self-control: The Greek word here rendered “self-control” appears four times in the Christian Greek Scriptures. (Ac 24:25; 2Pe 1:6) This quality has been defined as “restraint of one’s emotions, impulses, or desires.” The related Greek verb appears at 1Co 9:25 (see study note), where Paul says regarding athletic games: “Now everyone competing in a contest exercises self-control in all things.” This Greek verb is also used in the Septuagint at Ge 43:31, describing how Joseph “controlled himself.” The Hebrew verb used at Ge 43:31 is also used at Isa 42:14, where Isaiah describes Jehovah as saying: “I . . . restrained myself.” Instead of taking immediate action against wrongdoers, Jehovah has allowed time to pass so that they might have the opportunity to turn from their bad ways and thereby gain his favor.​—Jer 18:7-10; 2Pe 3:9.

Against such things there is no law: There is no law that can restrict the extent to which Christians can cultivate the qualities produced by God’s spirit. All these qualities harmonize fully with the law of love set out in the Mosaic Law (Le 19:18; De 6:5) and in “the law of the Christ” (Ga 6:2; Joh 13:34). The expression “such things” implies that the fruitage of Jehovah’s spirit is not limited to the nine aspects listed here. The Christian personality is made up of these and other qualities, all of which are produced with the help of the holy spirit.​—Eph 4:24, 32; 5:9; Col 3:12-15; Jas 3:17, 18.

exercises self-control: While preparing to compete in a contest, athletes used self-restraint. Many restricted their diet, and some abstained from wine. Historian Pausanias wrote that training for the Olympic Games lasted for ten months, and it is assumed that training for other major games lasted for a similar length of time.

mild-tempered: The inward quality of those who willingly submit to God’s will and guidance and who do not try to dominate others. The Greek term does not imply cowardice or weakness. In the Septuagint, the word was used as an equivalent for a Hebrew word that can be translated “meek” or “humble.” It was used with reference to Moses (Nu 12:3), those who are teachable (Ps 25:9), those who will possess the earth (Ps 37:11), and the Messiah (Zec 9:9; Mt 21:5). Jesus described himself as a mild-tempered, or meek, person.​—Mt 11:29.

have nailed to the stake: The Gospels use the Greek verb stau·roʹo regarding the execution of Jesus Christ. Here Paul uses the term figuratively. (Compare study note on Ro 6:6.) It describes the strong and decisive measures that followers of Christ have to take in order to put the flesh, the sinful human nature, to death. When a Christian overcomes and controls the sinful “passions and desires” of “the flesh,” it is as if those desires are dead and no longer have any power over him. (Ga 5:16) Paul’s comment is closely connected with the preceding verses, emphasizing that those who belong to Christ should decisively put away “the works of the flesh” mentioned at Ga 5:19-21.

was nailed to the stake along with him: The Gospels use the Greek verb syn·stau·roʹo of those who were literally executed alongside Jesus. (Mt 27:44; Mr 15:32; Joh 19:32) A number of times in his letters, Paul mentions Jesus’ execution on the stake (1Co 1:13, 23; 2:2; 2Co 13:4), but here he uses the term in a figurative sense. He shows that Christians have put their old personality to death through faith in the executed Christ. Paul used this term in a similar way in his letter to the Galatians, where he wrote: “I am nailed to the stake along with Christ.”​—Ga 2:20.

Let us not become egotistical: After contrasting “the works of the flesh” with “the fruitage of the spirit” (Ga 5:19-23), Paul adds the admonition found in this verse. The Greek word rendered “egotistical” (ke·noʹdo·xos) literally conveys the idea of “empty glory; vainglory.” It occurs only here in the Christian Greek Scriptures. One lexicon defines it as “having exaggerated self-conceptions, conceited, boastful.” This suggests a strong desire to receive praise from others for valueless, empty reasons. A related Greek word is rendered “egotism” at Php 2:3.

stirring up competition with one another: Or “forcing one another to a showdown.” According to one lexicon, the Greek word used here literally means “to call out to someone to come forward, freq[uently] in a hostile sense provoke, challenge.” Another lexicon defines it as “to challenge to a combat or contest with one.”