* See Professor Sanday’s note on the history of aydirn, Co fiomans (International), p. 374, Eainateanases.
Gas THE EPISTLE TO THE GALATIANS. 169
Mem. i. 2, 1, of Socrates, who was éyxparéctaros most temp- erate as to sexual pleasures and pleasures of the appetite.
Such (roovrwy). Such things, not persons.
There is no law (ov« éotiv vemos). Against such virtues there is no law to condemn them. The law can bring no charge against them. Comp. 1 Tim. i. 9, 10.
24. They that are Christ’s (of 8¢ rod Xpictod). The best texts add ‘Incod they that are of Christ Jesus. Belong to him. The exact phrase only here. But see 1 Cor. i. 12; Higeos xv. 25; 2Corsx1:-Gal. 11..29:
Have crucified the flesh (tiv cdpxa éotavpwoav). The phrase only here. Comp. ch. ii. 20; vi. 14; Rom. vi. 6. The line of thought as regards death to sin is the same as in Rom. vi. 2-7, 11; as regards death to the law, the same as in Rom. vii. 1-6.
Affections (ra@jyacw). Better, passions. Often suffer- mgs, as hom. vitie1 > )2-Cor. 1.5,6, 7; Philip. ui. 10; Heb. il. 9. Often of Christ’s sufferings. Comp. passions of sins, Rom. vii. 5 (see on motions). °LXX, where we find md@os in both senses, but mostly sufferings. I[d@os also in N. T., but rarely and P®. See Rom. i. 26; Col. iii. 5; 1 Th. iv. 5: always of evil desires.
25. Lipsius makes this verse the beginning of ch. vi. Weizsicker begins that chapter with ver. 26. There seems to be no sufficient reason. Ver. 25 is connected naturally with the immediately preceding line of thought. “Such being your principle of life, adapt your conduct (walk) to it.” The hortatory form of ver. 26, and its contents, fall in naturally with the exhortation to walk by the Spirit, and with the reference to biting and devouring, ver. 15, and envy- ings, ver. 21. The connection of the opening of ch. vi. with the close of ch. vy. is not so manifest; and the address brethren
170 WORD STUDIES IN THE NEW TESTAMENT. ([Cu. VI
and the change to the second person (vi. 1) seem to indicate a new section.
In the Spirit (wvevparv). Better, dy the Spirit, the dative being instrumental as ver. 16.
Walk (ororySpev). A different word from that in ver. 16. Only in Paul, except Acts xxi. 24. From otoéyos a row. Hence, to walk in line; to march in battle order (Xen. Cyr. vi. 8, 84). Tuvororxel answereth to, Gal. iv. 25 (note). See also on atovyeta elements, Gal. iv. 8. Paul uses it very graphic- ally, of falling into line with Abraham’s faith, Rom. iv. 12.
26. Desirous of vainglory (xevddo£or). N. T.°. Better, vainglorious. The noun xevodoéia vainglory only Philip. ii. 3. In LXX see Wisd. xiv. 14; 4 Mace. ii. 15; viii. 18. Origin- ally, vain opinion, error. Ignatius, Magn. xi., speaks of fall- ing into ayxtotpa THs Kevodoklas the hooks or clutches of error. Acéa 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 honour. Suidas de- fines 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 (poxanrovpevot). N. T.°. LUXX, only 2 Mace. viii. 11. Lit. ealling forth, challenging, and so stirring up strife. Very common in Class.