(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.

Verse 26. - Let us not be desirous of vain glory (μὴ γινώμεθα κενόδοξοι); 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 γινώμεθα 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." Thus Romans 16:2, "she hath been (ἐγένετο) a succourer of many;" Philippians 3:6, "found (γενόμενος) blameless;" 1 Thessalonians 1:5, "what manner of men we showed ourselves (ἐγένηθημεν);" ibid., 1 Thessalonians 2:7; James 1:25. Very often is this verb so used in exhortations, and especially in the present tense; as Romans 12:16, "Be not (μὴ γίνεσθε) wise in your own conceits;" 1 Corinthians 4:16, "Be (γίνεσθε) imitators of me;" (so ibid., 1 Corinthians 11:1; Philippians 3:17); 1 Corinthians 10:32, "Be giving no occasion for stumbling (ἀπρόσκοποι γίνεσθε);" 14:20, "Be (γίνεσθε) not babes in understanding, but in understanding be (γίνεσθε) 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 κενόδοξος occurs only here in the New Testament, as the substantive κενοδοξία is only found in Philippians 2:3. The δόξα from which it is derived may be either "notion," "opinion," or "glory." Accordingly in Wisd. 14:14, and Ignatius, 'Ad Magnes,' 11, κενοδοξία appears to mean the following of vain, idle notions with which we may compare the words ὀρθόδοξος ἑτερόδοξος. But here κενόδοξοι 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 δόξα of this compound is always "notion," "opinion," only varying so far in meaning as sometimes to denote opinions respecting ourselves; as Suidas says, "κενοδοξία, 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 Philippians 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" (Romans 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 (ἀλλήλους προκαλούμενοι ἀλλήλοις φθονοῦντες); challenging one another, envying one another. Here again are two Greek words found nowhere else in the New Testament - προκαλοῦμαι and φθονῶ. 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 Galatians 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.

5:16-26 If it be our care to act under the guidance and power of the blessed Spirit, though we may not be freed from the stirrings and oppositions of the corrupt nature which remains in us, it shall not have dominion over us. Believers are engaged in a conflict, in which they earnestly desire that grace may obtain full and speedy victory. And those who desire thus to give themselves up to be led by the Holy Spirit, are not 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 a part in the salvation of the gospel. The works of the flesh are many and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves Christians, live in these, and say they 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 named 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, as well as to make them happy. The fruits of the Spirit plainly show, that such are led by the Spirit. By describing the works of the flesh and 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 and 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 destroy 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 set 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 wishing for the esteem and applause of men, not provoking or envying one another, but seeking to bring forth more abundantly those good fruits, which are, through Jesus Christ, to the praise and glory of God.Let us not be desirous of vain glory,.... 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

"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.