HarperCollins Study Bible

by Harold W. Attridge

  burst into song and shout, you who endure no birth pangs;

  for the children of the desolate woman are more numerous

  than the children of the one who is married.”

  28Now you,a my friends,b are children of the promise, like Isaac. 29But just as at that time the child who was born according to the flesh persecuted the child who was born according to the Spirit, so it is now also. 30But what does the scripture say? “Drive out the slave and her child; for the child of the slave will not share the inheritance with the child of the free woman.” 31So then, friends,c we are children, not of the slave but of the free woman. 1For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.

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  a Or the rudiments

  b Other ancient authorities read your

  c Aramaic for Father

  d Other ancient authorities read an heir of God through Christ

  e Or beggarly rudiments

  f Gk Brothers

  g Other ancient authorities read For Sinai is a mountain in Arabia

  4.1–7 Paul links the inheritance metaphor to an apocalyptic story of redemption.

  4.3 Elemental spirits (Greek stoicheia), a difficult term meaning either “basic principles” (as in Heb 5.12), such as the code of behavior set forth in Jewish law, or—as apparently here—quasi-demonic powers that oppress humankind (see 4.8; Col 2.8, 20). Either way, Paul’s we includes Jews and Gentiles in a common state of slavery before Christ.

  4.4 Fullness of time. See also Mk 1.15; Eph 1.10. God sent his Son. See 1.4; Jn 3.16–17; Rom 8.3–4; 1 Jn 4.9; see also Wis 9.9–18. Born of a woman emphasizes the Son’s humanity (see Job 14.1; Mt 11.11); born under the law, his Jewishness.

  4.5 Redeem, release from slavery, as in 3.13. On adoption and on vv. 5–7 as a whole, see also Rom 8.14–17; Eph 2.11–13.

  4.6 Abba. See also Mk 14.36; Rom 8.15.

  4.8–11 Paul characterizes the Galatians’ interest in Jewish law as a return to bondage equivalent to their state as pagans. Perhaps he sees a parallel between pagan worship of natural elements (stoicheia, v. 9) and the belief that Israel’s liturgical calendar (days, months, seasons, years, v. 10) regulated human religious observance in harmony with the divine ordering of the heavenly bodies (Jubilees 2.9; 1 Enoch 82.7–9). See also Col 2.16.

  4.11 Wasted, rendered for nothing in 3.4. See Phil 2.16; 1 Thess 3.5; see also Isa 49.4; 65.23.

  4.12–20 Paul reminds the Galatians of his past relationship with them and appeals for its restoration. The passage employs motifs common in Hellenistic discussions of friendship.

  4.12 Become as I am. See 1 Cor 4.16; 11.1; Phil 3.17; 1 Thess 1.6; Heb 6.12; 13.7. I also have become as you are. See 1 Cor 9.21. Paul has become like a Gentile, free from observing the commandments of Jewish law.

  4.13 The character of Paul’s physical infirmity is unknown; it may be related to persecutions suffered in his mission. See 6.17; 2 Cor 11.23–27; 12.7–10.

  4.14 Angel, or “messenger.”

  4.15 Torn out your eyes, probably a proverbial expression for solidarity in friendship.

  4.17 Exclude you. See also 2.12.

  4.19 On Paul’s churches as his children, see also 1 Cor 4.14; 2 Cor 6.13; 1 Thess 2.11–12. Pain of childbirth, a common image in Jewish apocalyptic texts for the suffering that accompanies the new age (1 Enoch 62.4; 2 Apocalypse of Baruch 56.6; Mk 13.8; Rev 12.2). Apostolic suffering is one of the birth pangs of the new creation (see Rom 8.22–23; 1 Thess 5.3). Christ…formed in you. See Rom 8.29; note on 2.20.

  4.21–5.1 An allegorical reading of Genesis that reverses Jewish tradition, according to which Isaac (circumcised on the eighth day, Gen 21.4) symbolizes Israel and Ishmael symbolizes Gentiles; cf. Jubilees 16.17–18.

  4.21 Law, here, broadly, scripture. See, e.g., 1 Cor 14.21.

  4.22–23 See Gen 16, 21; the rival missionaries may have emphasized this story.

  4.24–25 The equation of Hagar with Mount Sinai has no basis in the Genesis story; apparently the link is posited by Paul to connect slavery with law.

  4.24 The two covenants do not correspond to the OT and the NT, but more generally to the covenant of promise and the covenant of law; according to Paul, the former is older than the latter (see 3.17). Bearing children, a metaphor for gaining converts through missionary preaching; see v. 19.

  4.25 Jerusalem…in slavery may allude to the city’s subjection to Rome; see Deut 28.49.

  4.26 The image of a Jerusalem above appears in many Jewish apocalyptic texts (see 2 Esd 7.26; 10.25–28; 1 Enoch 90.28–29; 2 Apocalypse of Baruch 4.2–6) as well as in Heb 12.22; 13.14; Rev 3.12; 21.2, 9–27. Ps 86.5 in the Septuagint (Ps 87.5) acclaims “Mother Zion.”

  4.27 Isa 54.1; see also Isa 51.1–3.

  4.29 The idea that Ishmael persecuted Isaac is found in rabbinic midrash, or commentary, based on Gen 21.9. So it is now also. See 5.11; 6.12.

  4.30 Gen 21.10.

  Galatians 5

  The Nature of Christian Freedom

  2Listen! I, Paul, am telling you that if you let yourselves be circumcised, Christ will be of no benefit to you. 3Once again I testify to every man who lets himself be circumcised that he is obliged to obey the entire law. 4You who want to be justified by the law have cut yourselves off from Christ; you have fallen away from grace. 5For through the Spirit, by faith, we eagerly wait for the hope of righteousness. 6For in Christ Jesus neither circumcision nor uncircumcision counts for anything; the only thing that counts is faith workingd through love.

  7You were running well; who prevented you from obeying the truth? 8Such persuasion does not come from the one who calls you. 9A little yeast leavens the whole batch of dough. 10I am confident about you in the Lord that you will not think otherwise. But whoever it is that is confusing you will pay the penalty. 11But my friends,e why am I still being persecuted if I am still preaching circumcision? In that case the offense of the cross has been removed. 12I wish those who unsettle you would castrate themselves!

  13For you were called to freedom, brothers and sisters;f only do not use your freedom as an opportunity for self-indulgence,g but through love become slaves to one another. 14For the whole law is summed up in a single commandment, “You shall love your neighbor as yourself.” 15If, however, you bite and devour one another, take care that you are not consumed by one another.

  The Works of the Flesh

  16Live by the Spirit, I say, and do not gratify the desires of the flesh. 17For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want. 18But if you are led by the Spirit, you are not subject to the law. 19Now the works of the flesh are obvious: fornication, impurity, licentiousness, 20idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, 21envy,h drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God.

  The Fruit of the Spirit

  22By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, 23gentleness, and self-control. There is no law against such things. 24And those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25If we live by the Spirit, let us also be guided by the Spirit. 26Let us not become conceited, competing against one another, envying one another.

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  a Other ancient authorities read we

  b Gk brothers

  c Gk brothers

  d Or made effective

  e Gk brothers

  f Gk brothers

  g Gk the flesh

  h Other ancient authorities add murder

  5.1 Christ has set us free. See 3.13; 4.4–5; cf. 2.4–5. For Jewish law as a yoke, see also Acts 15.10; the rabbis used the same image with positive connotations, as does Mt 11.29–30.

  5.2–1
2 Paul drives home the Letter’s aim: to dissuade the Galatians from accepting circumcision.

  5.4 See 2.16, 21; 3.10–12.

  5.5 See Rom 8.23–25.

  5.6 See 3.28; 6.15; 1 Cor 7.19.

  5.7 Prevented you, lit. “cut in on you,” as in a race. Obeying the truth. See 2.5, 14.

  5.8 See 1.6.

  5.9 See also 1 Cor 5.6–8.

  5.10 See 1.7–9.

  5.11 Paul is being persecuted neither by Rome nor by civil authorities, but by the synagogue (see 2 Cor 11.24) or perhaps by Jewish Christians (see 1.13; 4.29; 6.12). Offense of the cross. See 1 Cor 1.18–25.

  5.13–26 Paul sketches a vision for a community led by the Spirit; he links the pressure for circumcision with rivalry and divisions.

  5.13 See v. 1.

  5.14 The quotation is from Lev 19.18; a saying of Rabbi Hillel sums up Jewish law in the command, “What is hateful to you, do not do to your neighbor.” See also 6.2; Mk 12.28–34; Rom 8.3–4; 13.8–10.

  5.16–18 See also v. 25; Rom 8.1–17; Eph 2.3.

  5.16 Live, lit. “walk.” Desires of the flesh, not just sexual impulses but all human self-seeking desires apart from God; see vv. 19–21.

  5.17 Prevent you…want. See Rom 7.15–24.

  5.18 See also 3.23–25; Rom 6.14.

  5.19–21 The list of vices is conventional; see, e.g., Mk 7.21–22; Rom 1.29–31; 1 Cor 6.9–10; 2 Cor 12.20. Paul highlights offenses against the unity of the community.

  5.19 Flesh. See 1 Cor 3.3.

  5.21 Do such things. The verb is a present participle, indicating continuing action over time. Inherit the kingdom of God. See also Mt 5.5; 25.34; 1 Cor 6.9–10; 15.50; Rev 21.7. On inheritance, see also 3.15–18; 3.29–4.7; 4.30.

  5.22–23 Fruit of the Spirit. See Rom 8.9–11; Phil 1.11; 1 Tim 6.11; 2 Pet 1.5–8; see also lists of “gifts” and “manifestations” of the Spirit in Rom 12.6–8; 1 Cor 12.7–11.

  5.24 Crucified the flesh, perhaps an allusion to baptism; see also 2.19b; 6.14; Rom 6.6; 8.13.

  5.25 See v. 16.

  Galatians 6

  Bear One Another’s Burdens

  1My friends,a if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted. 2Bear one another’s burdens, and in this way you will fulfillb the law of Christ. 3For if those who are nothing think they are something, they deceive themselves. 4All must test their own work; then that work, rather than their neighbor’s work, will become a cause for pride. 5For all must carry their own loads.

  6Those who are taught the word must share in all good things with their teacher.

  7Do not be deceived; God is not mocked, for you reap whatever you sow. 8If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit. 9So let us not grow weary in doing what is right, for we will reap at harvest time, if we do not give up. 10So then, whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith.

  Final Admonitions and Benediction

  11See what large letters I make when I am writing in my own hand! 12It is those who want to make a good showing in the flesh that try to compel you to be circumcised—only that they may not be persecuted for the cross of Christ. 13Even the circumcised do not themselves obey the law, but they want you to be circumcised so that they may boast about your flesh. 14May I never boast of anything except the cross of our Lord Jesus Christ, by whichc the world has been crucified to me, and I to the world. 15Ford neither circumcision nor uncircumcision is anything; but a new creation is everything! 16As for those who will follow this rule—peace be upon them, and mercy, and upon the Israel of God.

  17From now on, let no one make trouble for me; for I carry the marks of Jesus branded on my body.

  18May the grace of our Lord Jesus Christ be with your spirit, brothers and sisters.e Amen.

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  a Gk Brothers

  b Other ancient authorities read in this way fulfill

  c Or through whom

  d Other ancient authorities add in Christ Jesus

  e Gk brothers

  6.1–10 General exhortations stressing mutual responsibility within the church.

  6.1 On restoring a transgressor, see also Lev 19.17; Mt 18.15–22; Lk 17.3–4; Jas 5.19–20; cf. 1 Cor 5.1–13; Titus 3.10–11; the Dead Sea Scrolls Rule of the Community (1QS) 5.24–6.1.

  6.2 Bear one another’s burdens. See also Rom 15.1–2. Law of Christ, either the law of love (5.14), the example of Christ, or the law of Moses as redefined by Christ; the phrase is perhaps borrowed ironically from the rival missionaries. See also Rom 15.1–7; 1 Cor 9.21; Jn 13.34.

  6.4 See 2 Cor 13.5; Rom 12.3.

  6.5 A reference to eschatological judgment; see 2 Esd 7.104–105.

  6.6 A directive for financial support of Christian teachers (see also 1 Cor 9.3–14).

  6.7 See Job 4.8; Prov 22.8.

  6.8 See Rom 8.5–13; cf. 1 Cor 15.35–44.

  6.9 Not grow weary. See 2 Cor 4.1, 16; also Lk 18.1.

  6.10 Family, lit. “household” see also Eph 2.19; 1 Tim 3.15.

  6.11–18 A final summation underscoring the Letter’s main points.

  6.11 Paul writes the postscript in his own hand, an ancient epistolary convention; the body of the letter was taken down or copied by a secretary. See also Rom 16.22.

  6.12–13 See also 2.3, 14; 4.17; 5.11.

  6.13 The circumcised. Some manuscripts read “those who are being circumcised.” Boast. See Rom 2.17–23; 3.27; 4.2; 1 Cor 4.7; 2 Cor 11.12–13, 18; Eph 2.9.

  6.14 On boasting in God or Christ, see Rom 5.2–3, 11; 1 Cor 1.29–31; 2.2. On the world as crucified, see also 2.19–20; 5.24; 2 Cor 5.14, 17; Col 2.14–15.

  6.15 See 3.28; 5.6; Eph 2.15–16. New creation echoes Isa 65.17–25; Paul understands salvation as God’s remaking of the world (see Rom 8.19–23; 2 Cor 5.17–19; see also Rev 21.5).

  6.16 This blessing stands in juxtaposition to the Letter’s opening curse (1.8–9). A similar blessing is found in the peace benediction of the Shemoneh Esreh, a standard synagogue prayer. This rule, v. 16, or perhaps vv. 14–15. Israel of God, the church as the true Israel (see 3.7, 29; 4.28–31; Rom 9.6–8) or, alternatively, the Jewish people as a whole (see Rom 11.25–32); the argument of Galatians appears to support the former interpretation.

  6.17 The marks of Jesus, Paul’s scars (2 Cor 6.4–5; 11.23–25), incurred in his mission. The phrase may also suggest that Paul is branded by these scars as Christ’s slave (see 1.10).

  6.18 See also Phil 4.23; Philem 25.

  The Letter of Paul to the EPHESIANS

  1 | 2 | 3 | 4 | 5 | 6 |

  BECAUSE NO SINGLE EVENT or crisis can be discerned as its specific occasion and because of the general nature of its content, Ephesians is sometimes thought to have originated as a general letter intended for many churches, a notion reinforced by the lack of a place name in 1.1 in the best manuscripts. Clues within the Letter suggest its purpose. The readers are twice addressed as Gentiles (2.11; 3.1), but subsequently they are told to “no longer live as the Gentiles live” (4.17). Furthermore, they are reminded that “now in Christ Jesus” they are no longer “aliens from the commonwealth of Israel and strangers to the covenants of promise” (2.12–13). Thus, because of their response to the gospel, the readers are experiencing a radical transformation of their personal and social identity; they are being resocialized into God’s purposes and family. Their new identity is in formation, and the Letter is designed to guide them from their baptism (4.5, 22, 24, 31; 6.11) toward their presentation as the unblemished bride of Christ.

  Perhaps because of its general character and its arguing from the significance of believers’ baptism to a sweeping portrayal of Christian behavior and unity, Ephesians, of all the Pauline and Paulinist Letters, propounds the most comprehensive and cohesive portrait of God’s plans and purposes. W
hat is said of God and Christ is applied to the community of believers and to members of their households (particularly in the last two chapters). Believers, communally and finally even individually, are instructed regarding their place and comportment in the world and before God.

  Authorship

  MARKED DIFFERENCES IN STYLE, phrasing, and viewpoint between this Letter and the seven unquestionably authentic Pauline Letters (Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, Philemon) have cast significant doubt on Pauline authorship of Ephesians. It is more likely that a disciple of Paul wrote the Letter in Paul’s name, probably after the apostle’s death. Complex sentences, relative clauses, distinctive terminology (e.g., “heavenly places,” “to the praise of his glory”), and redundant expressions (e.g., “law with its commandments and ordinances,” “strength of his power”) appear frequently in Ephesians. Even more striking, however, are the claims that believers already share in Christ’s resurrection (2.6) and are saved (2.5, 8), assertions that lack parallels in the seven undisputed Letters. Also in this Letter, the church has become cosmic in function (3.10; cf. Philem 2) and now has Christ as its head (1.22–23; cf. Rom 12.4–5; 1 Cor 12.12–26). Predominantly temporal categories in Paul’s thought (see Rom 13.11–12) have been transposed into spatial conceptions (see 1.20; 2.6), perhaps as a way of dealing with the delay of Christ’s return. Paul’s understanding of sin as a hostile power and justification as deliverance from it (see Rom 5.6–11; 7.8, 11) is here replaced by an understanding of sins as individual trespasses and forgiveness as their removal (1.7; 2.1; 4.32).

  Perspective