Jean-Noël Aletti, «Paul’s Exhortations in Gal 5,16-25. From the Apostle’s Techniques to His Theology», Vol. 94 (2013) 395-414
After having shown that Gal 5,13-25 forms a rhetorical and semantic unit, the article examines Gal 5,17, a crux interpretum, and proves that the most plausible reading is this one: 'For the flesh desires against the Spirit — but the Spirit desires against the flesh, for those [powers] fight each other — to prevent you from doing those things you would', and draws its soteriological consequences.
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PAUL’S EXHORTATIONS IN GAL 5,16-25
often have not been perceived by the churches he is addressing. This
radicalization goes hand in hand with the focusing on what is essen-
tial; that is why the exhortations in Gal 5,16-25 place so much value
on agapē and kindness towards the other believers 56. If the list of
vices (Gal 5,19-21) and virtues (Gal 5,22-23) are encountered else-
where in Paul 57, here the vocables denoting agapē or attitudes asso-
ciated with it are more numerous 58. Such an emphasis is understood
if one recalls the statement in Gal 5,15: “if you bite and devour one
another, take heed that you are not consumed by one another†59.The
condition is true (“if it is true thatâ€), and one can assuredly conclude
that the question of the circumcision of the believers coming from
the Gentile world must have provoked large divisions in the local
communities, and what was at risk was the destruction or the disap-
pearance of the church: here, the radicality of the ethical exhortations
is in the service of ecclesial life. This also explains why all, or almost
all, the exhortations that go from Gal 5,13 to 6,10 concern ecclesial
life and not the relationships of the believers to “those outside†60. In
short, after having led the believers in Galatia to the radicalness of
the Gospel (Gal 1,11 to 5,1), Paul is reminding them that the ethical
and ecclesial stakes of the situation are no less decisive 61.
One will have noted that these exhortations are not saying how to be-
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have towards those on the outside, in other words, those who are not members
of the church. This does not mean that Paul is ignoring them, but that the
question of circumcision was so urgent that he indirectly returns to them in
the exhortations (Gal 5,16-25 and 6,8) and explicitly in the epistolary post-
scriptum (6,12-16).
In the Pauline letters: 2 Cor 6,6-7a; Eph 4,2-3,32; 5,9; Phil 4,8; Col
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3,12, 1 Tim 3,2-4.8-10.11-12; 4,12; 6,11.18; 2 Tim 2,22-25; 3,10; Titus 1,8;
2,2-10, but also elsewhere in the NT and non-biblical literature. On the sub-
ject, see J.T. FITZGERALD, “Virtue/Vices Listsâ€, Anchor Bible Dictionary, VI,
875f. For the list of vices in Paul other than Gal 5,19-21, see Rom 1,29-31;
13,13, 1 Cor 5,10-11; 6,9-10; 2 Cor 12,20-21; Eph 4,31; 5,3-5; Col 3,5-8;
1 Tim 1,9-10; 6,4-5; 2 Tim 3,2-4; Titus 1,7; 3,3.
Love (ἀγάπη) 2 Cor 6,6-7; Eph 4,2; peace (εἰÏήνη) only in Galatians 5;
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patience (µακÏοθυµία) 2 Cor 6,6; Eph 4,2; Col 3,12; kindness (χÏηστότης)
2 Cor 6,6; Col 3,12; goodness (ἀγαθωσύνη) Eph 5,9; meekness (Ï€Ïαΰτης)
Gal 6,1; Eph 4,2; Col 3,12, 2 Tim 2,25.
Translation RSV.
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The exhortation in Gal 6,10b, “[L]et us do good to all men (Ï€Ïὸς
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πάντας)†(tr. RSV) is the only one to enlarge the ethical horizon.
If the exhortations in Gal 5,13-25 stress agapē and kindness towards
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