Let us not become conceited
The exhortation against conceit is a call to humility, a virtue highly esteemed throughout Scripture. Conceit, or vainglory, is a form of pride that can lead to division within the Christian community. In the Greco-Roman world, honor and status were highly valued, and this cultural backdrop may have influenced the Galatian church. The apostle Paul warns against adopting such attitudes, which are contrary to the teachings of Christ, who exemplified humility (Philippians 2:3-8). Conceit can lead to self-deception, as seen in the Pharisees' attitude in Luke 18:9-14, where Jesus contrasts the self-righteous with the humble.

provoking
Provoking refers to inciting or challenging others, often leading to conflict. In the context of the early church, this could manifest as disputes over spiritual gifts, leadership, or adherence to the law. The Greek word used here suggests a competitive spirit, which is contrary to the unity and peace that should characterize the body of Christ (Ephesians 4:3). The historical context of the Galatian church, struggling with Judaizers who insisted on adherence to the Mosaic Law, may have led to such provocations. Paul emphasizes the need for believers to live in harmony, as seen in Romans 12:18.

and envying one another
Envy is a destructive emotion that can erode community and fellowship. It is listed among the works of the flesh earlier in Galatians 5:19-21. Envy often arises from comparisons and dissatisfaction with one's own circumstances, leading to resentment towards others. In the biblical narrative, envy has led to significant strife, such as the jealousy of Joseph's brothers in Genesis 37. The call to avoid envy is a call to contentment and gratitude, recognizing that all gifts and blessings come from God (James 1:17). The antidote to envy is love, which seeks the good of others and rejoices in their successes (1 Corinthians 13:4-7).

1. Paul the Apostle
The author of the letter to the Galatians, addressing the churches in Galatia with guidance on living by the Spirit.

2. Galatia
A region in modern-day Turkey where the early Christian communities were located, to whom Paul wrote this epistle.

3. Early Christian Communities
The recipients of Paul's letter, struggling with issues of legalism and the influence of Judaizers.

4. Judaizers
A group within the early church advocating for adherence to Jewish law, which Paul addresses throughout Galatians.

5. The Holy Spirit
Central to Paul's message in Galatians 5, emphasizing life led by the Spirit as opposed to the flesh.Avoiding Conceit
Conceit, or excessive pride, is a barrier to genuine Christian fellowship and unity. It leads to self-centeredness, which is contrary to the humility Christ exemplified.

The Dangers of Provocation
Provoking others can lead to discord and division within the body of Christ. Believers are called to peace and edification, not to stir up strife.

The Destructive Nature of Envy
Envy can corrode relationships and hinder spiritual growth. It is essential to cultivate contentment and gratitude to combat envy.

Living by the Spirit
The context of Galatians 5 emphasizes walking by the Spirit. This involves producing the fruit of the Spirit, which stands in opposition to conceit, provocation, and envy.

Community and Accountability
Engaging in a community of believers provides accountability and support in overcoming these negative traits. Encouragement and correction within the body are vital.(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.

Parallel Commentaries ...

Let us not become
γινώμεθα (ginōmetha)
Verb - Present Subjunctive Middle or Passive - 1st Person Plural
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

conceited,
κενόδοξοι (kenodoxoi)
Adjective - Nominative Masculine Plural
Strong's 2755: Vainglorious, boastful. From kenos and doxa; vainly glorifying, i.e. Self-conceited.

provoking
προκαλούμενοι (prokaloumenoi)
Verb - Present Participle Middle - Nominative Masculine Plural
Strong's 4292: To provoke, stimulate, challenge, call out. Middle voice from pro and kaleo; to call forth to oneself, i.e. to irritate.

[and] envying
φθονοῦντες (phthonountes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 5354: To envy. From phthonos; to be jealous of.

one another.
ἀλλήλοις (allēlois)
Personal / Reciprocal Pronoun - Dative Masculine Plural
Strong's 240: One another, each other. Genitive plural from allos reduplicated; one another.


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NT Letters: Galatians 5:26 Let's not become conceited provoking one another (Gal. Ga)