Let us not become conceited
The phrase "Let us not become conceited" is a call to humility and self-awareness. The Greek word for "conceited" is "kenodoxos," which means "vain-glorious" or "empty glory." This term suggests a self-inflated sense of importance that is not grounded in reality. In the historical context of the early church, this warning was crucial as believers were navigating their newfound freedom in Christ. Paul is urging the Galatians to avoid the trap of pride, which can lead to division and strife within the community. From a conservative Christian perspective, this admonition is timeless, reminding believers to reflect Christ's humility and to serve others selflessly.

provoking
The word "provoking" comes from the Greek "prokaleō," which means to call forth or challenge. In this context, it implies inciting or stirring up conflict. Historically, the early church faced many internal and external challenges, and Paul was keenly aware of the destructive potential of discord among believers. Provoking one another can lead to unnecessary disputes and can hinder the unity and mission of the church. For modern Christians, this serves as a reminder to pursue peace and to engage with others in a spirit of love and understanding, rather than contention.

and envying
"Envying" is translated from the Greek word "phthonos," which denotes a feeling of discontent or covetousness towards another's advantages, success, or possessions. Envy is a destructive emotion that can erode relationships and community. In the scriptural context, envy is often contrasted with the fruits of the Spirit, which Paul outlines earlier in Galatians 5. Envy is a work of the flesh that stands in opposition to the love, joy, and peace that should characterize a believer's life. From a conservative Christian viewpoint, this is a call to cultivate gratitude and contentment, recognizing that each person's gifts and circumstances are part of God's sovereign plan.

one another
The phrase "one another" emphasizes the communal aspect of the Christian faith. The Greek term "allēlōn" underscores mutuality and reciprocity within the body of Christ. The early church was a diverse community, and Paul consistently encouraged believers to live in harmony and to support each other. This mutual care and accountability are foundational to the church's witness in the world. For contemporary believers, this phrase is a reminder of the importance of community and the call to love and serve each other as Christ loved us. It challenges Christians to foster an environment where humility, peace, and encouragement prevail, reflecting the unity that is found in Christ.

(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)