Language Studies

Greek Thoughts

What is distinct and what is different?

This week let us consider two different Greek terms, as used by Paul in Galatians 1:6, first, heteros, which refers to what is qualitatively different, and second, allos, which refers to what is numerically distinct.^F1 Further, observe these insightful findings by J.B. Lightfoot: "The primary distinction between the words appears to be, that allos is another as 'one besides,' heteros another as 'one of two'…thus allos adds, while heteros distinguishes."^F2 Again, it will be to the student of Scriptures benefit to note what the apostle Paul was really expressing by his choice of words, since some versions do not readily make a distinction. For instance, the King James Version (1611) has lost this distinction by rendering both terms "another." The NIV (1984), however, has made the distinction by rendering heteros "different" and allos "another." Now, let us explore what the apostle is really emphasizing by his deliberate choice of different Greek terms.

First, in context, there were false brethren who were going around preaching a gospel of works. They were saying to the believers that salvation entails faith plus works of the Law. In other words, they were legalistic. Now, "Legalism is an attitude, a mentality based on pride. It is an obsessive conformity to an artificial standard for the purpose of exalting oneself."^F3 Commenting on the legalistic attitude of the false brothers, Paul declares "This matter arose because some false brothers had infiltrated our ranks to spy on the freedom [eleutheria] we have in Christ Jesus and to make us slaves" (lit. "So that they might reduce us to slavery [katadouloo]," Galatians 2:4). So then, "the different gospel" these false brothers were escorting the believers to, was a gospel of legalism. As a footnote, a gospel of legalism is an oxymoron. The word gospel refers to "good news, glad tidings." There is no good news in legalism. In fact, the person who peddles a "gospel of legalism" must be eternally condemned (anathema^F4).

Second, there is no room for a message of legalism in the life of a believer who is walking in the flow of God's amazing grace. Legalism is the antithesis of grace. It is opposed to grace. In fact, Paul says "[W]hich is really no gospel at all" (lit. which is not another [allos]). Grace allows the believer to be himself or herself, as he or she trusts in the finished work of Christ at the cross. Legalism, however, beckons every believer to live up to a list of do's and don'ts and to see how best everyone can look alike. Yes, it is a "different gospel."

Finally, I challenge all believers every where to live a life in the grace of Christ (en charin christou) and not to live a life of legalism. When one attempts a life of legalism, he or she is presented with a ladder he or she can never climb and is lulled to sleep in the false security of self-righteousness.^F5

FOOTNOTES:
F1: R.C. Trench, Trench's Synonyms of the New Testament (Peabody, MA: Hendrickson, 1989), p. 375.
F2: J.B. Lightfoot, St. Paul's Epistle to the Galatians (London, 1865, 2nd ed., revised, 1866), p. 76.
F3: Charles R. Swindoll, The Grace Awakening (Nashville, TN: W Publishing Group, 1990), p. 73.
F4: This Greek term will be explored in a subsequent article.
F5: Ralph Earle, Word Meanings in the New Testament (Peabody, MA: Hendrickson Publishers, 1986), p. 270.

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