1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
The liberty that Christ has obtained for us is freedom from the Law’s heavy yoke of bondage (Gal 4:9). Incredibly, the churches of Galatia thought it wise and good to return to the yoke which neither they nor their fathers were able to bear (Acts 15:10). It is unfortunate to hear some Bible scholars using this verse to justify their erroneous idea that in Christ we are free to act and do as we please. The Scriptures everywhere describe the called in the Lord as His servants (1Cor 7:22). They have given up the right to follow their own will and instead deny themselves daily to do the will of their Master Christ (Luke 9:23). The liberty that Christ offers is not freedom to do as we please (Gal 5:13), but freedom from sin, freedom from that cruel Satan, freedom from doing the beggarly elements of this world (Gal 4:9), freedom from the everlasting chains of Hell.
Liberty in Christ does not mean there is no law of Christ (Gal 6:2; 1Cor 9:21; 1Pet 2:16). Yes, there are commandments to keep (1John 5:2-3), which is the law of liberty (James 1:25). When we keep His Law, Christ sets us free from Satan’s bondage of sin and evil. Therefore, when false teachers accuse us of “living in bondage” just because we are careful to keep the Bible’s commandments, I quickly agree with them! For in truth, we are living as voluntary bond-servants of Christ, we have chosen to become His slaves (Gal 1:10; Eph 6:6; Rom 1:1). There are dozens of yoke(s) of bondage – bitterness, drugs, porn, alcohol, lying, covetousness, gossip, etc. Jesus offers to free us from those yokes by accepting His yoke (Mat 11:29-30).
Liberty and freedom were the catchwords of the American Revolution and many people gave their lives for the cause of “Freedom.” However, nobody is absolutely free to do as he pleases, not even in the USA. There are laws that govern what is lawful and what is not; otherwise we would live in anarchy. Even the famous promise in the Constitution of “Freedom of speech” has restrictions on what may be said or done. Liberty must be conditioned upon certain determined limitations, otherwise it will take away the liberty of others. If one man wants the liberty to walk about naked in public, he offends those who want the liberty to go out in public without being exposes to such sights. Without some conditions, there can be no state called Freedom.
Freedom is the suspension or abolition of a law or bondage, yet that cannot be applied in a global sense to the human soul. Justin Martyr wrote: “To yield and give way to our passions is the lowest slavery, even as to rule over them is the only liberty.” In truth, the general condition of every person is not freedom but slavery. He is either a slave to Satan, or a slave to God. Jesus said, the Truth shall make you free, meaning free from sin, for whosoever committeth sin is the servant (doulous) of sin (John 8:32-36).
2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
These sharp verses were primarily written to those Gentiles considering circumcision. By submitting to the rite of circumcision, Paul says, they were committing themselves to keeping the Law, for circumcision was its first requisite (Lev 12:1-3; Ex 12:48). Actually though, circumcision originated 400 years earlier when God made an everlasting covenant with Abraham and his seed. As a token of the covenant, every male was to be circumcised on the eighth day (Gen 17:7-14). Yet, when God sent Moses with the Law to the Israelites, circumcision became the beginning ritual in the world of Judaism. Without being circumcised, you were not a Jew; you were banned from the sacrifices, feasts, temple worship, etc.
Paul shows that Christ has fulfilled and brought to an end all of those physical acts of dedication and worship. Now every man must work out his own salvation in fear and trembling by looking to Him in faith. The works of the New Covenant are not performing a multitude of rituals and ceremonies, but producing the works of the Spirit in obedience to the Law of Christ (Gal 5:16-25). The Old Testament rituals were designed in highly detailed symbolisms to foreshadow the reality (2Cor 3:14).
Arguments for the continuance of circumcision would have been stronger if the Jews had based it upon God’s commandment to Abraham, for Paul himself acknowledged that the giving of the Law did not abrogate the earlier Abrahamic covenant (Gal 3:16-18). That covenant continued in force, he said, for God’s people of the New Covenant are all children of Abraham by adoption, whether Jew or Greek (Gal 3:26-29). But no, the Jews argued for the continuance of the Law itself, at least certain of its commandments and features – and circumcision was the first and most important of all. Elsewhere, the Apostle explained that the physical rite of circumcision has been replaced by the spiritual reality, or counterpart, which is the circumcision of a heart consecrated to Jesus Christ (Rom 2:9).
The arguments of the Adventists to keep various Old Testament injunctions are likewise found to be wanting by this same Scripture and logic. Moreover, the Adventist doctrine is caught in a terrible inconsistency, for their chief argument for the continuance of the Jewish Sabbath is that the commandment was given before the Law. Yet they do not demand circumcision, which was also commanded before the Law.
4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 5 For we through the Spirit wait for the hope of righteousness by faith.
The person who thinks to be justified (dikaioo, made righteous) by keeping the Law has rejected the justification which is through Christ and is fallen from His grace. To trust in keeping the Law for salvation is a false hope, for no man can be justified by the works of the Law (Gal 2:16). Christ is become of no effect (katargeo) unto you. This is extremely strong in the original. Katargeo means to abolish, destroy, make void.
The KJV has inverted some of the key words in verse five. “For we through the Spirit by faith await the hope of righteousness.” The Apostle often couples “hope” with other key words of the faith (see Titus 3:7; 1Tim 1:1; 2Thes 2:16; 1Thes 1:3; Col 1:23; Php 1:20; 1Cor 13:13).
6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
Circumcision has no part in the New Covenant. It does not fit in its requisites, nor does it provide something of value. Instead, circumcision verily profiteth, if thou keep the Law (Rom 2:25). Paul reminded the churches of this fact several times in his epistles (1Cor 7:19; Gal 6:15; Col 3:11). Before Christ, the token of circumcision availed because God extended the Covenant to one family, the Jews by blood after their father Abraham. But now that the Covenant has been extended to all nations, people and races according to the same faith as father Abraham, the rite of circumcision on the eighth day is out of place.
The original meaning of circumcision does continue in the New Covenant, but in the spiritual sense instead of the physical. For, the Apostle says, those who keep the law of Christ are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ (Col 2:11). In the Old Covenant the rite of circumcision was a physical token that symbolically asserted one’s intention of keeping the Law and thereby putting away the sins of the flesh. The reality of the New Covenant is Christ actually, truly washing away the sins of the flesh from every soul that comes to Him for cleansing.
7 Ye did run well; who did hinder you that ye should not obey the truth? 8 This persuasion cometh not of him that calleth you. 9 A little leaven leaveneth the whole lump. 10 I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
Paul repeats his question of Gal 3:1, asking them to stop and consider who these teachers were and identify their motives. Were they fervent followers of Christ and teachers of God’s truth? Or false brethren who demanded circumcision (Gal 2:4) in order to zealously affect the church against Paul (Gal 4:17) so that they could glory in your flesh (Gal 6:13)? Clearly these men were persuasive, knowledgeable teachers with the ability to exert great pressure. Yet they used these arts for selfish gain, deceiving the honest-hearted by their good words and fair speeches (Rom 16:18). They hindered the life of the church by persuading the brethren to disobey the Truth. Although an intellectual of great reputation himself, the Apostle Paul refused to preach with enticing words of man’s wisdom (1Cor 2:4).
This persuasion (peismone), that God still required His people to be circumcised, did not come from Christ who had called (kaleo) them to the truth of the Gospel. As then so it is even today – insincere men have constantly risen in the churches of history to work slyly and gain a following unto themselves. The Scriptures show that even the Apostles wrestled with false teachers in the churches under their care, urging them to reject any heretic after the first and second admonition (Titus 3:10). John warned that we should not even receive them into our houses (2John 1:10), for in truth they are walking enemies of the cross of Christ (Php 3:17-19).
A little leaven will inevitably spread to the whole lump of dough (1Cor 5:6). The dangers of false doctrine are sobering and deadly because it is impossible to simply contain them in the church. If they are not excised, they will spread like a canker throughout the whole body (2Tim 2:17). The Scriptures are exceedingly emphatic about false brethren in the church: Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us (2Thes 3:6). Look out for these false brethren and mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them (Rom 16:17). Do not have anything to do with them – they shall bear their own judgment, whosoever he be (v10).
False doctrine is especially deceptive because it comes from those who are supposedly serving Christ; it does not come from obviously heathen sources. The parable of the wheat and tares illustrates this danger – at the beginning it is impossible to distinguish the good wheat from the tares because they both look the same. But given a little time, the Truth and the False will become evident. The good wheat will produce good fruit while the bad tares will be unfruitful. According to Jesus, the false prophets will reveal themselves, Wherefore by their fruits ye shall know them (Mat 7:15-23). See the list of the fruit of the Spirit at the end of this chapter.
11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12 I would they were even cut off which trouble you.
The greatest trials and persecutions that the Apostles endured came from the Jewish quarter (Tit 1:10; 1Thes 2:14-15; John 16:1-4). To choose Christ was to suffer severe slanders, contentions and even death by those of the circumcision (Gal 3:4). Paul was whipped five times by the Jews (2Cor 11:24). They hated him. Yet the false brethren of the circumcision were apparently claiming that Paul himself taught that Gentiles must be circumcised (implied also in Gal 1:8). Didn’t he advise Timothy to be circumcised? (see Acts 16:1-4).
However, Paul points out the obvious contradiction, “If I am teaching that Christians must be circumcised, then why are the Jews still persecuting me so terribly?” On the contrary, it was the Christian circumcision group that was avoiding persecution from the Jews (see Gal 6:12). To the Jews, the cross was an offence, a stumblingblock to believing on Christ (1Cor 1:23), for it meant total rejection of the Mosaic worship tradition (see note for Gal 2:19-20). Circumcision was a Judaic religious rite (Gal 5:3-4) which did not continue in the law of Christ.
Verse 12 illustrates the differences in translation methods in the Bible. The NIV translators think they are able to read what Paul is really saying and are not shy about adding that to their translation, while the KJV straightly translates the Greek text into English. Thus, the NIV has Paul petulantly wishing the Jewish false prophets would go off and emasculate themselves (apokopto), in spite of the fact that Greek word is never so translated elsewhere. Instead, ek-, apo-, kopto is a common word used in a variety of ways in the Greek Scriptures in both physical and figurative senses. The Septuagint version of Psalms 77:8, for instance: Is His mercy clean gone (apokopto – cut off) forever? (see also Rom 11:22; 2Cor 11:12; Mark 9:43; Acts 27:32).
The false teachers were trying to cut off Paul from the Galatians so that they would not obey the truth (see Gal 4:16-19; 5:7), but Paul is unwilling to let them be so easily deceived – that is the basis for him wishing that they were even cut off. It is far more credible and agreeable to the context to understand Paul as wishing for the Jewish deceivers to be cut off from the congregation of believers.
13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. 14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.
Our holy calling (2Tim 1:9; 2Thes 1:11) is unto liberty. The imagery is of a prisoner called out of his dungeon and set free. In Christ, we are called to live in freedom from the bondage of sin, Satan and self. We were the property of the Devil, having sold ourselves by sin into his wicked control, but now that Christ has bought our freedom, we are called to be His servants (Eph 1:18; Eph 3:14). But, he warns, we must not use this new liberty to serve the flesh, but by love serve one another.
There are limits to the liberty wherewith Christ has set us free (see note for Gal 5:1). “Do not take this liberty to be a license to live according to your own fleshly desires.” Or, as he goes on to say later, Ye cannot do the things that ye would (Gal 5:17; 1Cor 8:9; 1Pet 2:16). The big problem is that little word,Ye, or as the present verse has it, the flesh. Self, is the greatest, most dangerous idol of all. And every person has worshiped before its throne. The idolatry of Self is so deceptive because of how difficult it is for a person to realize that he is bowing down to it and doing its bidding. Being called unto liberty does not mean that we can live as we please, but as He pleases. Living to gratify our sinful self is bondage.
To be called unto liberty by Christ is also to be set free from the heavy rules and commandments of the Law, which is the chief reason that Paul wrote the book of Galatians. By love (agape) serve one another (douleuo – be enslaved to one another). Do not be slaves to the Law, but be slaves of each other. In a sense, serving one another in love is doing the Law, for it was structured upon the same basic principle as the Law of Christ – LOVE. See the parallel passage in Romans 13:8-10, where Paul concludes by saying, Therefore love is the fulfilling of the Law (Rom 13:8-10).
The worship rituals and ceremonies of the Law were a way to show man’s love for God, while the rules and commandments for everyday life involved love for one’s fellowman. The same founding principle is true in the New Covenant, for Love is an action verb, a decision to get to work. Feelings, on the other hand, are transitory and subject to change according to circumstance and personal inclinations. The Apostle is essentially quoting the words of Jesus: Love the Lord thy God with all thy heart…and, Love thy neighbour as thyself. On these two commandments hang all the Law and the Prophets (Mat 22:37-40).
15 But if ye bite and devour one another, take heed that ye be not consumed one of another.
The awful power of the tongue and its terrible effects in a church is a serious and frequent topic in the New Testament. The Apostle James dedicated a whole chapter (Jam 3) to the wickedness of the tongue, calling it a world of iniquity. The epistle to the Galatians was born out of sins of the tongue in the form of heresy, slander and sedition in the churches of Christ. This we learn this from history: the Church of Jesus Christ has suffered far more spiritual damage at the hands of its own false brethren in the form of verbal heresies, offenses, divisions and persecutions than by its external enemies.
The body of Christ is called to serve one another in agape love (v13) and the tongue is a principle member in that service. It can be a healing tree of life (Pro 15:4); but it can also be an unruly evil, full of deadly poison (James 3:8). For besides being the method by which heresy is spread, the tongue is also the means of creating all kinds of offenses and divisions (Rom 16:17). The Apostle Paul was well acquainted with the terrible sword of the tongue in the churches – debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults (2Cor 12:20). What a wicked, devilish list – and in the church! The person who cannot bridle his tongue calls himself a Christian but in vain – his religion is worthless (Jam 1:26).
This warning crosses all denominational borders, but it is particularly important for conservative Anabaptist churches. We might look and act piously, but if there is evil speaking, slander, railing, gossip, untruthfulness, whisperings, sneers, criticisms and envious chatter against our own brothers and sisters in the church, our religion is vain. It is sobering to see that the sins of the tongue appear listed side by side with worst of wickedness (1Cor 5:11; Rev 21:8; Gal 5:19-21; 1Cor 6:9-10). That’s because the tongue often does the very work of the Devil in devastating the body of Christ, tearing it limb from limb by envy, self-promotion and slander. How rarely is excommunication used against these deadly evils! The sins of the tongue deeply and destructively affect the whole body. And that makes them to be terrible, deadly sins. Busybodies…which walk among you disorderly must be strictly admonished and if they do not listen, avoid them (2Thes 3:11-15). See also our note for verse 7.
16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
Walk in the Spirit – such an expressive phrase and so filled with meaning. We are to live, speak and move about according to the gentle voice of the Holy Spirit of Christ which has come to dwell in our hearts (Gal 4:6; 2Cor 1:22). This is an action that we daily perform, not an intellectual pursuit. The Apostle Paul’s greatest aspiration was that he might know Christ (Php 3:10). These two supreme, mutually inclusive goals head the entire work of man: Walking in the Spirit and Knowing Christ.
These are not simple true/false determinations but scaled personal exercises. We grow in knowledge as we study to know Christ and we grow in spiritual maturity as we endeavor to walk in the Spirit. Some achieve higher levels than others and will be rewarded accordingly. It is a command to perform, not a work that Jesus does for us: Walk in the Spirit. Elsewhere the Apostle says, Put ye on the Lord Jesus Christ, and make not provision for the flesh (Rom 13:14). Present your bodies…Be not conformed to this world: but be ye transformed by the renewing of your mind (Rom 12:1-2). It is important to understand that this transformation from walking according to the Flesh into walking according to the Spirit does not happen in an instantaneous flash! Many have become discouraged because they have been taught to think that at salvation God touches and changes the person so that he does not struggle with sin and self.
While salvation does start with a bang, it is actually a life-long process that will only be complete when the body itself is transformed into a celestial body at the last day. During life, we must focus upon giving ourselves to doing the will of Christ as the Spirit leads; for the more that we dedicate ourselves to walking in the Spirit, the more we grow in grace and knowledge (2Pet 3:18). On the other hand, the less we attend to doing His will, the less we grow in the Spirit. For this cause many are still babes, unskilled in the Word and unable to discern between good and evil (1Cor 3:1; Heb 5:13-14). If we truly and fully walk in the Spirit, we will not succumb to the lusts (epithumia) of the flesh.
17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
There is a perilous war going on in the mind of every man and at stake is his own never-dying soul. The flesh, a euphemism for a man’s desires and selfish pride (see Rom 7:18-23), is constantly enticing the Mind to choose to live according to its will and wishes, while the Holy Spirit asks the Mind to live according to the good will of Christ. In the next verses, these two drastically different manners of life are concisely described under the headings of the works of the flesh and the fruit of the Spirit (Gal 5:19-22). The former category is the natural tendency of Man ever since Adam’s sin opened the eyes of his understanding to good and evil, while the latter category is the high calling of Christ for every person who chooses His salvation.
To win this battle, it is helpful to understand the origins of the flesh. Before Adam and Eve sinned, the flesh did not exist. Therefore, the struggle with lust, pride, envy, selfishness and rebellion in the mind of Mankind was not in the world. God gave Adam and Eve a commandment to keep, but the thought to disobey it never even crossed their minds. Life would have continued in the bliss of innocence forever if not for Satan, who beguiled Eve through his subtilty (2Cor 11:3). Adam apparently was not present to hear the serpent’s lies, but when Eve told him that she had eaten from the tree, he also ate (Gen 3:6) even though he knew God had said not to (1Tim 2:14). That moment changed the world completely, for sin corrupts everything. Adam and Eve “died” when they sinned, meaning that they were separated from God in body, soul and spirit. Before, Man was at perfect ease in the presence of the Lord, but immediately after his sin, Adam hid himself (Gen 3:8).
The Bible does not say why Adam chose to eat of the tree knowingly. Probably he could not think of living alone again without Eve, for she was his bone and flesh, and he loved her (Gen 2:18-23). In that sense Adam is a type of Christ, who knowingly gave up his life because He so loved the church (Eph 5:25); He became sin to redeem her and make her righteous again (2Cor 5:21). Of course, the first Adam utterly failed to redeem his love, but the last Adam prevailed over sin and saved His bride. He restored her unto Himself in the spotless beauty of holiness (Eph 5:26-32). Conversely, the acts of the first Adam resulted in the spiritual death of every soul of man (1Cor 15:22). Because of Adam and Eve’s sin, those three great enemies, Satan, the World and the Flesh, entered into God’s perfect world. Of these three, the Flesh is our very worst enemy, for the other two are externals. The Flesh, however, is the innermost Me; my ever-present will, longings and wishes. It desires to have me, to bring me into the captivity of its own selfish will. O wretched man that I am! (Rom 7:24; Gen 4:7).
Not one man has been able to live above the corrupting influences of his own Flesh. Every man…is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death (James 1:14-15). The first sins of Man were different. “Nevertheless, death reigned from Adam onward, even over them that had had not sinned after the similitude of Adam’s sin” (Rom 5:14). Why? Because Adam’s sin allowed Satan, the Flesh and the World to enter God’s creation, and so death passed upon all men, for that all have sinned (Rom 5:12).
The idea that all Adam’s descendants were “in him” when he sinned and thus all are sinners is categorically false and a logical absurdity. No murderer has ever passed his guilt to his children. Every man is guilty on account of his own sin, and the soul that sins shall die (Eze 18:20). Yes, the murderer’s children will suffer the stigma of their father’s mal-deeds, but they are neither murderers nor guilty in any way. So it is with Mankind. Adam’s sin has brought the terrible enemies of Satan, the Flesh and the World into the sphere of Man. All have fallen to their wicked influences. Every man is really, truly guilty on account of his very own sins. If indeed I am guilty for Adam’s sin, then it isn’t even my fault that I’m a sinner (Rom 3:23).
God created humankind in His own image – body, soul and spirit. These parallel the Trinity: God the Father, Jesus Christ and the Holy Spirit. Three separate beings, but one God-being and one man-being. Thus, at death the body dies, but the spirit and the soul live on eternally. Conversely, the body continues alive after a man commits his first sin, but the spirit and soul “die” at that very moment (Jam 1:14-15; Rom 7:9-11). This is the “first death.” The “second death” is eternity in Hell (Rev 20:6; 21:8). In another interesting parallel, the body of Jesus died but the Father and the Holy Spirit did not.
When a sinful man is born again, his soul and spirit are perfectly restored to its original condition; the person is cleansed, made alive, has passed from death unto life (John 5:24; 1Cor 15:22; Col 2:13; Eph 2:5). This is the first resurrection (Rev 20:5-6; Rom 6:4). It is an unthinkable action of God which was made possible by the work of Christ. And with the soul and spirit made white and clean, the Holy Spirit can come to dwell within man, where He works to illuminate and renew the spirit of your mind (Eph 4:23) so that we bring forth the good fruit of the Spirit. Therefore, Walk in the Spirit (v16).
Some think that the Apostle is not referring to the Holy Spirit in this verse, but to the spirit of a man, for the same Greek word, pneuma, is used to indicate them both. Yet, in the believer, the Holy Spirit and the spirit of man work together, for as Paul says elsewhere, The Spirit itself beareth witness with our spirit, that we are the children of God (Rom 8:16). So in the end, it makes little difference; both the Holy Spirit and the spirit of the born again Christian are at constant war with the flesh.
The indwelling presence of the Spirit is not an easy doctrine to fully understand because it involves spiritual facts that cannot be observed with human eyes. For instance, according to 1Cor 3:16, the body of the saved also becomes a temple of the Holy Spirit. Yet we know that the Spirit does not dwell in physical flesh and bones. Nor are we made to be the literal members of His body, of His flesh, and of His bones (Eph 5:30), for flesh and blood cannot inherit the Kingdom of God (1Cor 15:50). The general idea however, is simple: the work of Christ has made it possible for a man to be the Temple for the Holy Spirit (see our notes for 1Cor 6:19). The reason we must walk in the Spirit is because He lives within.
As we mentioned in the previous note, walking in the Spirit is a life-long process of knowing Christ and following Him. And the picture of the Flesh lusting against the Spirit agrees. There is an active war going on the Mind of every man that will only end when we draw our last breath. Yes, Christ has cleansed our spirit to make it an acceptable dwelling place for the Holy Spirit, but the Scriptures speak of an ongoing cleansing and perfecting of the soul, spirit and body (2Cor 7:1; Rom 12:1-2; 1Thes 5:23).
18 But if ye be led of the Spirit, ye are not under the law.
The Law ruled and governed virtually every area of human life. It did not allow for other allegiances. Thus, the man who pledges allegiance to Christ and follows the rule of His Spirit cannot be under the Law (see Rom 8:2: Gal 3:10).
19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
The state of the mind-war between the Flesh and the Spirit is manifested by a man’s actions in the visible world. Those who yield to the Flesh will do the works of the Flesh. Those who commit themselves to be led of the Spirit will produce the fruit of the Spirit. The outward sins of the flesh begin as inward sins against the Spirit. By their fruits ye shall know them (Mat 7:20).
The Apostle lists some of the works of the flesh, in which sins of the body and sins of the tongue are mixed in roughly equal measure (see also 1Cor 6:9-10). This is a sober warning for the churches of Christ, for it means that God views all these sins as very sinful. The Scriptures teach that sins which affect other people are extremely serious. Any action that causes another person to sin against God will be strictly judged on the last day. Thus, adultery and fornication are equal to hatred and variance. And uncleanness and idolatry are like strife, seditions and heresies. Samuel warned Saul that the mind of rebellion is as witchcraft and stubborness as the sin of idolatry (1Sam 15:23).
The first group in this list are sexual sins. Adultery (moicheia) is unfaithfulness in marriage, as in having sexual relations with someone who is not your wife or husband, while fornication (porneia) refers to sexual relations without being married – promiscuity, incest, prostitution, etc (see note Mat 5:32). Uncleanness (akatharsia) is a general term that refers to all kinds of impure thoughts and actions, including homosexuality, transgenderism, etc (Rom 1:24; 2Cor 12:21; Col 3:5). Lasciviousness (aselgeia) refers to lustful thoughts and filthy conversation; it is sometimes translated “wantonness” (Mark 7:22; 1Pet 4:3; Jude 1:4; 2Pet 2:18).
Idolatry and witchcraft include all the religions of the Devil. Idolatry is the worship of false gods, idols and spirit-beings, while witchcraft is communication with the demons, usually for the purpose of gaining some power or knowledge from them.
The middle part of this sin-list is a register of offenses of the tongue, sins that are born in the mind and expressed in speech (Mat 15:17-20). Paul gives a long list of similar sins in 2Cor 12:20. The word for hatred (echthra) is often translated “enmity” (Rom 8:7; Eph 2:15-16; Jam 4:4). Variance refers to contention, arguing and strife (1Cor 1:11; Tit 3:9). The word for emulations (zelos) means to be jealous and envious (Jam 3:16; 1Cor 3:3). Most gossip, slander and evil speaking spring from jealousy. Wrath (thumos) is to lash out in angry, uncontrolled speech (Eph 4:31; Jam 1:19-20). Strife (eritheia) refers to working with intrigue to cause divisions in the church (Php 2:3; Rom 2:8). Seditions (dichostasia) are dissensions and divisions (Rom 16:17) – malicious gossip and subtle insinuations that incite one group against another. Heresies (hairesis) are false doctrines and sects built upon erroneous beliefs (see Acts 26:5; 1Cor 11:19; 2Pet 2:1). The Scriptures speak so severely of such sins that I suppose it is hard for churches to actually associate them with their own divisive, power-greedy members. Paul called them grievous wolves that arise as approved members of the church, but speaking perverse things, to draw away disciples after them (Acts 20:29-30).
Envyings (pthonos) are heart sins that cannot remain hidden; they will be revealed at some moment, often with terrible behavior and offenses (Rom 1:29; 1Tim 6:4; Titus 3:3; 1Pet 2:1). And they are always accompanied by additional sins, such as strife, hatred and emulations. Another word for this sin is covetousness, which is idolatry (Col 3:5; 2Pet 2:3). An envious, covetous person is also greedy, selfish and always discontent. In a church member, envy is a serious sin; in a church leader, it is disastrous.
Murders, drunkenness, revellings (komos), and such like. The inclusion of these hideous sins alongside “envy” and “wrath” is a sober lesson, for they which do such things shall not inherit the Kingdom of God (also Eph 5:3-5). Yet it is an unfortunate fact that the benches of many churches today are filled with such members. They have come to believe that God does not see, does not care. And their teachers keep telling them that they are eternally, unconditionally saved because they said the magic words. Be not deceived…the unrighteous shall not inherit the Kingdom of God (1Cor 6:9).
22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law.
The attitudes and actions of those who are led by the Spirit are directly opposite the works of the Flesh. The life of a Spirit-led person will produce the Fruit of the Spirit. It makes a beautiful metaphor – the Christian’s good works are like a delicious, nutritious, beneficial fruit. Jesus has ordained that we should go and bring forth fruit for Him (John 15:16). A fruit tree needs to be watered, pruned and kept free of bugs so that it is fruitful (John 15:1-6). What do people see when they look at our lives? A shady, green tree laden with good fruit? A rich, green tree which has bitter fruit or is barren of fruit? An unhealthy tree at the point of death? The parable of the Sower teaches the same truth (Mat 13:3).
The Apostle describes the fruit (not fruits) that a Christian produces as having nine special qualities. The table of beatitudes also number nine. We might call this fruit, “Love,” for that is the heart of the Law of Christ (Gal 5:13-14; 1Cor 13:13). The Fruit of the Spirit is Love. To the human eye, Light appears to be just one element, but when it is passes through a crystal we suddenly see that it is made up of seven distinct colors. So it is with the fruit of Love. Indeed, the Apostle’s description of Christian love contains the same qualities that he mentions in this list – patience, kindness, longsuffering, etc (1Cor 13:4-7). In Ephesians 5:9, Paul summarizes the fruit of the Spirit as goodness, righteousness and truth.
Love (agape) is an action that begins by a mental decision. It is not a feeling that changes from time to time, but a conscious act of the will. Agape love is honest, sacrificial, enduring, unfailing and stronger than death.
Joy, however, is pure feeling – gladness, happiness, bliss; it is to rejoice with joy unspeakable and full of glory (1Pet 1:8). It is the appropriate feeling of every person who has been forgiven, whose sins have been washed away, who knows that his future is unboundingly blessed and bright (Rom 15:13; Acts 13:52).
Peace is the inner state of the soul that rests in Christ (John 14:27). More than a feeling, the peace that passeth all understanding (Php 4:7) is the knowledge that one’s soul is in harmony with God. Joy and peace are often found together in the New Testament, for they both describe the state of the soul that has found its rest in Christ (Rom 14:17).
To be longsuffering is to persevere, to extend mercies, to patiently endure unto the end. It is the fortitude of mind that refuses to give up in the face of difficulties, troubles and adversity (Col 1:11; Jam 5:10; 2Tim 4:2; Heb 6:12). It is one of the five pillars of saving faith (see note for Heb 11:1).
Gentleness (chrestotes) might refer to a person’s demeanor, or manner of treating other people – his facial expressions, tone of speech and conversational manner. The Greek word is often translated “goodness,” or “kindness” (Rom 11:22; 2Cor 6:6; Eph 2:7; Titus 3:4). However, goodness (agathosune, agathos) appears next on the list. These words are often translated “kindness” too – as in a person’s benevolent actions toward others.
Faith is a big word, one of the three virtues that will abide forever (1Cor 13:13). A general definition of faith (pistis) is to believe (pisteuo) in someone or something; to be faithful (pistos) is to be trustworthy, constant, active, abidingly true unto the end (see notes for Mat 14:31 and Heb 11:1).
Meekness (praotes) is the chief Christian virtue which forms the base for all others. Appropriately, it is integral to the first three Beatitudes (Mat 5:3-5). Bowels of mercies, kindness, humbleness of mind, meekness, longsuffering (Col 3:12). The opposite of meekness is selfish pride, which is the single-most damaging attitude of all (see Rom 12:3). Pride was the first sin (by Satan) and the reason that wickedness entered the world.
Temperance (egkrateia) is strength of spirit, or power to bridle the whole body (James 3:2) – the tongue, mind, actions and attitudes. The intemperate person falls quickly in many temptations and offends others by anger, gossip and other sins (1Cor 9:25; Tit 1:8; 2Pet 1:6).
Against such there is no law – meaning that there is no limit to producing this fruit of the Spirit. Some will produce thirtyfold, some sixtyfold, some an hundredfold (Mat 13:8). “The end of the commandment is LOVE, out of a pure heart, with a good conscience and with faith unfeigned” (1Tim 1:5).
24 And they that are Christ’s have crucified the flesh with the affections and lusts.
The word picture is dramatic and powerful. Elsewhere the Apostle said, Mortify (put to death) the deeds of the body (Rom 8:13; Col 3:5), but to crucify the flesh is to crush it, torture it, subject it to open shame. Jesus said, Whosoever will lose his life for My sake, the same shall save it (Luke 9:24) and, He that hateth his life in this world shall keep it unto life eternal (John 12:25). The flesh and one’s life are similar euphemisms for the big I, a person’s own will and affections. If any man will come after Me, let him deny himself, and take up his cross and follow Me (Mat 16:24).
Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin, for he that is dead is freed from sin (Rom 6:6-7). These strong metaphors help us to understand the crucial importance of denying the affections and lusts of the flesh, because even after the new birth, the old man remains within to tempt us (Gal 5:17). Earlier Paul revealed his mind, saying, I am crucified with Christ (Gal 2:20). The old Paul had died; now his life was Christ living in him. It is a serious, dauntingly difficult attitude to maintain, but the life of Paul shows the resulting power of this radical faith.
This verse projects an honest personal test – if we truly are Christ’s, then the affections (pathema) and the lusts (epithumia) of the flesh will not reign in our bodies (Rom 6:12). The word pathema means “strong passion” and is often found in contexts of Christ’s sufferings (2Cor 1:5-7; Heb 2:8; 1Pet 4:13).
25 If we live in the Spirit, let us also walk in the Spirit.
This section began with the same call, Walk (peripateo) in the Spirit (Gal 5:16). The word means to walk circumspectly, as in carefully, alertly, wisely, looking around to be sure you are on the right path. Here, however, the Greek word for Walk is stoicheo, which means to live in conformance to an ordered set of rules (Acts 21:24; Rom 4:12; Gal 6:16; Php 3:16). The noun form, stoicheion, is translated “rudiments, elements, principles” (Gal 4:3; Col 2:8; Heb 5:12; 2Pet 3:10). After describing the fruit of the Spirit, the Apostle enjoins us to live according to His rule.
If we have been made alive by the Spirit of Christ, obviously we are to walk in all subjection to His principles. The Christian does not begin to obey the call by the power of the Spirit only to finish under his own will and power (Gal 3:3). The Greek is: ει ζωμεν πνευματι πνευματι και στοιχωμεν. “If living by the Spirit, by the Spirit then we should walk.”
26 Let us not be desirous of vain glory, provoking one another, envying one another.
The fruit of the Spirit is agape love (v22) which is characterized by meekness (v23); there is no place for Self and Pride. It’s like an apple, which has skin, seeds, stem, core and pulp. Nothing makes the fruit of the Spirit rot faster than Pride – desiring vain glory, lifting up oneself, envying others. Unfortunately, these were at work in the churches of Galatia – looking for the praise of man, seeking to draw others after themselves, provoking the church to empty argumentation and eyeing the good fruit of others with envy.