GALATIANS CHAPTER 5
THIS chapter is, properly, a continuation of the argument in the
previous chapter, and is designed to induce the Galatians to renounce
their conformity to the JewiSh law, arid to become entirely con-
formed to the gospel. In particular it seems to be designed to meet
a charge that had been brought against him, that he had preached
the necessity of circumcision, or that he had so practised it as to
show that he believed that it was obligatory on others. Under his
example, or pleading his authority, it seems the false teachers there
had urged the necessity of its observance. Galatians 5:11. The argument and
the exhortation consist of the following parts:--
(1.) He exhorts them to stand firm in the liberty of Christianity,
and not to be brought again under bondage, Galatians 5:1.
(2.) He solemnly assures them, that if they depended on circumcision for
salvation, they could derive no benefit from Christ. They put themselves
into a perfect legal state, and must depend on that alone; and that was
equivalent to renouncing Christ altogether, or to falling from grace,
Galatians 5:2-6.
(3.) He assures them that their present belief could not have come from
him by whom they were originally brought to the knowledge of the truth;
but must have been from some foreign influence, operating like leaven,
Galatians 5:7-9.
(4.) He says he had confidence in them, on the whole, that they
would obey the truth, and that they would suffer him who had
troubled them to bear his proper judgment, gently insinuating that
he should be disowned or cut off, Galatians 5:10,12.
(5.) He vindicates himself from the charge that he preached the
necessity of circumcision. His vindication was, that if he had done
that he would have escaped persecution, for then the offence of the
cross would have ceased, Galatians 5:11.
(6.) He assures them that they had been called unto liberty; that
the gospel had made them free. Yet Paul felt how easy it was to
abuse this doctrine, and to pretend that Christ had freed them from
all restraint, and from the bondage of all law. Against this he
cautions them. Their liberty was not licentiousness. It was not
freedom from all the restraints of law. It was not that they might give
indulgence to the passions of the flesh. It was designed that they
should serve one another; and not fall into the indulgence of raging
passions, producing strife and mutual hatred, Galatians 5:13-15.
(7.) To illustrate this, and to show them the evils of giving indulgence
to their appetites under the pretence that they were free, he proceeds to
show what were the passions to which carnal indulgence would give rise,
or what were the works of the flesh, Galatians 5:16-21.
(8.) On the other hand, the Spirit produces a train of most lovely
virtues, feelings, and affections, against which there could be no law,
Galatians 5:22,23.
(9.) They who were Christians had in fact crucified the flesh.
They were bound to live after the teachings of the Spirit; and Paul,
therefore, exhorts them to lay aside all vain-glory and envy, and to
live in peace, Galatians 5:24-26.
Verse 1. Stand fast therefore. Be firm and unwavering. This verse
properly belongs to the previous chapter, and should not have been
separated from it. The sense is, that they were to be firm and unyielding
in maintaining the great principles of Christian liberty. They had been
freed from the bondage of rites and ceremonies; and they should by no
means, and in no form, yield to them again.
In the liberty, etc. Comp. John 8:32,36; Romans 6:18.
See Barnes "Galatians 4:3".
And be not entangled again. Tindal renders this, "And wrap not
yourselves again." The sense is, do not again allow such a yoke to be put
on you; do not again become slaves to any rites, and customs, and habits.
The yoke of bondage. Of servitude to the Jewish laws.
See Barnes "Acts 15:10".
{a} "Stand fast" Ephesians 6:14
{b} "the liberty" John 7:32,36; Acts 15:10; Romans 6:18
Verse 2. Behold, I Paul say unto you. I, who at first preached the
gospel to you; I, too, who have been circumcised, and who was formerly
a strenuous asserter of the necessity of observing the laws of Moses;
and I, too, who am charged Galatians 5:11 with still preaching the
necessity of circumcision, now solemnly say to you, that if you are
circumcised with a view to being justified by that, in whole or in
part, it amounts to a rejection of the doctrine of justification by
Christ, and an entire apostasy from him. He is to be "a whole
Saviour." No one is to share with him in the honour of saving
men; and no rite, no custom, no observance of law, is to divide the
honour with his death. The design of Paul is to give them the most
solemn assurance on this point; and by his own authority and
experience to guard them from the danger, and to put the matter to
rest.
That if ye be circumcised. This must be understood with
reference to the subject under consideration. If you are circumcised
with such a view as is maintained by the false teachers that have
come among you; that is, with an idea that it is necessary in order
to your justification. He evidently did not mean that if any of them
had been circumcised before their conversion to Christianity; nor
could he mean to say that circumcision, in all cases, amounted to a
rejection of Christianity, for he had himself procured the circumcision
of Timothy, Acts 16:3. If it was done, as it was then, for
prudential considerations, and with a wish not unnecessarily to irritate
the Jews, and to give one a more ready access to them, it was not to
be regarded as wrong. But if, as the false teachers in Galatia claimed,
as a thing essential to salvation, as indispensable to
justification and acceptance with God, then the matter assumed a
different aspect; and then it became, in fact, a renouncing of Christ as
himself sufficient to save us. So with anything else. Rites and
ceremonies in religion may be in themselves well enough, if they are
held to be matters not essential; but the moment they are regarded as
vital and essential, that moment they begin to infringe on the doctrine
of justification by faith alone, and that moment they are to be rejected;
and it is because of the danger that this will be the case, that they
are to be used sparingly in the Christian church. Who does not know the
danger of depending upon prayers, and alms, and the sacraments, and
extreme unction, and penance, and empty forms, for salvation? And who
does not know how much in the Papal communion the great doctrine of
justification has been obscured by numberless such rites and forms?
Christ shall profit you nothing. Will be of no advantage to you.
Your dependence on circumcision, in these circumstances, will in
fact amount to a rejection of the Saviour, and of the doctrine of
justification by him.
Verse 3. For I testify again. Probably he had stated this when he had
preached the gospel to them at first, and he now solemnly bears
witness to the same thing again. Bloomfield, however, supposes
that the word again here \~palin\~ means, on the other hand; or
furthermore; or, as we would say, "and again."
That he is a debtor to do the whole law. He binds himself to obey all
the law of Moses. Circumcision was the distinguishing badge of the Jews,
as baptism is of Christians. A man, therefore, who became circumcised,
became a professor of the Jewish religion, and bound himself to obey
all its peculiar laws. This must be understood, of course, with reference
to the point under discussion; and means, if he did it with a view
to justification, or as a thing that was necessary and binding. It
would not apply to such a case as that of Timothy, where it was a
matter of mere expediency or prudence. See Barnes "Galatians 5:2".
Verse 4. Christ is become of no effect unto you. You will derive no
advantage from Christ. His work in regard to you is needless and
vain. If you can be justified in any other way than by him, then
of course you do not need him, and your adoption of the other mode
is, in fact, a renunciation of him. Tindal renders this, "Ye are gone
quite from Christ." The word here used \~katargew\~ means, properly, to
render inactive, idle, useless; to do away, to put an end to; and here it
means that they had withdrawn from Christ, if they attempted to be
justified by the law. They would not need him if they could be thus
justified; and they could derive no benefit from him. A man who can be
justified by his own obedience, does not need the aid or the merit of
another; and ff it was true, as they seemed to suppose, that they could
be justified by the law, it followed that the work of Christ was in vain
so far as they were concerned.
Whosoever of you are justified by the law. On the supposition that
any of you are justified by the law; or if, as you seem to suppose, any
are justified by the law. The apostle does not say that this had in fact
ever occurred; but he merely makes a supposition. If such a thing should
or could occur, it would follow that you had fallen from grace.
Ye are fallen from grace. That is, this would mount to apostasy from
the religion of the Redeemer, and would be in fact a rejection of the
grace of the gospel. That this had ever in fact occurred among true
Christians the apostle does not affirm, unless he affirmed that men can
in fact be justified by the law, since he makes the falling from grace a
consequence of that. But did Paul mean to teach that? Did he mean to
affirm that any man in fact had been, or could be, justified by his own
obedience to the law? Let his own writings answer. See especially
Romans 3:20. But unless he held that, then this passage does not prove
that any one who has ever been a true Christian has fallen away. The fair
interpretation of the passage does not demand that. Its simple and
obvious meaning is, that if a man who had been a professed Christian
should be justified by his own conformity to the law, and adopt
that mode of justification, then that would amount to a rejection of
the mode of salvation by Christ, and would be a renouncing of the
plan of justification by grace. The two systems cannot be united.
The adoption of the one is, in fact, a rejection of the other. Christ
will be "a whole Saviour," or none. This passage, therefore, cannot
be adduced to prove that any true Christian has in fact fallen away
from grace, unless it proves also that man may be justified by the
deeds of the law, contrary to the repeated declarations of Paul himself.
The word "grace," here, does not mean grace in the sense of
personal religion; it means the system of salvation by grace, in
contradistinction from that by merit or by works--the system of the
gospel.
{a} "no effect" Romans 9:31,32
{b} "fallen from grace" Hebrews 12:15
Verse 5. For we. We who are Christians. It is a characteristic of the
true Christian.
Through the Spirit. The Holy Spirit. We expect salvation only by his
aid.
Wait for. That is, we expect salvation in this way. The main idea
is, not that of waiting as if the thing were delayed; it is that
of expecting. The sense is, that true Christians have no other hope
of salvation than by faith in the Lord Jesus. It is not by their own
works, nor is it by any conformity to the law. The object of Paul is to
show them the true nature of the Christian hope of eternal life, and to
recall them from dependence on their conformity to the law.
The hope of righteousness. The hope of justification. They had no
other hope of justification than by faith fix the Redeemer.
See Barnes "Romans 1:17".
{c} "wait" Romans 8:25
{d} "righteousness" 2 Timothy 4:8
Verse 6. For in Jesus Christ. In the religion which Christ came to
establish.
Neither circumcision, etc. It makes no difference whether a man is
circumcised or not. He is not saved because he is circumcised, nor is he
condemned because he is not. The design of Christianity is to abolish
these rites and ceremonies, and to introduce a way of salvation that
shall be applicable to all mankind alike. See Barnes "Galatians 3:28";
See Barnes "1 Corinthians 7:19". Comp. Romans 2:29.
But faith which worketh by love. Faith that evinces its existence
by love to God, and benevolence to men. It is not a mere intellectual
belief; but it is that which reaches the heart, and controls the
affections. It is not a dead faith; but it is that which is
operative, and which is seen in Christian kindness and affection. It is
not mere belief of the truth, or mere orthodoxy; but it is that which
produces true attachment to others. A mere intellectual assent to
the truth may leave the heart cold and unaffected; mere orthodoxy,
however bold, and self-confident, and "sound," may not be inconsistent
with contentions, and strifes, and logomachies, and divisions.
The true faith is that which is seen in benevolence, in love to God,
in love to all who bear the Christian name; in a readiness to do
good to all mankind. This shows that the heart is affected by the
faith that is held; and this is the nature and design of all true
religion. Tindal renders this, "faith, which by love is mighty in
operation."
{f} "which worketh" 1 Thessalonians 1:3; James 2:18-22
Verse 7. Ye did run well. The Christian life is often represented as
a race. See Barnes "1 Corinthians 9:24"; also 1 Corinthians 9:25-26. Paul means
here that they began the Christian life with ardour and zeal. Comp.
Galatians 4:1.
Who did hinder you. Marg., drive you back. The word used here
\~anakoptw\~ means, properly, to beat or drive back. Hence it means
to hinder, check, or retard. Dr. Doddridge remarks that this is
"an Olympic expression, and properly signifies coming across the
course while a person is running in it, in such a manner as to
jostle, and throw him out of the way." Paul asks, with emphasis, who it
could have been that retarded them in their Christian course,
implying that it could have been done only by their own consent,
or that there was really no cause why they should not have continued as
they began.
That ye should not obey the truth? The true system of justification
by faith in the Redeemer. That you should have turned aside, and embraced
the dangerous errors in regard to the necessity of obeying the laws of
Moses.
{1} "hinder" "drive you back"
Verse 8. This persuasion. This belief that it is necessary to obey
the laws of Moses, and to intermingle the observance of the Jewish rites
with the belief of the Christian doctrines in order to be saved.
Not of him that calleth you. That is, of God, who had called them
into his kingdom. That it refers to God, and not to Paul, is plain.
They knew well enough that Paul had not persuaded them to it,
and it was important now to show them that it could not be traced
to God, though they who taught it pretended to be commissioned
by him.
Verse 9. A little leaven, etc. This is evidently a proverbial
expression. See it explained See Barnes "1 Corinthians 5:6". Its meaning here
is, that the embracing of the errors which they had adopted was to
be traced to some influence existing among themselves, and acting
like leaven. It may either mean that there was existing among
them from the first a slight tendency to conform to rites and
customs, and that this had now like leaven pervaded the mass; or it may
mean that the false teachers there might be compared to leaven,
whose doctrines, though they were few in number, had pervaded
the mass of Christians; or it may mean, as many have supposed,
that any conformity to the Jewish law was like leaven. If they
practised circumcision, it would not stop there. The tendency to
conform to Jewish rites would spread from that, until it would infect
all the doctrines of religion, and they would fall into the observance
of all the rites of the Jewish law. It seems to me that the second
interpretation referred to above is the correct one; and that the
apostle means to say, that the influence which had brought this
change about was at first small and unimportant; that there might
have been but a few teachers of that kind, and it might have not
been deemed worthy of particular attention or alarm; but that the
doctrines thus infused into the churches, had spread like leaven,
until the whole mass had become affected.
{g} "little leaven" 1 Thessalonians 1:3; James 2:18-22
Verse 10. I have confidence in you, etc. Though they had been led
astray, and had embraced many false opinions, yet, on the whole,
Paul had confidence in their piety, and believed they would yet
return and embrace the truth.
That ye will be none otherwise minded. That is, than you have been he
taught by me; or than I think and teach on the subject. Paul doubtless
means to say, that had full confidence that they would embrace the views
which he was inculcating on the subject of justification, and he makes
this remark in order to modify the severity of his tone of reprehension,
and to show that, notwithstanding all he had said, he had confidence
still in their piety. He believed that they would coincide with him in
his opinion, alike on the general subject of justification, and in
regard to the cause of their alienation from the truth. He, therefore,
gently insinuates that it was not to be traced to themselves that they
had departed from the truth, but to-the "little leaven" that had
leavened the mass; and he adds, that whoever had done this should be
held to be responsible for it.
But he that troubleth you. By leading you into error.
Shall bear his judgment. Shall be responsible for it, and will
receive proper treatment from you. He gently states this general
principle, which is so obvious; states that he does not believe
that the defection is to be traced to themselves; and designs to prepare
their minds for a proposition which he intends to submit, Galatians 5:12,
that the offending person or persons should be disowned and cut off.
Whosoever he be. "I do not know who he is. I mention no names; accuse
no one by name; and advise no severe measures against any particular
individual. I state only the obvious principle that every man should
bear his own burden, and be held responsible for what he has done--no
matter who he is."
{a} "his judgment" 2 Corinthians 10:6
Verse 11. And I, brethren. Paul here proceeds to vindicate himself
from giving countenance to the doctrines which they had advanced there.
It is evident that the false teachers in Galatia appealed to Paul
himself, and alleged that he insisted on the necessity of
circumcision, and that they were teaching no more than he taught. On what
they founded this, is unknown. It may have been mere slander; or it
may have arisen from the fact that he had circumcised Timothy,
Acts 16:3, and, possibly, that he may have encouraged circumcision in
some other similar cases. Or it may have been inferred from the fact
(which was undoubtedly true) that Paul in general complied with the
customs of the Jews when he was with them. But his conduct and example
had been greatly perverted. He had never enjoined circumcision as
necessary to salvation; and had never complied with Jewish customs where
there was any danger that it would be understood that he regarded them as
at all indispensable, or as furnishing a ground of acceptance with God.
If I yet preach circumcision. If I preach it as necessary to
salvation; or if I enjoin it on those who are converted to Christianity.
Why do I yet suffer persecution? That is, from the Jews. "Why do they
oppose me? Circumcision is the peculiar badge of the Jewish religion; it
implies all the rest, Galatians 5:2; and if I preach the necessity of that,
it would satisfy the Jews, and save me from persecution. They would never
persecute one who did that, as they do me; and the fact that I am thus
persecuted by them, is full demonstration that I am not regarded as
preaching the necessity of circumcision." It is remarkable that Paul
does not expressly deny the charge. The reason may be, that his own
word would be called in question, or that it night require much
explanation to show why he had recommended circumcision in any case, as
in the case of Timothy, Acts 16:3. But the fact that he was persecuted
by the Jews settled the question, and showed that he did not preach the
necessity of circumcision in any such sense as to satisfy them, or in
any such sense as was claimed by the false teachers in Galatia. In
regard to the fact that Paul was persecuted by the Jews, see
Acts 14:1,2,19; 17:4,5,13. Comp. Paley, Horae Paulinae,
Galat. No. v.
Then is the offence of the cross eased. "For if I should preach the
necessity of circumcision, as is alleged, the offence of the cross of
Christ would be removed. The necessity of depending on the merits of the
sacrifice made on the cross would be taken away, since then men could be
saved by conformity to the laws of Moses. The very thing that I have
so much insisted on, and that has been such a stumbling-block to the
Jews, See Barnes "1 Corinthians 1:23", that conformity to their rites was of no
avail, and that they must be saved only by the merits of a crucified
Saviour, would be done away with." Paul means that if this had been
done, he would have saved himself from giving offence, and from the
evils of persecution. He would have preached that men could be saved by
conformity to Jewish rites, and that would have saved him from all the
persecutions which he had endured in consequence of preaching the
necessity of salvation by the cross.
{*} "yet suffer" "still"
{b} "persecution" Galatians 6:12
{c} "offense" 1 Corinthians 1:23
Verse 12. I would they were even cut off. That is, as I understand
it, from the communion of the church. So far am I, says Paul, from
agreeing with them, and preaching the necessity of circumcision as
they do, that I sincerely wish they were excluded from the church
as unworthy a place among the children of God. For a very singular and
monstrous interpretation of this passage, though adopted by Chrysostom,
Theodoret, Theophylact, Jerome, Grotius, Rosenmuller, Koppe, and others,
the learned reader may consult Koppe on this verse. To my amazement, I
find that this interpretation has also been adopted by Robinson in his
Lexicon, on the word \~apokoptw\~. I will state the opinion in the words of
Koppe: Non modo circumcidant se, sed, si velint, etiam mutilent
se--ipsa genitalia resecent. The simple meaning is, I think, that
Paul wished that the authors of these errors and disturbances were
excluded from the church.
Which trouble you. Who pervert the true doctrines of salvation, and
who thus introduce error into the church. Error always, sooner or later,
causes trouble. Comp. See Barnes "1 Corinthians 5:7".
Verse 13. For, brethren, ye have been called unto liberty. Freedom
from Jewish rites and ceremonies. See Barnes "Galatians 3:28";
See Barnes "Galatians 4:9", See Barnes "Galatians 4:21", also Galatians 4:22-31.
The meaning here is, that Paul wished the false teachers removed because
true Christians had been called Unto liberty, and they were abridging and
destroying that liberty. They were hot in subjection to the law of Moses,
or to anything else that savoured of bondage. They were free; free from
the servitude of sin, and free from subjection to expensive and
burdensome rites and customs. They were to remember this as a great and
settled principle: and so vital a truth was this, and so important that
it should be maintained, and so great the evil of forgetting it, that
Paul says he earnestly wishes Galatians 5:12 that all who would reduce them
to that state of servitude were cut off from the Christian church.
Only use not liberty, etc. The word use here, introduced by our
translators, obscures the sense. The idea is, "You are called to liberty,
but it is not liberty for an occasion to the flesh. It is not freedom
from virtuous restraints, and from the laws of God. It is liberty from
the servitude of sin, and religious rites and ceremonies, not freedom
from the necessary restraints of virtue." It was necessary to give this
caution, because
(1) there was a strong tendency in all converts from heathenism to
relapse again into their former habits. Licentiousness abounded; and
where they had been addicted to it before their conversion, and where
they were surrounded by it on every hand, they were in constant danger of
falling into it again. A bare and naked declaration, therefore, that they
had been called to liberty, to freedom from restraint, might have
been misunderstood, and some might have supposed that they were free from
all restraints.
(2.) It is needful to guard the doctrine from abuse at all times. There
has been a strong tendency, as the history of the church has shown, to
abuse the doctrines of grace. The doctrine that Christians are
"free," that there is liberty to them from restraint, has been
perverted always by Antinomians, and been made the occasion of their
indulging freely in sin. And the result has shown that nothing was
more important than to guard the doctrine of Christian liberty, and
to show exactly what Christians are freed from, and what laws are
still binding on them, Paul is, therefore, at great pains to show
that the doctrines which he had maintained did not lead to
licentiousness, and did not allow the indulgence of sinful and corrupt
passions.
An occasion. As allowing indulgence to the flesh, or as a furtherance
or help to corrupt passions. See the word explained
See Barnes "Romans 7:8".
To the flesh. The word flesh is often used in the writings of Paul to
denote corrupt and gross passions and affections.
See Barnes "Romans 7:18"; See Barnes "Romans 8:1".
But by love serve one another. By the proper manifestation of love
one to another, strive to promote each other's welfare. To do this will
not be inconsistent with the freedom of the gospel. When there is
love, there is no servitude. Duty is pleasant, and offices of
kindness agreeable. Paul does not consider them as freed from all law
and all restraint; but they are to be governed by the law of love.
They were not to feel that they were so free that they might lawfully
give indulgence to the desires of the flesh, but they were to regard
themselves as under the law to love one another; and thus they would
fulfil the law of Christian freedom.
{d} "use not liberty" 1 Corinthians 8:9; 1 Peter 2:16
{e} "serve one another" 1 John 3:18
Verse 14. For all the law is fulfilled, etc. That is, this expresses
the substance of the whole law; it embraces and comprises all. The
apostle, of course, here alludes to the law in regard to our duty to
our fellow-men, since that was the point which he particularly enforces.
He is saying that this law would counteract all the evil workings of the
flesh; and, if this were fulfilled, all our duty to others would be
discharged. A similar sentiment he has expressed in Romans 13:8-10.
See Barnes "Romans 13:8", See Barnes "Romans 13:9";
See Barnes "Romans 13:10". The turn here in the discussion is worthy
of particular notice. With great skill he changes the subject from a
doctrinal argument to a strain of practical remark, and furnishes most
important lessons for the right mode of overcoming our corrupt and
sensual passions, and discharging our duty to others.
Thou shalt love thy neighbour, etc. See Barnes "Matthew 19:19".
{a} "This" Leviticus 19:18; Matthew 22:39,40; James 2:8
Verse 15. But if ye bite. The word here used \~daknw\~ means,
properly, to bite, to sting; and here seems to be used in the sense of
contending and striving--a metaphor not improbably taken from dogs and
wild beasts.
And devour one another. As wild beasts do. The sense is, "if you
contend with each other;" and the reference is, probably, to the strifes
which would arise between the two parties in the churches--the Jewish and
the Gentile converts.
Take heed that ye be not consumed, etc. As wild beasts contend
sometimes until both are slain. Thus the idea is, in their contentions
they would destroy the spirituality and happiness of each other; their
characters would be ruined, and the church be overthrown. The readiest
way to destroy the spirituality of a church, and to annihilate the
influence of religion, is to excite a spirit of contention.
Verse 16. This I say then. This is the true rule about overcoming the
propensities of your carnal natures, and of avoiding the evils of strife
and contention.
Walk. The Christian life is often represented as a journey; and the
word walk, in the Scripture, is often equivalent to live,
Mark 7:5. See Barnes "Romans 4:12"; See Barnes "Romans 6:4";
See Barnes "Romans 8:1".
In the Spirit. Live under the influences of the Holy Spirit; admit
those influences fully into your hearts. Do not resist him, but yield to
all his suggestions. See Barnes "Romans 8:1". What the Holy Spirit
would produce, Paul states in Galatians 5:22,23". If a man would yield
his heart to those influences, he would be able to overcome all his
evil propensities; and it is because he resists that Spirit that he
is ever overcome by the corrupt passions of his nature. Never was
a better, safer, or a more easy rule given to overcome our corrupt
and sensual desires than that here furnished. Comp.
See Barnes "Romans 8:1", and Romans 8:2-13.
And ye shall not fulfil, etc. Marg., Fulfil not--as if it
were a command. So Tindal renders it. But the more common interpretation,
as it is the more significant, is that adopted by our translators. Thus
it is not merely a command; it is the statement of an important and
deeply interesting truth--that the only way to overcome the corrupt
desires and propensities of our nature, is by submitting to the
influences of the Holy Spirit. It is not by philosophy; it is not by mere
resolutions to resist them; it is not by the force of education and laws;
it is only by admitting into our souls the influence of religion, and
yielding ourselves to the guidance of the Holy Spirit of God. If we live
under the influences of that Spirit, we need not fear the power of the
sensual and corrupt propensities of our nature.
{b} "Walk" Romans 8:1,4,13
{1} "ye shall not fulfill the lust" "fulfil not"
{*} "lust" "desire"
Verse 17. For the flesh lusteth against the Spirit. The inclinations
and desires of the flesh are contrary to those of the Spirit. They draw
as away in an opposite direction; and while the Spirit of God would
lead us one way, our carnal nature would lead us another, and thus
produce the painful controversy which exists in our minds. The
word" Spirit" here refers to the Spirit of God, and to his influences
on the heart.
And these are contrary, etc. They are opposite in their nature. They
never can harmonize. See Romans 8:6,7. Compare below, Galatians 5:19-23.
The contrariety Paul has illustrated by showing what each produces; and
they are as opposite as adultery, wrath, strife, murders, drunkenness,
etc., are to love, joy, goodness, gentleness, and temperance.
So that ye cannot do the things that ye would. See this sentiment
illustrated See Barnes "Romans 7:15" and Romans 7:15-19. The expression
"cannot do" is stronger by far than the original, and it is doubted
whether the original will bear this interpretation. The literal
translation would be, "Lest what ye will, those things ye should do,"
\~ina mh, a an yelhte, tauta poihte\~. It is rendered by Doddridge, "So
that ye do not the things that ye would." By Locke, "You do not the things
that you propose to yourselves;" and Locke remarks on the passage, "Ours is
the only translation that I know which renders it cannot." The Vulgate and
the Syriac give a literal translation of the Greek, "So that you do
not what you would." This is undoubtedly the true rendering;
and, in the original, there is no declaration about the possibility or
the impossibility, the ability or the inability, to do these things. It
is simply a statement of a fact, as it is in Romans 7:15,19. That
statement is, that in the mind of a renewed man there is a contrariety in
the two influences which bear on his soul--the Spirit of God inclining
him in one direction, and the lusts of the flesh in another; that one of
these influences is so great, as, in fact, to restrain and control the
mind, and prevent its doing what it would otherwise do; that when there
is an inclination in one direction, there is a controlling and
overpowering influence in another, producing a conflict, which prevents
it, and which finally checks and restrains the mind. There is no reason
for interpreting this, moreover, as seems always to be the case, of the
overpowering tendency in the mind to evil, as if it taught that the
Christian was desirous of doing good, but could not, on account of
his indwelling corruption. So far as the language of Paul or the fact is
concerned, it may be understood of just the opposite; and may mean, that
such are the restraints and influences of the Holy Spirit on the heart,
that the Christian does not the evil which he otherwise would, and to
which his corrupt nature inclines him. He (Paul) is exhorting them
Galatians 5:16 to walk in the Spirit, and assures them that thus they
would not fulfil the lusts of the flesh. To encourage them to this,
he reminds them that there were contrary principles in their minds
--the influences of the Spirit of God, and a carnal and downward
tendency of the flesh. These are contrary one to the other; and
such are, in fact, the influences of the Spirit on the mind, that the
Christian does not do the things which he otherwise would. So understood,
or understood in any fair interpretation of the original, it makes no
assertion about the ability or inability of man to do right or wrong. It
affirms as a fact, that where these opposite principles exist, a man
does not do the things which otherwise he would do. If a man could
not do otherwise than he actually does, he would not be to blame. Whether
a Christian could not resist the influences of the Holy Spirit, and
yield to the corrupt desires of the flesh, or whether he could not
overcome these evil propensities and do right always, are points on which
the apostle here makes no affirmation. His is the statement of a
mere fact, that where these counteracting propensities exist in the
mind, there is a conflict, and that the man does not do what he otherwise
would do.
{c} "For the flesh" Romans 7:21-23
{+} "lusteth" "desireth"
{d} "contrary" Romans 8:6,7
{e} "ye cannot" Romans 7:15,19
Verse 18. But if ye be led of the Spirit. If you submit to the
teachings and guidance of the Holy Spirit.
Ye are not under the law. You are under a different dispensation--the
dispensation of the Spirit. You are free from the restraints and control
of the Mosaic law, and are under the control of the Spirit of God.
{f} "if ye be" Romans 6:14; 8:2
Verse 19. Now the works of the flesh. What the flesh, or what corrupt
and unrenewed human nature produces.
Are manifest. Plain, well-known. The world is full of illustrations
of what corrupt human nature produces; and as to the existence and nature
of those works, no one can be ignorant, It is evident here that the word
\~sarx\~, flesh, is used to denote corrupt human nature, and not
merely the body; since many of the vices here enumerated are the passions
of the mind, or the soul, rather than of the body. Such are "wrath,"
"strife," "heresies," "envyings," etc., which cannot be said to
have their seat in the body. If the word, therefore, is used to
denote human nature, the passage furnishes a sad commentary on its
tendency, and on the character of man. It is closely parallel to the
declaration of the Saviour in Matthew 15:19. Of the nature of most of
these sins, or works of the flesh, it is unnecessary to offer any
comment. They are not so rare as not to be well known, and the
meaning of the words requires little exposition. In regard to the
existence of these vices as the result of human nature,
See Barnes "Romans 1:1" and following; a single glance at the history of
the past, or at the present condition of the heathen and a large part of
the Christian world, would furnish an ample and a painful demonstration.
{g} "flesh" Matthew 15:19; Ephesians 5:3-6; Colossians 3:5,6; Revelation 22:15
Verse 20. Witchcraft. Pretending to witchcraft. The apostle does not
vouch for the actual existence of witchcraft; but he says that what
was known as such was a proof of the corrupt nature of man, and
was one of the fruits of it. No one can doubt it. It was a system
of imposture and falsehood throughout; and nothing is a better
demonstration of the depravity of the human heart than an extended
and systematized attempt to impose on mankind. The word which is here
used, (\~farmakeia\~, whence our word pharmacy, from \~farmakon\~
a medicine, poison, magic potion,) means, properly, the preparing and giving
of medicine. Then it means also poisoning, and also magic art, or enchantment;
because in savage nations, pharmacy or medicine consisted much in magical
incantations. Thence it means sorcery or enchantment, and it is so used
uniformly in the New Testament. It is used only in Galatians 5:20; Revelation 9:21;
Revelation 18:23; 21:8. Some have supposed that it means here poisoning,
a crime often practised; but the more correct interpretation is, to refer
it to the black art, or to pretensions to witchcraft, and the numerous
delusions which have grown out of it, as a striking illustration of the
corrupt and depraved nature of man.
Hatred. Gr., hatreds--in the plural. Antipathies, and want of love,
producing contentions and strifes.
Variance. Contentions. See Barnes "Romans 1:29".
Emulations, \~zhloi\~ In a bad sense, meaning heart-burning, or
jealousy, or perhaps inordinate ambition. The sense is, ardour or
zeal in a bad cause, leading to strife, etc.
Wrath. This also is plural in the Greek, \~yumoi\~, meaning passions,
bursts of anger. See Barnes "2 Corinthians 12:20".
Strife. Also plural in the Greek. See Barnes "2 Corinthians 12:20".
Seditions. See Barnes "Romans 16:17".
Heresies. See Barnes "Acts 5:17"; See Barnes "1 Corinthians 11:19"
{*} "witchcraft" "sorcery"
{+} "emulations" "rivalries"
{++} "strife" "disputes"
{**} "seditions" "factions"
{|} "heresies" "sects"
Verse 21. Envyings. See Barnes "2 Corinthians 12:20".
Revellings. See Barnes "2 Corinthians 12:20 Ro 13:13".
And such like. This class of evils, without attempting to specify
all.
Of the which I tell you before. In regard to which I forewarn you.
As I have also told you in time past. When he was with them.
Shall not inherit the kingdom of God. Cannot possibly be saved.
See Barnes "1 Corinthians 6:9"; 1 Corinthians 6:10-11. In regard to this passage we
may remark,
(1.) that it furnishes the most striking and unanswerable proof of human
depravity. Paul represents these things as "the works of the flesh"-- the
works of the unrenewed nature of man. They are such as human nature, when
left to itself, everywhere produces. The world shows that such is
the fact; and we cannot but ask, is a nature producing this to be
regarded as pure? Is man an unfallen being? Can he save himself?
Does he need no Saviour?
(2.) This passage is full of fearful admonition to those who indulge in
any or all of these vices. Paul, inspired of God, has solemnly declared
that such cannot be saved. They cannot enter into the kingdom of
heaven as they are. Nor is it desirable that they should. What would
heaven be if filled up with adulterers, and fornicators, and idolaters,
with the proud and envious, and with murderers and drunkards? To call
such a place heaven, would be an abuse of the word. No one could wish to
dwell there; and such men cannot enter into heaven.
(3.) The human heart must be changed, or man cannot be saved. This
follows, of course. If such is its tendency, then there is a necessity
for such a change as that in regeneration, in order that man may be happy
and be saved.
(4.) We should rejoice that such men cannot, with their present
characters, be admitted to heaven. We should rejoice that there is one
world where these vices are unknown--a world of perfect and eternal
purity. When we look at the earth; when we see how these vices prevail;
when we reflect that every land is polluted, and that we cannot traverse
a continent or an island, visit a nook or corner of the earth, dwell in
any city or town, where these vices do not exist, oh how refreshing and
invigorating is it to look forward to a pure heaven! How cheering the
thought that there is one world where these vices axe unknown; one world,
all whose ample plains may be traversed, and the note of blasphemy shall
never fall on the ear; one world, where virtue shall be safe from the
arts of the seducer; one world, where we may for ever dwell, and
not one reeling and staggering drunkard shall ever be seen; where
there shall be not one family in want and tears, from the vice of its
unfaithful head! With what joy should we look forward to that world! With
what ardour should we pant that it may be our own!
Verse 22. But the fruit of the Spirit. That which the Holy Spirit
produces. It is not without design, evidently, that the apostle uses
the word "Spirit" here, as denoting that these things do not flow
from our own nature. The vices above enumerated are the proper
"works" or result of the operations of the human heart; the virtues
which he enumerates are produced by a foreign influence--the agency of
the Holy Spirit. Hence Paul does not trace them to our own hearts,
even when renewed. He says that they are to be regarded as the proper
result of the Spirit's operations on the soul.
Is love. To God and to men. Probably the latter here is particularly
intended, as the fruits of the Spirit are placed in contradistinction
from those vices which lead to strifes among men. On the meaning of the
word love, See Barnes "1 Corinthians 13:1"; and for an illustration of
operations and effects, see the Notes on that whole chapter.
Joy. In the love of God; in the evidences of pardon; in communion
with the Redeemer, and in his service; in the duties of religion, in
trial, and in the hope of heaven. See Barnes "Romans 5:2". Comp.
1 Peter 1:8.
Peace. As the result of reconciliation with God.
See Barnes "Romans 5:1".
Long-suffering. In affliction and trial, and when injured by others.
See Barnes "1 Corinthians 13:4".
Gentleness. The same word which is translated kindness in
2 Corinthians 6:6. See Barnes "2 Corinthians 6:6". The word means goodness,
kindness, benignity; and is opposed to a harsh, crabbed, crooked temper.
It is a disposition to be pleased; it is mildness of temper, calmness of
spirit, an unruffled disposition, and a disposition to treat all with
urbanity and politeness. This is one of the regular effects of the
Spirit's operations on the heart. Religion makes no one crabbed, and
morose, and sour. It sweetens the temper; corrects an irritable
disposition; makes the heart kind; disposes us to make all around
us as happy as possible. This is true politeness: a kind of politeness
which can far better be learned in the school of Christ than in that of
Chesterfield; by the study of the New Testament than under the direction
of the dancing-master.
Goodness. See Barnes "Romans 15:14". Here the word seems to be used
in the sense of beneficence, or a disposition to do good to others.
The sense is, that a Christian must be a good man.
Faith. On the meaning of the word faith,
See Barnes "Mark 16:16". The word here may be used in the sense of
fidelity, and may denote that the Christian will be a
faithful man--a man faithful to his word and promises; a man who
can be trusted or confided in. It is probable that the word is used
in this sense because the object of the apostle is not to speak of the
feelings which we have towards God, so much as to illustrate the
influences of the Spirit in directing and controlling our feelings
towards men. True religion makes a man faithful. The Christian
is faithful as a man; faithful as a neighbour, friend, father, husband,
son. He is faithful to his contracts; faithful to his promises. No
man can be a Christian who is not thus faithful; and all pretensions
to being under the influences of the Spirit, when such fidelity does
not exist, are deceitful and vain.
{a} "fruit" John 15:5; Ephesians 5:9
Verse 23. Meekness. See Barnes "Matthew 5:5".
Temperance. The word here used \~egkrateia\~ means, properly,
self-control, continence. It is derived from \~en\~ and \~kratov\~,
strength; and has reference to the power or ascendancy which we have
over exciting and evil passions of all kinds. It denotes the self-rule
which a man has over the evil propensities of his nature. Our word
temperance we use now in a much more limited sense, as refering
mainly to abstinence from intoxicating drinks. But the word here used is
employed in a much more extended signification. It includes the dominion
over all evil propensities; and may denote continence, chastity,
self-government, moderation in regard to all indulgences, as well as
abstinence from intoxicating drinks. See Barnes "Acts 24:25". The sense
here is, that the influences of the Holy Spirit on the heart make a man
moderate in all indulgences; teach him to restrain his passions, and
to govern himself; to control his evil propensities, and to subdue all
inordinate affection. The Christian will not only abstain from
intoxicating drinks, but from all exciting passions; he will be temperate
in his manner of living, and in the government of his temper. This
may be applied to temperance properly so called with us; but it
should not be limited to that. A Christian must be a temperate man; and
if the effect of his religion is not to produce this, it is false and
vain. Abstinence from intoxicating drinks, as well as from all improper
excitement, is demanded by the very genius of his religion; and on this
subject there is no danger of drawing the cords too close. No man was
ever injured by the strictest temperance, by total abstinence from ardent
spirits, and from wine as a beverage; no man is certainly safe who
does not abstain; no man, it is believed, can be in a proper frame of
mind for religious duties, who indulges in the habitual use of
intoxicating drinks. Nothing does more scandal to religion than such
indulgences; and, other things being equal, he is the most under
the influence of the Spirit of God who is the most thoroughly a man
of temperance.
Against such there is no law. That is, there is no law to condemn
such persons. These are not the things which the law denounces. These,
therefore, are the true freemen--free from the condemning sentence of the
law, and free in the service of God. Law condemns sin; and they who
evince the spirit here referred to are free from its denunciations.
{b} "against" 1 Timothy 1:9
Verse 24. And they that are Christ's. All who are true Christians.
Have crucified the flesh. The corrupt passions of the soul have
been put to death; that is, destroyed. They are as though they
were dead, and have no power over us. See Barnes "Galatians 2:20".
With the affections. Marg., passions. All corrupt desires.
And lusts. See Barnes "Romans 1:24".
{1} "affections" "passions"
{*} "lusts" "passions and desires"
Verse 25. If we live in the Spirit. See Barnes "Galatians 5:16". The
sense of this verse probably is, "We who are Christians profess to be
under the influences of the Holy Spirit. By his influences and agency is
our spiritual life. We profess not to be under the dominion of the flesh;
hot to be controlled by its appetites and desires. Let us then act in
this manner, and as if we believed this. Let us yield ourselves to
his influences, and show that we are controlled by that Spirit." It
is an earnest exhortation to Christians to yield wholly to the agency
of the Holy Spirit on their hearts, and to submit to his guidance.
See Barnes "Romans 8:5,9".
{a} "live in the Spirit" Romans 8:4,5
Verse 26. Let us not be desirous of vain glory. The word here used
\~kenodoxoi\~ means, proud or vain of empty advantages, as of birth,
property, eloquence, or learning. The reference here is probably to
the paltry competitions which arose on account of these supposed
advantages. It is possible that this might have been one cause of
the difficulties existing in the churches of Galatia, and the apostle is
anxious wholly to check and remove it. The Jews prided themselves
on their birth; and men are everywhere prone to over-value
the supposed advantages of birth and blood. The doctrines of Paul
are, that in great and most vital respects men are on a level; that
these things contribute nothing to salvation, See Barnes "Galatians 3:28" ;
and that Christians should esteem them of little importance, and that
they should not be suffered to interfere with their fellowship, or to
mar their harmony and peace. Provoking one another. The sense
is, that they who are desirous of vain glory, do provoke one another.
They provoke those whom they regard as inferiors by a haughty
carriage and a contemptuous manner towards them. They look
upon-them often with contempt; pass them by with disdain;
treat them as beneath their notice; and this provokes, on the other
hand, hard feeling, and hatred, and a disposition to take revenge.
When men regard themselves as equal in their great and vital
interests; when they feel that they are fellow-heirs of the grace of
life; when they feel that they belong to one great family, and are
in their great interests on a level; deriving no advantage from birth
and blood; on a level as descendants of the same apostate father;
as being themselves sinners; on a level at the foot of the cross, at
the communion table, on beds of sickness, in the grave, and at the
bar of God; when they feel this, then the consequences here referred
to will be avoided. There will be no haughty carriage such as to
provoke opposition; and, on the other hand, there will be no envy
on account of the superior rank of others.
Envying one another. On account of their superior wealth, rank,
talent, learning. The true way to cure envy is to make men feel that
in their great and important interests they are on a level. Their great
interests are beyond the grave. The distinctions of this life are
temporary, and are comparative trifles. Soon all will be on a level in
the grave, and at the bar of God, and in heaven. Wealth, and honour, and
rank do not avail there. The poorest man will wear as bright a crown as
the rich; the man of most humble birth will be admitted as near the
throne as he who can boast the longest line of illustrious ancestors.
Why should a man who is soon to wear a "crown incorruptible and
undefiled, and that fadeth not away," envy him who has a ducal
coronet here, or a royal diadem--baubles that are soon to be laid
aside for ever? Why should he, though poor here, who is soon to
inherit the treasures of heaven, where "moth and rust do not
corrupt," envy him who can walk over a few acres as his own, or
who has accumulated a glittering pile of dust, soon to be left for ever?
Why should he who is soon to wear the robes of salvation, made
"white in the blood of the Lamb," envy him who is "clothed in
purple and fine linen," or who can adorn himself and his family in
the most gorgeous attire which art and skill can make, soon to give
place to the winding-sheet, soon to be succeeded by the simple garb
which the most humble wears in the grave? If men feel that their
great interests are beyond the tomb; that in the important matter
of salvation they are on a level; that soon they are to be
undistinguished beneath the clods of the valley, how unimportant
comparatively would it seem to adorn their bodies, to advance
their name and rank, and to improve their estates? The rich and the great
would cease to look down with contempt on those of more humble
rank; and the poor would cease to envy those above them, for they
are soon to be their equals in the grave; their equals, perhaps their
superiors, in heaven !
{b} "Let us not" Philippians 2:3
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