Galatians 5:21
Verse
Context
Sermons
John Rhys Watkins
Keith Malcomson
Denis Lyle
A.W. Tozer
K.C. MoserGardiner SpringSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Envyings - Φθονοι· "Pain felt, and malignity conceived, at the sight of excellence or happiness." A passion the most base and the least curable of all that disgrace or degrade the fallen soul. See on Rom 13:13 (note) Murders - Φονοι· Similarity of sound to the preceding seems to have suggested the word in this association; it is wanting in several MSS. Murder signifies the destruction of human life; and as he who hates his brother in his heart is ready to take away his life, so he is called a murderer. After all the casuistry of man, it does not appear that the right of taking away a human life on any pretense, except for the crime of murder belongs to any but the Maker and Judge of all men. Drunkenness - Μεθαι· Taking more wine or any kind of inebriating liquor than is necessary for health; whatever unfits for public, domestic, or spiritual duties; even the cares of the world, when they intoxicate the mind. See on Rom 13:13 (note). Revellings - Κωμοι· Lascivious feastings, with obscene songs, music, etc. See on Rom 13:13 (note). And such like - Και τα ὁμοια τουτοις· All that proceeds from the evil passions of a fallen spirit, besides those above specified; and all that the law of God specifies and condemns. Of the which I tell you before - When I first preached the Gospel to you. As I have also told you in time past - When I paid my second visit to you; for the apostle did visit them twice. See Act 16:6; Act 18:23; and see preface. Shall not inherit - They are not children of God, and therefore cannot inherit the kingdom which belongs only to the children of the Divine family.
Jamieson-Fausset-Brown Bible Commentary
tell . . . before--namely, before the event. I . . . told you in time past--when I was with you. you--who, though maintaining justification by the law, are careless about keeping the law (Rom 2:21-23). not inherit . . . kingdom of God-- (Co1 6:9-10; Eph 5:5).
John Gill Bible Commentary
But the fruit of the Spirit,.... Not of nature or man's free will, as corrupted by sin, for no good fruit springs from thence; but either of the internal principle of grace, called the Spirit, Gal 5:17 or rather of the Holy Spirit, as the Ethiopic version reads it; the graces of which are called "fruit", and not "works", as the actions of the flesh are; because they are owing to divine influence efficacy, and bounty, as the fruits of the earth are, to which the allusion is; and not to a man's self, to the power and principles of nature; and because they arise from a seed, either the incorruptible seed of internal grace, which seminally contains all graces in it, or the blessed Spirit, who is the seed that remains in believers; and because they are in the exercise of them acceptable unto God through Christ, and are grateful and delightful to Christ himself, being "his pleasant fruits"; which as they come from him, as the author of them, they are exercised on him as the object of them, under the influence of the Spirit; and because they are profitable to them that are possessed of them, seeing the promise of this life and that which is to come is annexed to them; and the good works which are done in consequence of them are profitable to men: once more, as the works of the flesh are the unfruitful works of darkness, and make men so, and therefore cannot be called fruit properly; these, as they are fruits, and are rightly and properly so called, so they make men fruitful, and to abound in divine things, and are as follow: Love. This the apostle begins with, it being the fulfilling of the law, the bond of perfectness, and without which a profession of religion is insignificant; it may be understood of love to God, of which every man's heart is destitute, being enmity against God, until regenerated by the Spirit of God; when he sheds abroad the love of God in the heart, and which is the ground and reason of any man's truly loving God: and also of love to Christ, which the natural man feels nothing of till the spirit of wisdom and revelation, in the knowledge of Christ, opens his eyes to see the loveliness of his person, the suitableness of his grace, righteousness, and fulness, and the necessity of looking to him for life and salvation; and likewise of love to the saints, which a carnal man is a stranger to, until he is renewed by the Holy Ghost, who in regenerating him teaches him to love the brethren; and which is the evidence of his having passed from death to life, through the mighty power of his grace. Moreover, love to the house and worship of God, to the truths and ordinances of the Gospel, all which men have naturally an aversion to, may be included in this first fruit of the Spirit: the next follows, which is joy, even that which is in the Holy Ghost, and has him for its author. The object of it is God, not as an absolute God, but as a covenant God and Father in Christ; as the God of salvation, as clothing with the robe of his Son's righteousness, and as pardoning iniquity, transgression, and sin, full atonement being made by the sacrifice of Christ; who also is the object of this joy in his person, fulness, righteousness, offices, relations, and when beheld, embraced, and enjoyed in a way of communion. This joy, likewise, which is the produce of the Spirit, lies in spiritual things, and arises from an apprehension or good hope of interest in them, as justification, pardon, peace, adoption, and eternal glory; and is peculiar to such who have the Spirit, for a stranger intermeddles not with this joy, nor can he form any judgment of it, and is even unspeakable by the believer himself. Moreover, joy in the good of others, of fellow creatures and fellow Christians, in their outward and inward prosperity, in their temporal, spiritual, and eternal good, which, as it is a grace of the Spirit, may well enough be thought to be at least part of the sense of the word here; since it follows upon, and is joined with love, and stands between that and peace, which is another fruit of the Spirit: and designs peace with God in a man's own conscience, produced there by the Spirit of God, in consequence of peace being made by the blood of Christ; and that through the application of the blood of Christ for pardon, and of his righteousness for justification to the soul of a sensible sinner by the blessed Spirit, the effect of which is peace, quietness, and tranquillity of mind; also peace with men, with the saints, and with all others; for such who are under a work of the Spirit of God, and are influenced and led by him, seek after the things which make for peace and edification among the brethren, and are desirous if possible to live peaceably with all men: hence appears another grace in them, longsuffering; which intends not so much a patient waiting for good things to come, for more grace, and for glory, through the Spirit; but a patient bearing and enduring of present evils with joyfulness, being strengthened by the Spirit with all might, according to his glorious power; being slow to anger, ready to forgive injuries, put up with affronts, and bear with, and forbear one another: and which is usually accompanied with gentleness, humanity, affability, courteousness, shown both in words, gestures, and actions; in imitation of the gentleness of Christ, and agreeably to that wisdom, that heavenly doctrine of the Gospel, which, among other things, is said to be gentle, and easy to be entreated. To which is added goodness; and what else can come from the good Spirit of God, the author of the good work of grace upon the soul? and which disposes it to acts of goodness unto men, in a natural, civil, moral, spiritual, and evangelic way, for the benefit both of soul and body; and which must here be understood, and which is well pleasing to God when done in the exercise of the following grace, faith; for though fidelity, both in words and actions, which is very ornamental to the Gospel, and a profession of religion may be meant; yet faith in Christ is not to be excluded, as it is generally by interpreters; for this is not of a man's self, nor have all men it: it is a gift of God, the operation of his power, and the work of his Spirit, whence he is styled the spirit of faith; and which therefore must have a place among his fruits; and which lies and shows itself in believing in Christ for salvation, in embracing the doctrines of the Gospel, and making a profession of them, which is called the profession of faith; all which, when right, comes from the Spirit of God.
Tyndale Open Study Notes
5:21 Drunkenness has no place in the Christian life (see Luke 21:34; 1 Cor 11:20-22; Eph 5:18). • wild parties: Festivals in honor of pagan gods were often accompanied by drunken orgies (cp. 1 Pet 4:3). • other sins like these: This list is only representative of the vices of the sinful nature (cp. Mark 7:20-23; Rom 1:29-31; 1 Cor 6:9-10; Eph 5:3-5; Col 3:5-8; 1 Tim 1:9-10; 2 Tim 3:2-5; Jas 3:13-18; Rev 21:8). People living that sort of life are not living by the Spirit, and thereby demonstrate no relationship with God by faith. Such people will not inherit the Kingdom of God: They are still slaves of their sinful nature (Gal 4:8-9, 22-25; cp. Rom 6:16-22; 1 Cor 6:9-10) and are not under God’s rule.
Galatians 5:21
Walking by the Spirit
20idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions,21and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who practice such things will not inherit the kingdom of God.
- Scripture
- Sermons
- Commentary
Groves Around the Altar
By John Rhys Watkins1.3K35:49WorshipDEU 16:21MAT 10:381CO 1:18GAL 5:21PHP 2:5HEB 12:2In this sermon, the preacher emphasizes the importance of the cross in the Christian faith. He explains that the world hates the cross and often mocks it, but it is through the cross that God displays His Son. The preacher emphasizes that the cross is not just a doctrine or theory, but an essential experience that believers must go through. He also highlights the need for conviction and brokenness before restoration can occur, and urges believers to think, walk, and talk like God in order to be a true church for Christ. The sermon concludes with a reminder that the cross reveals the full horror of sin and the sacrifice of Jesus, and calls for the cross to be preached and embraced in the Church today.
Should Christian's Drink Alcohol? - Part 1
By Keith Malcomson0LEV 19:17PRO 20:1PRO 27:51CO 5:111CO 6:9GAL 5:21GAL 6:1EPH 5:11JAS 5:19Keith Malcomson addresses the controversial topic of alcohol consumption among Christians, highlighting the shift in attitudes towards social drinking within the church. He emphasizes the dangers of drunkenness, the biblical warnings against alcohol abuse, and the consequences of failing to address this issue within the Christian community. Malcomson delves into the biblical perspectives on wine, the facts about alcohol, the sin of drunkenness, the implications for Christian drunkards, and the importance of restoring fallen brothers who struggle with alcoholism.
When God Crashes the Party
By Denis Lyle0EXO 8:19EXO 31:18LEV 10:8DEU 29:6PSA 23:1PSA 90:12ISA 41:25ISA 44:28JER 17:3DAN 5:1LUK 11:20JHN 8:1JHN 17:4ROM 14:91CO 6:19GAL 5:21EPH 5:182TI 4:7Denis Lyle preaches on the story of Belshazzar in Daniel 5, highlighting the tragic dissipation and revelry at the royal feast, where intemperance, impropriety, impiety, and idolatry were prevalent. Belshazzar's defiance of God led to a supernatural message written on the wall, causing fear and a search for interpretation. Daniel, a consecrated, separated, and liberated man, was called to explain the mystery, revealing a prophecy of the kingdom's impending fall. The historic consummation shows the sovereignty of God's ways and the authenticity of His word in fulfilling His purposes.
The Damnation Army, Its Victims and Its Sponsors
By George Kulp0EST 1:8PRO 20:1PRO 31:6ISA 5:11HAB 2:15MAT 11:28ROM 13:131CO 6:10GAL 5:21EPH 5:18George Kulp passionately preaches about the irreconcilable hostility between the Church and the saloon, emphasizing the need for Christians to take a stand against the liquor traffic by aligning themselves with God's position. He highlights the responsibility of the Church to lead the moral reform movement against the saloon, drawing parallels to historical movements like the anti-slavery agitation. Kulp urges Christians to save the youth from the dangers of the liquor traffic, emphasizing the devastating impact on families and society. He challenges the sponsors of the liquor traffic, pointing out the complicity of society in allowing the spread of this destructive industry.
Completely Dedicated to Christ: Are We?
By A.W. Tozer0PRO 14:30PRO 27:4MAT 27:18ROM 1:29GAL 5:21PHP 1:151TI 6:4TIT 3:3JAS 4:51PE 2:1In this sermon on Envy, the preacher delves into the destructive nature of envy, describing it as a feeling of discontent and resentment towards others' possessions or qualities. Envy leads to division, strife, and even murder, making it one of the most odious vices. The sermon emphasizes that envy is condemned in both the Old and New Testaments, warning believers of its corrupting influence on the soul. Envy is contrasted with jealousy, with envy focusing on begrudging others' possessions while jealousy fears losing what one has. The preacher highlights the importance of walking by the Spirit to overcome envy and rejoice in others' blessings.
Are We Preaching the Gospel?
By K.C. Moser0GEN 9:6PRO 1:11MAT 5:21ROM 3:15GAL 5:21The preacher delves into the dual meanings of 'oxus' in the Bible, highlighting its representation of rapid motion and sharpness, particularly in the book of Revelation. This sharpness symbolizes the eagerness and readiness of people to commit violence and shed blood, showcasing the inherent malice and hatred within humanity. The sermon emphasizes the swift nature of men to engage in acts of murder, drawing attention to the prevalence of violence throughout history and the deep-rooted depravity in human hearts.
Something Must Be Done (Part One)
By Gardiner Spring0PRO 14:30PRO 27:4MRK 15:10ROM 1:29GAL 5:211TI 6:4JAS 1:21JAS 4:51PE 2:1The preacher delves into the concept of malice (kakia) as a quality of wickedness, depravity, and ill-will, highlighting its destructive nature and the root of various vices. Kakia is described as a vicious disposition that rejoices in hurting others, leading to a wicked habit of the mind. Envy (phthonos) is explored as a form of malice that resents others' excellence or happiness, leading to division, strife, and even murder. The sermon emphasizes the importance of putting aside malice, envy, and hatred, as they destroy fellowship and lead to a corrupt and loveless way of life.
11. Striking the Balance
By Chuck Smith0Unity in DiversityBalance in TheologyJOS 24:151KI 18:21ISA 55:8JHN 8:31JHN 15:6JHN 15:161CO 13:1GAL 5:212TI 2:15REV 22:17Chuck Smith emphasizes the importance of striking a balance in theological discussions, particularly regarding non-essential issues that can divide the church. He advocates for inclusivity and grace, recognizing that strong convictions can coexist with differing views on topics like the ministry of the Holy Spirit and Calvinism. Smith encourages believers to focus on essential doctrines while allowing for diverse interpretations in non-foundational matters, promoting unity and love within the congregation. He highlights the need for a balanced approach to scriptural teachings, acknowledging both God's sovereignty and human responsibility without forcing a resolution between the two. Ultimately, he calls for a faith that embraces the mystery of God beyond human understanding.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Envyings - Φθονοι· "Pain felt, and malignity conceived, at the sight of excellence or happiness." A passion the most base and the least curable of all that disgrace or degrade the fallen soul. See on Rom 13:13 (note) Murders - Φονοι· Similarity of sound to the preceding seems to have suggested the word in this association; it is wanting in several MSS. Murder signifies the destruction of human life; and as he who hates his brother in his heart is ready to take away his life, so he is called a murderer. After all the casuistry of man, it does not appear that the right of taking away a human life on any pretense, except for the crime of murder belongs to any but the Maker and Judge of all men. Drunkenness - Μεθαι· Taking more wine or any kind of inebriating liquor than is necessary for health; whatever unfits for public, domestic, or spiritual duties; even the cares of the world, when they intoxicate the mind. See on Rom 13:13 (note). Revellings - Κωμοι· Lascivious feastings, with obscene songs, music, etc. See on Rom 13:13 (note). And such like - Και τα ὁμοια τουτοις· All that proceeds from the evil passions of a fallen spirit, besides those above specified; and all that the law of God specifies and condemns. Of the which I tell you before - When I first preached the Gospel to you. As I have also told you in time past - When I paid my second visit to you; for the apostle did visit them twice. See Act 16:6; Act 18:23; and see preface. Shall not inherit - They are not children of God, and therefore cannot inherit the kingdom which belongs only to the children of the Divine family.
Jamieson-Fausset-Brown Bible Commentary
tell . . . before--namely, before the event. I . . . told you in time past--when I was with you. you--who, though maintaining justification by the law, are careless about keeping the law (Rom 2:21-23). not inherit . . . kingdom of God-- (Co1 6:9-10; Eph 5:5).
John Gill Bible Commentary
But the fruit of the Spirit,.... Not of nature or man's free will, as corrupted by sin, for no good fruit springs from thence; but either of the internal principle of grace, called the Spirit, Gal 5:17 or rather of the Holy Spirit, as the Ethiopic version reads it; the graces of which are called "fruit", and not "works", as the actions of the flesh are; because they are owing to divine influence efficacy, and bounty, as the fruits of the earth are, to which the allusion is; and not to a man's self, to the power and principles of nature; and because they arise from a seed, either the incorruptible seed of internal grace, which seminally contains all graces in it, or the blessed Spirit, who is the seed that remains in believers; and because they are in the exercise of them acceptable unto God through Christ, and are grateful and delightful to Christ himself, being "his pleasant fruits"; which as they come from him, as the author of them, they are exercised on him as the object of them, under the influence of the Spirit; and because they are profitable to them that are possessed of them, seeing the promise of this life and that which is to come is annexed to them; and the good works which are done in consequence of them are profitable to men: once more, as the works of the flesh are the unfruitful works of darkness, and make men so, and therefore cannot be called fruit properly; these, as they are fruits, and are rightly and properly so called, so they make men fruitful, and to abound in divine things, and are as follow: Love. This the apostle begins with, it being the fulfilling of the law, the bond of perfectness, and without which a profession of religion is insignificant; it may be understood of love to God, of which every man's heart is destitute, being enmity against God, until regenerated by the Spirit of God; when he sheds abroad the love of God in the heart, and which is the ground and reason of any man's truly loving God: and also of love to Christ, which the natural man feels nothing of till the spirit of wisdom and revelation, in the knowledge of Christ, opens his eyes to see the loveliness of his person, the suitableness of his grace, righteousness, and fulness, and the necessity of looking to him for life and salvation; and likewise of love to the saints, which a carnal man is a stranger to, until he is renewed by the Holy Ghost, who in regenerating him teaches him to love the brethren; and which is the evidence of his having passed from death to life, through the mighty power of his grace. Moreover, love to the house and worship of God, to the truths and ordinances of the Gospel, all which men have naturally an aversion to, may be included in this first fruit of the Spirit: the next follows, which is joy, even that which is in the Holy Ghost, and has him for its author. The object of it is God, not as an absolute God, but as a covenant God and Father in Christ; as the God of salvation, as clothing with the robe of his Son's righteousness, and as pardoning iniquity, transgression, and sin, full atonement being made by the sacrifice of Christ; who also is the object of this joy in his person, fulness, righteousness, offices, relations, and when beheld, embraced, and enjoyed in a way of communion. This joy, likewise, which is the produce of the Spirit, lies in spiritual things, and arises from an apprehension or good hope of interest in them, as justification, pardon, peace, adoption, and eternal glory; and is peculiar to such who have the Spirit, for a stranger intermeddles not with this joy, nor can he form any judgment of it, and is even unspeakable by the believer himself. Moreover, joy in the good of others, of fellow creatures and fellow Christians, in their outward and inward prosperity, in their temporal, spiritual, and eternal good, which, as it is a grace of the Spirit, may well enough be thought to be at least part of the sense of the word here; since it follows upon, and is joined with love, and stands between that and peace, which is another fruit of the Spirit: and designs peace with God in a man's own conscience, produced there by the Spirit of God, in consequence of peace being made by the blood of Christ; and that through the application of the blood of Christ for pardon, and of his righteousness for justification to the soul of a sensible sinner by the blessed Spirit, the effect of which is peace, quietness, and tranquillity of mind; also peace with men, with the saints, and with all others; for such who are under a work of the Spirit of God, and are influenced and led by him, seek after the things which make for peace and edification among the brethren, and are desirous if possible to live peaceably with all men: hence appears another grace in them, longsuffering; which intends not so much a patient waiting for good things to come, for more grace, and for glory, through the Spirit; but a patient bearing and enduring of present evils with joyfulness, being strengthened by the Spirit with all might, according to his glorious power; being slow to anger, ready to forgive injuries, put up with affronts, and bear with, and forbear one another: and which is usually accompanied with gentleness, humanity, affability, courteousness, shown both in words, gestures, and actions; in imitation of the gentleness of Christ, and agreeably to that wisdom, that heavenly doctrine of the Gospel, which, among other things, is said to be gentle, and easy to be entreated. To which is added goodness; and what else can come from the good Spirit of God, the author of the good work of grace upon the soul? and which disposes it to acts of goodness unto men, in a natural, civil, moral, spiritual, and evangelic way, for the benefit both of soul and body; and which must here be understood, and which is well pleasing to God when done in the exercise of the following grace, faith; for though fidelity, both in words and actions, which is very ornamental to the Gospel, and a profession of religion may be meant; yet faith in Christ is not to be excluded, as it is generally by interpreters; for this is not of a man's self, nor have all men it: it is a gift of God, the operation of his power, and the work of his Spirit, whence he is styled the spirit of faith; and which therefore must have a place among his fruits; and which lies and shows itself in believing in Christ for salvation, in embracing the doctrines of the Gospel, and making a profession of them, which is called the profession of faith; all which, when right, comes from the Spirit of God.
Tyndale Open Study Notes
5:21 Drunkenness has no place in the Christian life (see Luke 21:34; 1 Cor 11:20-22; Eph 5:18). • wild parties: Festivals in honor of pagan gods were often accompanied by drunken orgies (cp. 1 Pet 4:3). • other sins like these: This list is only representative of the vices of the sinful nature (cp. Mark 7:20-23; Rom 1:29-31; 1 Cor 6:9-10; Eph 5:3-5; Col 3:5-8; 1 Tim 1:9-10; 2 Tim 3:2-5; Jas 3:13-18; Rev 21:8). People living that sort of life are not living by the Spirit, and thereby demonstrate no relationship with God by faith. Such people will not inherit the Kingdom of God: They are still slaves of their sinful nature (Gal 4:8-9, 22-25; cp. Rom 6:16-22; 1 Cor 6:9-10) and are not under God’s rule.