Galatians 5

David Lipscomb Commentary On Galatians 5Galatians 5:1 For freedom did Christ set us free:—Paul has shown that the services of the law were a system of bondage, of slavery, and that in and by Christ they were freed from that bondage. He therefore admonishes them to stand fast in the liberty or freedom from the Jewish law which Christ had fulfilled and taken out of the way. So they were freed from obligations to observe that law.stand fast therefore, and be not entangled again in a yoke of bondage.—The Judaizers sought to induce them to turn to the law and observe its requirements. Paul exhorts them to stand fast in Christ, not to turn to the law, for it was a “ yoke of bondage.” Peter on the occasion of the apostles’ deciding the question of requiring the Gentiles to be circumcised asked: “ Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?” (Acts 15:10). It was against the danger of returning to this yoke of the law of Moses that Paul warned them to be firm and steadfast. Many misapply this language and warm against rigid obedience to the laws of the New Testament.

Certainly Jesus did not die to release men from the laws that he sealed as laws at his death. The laws of Jesus are adapted to children, not slaves.

A child ought to be more zealous of the observance of the laws of his father than a slave of the laws of his master. One acts from love, the other from fear. The service of love is a joyful service; the heart, the feelings are in it. The service of fear is a burdensome, unwilling service. The child that does not render faithful service to the father is more reprehensible than the slave that fails to render faithful service to the mas­ter. This passage is no wise releases from the implicit obedi­ence to the law of faith.

It frees from the law of Moses that we may with a more undivided fealty obey “ the law of the Spirit of life in Christ Jesus.”Galatians 5:2 Behold, I Paul say unto you, that, if ye receive circumci­sion, Christ will profit you nothing.—This does not mean that it was wrong for a Jew to circumcise his children. If circum­cision had been forbidden to the Jew when he became a Chris­tian, the question of circumcising the Gentiles could not have been raised.

Had it been forbidden to the Jews, nobody could have believed it was required of the Gentiles. Then, too, Paul took Timothy and circumcised him. (Acts 16:3). But cir­cumcision was the sign between the Jewish people and God. It was the pledge of the Jews to observe the law of Moses. When the Jew was delivered from the law of Moses it might be perpetuated as a national mark; but for a Gentile to be cir­cumcised was a pledge that he would obey the law of Moses, and through that law look for divine blessings. To a man who did this, Christ could bring no blessing.

He blessed by taking the law out of the way and putting them under the grace of God. (Titus 2:11-12).Galatians 5:3 Yea, I testify again to every man that receiveth circumci­sion, that he is a debtor to do the whole law.—In being cir­cumcised they took upon themselves the obligation to observe the whole law of Moses. Circumcision was the seal or pledge that bound them to the whole law.Galatians 5:4 Ye are severed from Christ, ye who would be justified by the law;—If they did the works of the law of Moses to be jus­tified thereby, they gave up Christ, who came to deliver from the law and give justification through faith.ye are fallen away from grace.—To turn to the law is to give up Christ and all that came through him— is to give up justification through faith.

Salvation through Christ is salva­tion by grace. The grace, the favor, the love of God caused Jesus to suffer and die for sinful men. The salvation that came through Christ is salvation by grace in contrast with the works they came through the Jewish law. Grace means the favor, mercy, love exemplified in the salvation brought to man through Jesus Christ. Christ is called the grace of God, as em­bodying his mercy to man. “ For the grace of God hath ap­peared, bringing salvation to all men, instructing us, to the in­tent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world.” (Titus 2:11-12). To turn from the gracious plan of redemp­tion brought to light through Christ, to the law of Moses, was to fall from grace.Galatians 5:5 For we through the Spirit by faith wait for the hope of righteousness.—A Christian guided and led and strengthened by the Spirit waits for the things hoped for, or promised to the righteousness that comes by faith, not for that which comes through the works of the law of Moses.

The righ­teousness that comes by faith is the righteousness to which faith in Jesus Christ leads. Faith in Christ works by love, and leads to trusting obedience to his will.

In that trusting obedience we are in heart, life, and character made like unto Christ, so that the righteousness through faith becomes our righteousness.Galatians 5:6 For in Christ Jesus neither circumcision availeth any­thing, nor uncircumcision;—Neither being circumcised or un­circumcised helps those in Christ. A Jew that has that faith that works by love is blessed of God. The uncircumcised Gentile that has that faith that works by love is accepted equally with the circumcised Jew, neither was in Christ.but faith working through love.—To work through love is to work from a principle of love. If we love God, we seek to please him, do his will. The faith in God leads to the love of God because he loved us. Love to man leads us to do good to man.

A faith that works by love leads one to do the will of God, and to do good to his fellow men. These two principles are conjoined by God and must not be put asunder by man.Galatians 5:7 Ye were running well;—They had made a good start, but suddenly had changed their course.who hindered you that ye should not obey the truth?—They had received gifts of the Spirit, had miracles wrought among them; and gifts of the Spirit, enabling them to work miracles, were distributed among them. (Galatians 3:2-5).

These were tangible manifestations of the divine approval.Galatians 5:8 This persuasion came not of him that calleth you.—This refers to Paul as the one through whom God called them. (Galatians 1:6-11). He modestly reminds them that he, for whom they would have plucked out their eyes, had it been possible did not persuade them to turn from the begun pathway. Paul has vindicated his apostleship, reminds them of what he had done for them; how deep their gratitude had been to him, and now he reminds them that it was others who were endeavoring to get them to turn aside from the gospel to Judaism.Galatians 5:9A little leaven leaveneth the whole lump.—An active working principle of God will leaven the whole lump and make all good. As Jesus taught, an active working principle of error and evil will work ruin to a church. This is the les­son here taught. A few evil persons in the churches of Gala­tia had wrought this evil in turning them away from Christ to the law of Moses. [Evil spreads surely and rapidly, and must be opposed in its beginning it if is to be opposed successfully.

It is a serious mistake to despise the day of small things whether of good or evil. (Zechariah 4:11). Just as one plague- infected person may bring devastation upon a city, so may one teacher of doctrine subversive of the gospel corrupt a whole community of believers.]Galatians 5:10I have confidence to you-ward in the Lord, that ye will be none otherwise minded:—He affirms his confidence that these brethren will not be otherwise minded than he has here taught.

They will accept these teachings and walk in them.but he that troubleth you shall bear his judgment, who­soever he be.—But he who had introduced the discord, turned them from the truth, shall bear his judgment, no matter what he may claim for himself. These perverters claimed to be su­perior to Paul. It is singular, or would be if it were not uni­versally manifest, how easy it is to pervert men and churches from the truth. From the beginning, earnest and true men have preached the truth, built up churches, selfish place seek­ers have come and speedily perverted them from the truth. It is so easily done. They so soon forget their teachers and fa­thers in the gospel.

But God intends that all men of every generation shall be tried. None but those who can withstand the influence to lead them away from God will be accepted.

It is true that in every age many are called, but few are cho­sen.Galatians 5:11 But I, brethren, if I still preach circumcision,—The per­secutions which Paul endured were instigated by the Jews, greatly because he refused to require the Gentiles to be cir­cumcised. This is especially true of the persecutions which arose against him in the Gentile countries. There is some ob­scurity as to the bearing of this. Many think that these false teachers had accused Paul of inconsistency in circumcising Timothy and not forbidding the Jews to circumcise their chil­dren, so that he taught one way with the Jews, another with the Gentiles, seeking to please both.why am I still persecuted? then hath the stumbling-block of the cross been done away.—If this be so— if Christ be preached and at the same time circumcision be taught— the preaching of the cross has ceased to be an offense; because, as said before, the chief ground of offense to the Jews was that Paul preached that the law was done away in Christ.Galatians 5:12I would that they that unsettle you would even go be­yond circumcision.—It is something of a play on the idea. They insisted in cutting off the foreskin. He would that they, as the useless foreskin, were cut off from them.

The punish­ment spoken of (verse 10) may refer to the action of the con­gregation in withdrawing fellowship from them, as well as the approval of this act of the church by God in punishing them for dwindling his people. No greater sin than this does God recognize.

Paul desired that those who troubled the church in turning away from the truth should be cut off, turned over to Satan.Galatians 5:13 For ye, brethren, were called for freedom;—He reminds them that they had been called from under the bondage of the law into the liberty of the children of God.only use not your freedom for an occasion to the flesh,—Only do not so use that liberty for the purpose of exalting the fleshly relations of Judaism above the spiritual relations of Christians. Or do not so use this as to give rule to the pas­sions, lusts, and appetites of the flesh. The fleshly appetites and feelings involve men in bitterness, wrath, and strife. These had manifested their fruits among them in the course pursued on the question of circumcision. Instead of following these fleshly passions and desires, moved by love for each other, serve and help one another.but through love be servants one to another.—Love as a principle seeks the good of others. In its workings it does good to them.

Love practiced is doing the thing required in the law of God to be done. Because to do what God’ s law re­quires of us to do to man is to do to him the greatest good possible. [The love that fulfills the law is that given by the Lord: “ All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.” (Matthew 7:12).

This is love’ s law, to put oneself in another’ s place and to act toward him as though he were oneself. Thus will the Christian not merely work no ill to his neighbor, he will, as need arises and as opportunity offers, spend himself in his neighbor’ s service, for would not he have his neighbor do the like for him? This is what James calls “ the perfect law, the law of liberty” (James 1:25), “ the royal law” (James 2:8). By it is the Christian bound, and in it he finds that a life of self-renouncing love is a life of liberty.]Galatians 5:14 For the whole law is fulfilled in one word, even in this:—They desired to be under the law; here then is the sum and substance of the law, and faithfulness to the gospel would not hinder them, but on the contrary would enable them to do what the law required to be done, that is, to live according to the will of God.Thou shalt love thy neighbor as thyself.—There are two classes of commands in the law of Moses— one embracing man’ s duty to God, the other to his fellow men. Man cannot discharge the duties he owes to his fellow men unless he first discharge those he owes to God; they stand first. Discharging these fits him to perform those he owes to man.

Hence, he who performs the duties he owes to man must have discharged those he owes to God. The performance of these implies the performance of those.

Hence, he who loves his neighbor as himself has fulfilled the whole law— these laws regulating his duties to God as well as those to man.Galatians 5:15 But if ye bite and devour one another,—The Galatians were of a warm temperament, quick to resent wrong and prone to imagine it. The dissension excited by the Judaizers had aroused their combative temper to a high degree, and ex­cited a spirit of commotion and recrimination among them. [Biting describes the wounding and exasperating effect in which their controversies were carried on; devour warns them of its destructiveness. Taunts were hurled at each other; vi­tuperation supplied the lack of argument. It bore fruit in per­sonal thrusts and quarrels, in an angry, vindictive spirit which spread through the churches and broke out in various forms of contention.]take heed that ye be not consumed one of another.—This state of things was incompatible with the law of love, and if continued the Galatian churches would cease to exist.Galatians 5:16 But I say, Walk by the Spirit,—The apostle here gives the general directions as to how to avoid the courses by tell­ing them to follow the teachings of the Spirit as revealed through inspired men; cultivate in the heart the temper, the feelings that are in accord with the Spirit.and ye shall not fulfil the lust of the flesh.—There are two distinct elements recognized as existing in man— the spirit and the flesh. The inward or spiritual man and the outward or animal man. The former connects man with God above, the latter with the brute creation below.

The question is, which shall rule or control in man? The Holy Spirit through Paul says: “ I delight in the law of God after the inward man: but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.” (Romans 7:22-23).Galatians 5:17 For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other;—These two principles war against each other and without external help, the flesh overcomes the spirit, and brings it into subjection to the rule of the flesh, its lusts and passions.

The law of Moses failed to give the needed help to enable the spirit to overcome the flesh. The first tabernacle could not, “ as touching the conscience, make the worshipper perfect” (Hebrews 9:9), but “ what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh,” so as to enable man to overcome it, through Christ Jesus. In Christ the spirit of man is so helped by the Spirit of God as to enable the spirit to overcome the flesh. “ For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death.” (Romans 8:2).that ye may not do the things that ye would.—So the flesh hinders the spirit of man from doing what it would, save as it is helped by the Spirit of God. There is no help for deliver­ance from sin save in the guidance and help of the Spirit of God. The constant appeals of the flesh for gratification cool the spiritual ardor and render men lukewarm in the service of God. This cooled ardor leads to neglect of the service of God and indifference to the salvation of souls, both of our own and those of others; destroys our love for God and his institution and makes us willing to substitute the institutions of men, which we persuade ourselves are more conformable to human wisdom, for the works of God.

The tendency to grow luke­warm is universal. It was so in the apostolic age and has been in every age and country since, and is now the besetting sin of Christians.

It is fatal in its influence in the Christian life.Galatians 5:18 But if ye are led by the Spirit,—This implies an entire surrender of the believer to the authority and guidance of the Spirit. He is led by the Spirit through the word of truth, which is the chart of his journey through life.ye are not under the law.—[Not, on the one hand, because there is now no need of its beneficial influences, nor on the other, because it is now become an alien principle, because it finds nothing, in the one led by the Spirit, to forbid or con­demn. (Verse 23). Legalism and carnality go together. The Spirit makes free from the law of sin and death. The law was made for the fleshly man, and fleshly works (1 Timothy 1:9); not for the righteous man (Romans 6:14-15).]Galatians 5:19 Now the works of the flesh are manifest, which are these:—They are plainly seen and may be easily recognized so that all may know when they are following the flesh.fornication,—Strictly speaking, fornication is illicit sexual intercourse of unmarried persons. Adultery is a violation of the marriage bed, or unlawful sexual intercourse with another, whether married or unmarried.

Fornication often signifies adultery. (Matthew 19:9). [Fornication among the Gentiles was practically universal in Paul’ s day. Sins of impurity found a place in every picture of Gentile morals in heathen literature.

On this subject, even today, it is difficult to speak faithfully and yet directly. Newspapers, novels, and the movies which reek of the divorce court and trade in garbage of human life, in things of which it is a shame to speak, are no more fit for ordinary consumption than the air of the pesthouse is for breathing. They are the sheer poison of the imagina­tion, which should be fed on whatsoever things are hon­orable and pure and lovely and of good report. Wherever and in whatever form, the offense exists which violates the sexual relationship, the interdict of every Christian should be launched upon it. The anger of Jesus Christ burned against this sin. In the wanton look he discerned the crime of adul­tery. (Matthew 5:27-28).

The Lord is an avenger in every­thing that touches the honor of the human person and violates the sanctity of the marriage relationship. (1 Thessalonians 4:1-8). The church of Christ should wage such a relentless warfare against all such wickedness that all such characters would either come to repentance, or find that the church has no fellowship for them.]uncleanness,—Unnatural practice— self-abuse, bestiality, and sodomy.

This was common among the heathen. (Romans 1:24; 2 Corinthians 12:21).lasciviousness,—Any kind of unchastity. There may be las­civious eyes and lascivious desires. Jesus said: “ For out of the heart come forth evil thoughts, murders, adulteries, forni­cations, thefts, false witness, railings: these are the things which defile the man.” (Matthew 15:19-20). From this we should learn the great importance of heeding the command: “ Keep thy heart with all diligence; for out of it are the issues of life.” (Proverbs 4:23). He thinks no evil and indulges no im­pure and unholy feelings and keeps his life clean and pure, righteous and holy.Galatians 5:20idolatry,—The worship of idols, embracing the idola­trous feasts and rites of different gods and goddesses. Paul says: covetousness is idolatry. (Colossians 3:5).

Jesus says: “ Ye cannot serve God and mammon.” (Matthew 6:24).sorcery,—The use of magical enchantment, divination by supposed assistance of evil spirits, witchcraft. The practice of sorcery was extensive and its powers great in many places visited by Paul. (Acts 19:19).enmities,—The qualities which make enemies— hatred, ill will. [These are private hatreds or family feuds, which break out openly in strife.]strife,—Acts of contention to which enmities lead. [This is seen in church troubles, when men take opposite sides, not so much from different convictions, as from personal dislike and the disposition to thwart an opponent.]jealousies,—Painful feelings, anxious fear, and unfounded suspicions aroused in the heart over the excellences of oth­ers; unholy desires and strife to excel one another, rivalries.

Jealousies never allow one to “ rejoice with them that rejoice” (Romans 12:15); but, on the other hand, make one miserable. Zeal and jealousy come from the same word, and may be used in a good sense. “ For I am jealous over you with a godly jealousy.” (2 Corinthians 11:2).wraths,—Wraths are the open eruption of anger, which, when powerless to inflict injury, will find vent in furious lan­guage and menacing gestures. [There are persons in which these tempests of wrath take a demoniac form. “ The face grows livid, the limbs move convulsively, the nervous organ­ism is seized by a storm of frenzy, and until it is passed, the individual is completely beside himself.” ] factions,—This implies self-interest and policy in those con­cerned. [It is sometimes associated with jealousy. “ Where jealousy and faction are, there is confusion and every vile deed.” (James 3:16).] divisions,—A state in which a community is thrown by the working of the spirit of strife. [Not only is the believer to beware of causing divisions himself, he is to be on the guard against those who manifest this disposition, and to “ turn away from them.” (Romans 16:17). ]parties,—These are due to self-will and devotion to opin­ions. [It does not imply of necessity any doctrinal difference as the ground of the party distinctions in question. At the same time, this expression is an advance on those foregoing, pointing to such divisions and have grown, or threaten to grow, into distinct and organized parties.]latians 5:21envyings,—The rankling anger, the persistent ill will caused by party feuds. [Quarrels leave behind them grudges and resentments which become inveterate. Envyings, the fruit of old contentions, are in turn the seed of strife. Settled ran­cor is the last and worst form of contentiousness. It is so much more culpable than jealousy or wrath, as it has not the excuse of personal conflict, and it does not subside, as the fier­cest of passions may, leaving room for forgiveness. It nurses its revenge, waiting for the time to come when it shall find the opportunity to give expression to its pent-up grudge.]drunkenness,—The practice in seeking pleasure in intoxica­tion is a remnant of savagery, which exists to a shameful ex­tent, and is growing at an alarming rate in this country.

It appears to have been prevalent among the Galatians. [A man drinks and forgets his poverty, and remembers his misery no more. For the hour, while the spell is upon him, he has untold wealth— the world’ s wealth is his!

He awakes to find that he is wretched and miserable and poor and blind and naked. With fornication at the head of this dark list, and drunkenness at its close, the description of the works of the flesh is far from being out of date. The horrible processions of sins march on before our eyes. Races of men and temperaments vary, but the ruling appetites and passions, of perverted human nature, are un­changed, and its blighting vices are with us today.]revellings,—Revellings are excessive and boisterous festivi­ties; carousals; taking part in or enjoying something without restraint; acting conspicuously and wantonly; giving reins to one’ s inclinations, propensities, or passions.and such like;—This includes not only the things enumer­ated, but all of that kind. None included in this list can be omitted, and all others of the same kind are included. It is sometimes contended by worldly-minded church members that revelry does not include dancing; if not, such like cer­tainly does.of which I forewarn you, even as I did forewarn you,—He warns them now of the judgment impending over those who are guilty of such sins, and reminds them that his teaching on this subject had been the same when he was with them.that they who practise such things shall not inherit the king­dom of God.—He acted on the principle given to the prophet of old: “ Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.

When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thy hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast deliv­ered thy soul.” (Ezekiel 3:17-19).

Whatever may be the rela­tion of men to the church, however their profession of faith in Christ, they shall not, if their works are such as he has just enumerated, be admitted into the everlasting kingdom of our Lord and Savior Jesus Christ. (2 Peter 1:11). Their very characters unfit them for that kingdom. Moreover they are rebels against the government of God.Galatians 5:22 But the fruit of the Spirit—The Spirit produces fruit by so ruling in and controlling man that it subdues and holds in restraint all the evil passions and lusts that dwell in the flesh, and develops into activity and life the germs of the spiritual life in man. There are in every human spirit the germs and capabilities of all these virtues and excellences here enumer­ated. They are overrun and smothered out by the gross and sensual desires of the flesh and find no development until, through Christ, the Spirit of God trains them into life and ac­tivity; restrains the passions and appetites of the flesh, and they grow and bear fruit in life and fit the character for companionship with God.is love,—The leading principle that he puts into the heart is love, and love is, in the first instance and above all, love to God. This springs from the knowledge of God’ s love to man. “ God is love,” and “ love is of God;" and “ every one that lov­eth is begotten of God, and knoweth God.” (1 John 4:7-8).

The man who knows this love, whose heart responds to the manifestations of God in Christ, is ready to become the abode of pure affections, and his life the exhibition of Christian vir­tues. For the love of the Father is revealed to him; and the love of the Son is enkindled in his soul.

Love thus educated and directed by God fulfills its mission in doing what God re­quires to be done.joy,—Joy lifts us above all the trials, troubles, and disap­pointments of time. [Love makes us capable of pain and shame; but equally of triumph and joy. Therefore the Lord Jesus, the lover of mankind, was the “ man of sorrows," whose love bared his bosom to the thrusts of scorn and hate; and yet “ for the joy that was set before him endured the cross, despis­ing shame.” (Hebrews 12:2). There was no sorrow like that of Christ rejected and crucified; no joy like the joy of Christ risen from the dead and reigning. This joy, the delight of love satisfied in those it loves, is that whose fulfillment he promises to his disciples. (John 15:8-11). Such joys the self­ish heart never knows; heaven’ s highest favors fail to bring it joy. But of all the joys love gives to life, that is the deepest which is ours when “ the love of God hath been shed abroad in our hearts.” ]peace,—Thus walking brings peace with God that passes all understanding.

This peace we have or enjoy through Christ, because through him we obtain justification which induces it. But it is not peace in the sense of exemption from the troubles of this world; it is peace of conscience, peace of soul.longsuffering,—Love leads the Christian to bear with the mistakes and wrongs that grow out of weaknesses, infirmities, and evil designs of others.

Jesus taught that this is the path­way to happiness and true good.kindness,—To be gentle toward all, and return good for evil. [Kindness looks to the benefits conferred, seeking to make it as full and large as possible.]goodness,—Goodness shows a kindly activity for the true good of others. [It may be, however, that this includes the sterner qualities of doing good to others, but not by gentle means. As an illustration of this we find in the Lord Jesus when he drove the buyers and sellers out of the temple (Matthew 21:12-13), and his pronouncing woes upon the scribes and Pharisees (Matthew 23:13).] faithfulness,— Trustfulness, the habit of mind which does not doubt that God is working all things together for the good of those who love and trust him (Romans 8:28), that seeks to real­ize the truth of Paul’ s word concerning love that it “ believeth all things” (1 Corinthians 13:7). Trustfulness in our dealings with others, in opposition to suspicion and distrust. Suspicion of God, whether of his love or of his wisdom, is a work of the flesh, and so is suspicion of those around us; it darkens and embitters the soul, hinders efficiency in service, and makes fel­lowship impossible.]Galatians 5:23meekness,—Meekness is a quiet and forbearing spirit, that suffers wrong without resentfulness; but firmness and unyielding devotion to right. From this we see that true meekness goes far deeper down than any attitude towards man. It lays hold on the sovereign will of God as our su­preme good, and delights in absolutely and perfectly conform­ing itself thereto.

Blessings and good are frequently prom­ised to the meek in the Old Testament. Noah, Daniel, and Job are models of a meek and quiet patience and forbearance with true fidelity to God.

Jesus was a perfect model of meek­ness, submissiveness, and forbearance yet firm for right and truth under the most trying difficulties and bitter persecutions. (Matthew 11:29). It is commanded as a virtue to be cherished. (Ephesians 4:2; Colossians 3:12; 1 Peter 3:4; 1 Peter 3:15). [Those who learn to control their spirits, and be meek and quiet under trial and persecutions, become like Jesus, and have the prom­ise both of the blessings in this world and in that to come. That quiet perseverance brings success in our undertakings on earth, and fits the soul for companionship with the re­deemed in heaven.]self-control;—Self-control is the restraining of all the pas­sions and desires within the limits that will promote the high­est activity of all the faculties of body, mind, and heart.against such there is no law.—Neither God nor man makes laws against such qualities and virtues as these, because they work good to all, and ill to none. Even wicked men make laws only against such things as work evil to them or their interests. These virtues do neither. So the qualities of the Christian are such as to lead men to be at peace, and not to oppress.

Through this harmless character is brought about much of the protection from the wicked that God promises to those who love him.Galatians 5:24 And they that are of Christ Jesus—They that belong to Christ in contrast with those who are under the law of Moses. They are Christ’ s property, the gift of the Father (John 17:6), and redeemed by his blood (1 Peter 1:18-19); they are under the law of Christ (1 Corinthians 9:21); they call him Master and Lord (Jude 1:4).have crucified the flesh with the passions and the lusts thereof.—[The term crucifixion here is used figuratively and not to be taken literally, as either the flesh or its passions had been so dealt with either by God or the believer himself that they had ceased to exist.

On the other hand, they are still with him and in him, and ready to spring into activity again should the restraint of faith in the will and power of Christ to overcome them be removed; the believer in Christ is to make the corresponding realities good in his own life. But just as obedience which controls the body is the only evidence of faith, so the state of the believer, as manifested by his walk before men, is the only competent evidence of his standing before God.]Galatians 5:25 If we live by the Spirit, by the Spirit let us also walk.—Those who claim to live in the Spirit should walk in or ac­cording to the directions of the Spirit. [The walk mentioned in verse 16 is the general manner of life of the individual be­liever considered in itself; here it is the manner of life in its relation with others. That is an exhortation to walk boldly and firmly as guided and enabled by the Holy Spirit through the word of truth; this is an exhortation to keep step with one another in the same strength and guidance. Submission of heart to the guidance of the Holy Spirit alone secures peace to the individual and harmony in the church. He who walks by the Spirit in his everyday life is the man who, by the same Spirit, keeps step with his brethren. The obvious way of uni­formity of step is that each should keep step with Jesus Christ, the leader of all.

To be in step with him is to be in step with all who walk with him. Hence, in order to attain to the unity among believers in Christ each is to watch, not his brother, but his Lord and Master.]Galatians 5:26 Let us not become vainglorious,—Do not become proud or vain of empty advantages, as of birth, property, social standing, learning, or such like things.

It is likely that the reference here is to some supposed advantages gained thereby. The teaching of the gospel is that in great and most vital re­spects men are on a level; that such things constitute nothing in the way of salvation, and that Christians should esteem them of little importance, and that they should not be allowed to interfere with their fellowship, or to mar their harmony and peace.provoking one another,—Those who are vainglorious pro­voke those whom they regard as inferior by a haughty car­riage and a contemptuous manner toward them. They look upon them with contempt; treat them as beneath their notice, and thus provoke them; on the other hand, there is produced resentment, hatred, and a disposition to take revenge. If men realized, as all Christians should, that the great interests cen­ter in Jesus Christ, where all such distinctions vanish and all stand on a level, vain-glorying would cease.envying one another.—[These words describe character in its active manifestations. Vain-glorying challenges competi­tion to which the stronger natured respond in kind, while those who are weaker are moved to envy. Not to be sound in the faith merely, but character counts, therefore, let those who are “ sound in the faith” (Titus 1:13) be sound “ in love” also (Galatians 2:2). Of what profit to hold a form of godliness if the power thereof be not experienced in the inner man and be not evident in the daily walk and conversation?] Verse 1 Galatians 5Paul in this summarized his teaching of the last three chapters preceding this (Galatians 5:1-5), and then distinguished between the works of the flesh and the works of the Spirit, appealing to the Galatians to live by the Spirit (Galatians 5:6-26). For freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage. (Galatians 5:1) The second clause here makes the identity of the freedom in the first clause easy to ascertain. “There can be no doubt that it refers to freedom from the slavery of the Law of Moses."[1] As a summary statement, this also shows the meaning of “freedom from law” as taught in the previous chapters. That it never had any reference to Christian obligations, whether in the realm of obedience to the primary ordinances of God, or adherence to the ethical commandments of our holy faith, is absolutely certain. Stand … therefore … Paul, by this admonished the Galatians to hold their ground, resist the Judaizers and reject the persuasions of those who would entangle them in such things as sabbath days, feast days, circumcision and all other Jewish regulations. ENDNOTE: [1] R. E. Howard, Beacon Bible Commentary, Galatians (Kansas City: Beacon Hill Press, 1968), Vol. IX, p. 82. Verse 2 Behold, I Paul say unto you that, if ye receive circumcision, Christ will profit you nothing.Behold, I Paul say unto you … Intensely personal and dramatic, this appeal was intended to affirm in the most dogmatic and positive way possible the truth which he was uttering. Circumcision, Christ will profit you nothing … There were exceptions to this rule, for Paul himself had been circumcised; and what is meant is “that circumcision with any view to its aiding or leading to one’s justification would be a denial of Christ, a repudiation of the Christian gospel and the forsaking of Christianity.” As MacKnight said, “This general expression must be limited; because we cannot suppose that the circumcision of the Jewish believers incapacitated them from being profited by Christ."[2]The deduction is mandatory that the purpose of the Judaizers among the Galatians had made this their purpose, to circumcise the Galatians, no doubt representing to them that it was no great thing and did not involve them in the more onerous and expensive obligations of Judaism. Paul would expose the fraud in such a proposition in the very next verse. ENDNOTE: [2] James MacKnight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 190. Verse 3 Yea, I testify again to every man that receiveth circumcision, that he is a debtor to do the whole law.So it was no small thing at all the Judaizers had in mind. They would impose the whole corpus of Jewish law-keeping on the Christian converts of Galatia; and in the process, the gospel of Christ would be totally neglected and replaced. Verse 4 Ye are severed from Christ, ye that would be justified by the law; ye are fallen from grace.Howard observed that “This, in capsule form, is his contention throughout the entire argument. All the other points climax in this."[3] Of course, this is true; and the allegation that Paul was, in these chapters, displaying a brand new conception of being saved “by faith only” is absolutely foreign to the entire Galatian letter, and the whole New Testament. The present tense in this verse must be read as indicating that some of the Galatians had actually defected from Christianity in the manner indicated, with the result that they had “fallen from grace.” Apparently, Paul was no Calvinist. ENDNOTE: [3] R. E. Howard, op. cit., p. 83. Verse 5 For we through the Spirit by faith wait for the hope of righteousness.Through the Spirit … The Holy Spirit is conferred upon all baptized believers, according to the promise ofActs 2:38, thus identifying those who “by faith” were waiting for the hope of righteousness. By faith … has the meaning here of “by the Christian religion.” “Faith” as used in the popular theology of this current era, meaning the subjective experience of sinners and the sole ground of their justification, is merely the jargon of religious cultism, utterly different from the New Testament meaning of the word. Cole’s opinion that “The gift of faith is the first gift of the Spirit”[4] cannot be correct; because only those who have already believed, repented and have been baptized into Christ are promised the Holy Spirit (Acts 2:38). ENDNOTE: [4] R. A. Cole, Tyndale New Testament Commentaries, Galatians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1965), p. 143. Verse 6 For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love.This means “neither circumcision nor uncircumcision is relevant to Christianity.” The question of true justification does not regard such a thing in any manner whatever. Some have wondered why Paul included “uncircumcision” in this declaration; but, as many of the Galatian converts had been won from the Jewish synagogues (where Paul always went first with the gospel), it was mandatory that none of them should be concerned with the fact that they had been circumcised long ago, nor concern themselves with trying to undo it. Some indeed had, through surgery, attempted to become “uncircumcised.” Although there is no evidence that any of the Galatians had done that, it may be inferred from 1 Corinthians 7:18-19 that some at Corinth had gone that far; and as MacKnight said, “Apostate Jews fancied that by such actions they could free themselves of their obligation to keep the Law of Moses."[5] There was also another consideration: “From Paul’s speaking so much against circumcision, some might have believed that there was something meritorious in uncircumcision."[6] As Howard correctly summarized it, “For salvation, circumcision had no value; and for salvation, uncircumcision had no value."[7]But faith working through love … Contrasted with things of no value, here is the essence of justification; and sure enough, it is not “faith alone,” but “faith working through love,” thus presenting the emphatic apostolic denial of the favorite heresy of our age. To be sure, people do not like this verse, rendering it “faith inspired by love” (New English Bible margin), or otherwise avoiding the word “working” as they would strive to avoid the plague! It happens that Paul used the expression “circumcision nor uncircumcision, etc.” three different times thus: Neither circumcision nor uncircumcision … but faith working through love (Galatians 5:6). Neither circumcision nor uncircumcision … but a new creature (Galatians 6:15). Neither circumcision nor uncircumcision … but the keeping of the commandments of God (1 Corinthians 7:19). From the above comparison, it can be seen that “faith working by love” means the same thing as being baptized into Christ in order to become “a new creature” (2 Corinthians 5:17); nor is it limited to that, for it also means “keeping the commandments of God.” This threefold summary of what does avail, as contrasted with circumcision or uncircumcision which do not avail, should be pondered by all who seek to be known of the Lord and to stand with Christ “in that day.” It is a source of thanksgiving that a scholar of the stature of Huxtable also testified to the truth thus: “Faith operative through love” must be identical with, or involve “the keeping of God’s commandments,” and “a new creature.” A close examination of the first of these three sentences will show that this is so. (Huxtable attached an extensive exegesis of the Greek text here, proving that passive renditions such as “faith wrought in us,” etc., are absolutely “inadmissible and preposterous.”)[8]Of all the preposterous interpretations insinuated into this passage, however, none of them is as incredibly evil as that of William M. Greathouse, who wrote: “All Paul had to say about circumcision he would say equally about baptism!"[9] Nevertheless, Greathouse must be commended in this, namely, that he bluntly stated the conviction of the entire “faith only” family of interpreters, who by their writings attempt to lead the reader to that same conclusion, yet lack the courage to say what they mean as Greathouse did. See under Galatians 5:12 for comment on “in Christ.” [5] James MacKnight, Apostolical Epistles and Commentary, Corinthians (Grand Rapids, Michigan: Baker Book House, 1969), p. 108. [6] James MacKnight (on Galatians), op. cit., p. 192. [7] R. E. Howard, op. cit., p. 83. [8] E. Huxtable, Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 20, p. 242. [9] William M. Greathouse, Beacon Bible Commentary, Romans (Kansas City: Beacon Hill Press, 1969), p. 103. Verse 7 Ye were running well; who hindered you that ye should not obey the truth?In all Paul’s writings, he sought to lead people into “the obedience of faith”; and his writings in Galatians do not deviate from that invariable purpose. Who did hinder you … The original meaning of the word translated hinder is to break up a road, as an army before the advance of hostile forces."[10] A paraphrase of this metaphor, is “Who tore up the race track in front of you?” That ye should not obey the truth … “Some of the Galatians had stopped obeying the truth, as taught by Paul and the other apostles, perhaps neglecting to observe the Lord’s supper and failing to do other things which have been distinctive of the Christian life in all ages. The clause here shows that this disobedience was a prime concern of the apostle’s. Note, particularly, that it is not said that they had stopped “believing in Christ,” for there is no evidence that such was the case. “Faith only” for them was as impotent as it is today. By their failing into Jewish observances, they were neglecting and had stopped obeying the teachings of Christ. ENDNOTE: [10] William Sanday, Ellicott’ s Commentary on the Holy Bible, Galatians (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 456. Verse 8 This persuasion came not of him that calleth you.This simply has the meaning that “their disobedience of Christ’s teachings, due to fooling around with Judaism, did not come of anything that Christ, who had called them through the gospel, had taught them.” Verse 9 A little leaven leaveneth the whole lump.It is believed here that Dummelow read this correctly as meaning “that only a few of the Galatian converts were affected by the false teachings."[11] The danger of the situation, however, was not to be judged by the small size of the defecting group. As Lipscomb said: “Just as one plague-infected person may bring devastation to a city, so may one teacher of doctrine subversive of the gospel corrupt a whole community of believers."[12][11] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 956. [12] David Lipscomb, A Commentary on the New Testament Epistles, Galatians (Nashville: The Gospel Advocate Company, n.d.), p. 260. Verse 10 I have confidence to you-ward in the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.I have confidence … Paul did not believe that the Judaizers would succeed in Galatia, and they did not succeed. All efforts to meld Judaism with Christianity were thwarted and checkmated by this very epistle and other New Testament writings. See under Galatians 5:12 for comment on “in the Lord.” Shall bear his judgment … The Judaizer (whether one or more) would bear the judgment Paul had written a moment earlier, that of being “severed from Christ,” “fallen from grace,” etc. Verse 11 But I, brethren, if I still preach circumcision, why am I still persecuted? then hath the stumbling, block of the cross been done away.If I still preach circumcision … This evidently refers to the allegations of the false teachers to the effect that Paul himself taught circumcision, an argument they reinforced, no doubt, by appealing to the known instance of Paul’s circumcising Timothy, whose mother was a Jewess (Acts 16:3). Paul’s reason for doing that, however, had nothing whatever to do with Timothy’s salvation, but was for the purpose of avoiding and frustrating Jewish persecution. Any allegation that Paul considered circumcision as related in any manner to salvation was effectively denied by the fact that “if Paul indeed honored circumcision in any such way, the Jews would have stopped persecuting him.” The stumbling-block of the cross … The cross of Christ was preeminently above everything else the center and citadel of Christian hope; and if Paul trusted circumcision for anything, reliance upon the Great Atonement would have been forfeited. But is is not forfeited. The cross remains! Verse 12 I would that they that unsettle you would even go beyond circumcision.“The priests of Cybele, whom the Galatians had formerly worshipped,"[13] made themselves eunuchs. Also, “The cult of Attis, whose famous temples were at Rome and in Phrygia of Asia Minor, practiced sacral castration."[14] None of the Galatians, therefore, could misunderstand Paul’s ironic, and perhaps humorous, remarks here. Paul was so disgusted with all the argument demanding circumcision that he uttered this outburst, which may be paraphrased, “It would be good if you fellows, always wanting to circumcise somebody, would just circumcise yourselves like those priests of Cybele!” Criticism of Paul’s remark here is unbecoming, for the remark is a protest, not any sort of recommendation. Before moving to a study of the next paragraph, the student should observe the double reference “in Christ” (Galatians 5:6) and “in the Lord” (Galatians 5:10), indicating the ever-present consciousness on his part of the dominating concept which pervades all of his writings, that salvation is always a matter of one’s being “in Christ,” who alone is righteous, and whose perfect faith and perfect obedience are the only true ground of redemption for any man. When one is “baptized into Christ” be becomes Christ, in the sense of being part of his spiritual body, being saved, not in his own identity, but “as Christ.” This expression, “in Christ,” or its equivalent, is found 169 times in Paul’s writings. ENDNOTE: [13] J. R. Dummelow, op. cit., p. 956. Verse 13 For ye brethren, were called for freedom: only use not your freedom for an occasion to the flesh, but through love be servants one to another.Freedom from Jewish observances did not mean freedom to indulge in things forbidden, which Paul would promptly enumerate. No relaxation of the commandments of Christ was for one moment intended by anything Paul had written about being “under grace” and not “under law.” Here he cited the great motivator of Christian morality, namely love of the brethren. Verse 14 For the whole law is fulfilled in one word, even this: Thou shalt love thy neighbor as thyself.The “law” in view here is the “law of Christ,” mentioned again in Galatians 6:2. True, this was a commandment of the Law of Moses (Leviticus 19:18), but that is not the frame of reference applicable here. Christ himself had made the “first and great commandment” to be the “love of God, and love of one’s neighbor” (Mark 12:29-31), nor has there ever been, from the morning of creation, the slightest relaxation of this primary obligation of all who were ever born on earth. In Romans 13:8-10, Paul outlined this principle more fully, specifying as specific components of this law of Christ such commandments as “Thou shalt not commit adultery … nor steal … nor kill … nor covet, etc.” There also, Paul indicated that love of the brethren is the heart condition that makes the honoring of such commandments possible for the Christian. As Huxtable said, “This passage in Romans is a lengthened paraphrase of the one before us."[15] For further exegesis on all of this, see my Commentary on Romans, Romans 13:9-10. [14] Herman N. Ridderbos, op. cit., p. 195. [15] E. Huxtable, op. cit., p. 250. Verse 15 But if ye bite and devour one another, take heed that ye be not consumed one of another.Christian faith and behavior are never more frustrated and disgraced than by spiteful criticisms, derogatory remarks, snide observations and poison-tongue fulminations of Christians against each other. The fate of any group permitting such a development issues inevitably in that of “The Gingham Dog and the Calico Cat”: The truth about the cat and the pup Is this: They ate each other up! The apostle said as much in this very passage. Verse 16 But I say, Walk by the Spirit and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the Spirit and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would.In this passage is the key to righteous living, Everyone is familiar with the seductive force of carnal, or fleshly desire, a force that operates subjectively within the minds of people, aided, of course, by all kinds of external suggestions and allurements. This “lusting against the Spirit” by that force has its stronghold in the mind, in the imagination particularly. Even in the Old Testament, the climax and pinnacle of the so-called “seven deadly sins” (Proverbs 6:18) was revealed as “a heart that deviseth wicked imaginations.” The total corruption of the antediluvian world had been achieved by the evil one when the “imagination of men’s hearts” had become evil, and only evil, without intermission (Genesis 6:5). This was the essence of pre-Christian debauchery of the Gentiles (Romans 1:21); and it was “imaginations” which Paul identified as being “exalted against the knowledge of God” (2 Corinthians 10:5), the Christian warfare being simply that of “casting down,” eliminating, reducing and controlling the imaginations of the heart. Now the contrary force to evil imaginations is exerted in the mind, the same being the battlefield where the warfare is decided. The pursuit of sacred studies, the thinking of loving and generous thoughts and the soul’s welcome of the thoughts and attitudes of the Saviour, all of these things coming from the indwelling Spirit but remaining only if they are desired and welcomed - all of these things “lust against the flesh.” This means that such Spirit-induced thoughts, if permitted to dwell within, will actively dissipate and destroy their opposites, namely, the fleshly lusts. These two verses are the summary of the thoughts in mind in the following verses, where Paul described the two kinds of life, that of the flesh and that of the Spirit. Verse 18 But if ye are led by the Spirit, ye are not under the law.Judaism was almost totally concerned with external, liturgical, spectacular, material and physical things; and the filling of people’s minds with that type of observances would add nothing at all, and even detract from the energies needed in the true spiritual warfare. Paul did not hate Judaism, as such; but it simply could not do any good in the kind of warfare that must be won by the soul if people are to please God. The moral commandments of the Mosaic Law are to be fulfilled by Christians, no less than under the law of Christ (see under Galatians 5:14); and Paul’s stress here is laid not upon the relaxation of such obligations, but upon the only manner of their fulfillment. Verse 19 Now the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revellings, and such like; of which I forewarn you even as I did forewarn you, that they who practice such things shall not inherit the kingdom of God.This is another of Paul’s lists of evil works, similar but longer than the one in 1 Corinthians 6:9-10, and also resembling those given in Romans 1:27-32,2 Timothy 3:1-8. Extensive comments on various items in this list have already been made in my commentary on Romans and my commentary on 1,2Corinthians in this series. There are fifteen evils listed here by Paul, and Ramsay identified them all as characteristic of “the kinds of influence likely to affect the South Galatians recently converted from paganism."[16] Any thoughtful person could today make up his own list of the sins, perversions and gross wickedness characteristic of the current culture. Sorcery … has been cited by some as proof that Paul believed in the reality of witchcraft; and, in the sense of believing that it was a gross work of the devil being practiced in the culture of those times, of course he did believe. But from this, it is not inferred that Paul believed that so-called witches or sorcerers could actually do the things they claimed and pretended to do. This writer believes in witchcraft in exactly the same way, as being a work of the devil advocated and practiced in the city of Houston at the present time, and being just as sinful now as it was in the days of the apostles; however, it is also believed that the claims and devices of such practitioners are fraudulent, untruthful, deceitful and powerless to do anything either good or evil, except in the sense of causing evil in the people who resort to such things. ENDNOTE: [16] William M. Ramsay, A Historical Commentary on St. Paul’s Epistles to the Galatians (Grand Rapids, Michigan: Baker Book House, 1965), p. 447. Verse 22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law.Most of these wonderful virtues are subjective, lying within the hearts of Christians, but kindness, goodness and faithfulness are, at least in their manifestation, objective qualities. Faithfulness … includes not merely the inward qualities of “keeping on believing in Christ,” but it also means remaining loyal and faithful to the church. Goodness and kindness are likewise determined by actions involving others outside the person of the believer. Significant especially in this list are the things left out of it. The apostle Paul did not list tongue-speaking, charismatic experiences, visions, premonitions, and things like that as being connected in any manner with the “fruit of the Spirit.” Strangely enough, some who believe that those omitted things are the fruit of the Spirit very frequently stop being faithful to the church. There is more misunderstanding in current times over the meaning of the Spirit’s indwelling of Christian hearts than of any other doctrine of the New Testament. As frequently pointed out in this series, there are no less than eight designations in the New Testament of a single condition (see summary below). Note: Ye are the temple of the living God (1 Corinthians 3:16 1 Corinthians 6:16). For it is God that worketh in you (Philippians 2:13). God abideth in us … we abide in him and he in us … God abideth in him and he in God … he that abideth in love abideth in God and God abideth in him (1 John 4:11-16). The entire Thessalonian church was said to be “in God” (1 Thessalonians 1:1). From the above citations, there can be no way to avoid the truth that Christians are in God, and God is in them. But note also the following: If any man is in Christ, he is a new creature (2 Corinthians 5:17). Paul’s writings alone contain 169 references to being “in Christ, in him, in the Lord, in the beloved, etc.” If Christ is in you … the spirit is life (Romans 8:10). It is Christ that liveth in me (Galatians 2:20). That Christ may dwell in your hearts by faith (Ephesians 3:17). From the above citations, there can be no way to avoid the truth that Christians are in Christ, and Christ is in Christians. Note likewise these references: The Spirit of God dwelleth in you (1 Corinthians 3:16). The Spirit … dwelleth in you (Romans 8:11). God sent the Spirit of his Son into our hearts (Galatians 4:6). I was in the Spirit on the Lord’s Day (Revelation 1:10). Walk in the Spirit (KJV, Galatians 5:16). If we live in the Spirit (KJV), let us also walk in the Spirit (KJV,Galatians 5:25). The obvious and undeniable teaching of the New Testament is that the Spirit is in Christians and that Christians are in the Spirit. In addition to the above, it should also be observed that Christians are commanded to “have this mind in you, which was also in Christ Jesus” (Philippians 2:5), Paul declaring that he himself had “the mind of Christ” (1 Corinthians 2:16). Also, it is a commandment to the church of all ages that they shall “let the word of Christ dwell in you richly” (Colossians 3:16). Thus the mind of Christ dwells in Christians, and the word of Christ dwells in Christians. SUMMARYGod is in Christians. Christians are in God. Christ is in Christians. Christians are in Christ. The Holy Spirit is in Christians. Christians are in the Holy Spirit. The mind of Christ is in Christians. The word of Christ is in Christians. These are descriptions of ONE , the saved condition; and there is no stretch of philosophical doodling that can find one iota’s difference in the true meaning of the above descriptions of the state of enjoying the salvation of God through Jesus Christ. A full understanding of this, with all of the implications of it, will eliminate the mystical nonsense which has been advocated in this connection. The perfect identity of all of the above as various expressions meaning the same thing is perfectly and glaringly obvious; but, in addition, all of the above expressions are used interchangeably in the New Testament. Joy … This may be taken typically of all the various “fruits” here mentioned. This is by no means an experience attributable to the Holy Spirit as separated in any manner from the other persons in the Godhead, or even apart from the mind of Christ and the word of Christ dwelling in people’s hearts. To be filled with the word of God is to have this same joy. To have the mind of Christ is to have it. To have Christ in us is to have it, etc., etc. Verse 24 And they that are of Christ Jesus have crucified the flesh with the passions and lusts thereof.Continuing to walk in the Spirit, centering and continuing the thoughts and meditations of the heart upon the teachings of the Lord, actively seeking to maintain identity with the mind of Christ, consciousness of the indwelling Father, Son, and Holy Spirit - these things will indeed “crucify” the lusts and evil imaginations which feed them. This is possible only in the spiritual religion of Christ Jesus, free from the externals and attractive allurements of spectacular Judaism, the same being the blessed “freedom in Christ.” Verse 25 If we live by the Spirit, by the Spirit let us also walk.In the Spirit … instead of “by the Spirit” is far better, the same being the rendition in the KJV. The current conception is so obsessed with “Spirit in us” that they are reluctant to admit that it is also true the other way around, we being “in the Spirit.” See notes under Galatians 5:23. Verse 26 Let us not become vain-glorious, provoking one another, envying one another.Vain-glory and jealousy are two of the fundamental fleshly lusts, especially degrading and unbecoming in the church of Jesus Christ. Nothing that anyone is or has is of himself, but of God. As Russell said: Even Jesus said, The Son can do nothing of himself’ (John 5:19)."[17] All of the miracles of our Lord were done as a result of prayer to the Father. See John 11:42 and comment in my Commentary on John. ENDNOTE: [17] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 471.

“THE EPISTLE TO THE "

Chapter Five

IN THIS CHAPTER

1. To see that liberty in Christ does not mean license to do whatever we want

2. To understand how one might be separated from Christ, and fall from grace

3. To appreciate the need to walk in the Spirit, and the true evidence of one led by the Spirit SUMMARY With verse one, Paul reaches the climax of this epistle, stating what can properly be called the theme of his letter: “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage.” He follows with dire warnings about the consequences of seeking to be circumcised and justified by the Law. He then reminds them that the hope of righteousness is for those who through the Spirit eagerly wait for it with a faith working through love (Galatians 5:1-6).

The next few verses continue with warnings about allowing others to hinder their progress, with Paul’s harshest words reserved for those trying to impose circumcision. Yet Paul does not want anyone to think that liberty in Christ means license, and encourages them to use their liberty in order to serve one another in love. The two-fold benefit of this proper use of liberty is that one actually fulfills the Law, and at the same time does not give the flesh an opportunity to cause them to bite and devour one another (Galatians 5:7-15).

Paul then stresses the need for the Christian to walk in the Spirit so as not to fulfill the lust of the flesh. He describes the enmity between the flesh and the Spirit, explaining why we must bear the fruit of the Spirit instead practicing the works of the flesh. Not only is there no inheritance in the kingdom of God for those engaging in the works of the flesh, but those in Christ have crucified the flesh with its passions and desires. Having been made alive in the Spirit, they ought to walk in the Spirit so as not to be conceited, not provoking nor envying one another (Galatians 5:16-26).

OUTLINE

I. A LIBERTY THAT THE OF (Galatians 5:1-6)

A. STAND FAST IN THE LIBERTY CHRIST HAS MADE (Galatians 5:1)

1. A call to stand strong in the freedom we now have in Christ (1a)
2. A plea not to be entangled again with a yoke of bondage (Galatians 5:1 b)

B. IS NO LONGER (Galatians 5:2-4)1. If one is circumcised out of a belief it is necessary, Christ will profit you nothing (Galatians 5:2) 2. Observing circumcision as a necessity requires keeping the whole law (Galatians 5:3) 3. Attempting to be justified by the Law will separate you from Christ and you will thereby fall from grace (Galatians 5:4)

C. THE BASIS FOR OUR HOPE OF (Galatians 5:5-6)1. Through the Spirit and by faith, we eagerly wait for the hope of righteousness (Galatians 5:5) 2. Circumcision is inconsequential; what avails is faith working through love (Galatians 5:6)

II. A LIBERTY THAT THE LAW (Galatians 5:7-15)

A. A WARNING ABOUT THOSE WHO WOULD BIND THE LAW (Galatians 5:7-12)1. Despite a good start, they were being hindered and it did not come from God (Galatians 5:7-8) 2. Beware of the influence of “a little leaven” (Galatians 5:9) 3. Paul is confident the Galatians will come around, and that the Lord will judge the trouble makers (Galatians 5:10) 4. A reminder that Paul himself was not preaching circumcision, with a strong condemnation of those who were troubling them (Galatians 5:11-12)

B. A PROPER USE OUR LIBERTY WILL FULFILL THE LAW (Galatians 5:13-15)1. Use our liberty to serve one another in love, and the Law will be fulfilled (Galatians 5:13-14) 2. Abuse your liberty, and it will be an opportunity to consume one another! (Galatians 5:13 b,15)

III. A LIBERTY IN WHICH ONE IS TO BE LED BY THE SPIRIT (Galatians 5:16-26)

A. WE MUST WALK IN THE SPIRIT (Galatians 5:16-18)1. Only then will we not fulfill the flesh, which is contrary to the Spirit (Galatians 5:16-17) 2. If we are led by the Spirit, we are not under the Law (Galatians 5:18)

B. THE WORKS OF THE FLESH VS. THE FRUIT OF THE SPIRIT (Galatians 5:19-23)1. The works of the flesh… a. Identified by Paul (Galatians 5:19-21 a) b. Will keep one from inheriting the kingdom of God (Galatians 5:21 b) 2. The fruit of the Spirit… a. Identified by Paul (Galatians 5:22-23 a) b. Against which there is no law (Galatians 5:23 b)

C. THOSE WHO ARE CHRIST’S ARE TO WALK IN THE SPIRIT (Galatians 5:24-26)1. For they have crucified the flesh with its passions and desires (Galatians 5:24) 2. For they live in the Spirit (Galatians 5:25) 3. Therefore they should not be conceited, provoking and envying one another (Galatians 5:26)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• A liberty that excludes the necessity of circumcision (Galatians 5:1-6)
• A liberty that fulfills the Law (Galatians 5:7-15)
• A liberty in which one is to be led by the Spirit (Galatians 5:16-26)

2. What does Paul enjoin which serves as the theme of this epistle? (Galatians 5:1)

• Stand fast in the liberty in which Christ has made us free

3. What are two consequences of becoming circumcised in order to be saved? (Galatians 5:2-3)

• Christ will profit you nothing
• You become a debtor to keep the whole Law

4. What two things happen when one seeks to be justified by the Law? (Galatians 5:4)

• You become estranged from Christ
• You fall from grace

5. How are we to eagerly wait for the hope of righteousness? (Galatians 5:5)

• Through the Spirit, by faith

6. What truly avails something in Christ Jesus? (Galatians 5:6)

• Faith working through love

7. What saying did Paul use to illustrate the danger of the false teachers? (Galatians 5:9)

• A little leaven leavens the whole lump

8. What did Paul wish those who were so bent on enforcing circumcision would do? (Galatians 5:12)

• Even cut themselves off

9. What would be a misuse of our liberty in Christ? How should we use it instead? (Galatians 5:13)

• As an opportunity for the flesh
• To serve one another through love

10. What one command fulfills the Law? (Galatians 5:14)

• You shall love your neighbor as yourself

11. How does a Christian avoid fulfilling the lust of the flesh? (Galatians 5:16)

• By walking in the Spirit

12. If one is led by the Spirit, what is their relation to the Law? (Galatians 5:18)

• They are not under the Law

13. List the works of the flesh as described by Paul (Galatians 5:19-21)

• Adultery, fornication, uncleanness, licentiousness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like

14. What will be true of those who practice the works of the flesh? (Galatians 5:21)

• They will not inherit the kingdom of God

15. What elements constitute the fruit of the Spirit? (Galatians 5:22-23)

• Love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control

16. What have those who are Christ’s done? (Galatians 5:24)

• They have crucified the flesh with its passions and desires

17. If one lives in the Spirit, what is expected of them? (Galatians 5:25)

• To walk in the Spirit

18. How would people manifest that they are walking in the Spirit? (Galatians 5:26)

• By not being conceited, nor provoking or envying one another

Questions by E.M. Zerr On Galatians 51. What should Galatians now do? 2. From whom does the liberty come? 3. It is liberty from what ? 4. What would render Christ of no profit to them? 6. Does this deny Jews right of circumcision? 6. To whom is Christ become of no effect? 7. Is it possible to fall from grace? 8. What hope is to be waited for? 9. Through what must this be accomplished ? 10. Where is circumcision of no avail? 11. What does count here? 12. How had Galatians run previously? 13. Account for the change. 14. Give Paul’ s remark on this new persuasion. 15. Describe the action of leaven. 16. What is the leaven in the present case? 17. Had Paul yet given up all hope for them? 18. Against whom does he hold his chief complaint? 19. What report of Paul is implied in 11th verse? 20. What fact does he mention to refute the report? 21. What offence would cease were circumcision preached? 22. Tell the severe wish expressed for the troublers. 23. Unto what had the brethren been called? 24. What abuse might be made of this favor? 25. State the kind of service we owe each other. 26. In what command is the law for man summed up ? 27. Is this to be found in the law of Christ? 28. What good is lost in accepting Christ’ s law? 29. Of what destruction were they in danger ? 30. What heresy had caused this danger? 31. In what should they walk? 32. Doing so what would they not fulfill? 33. State the two warring influences. 34. Why do they oppose each other? 35. What is meant by “ ye cannot do” in 17th verse? 36. Will the Spirit lead men under the law ? 37. What indicated Galatians not led by the Spirit? 38. Were the works of flesh hidden? 39. Might this uncleanness affect the inner man? 40. Identify idolatry with something else. 41. Is witchcraft permitted for Christians ? 42. Are we supposed to hate anything ? 43. What would make hatred a work of the flesh? 44. State the kind of emulatian that is wrong. 45. What is wrong about strife since we must fight? 46. Tell what is meant by heresies. 47. Cite some biblical case of envy, 48. Also refer to a case of reviling. 49. Are all works of flesh here itemized ? 50. Of what will doing them deprive the doers? 51. Had they ever before been informed of this danger? 52. How may we know a tree? 53. Will this apply to the spiritual tree? 54. What kind of things must we love ? 55. In what find joy? 56. From what source should peace come? 57. Is gentleness same as compromise ? 58. What detennines that which is goodness? 59. Give another word for temperance. 60. What law do these fruits violate ? 61. Tell what crucifixion should take place? 62. What class of persons will do this? 63. In what should we live and also walk ? 64. May we do one and not the other ? 65. Not be desirous of what? 66. What would such desire cause among them ?

Galatians 5:1

Galatians 5:1. Continuing from the thought in the closing verse of the preceding chapter, Paul exhorts his readers to maintain the freedom from the burdens of the old law. While that system was in force, it was commendable for those under it to be loyal to its requirements. But since Christ has given them liberty under His law through the Spirit, it is foolish for them to go back and try to take up the yoke of bondage. The word again might leave the impression that the Galatians had all formerly been under the law of Moses. That was not the case, for most of them were Gentiles and not under it. But many were now being induced by the Judaizers to take up that system, and thus entangle themselves with that yoke, which would be as severe a bondage as was that of idolatry from whioh they as Gentiles had been delivered. (See the comments on chapter 4:9.)

Galatians 5:2

Verse 2. 1 Paul is a phrase that is used to impress the Galatians with the seriousness of the matter at hand, and the authority that was behind the teaching being delivered. The general subject of this epistle is the issue between the law of Moses and the Gospel of Christ. Circumcision was only one item of the Mosaic system, but the Judaizers made more ado over it than any other part, so that accepting or rejecting it was virtually the same as thus treating the whole system as far as the logical requirements were concerned; indeed, Paul brings out that conclusion in the next verse. Since the Galatians were Gentiles, the only reason they could have for adopting circumcision was for its religious use, because only the descendants of Abraham had any right to if from a national standpoint. Hence, in adopting that rite, the Galatians would be going to the law for their religious rule of life. In so doing they would be bypassing Christ and his religious system, since He and Moses were never in authority at the same time.

Galatians 5:3

Galatians 5:3. In adopting circumcision as a religious rite, it committed them to the entire law if they were to be consistent. (See comments on the preceding verse.)

Galatians 5:4

Galatians 5:4. No effect is from , and in the King James Version it is rendered abolish 3 times, bring tonought 1, cumber 1, deliver 1, destroy 5, do away 3, loose 1, make of none effect 2, make void 1, make without effect 1, put away 1, put down 1, become of no effect 1, be to be done away 1, cease 1, come to nought 1, fail 1, vanish away 1. The Englishman’s Greek New Testament translates the first part of this verse as follows: “Ye are deprived of all effect from the Christ.” Justified is a key word in the present discussion, meaning to obtain spiritual or religious benefits from the law. A Jew was never deprived of the observances of the law if he did it only from the national standpoint, but he had no right to use it for any other purpose after Christ came. (See Romans 10:4.) Fallen from grace means to lose out in the divine favor. This statement of the apostle completely overturns the doctrine labeled “once in grace always in grace.”

Galatians 5:5

Galatians 5:5. We means Christians whether Jews or Gentiles, who have been taught by the law of the Spirit and not the law of Moses. Righteousness by (the) faith gives hope to those who wait for (rely on it and live and abide by its instructions) the reward held out to be given at the end of the race.

Galatians 5:6

Galatians 5:6. Circumcision was given to Abraham and his immediate family descendants, to be observed as a national mark as long as the world stands. When the law of Moses was added to the promise of Christ that was made to Abraham, it incorporated circumcision within its other rites as a part of that system of religion. When Christ gave the Gospel to the world as the final “rule of faith and practice,” He left circumcision out of his system, which meant that the rite was again where it was at first, namely, a national mark only and restricted to the fleshly descendants of Abraham. Having lost all religious significance, it was of no avail in Christ whether a man was circumcised (being a Jew), or uncircumcised (being a Gentile). Instead, all works of the law were rejected for religious purposes, and a man’s acceptance depended on the faith which worketh by love. That phrase means that a man’s faith in Christ is such that he will work for Him from the pure motive of Love. (See John 14:23.)

Galatians 5:7

Galatians 5:7. Ye did run well. This refers to the time before the Judaizers got among them and did their evil work. Not obey the truth means they failed to hear the requirements of the Gospel to the rejection of the works of the law.

Galatians 5:8

Galatians 5:8. The present attitude of the Galatians did not come from Christ, who had called them by the Gospel. Neither does Paul believe they had of themselves formed such a conclusion as was bringing about so much confusion. He is certain that some busy person is responsible for the trouble, by injecting himself among Gentile brethren.

Galatians 5:9

Galatians 5:9. There might be only one or perhaps a few men who were making all the trouble, but the apostle wants them not to be misled by the small. ness of number among the disturbers. He illustrates the idea by the well known truth that a small amount of leaven is all that is necessary to affect the whole mass. This same truth is used in the case of the fornicator at Corinth (1 Corinthians 5:6).

Galatians 5:10

Galatians 5:10. Paul still has confidence in the “rank and file” of the Galatian brethren that they will finally adjust themselves in conformity with the mind that he has expressed to them. But he warns that it will be unpleasant for the one or ones who are troubling them.

Galatians 5:11

Galatians 5:11. Some Judaizers charged that Paul was practicing or advocating circumcision as a religious rite. A pretex for such a false claim may have been drawn from the fact that he had Timothy circumcised (Acts 16:3), disregarding the fact that he had Jewish blood in his veins, and thus had a right to it from a national standpoint. In our present verse Paul shows the foolishness of such a claim. Circumcision was the main issue between him and the Judaizers, and they were also the ones who were persecuting the apostle. If he was advocating the practice of circumcision, then nothing would be left in connection with the religion coming from the cross that would be so offensive to the Jews.

Galatians 5:12

Galatians 5:12. They were even cut off all comes from the Greek word , which Thayer defines, “to cut off, amputate,” and he explains it to mean, “I would that they (who urge the necessity of circumcision would not only circumcise themselves, but) would even mutilate themselves (or cut off their privy parts).” Robinson defines the word as does Thayer, and also gives the following explanation: “Would that for themselves they would (not only circumcise but) even cut off the parts usually circumcised, i. e. make themselves eunuchs.” Strong defines and explains the word virtually the same as Thayer and Robinson. The idea of Paul is that the Judaizers were making so much of circumcision that they deserved “an overdose of their own medicine.”

Galatians 5:13

Galatians 5:13. From here to the close of the epistle Paul will make only a few references to the law, the main argument of the letter having been given a thorough treatment. Matters of interest to Christians in their personal lives will receive attention. This verse warns that the liberty of which Paul has said so much, must not be abused and made an occasion to gratify the desires of the flesh. Serve one another is said in the sense of rendering loving service to each other in the work of Christ.

Galatians 5:14

Galatians 5:14. The Judaizers would claim that giving up the law would be losing an important rule of conduct for one another. Paul shows that no principle that was required under the law is given up, for the Gospel requires its believers to love thy neighbor as thyself, which virtually incudes every command contained in the Mosaic law. All the law means all of the commandments that pertain to the proper conduct between man and man. Exodus 20:12-17 gives the six of the ten commandments that pertain to this subject. In the very nature of the case, if a man loves his neighbor as himself, he will observe all things required by these six commandments. The one word is Paul’s term for the one commandment about love for one’s neighbor.

Galatians 5:15

Galatians 5:15. Bite, devour and consume are used figuratively, referring to the treatment the Galatians were giving to each other. The main difference in the meaning is the degree of intensity with which they pursued their campaign of opposition. The apostle means to show them that a continuation of such a course would finally destroy their unity in Christ. One of the effects of such evils as Judaism when it is injected into a congregation, is to work up bitterness among the members, so that they get into a state of mutual conflict such as described by the three words italicized.

Galatians 5:16

Galatians 5:16. This verse clearly indicates that such conduct as described in the preceding one is prompted by the lust or desires of the flesh. The opposite would be that prompted by the Spirit, which gives to God’s people the “rule of faith and practice” that belongs to the religion of Christ, as against that contained in the law of Moses, which the Judaizers were urging among the Gentile Christians.

Galatians 5:17

Galatians 5:17. Lusteth against means the desires of one are opposite of the other; their desires are not the same. This thought is treated at length at Romans 7:15-21, in the first volume of the New Testament Commentary. It is true that the teaching for the guidance of Christians has been given through the work of the Holy Spirit, but in this verse the word should not be capitalized as it is used for the spirit or inner part of man, as against his outer or fleshly part. Cannot do the things that ye would; cannot follow both at the same time. (See again the passage just cited.)

Galatians 5:18

Galatians 5:18. The Spirit here has direct reference to the Holy Spirit, since He was the instrument by which the New Testament system of religion was given to take the place of the Mosaic law.

Galatians 5:19

Galatians 5:19. Works of the flesh are manifest on the principle that a tree is known by its fruits (Matthew 7:15-20). Adultery, fornication. The difference between these words is only technical and legal. The laws of the land define adultery as the unlawful intimacy between married persons, and fornication is that between the unmarried. The Bible does not require such a distinction, but uses the words both as applying to a married person as well as to another.

In Matthew 19:9, Jesus gives fornication on the part of a wife as the only ground for divorce and remarriage of the innocent husband. And in Matthew 5:32 where the same subject is considered, if the wife is innocent and her husband puts her away, he “causeth her to commit adultry.” That is, such a woman would be tempted to marry another man, and in so doing she would be guilty of adultry. The two passages together show us that in the estimation of Jesus, a married woman can be guilty of either fornication or adultery, and hence there is no actual difference. But the distinction is thought of in some cases, and the apostle makes sure of eliminating any possible excuse by naming both words in the same condemnation. Uncleanness is from a word that means impurity of either mind or body. Lasciviousness is from , and it must have been a strong word in the Greek language, for Thayer defines it as follows: “Unbridled lust, excess, licentiousness, lasciviousness, wantonness, outrageousness, shamelessness, insolence.”

Galatians 5:20

Galatians 5:20. Idolatry being a word that belongs to religious activities, it might be wondered why it is named as a work of the flesh. The general explanation is that all activities not prompted by the law of the Spirit must be classed with those suggested by the flesh. (See verse 17.) The special explanation is in the definition of Thayer for the original word, and his comments on it as it is used in the New Testament; he defines it, “The worship of false gods, idolatry,” and he explains it, “used of the formal sacrificial feasts had in honor of false gods.” Since a feast would be interesting from the standpoint of the appetite, we can see why it is classed with the works of the flesh. A similar explanation will apply to a number of other things to be seen in this list, which, though not consisting literally of physical activities, yet are prompted by evil motives and hence must be attributed to the flesh. Witchcraft is from , and its first definition is, “the use or administering of drugs.” The next definition is, “sorcery, mgaical arts.” It means any attempt to accomplish a result by means of pretended supernatural power or knowledge, such as fortune telling, palm reading, astrology, etc. Thayer defines the original word for hatred as, “cause of enmity.” It means that attitude toward another that would tend to cause trouble between the two. Variance is a disposition to wrangle or quarrel.

Emulations is from ZELOS, and Thayer defines it at this place, “envious and contentious rivalry, jealousy.” Thayer defines the original for wrath as “passion, angry heat.” Strife is from , which is a very strong word. Thayer defines it, “a courting distinction, a desire to put one’s self forward, a partizan and factious spirit which does not disdain [object to] low arts.” It describes one who is determined to win, “by fair means or foul.” Sedition means the disposition to bring about cliques and parties in the congregation, which might result in confusion and disunion of the whole body. Heresies is from . Thayer’s definitions are, “1. act of taking, capture. 2. choosing, choice. 3. that which is chosen; chosen opinion, tenet. 4. a sect or party. 5. dissensions,” and according to his comments in connection with the word, it means something that a man chooses and uses, not because it is right, but because it happens to suit his personal taste.

Galatians 5:21

Galatians 5:21. The simple word envy is the only definition the lexicons give for the original Greek word, hence we are left to the English dictionary for information. Webster defines it “Chagrin or discontent at the excellence or good fortune (of another) to begrudge.” Such a state of mind is a violation of Rom 12:15. Murder literally means the unlawful slaying of a human being, which all will admit to be a work of the flesh. However, one can be guilty of murder in God’s sight without the literal performing of it (1 John 3:15). Drunkenness. Thayer gives the simple fact of intoxication as his definition of the Greek. Robinson gives a somewhat fuller definition, “strong drinking, drunkenness, a drunken-frolic.”

Revelings is from KOMOS. I have consulted seven lexicons, including Thayer and Robinson, and they all give virtually the same definitions and explanations. However, I shall quote from Groves because his definition is more concise and will require less space: “Festivity, feasting, revelry, riotous mirth; dancing and song; wantonness, dissoluteness, debauchery; luxury, indulgence, voluptuousness; a company of revelers, troop of bacchanals; any company, society, party.” The definitions, together with the connections in which the original word is used in the New Testament (Romans 13:13; Galatians 5:21; 1 Peter 4:3), clearly indicates loud or boisterous conduct, which should not be any part of the conduct of Christians. Such like is rendered by the Englishman’s Greek New Testament, “things like these.” Thayer defines the word for like, “like, similar, resembling; may be compared to.” The phrase is very significant in that Paul knew that as time passed, men would be originating new forms of sin, and he thus includes all. such in the condemnations, even though a person might deny guilt of the ones specified. Any conduct, therefore, that resembles or may be compared to any or the evils named would he wrong for Christians. The question arises, who is to decide in any given case, whether it comes under the classification?

Hebrew 5:14 shows that such ability should come from use or practice in the Christian life. But if a disciple refuses to use his ability thus acquired, then 1 Corinthians 11:31-32 shows that some other person must exercise the judgment in the case. Hebrews 13:17 says the rulers (elders) watch for the souls of the flock, hence the sheep are commanded to obey them.

Elders must be the final judges on the unspecified things, as to whether they are to be considered “such like” or compared to the works of the flesh enumerated in this passage. The importance of this teaching is seen in the words that they which do such things shall not inherit the kingdom of God.

Galatians 5:22

Galatians 5:22. Fruit of the Spirit is said on the same principles as was stated about the works of the flesh, namely, a tree is known by its fruit. Many extravagant claims are made by some people about their being in possession of the Spirit. The sure way of determining the question is to observe the kind of lives they are showing. If they are truly living within the line of conduct prescribed in the New Testament by the inspiration of the Spirit, the things named in this and the following verses will be produced in their conduct. Love in this place is from the Greek word AGAPE.

A full explanation of this word as indicated by the Greek is given in comments on Matthew 5:43, volume 1 of the New Testament Commentary. Joy is defined in the lexicon also to mean “gladness.” Certainly a Christian has much for which to be glad, and the connection in which the word is used in this passage, indicates that the rejoicing is over the proper things. (See 1 Corinthians 13:6.)

The general meaning of peace is a state of harmony between individuals, but whether that condition is pleasing to God depends on .the terms of the agreement. If they are those authorized by the Spirit (as implied by the present passage), then the peace will be pleasing to Him. Long-suffering is from , and Thayer defines it at this place as well as at a number of other places, “patience, forebearance, long-suffering, slowness in avenging wrongs.” It does not apply to cases pertaining to principles of right and wrong, for in such matters it is not expected that Christians will agree to any compromise. But where it is only a question of one’s personal treatment, he should be slow in maintaining his “rights.”

Gentleness is another word for kindness, and a Christian can manifest it without any compromise of righteous principles. Goodness is general in application, being defined in the lexicon, “uprightness of heart and life.” The idea is that a person wishing to bear the fruit of the Spirit, will regulate his life by the teaching that comes from that divine source. Faith, is from PISTOS, and in the King James Version it is rendered assurance 1 time, belief 1, fidelity 1, faith 239. The lexicon gives it a wide range of meanings, depending on the connection _in which the word is used. The main thought is that Christians will accept the testimony of the Spirit as given in the New Testament, and fashion his life accordingly.

Galatians 5:23

Galatians 5:23. Meekness is virtually the same as mildness or gentleness in one’s attitude toward another. One who Is meek will not be severe or harsh in his approach to another, even though the latter may be in the wrong. Temperance is from , and Thayer defines it, “self-control,” and explains it to mean, “the virtue of one who masters his desires and passions, especially his sensual [fleshly] appetites.” In popular usage, the word is made to have direct application to the use of intoxicating liquor as a beverage. It cannot be properly so used, because no amount of indulgence in drunkenness, however limited, is permitted for Christians. The scripture term for such things is “abstain” (1 Thessalonians 5:22).

Temperance can be used only in reference to things that are not wrong except when carried to excess. Against such there is no law. Paul has had much to say about the law of Christ as against that of Moses, because that was the most outstanding issue in the church at that time. The statement here means that the Lord has never had any law in force that would have been violated by the virtues just mentioned in this and the preceding verse.

Galatians 5:24

Galatians 5:24. They that are Christ’s means the same people described by the words “led of the Spirit” in verse 18, and the ones who bear the “fruit of the Spirit” in verse 22. They became His by obeying the Gospel, given by the inspiration of the Spirit. Crud.-fled the flesh denotes that the works of the flesh were killed or put out of action. Affections and lusts are virtually the same in principle, meaning the passions and evil desires of the flesh.

Galatians 5:25

Galatians 5:25. It is actually impossible to live in the Spirit and not walk in the Spirit, hence the thought is that our daily life should harmonize with our profession; it is about the same in thought as verse 16.

Galatians 5:26

Galatians 5:26. Not be desirous is rendered “not become” by the Englishman’s Greek New Testament. Vain glory is defined as “self-esteem” in the lexicon. Such a spirit is not only wrong in the person himself, but it has an evil effect with his influence over others. Provoking is from , which Thayer defines, “to irritate,” and a spirit of self-esteem will have that effect upon others. Envying is explained at verse 21, and such an attitude will be a logical result when one permits himself to become controlled by the spirit of self-esteem.