Bob Utley You Can Understand the Bible - Galatians 5:16 - 5:24

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Bob Utley You Can Understand the Bible - Galatians 5:16 - 5:24


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This Chapter Verse Commentaries:

NASB (UPDATED) TEXT: Gal_5:16-24

 16But I say, walk by the Spirit, and you will not carry out the desire of the flesh. 17For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. 18But if you are led by the Spirit, you are not under the Law. 19Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, 20idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, 21envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness, self-control; against such things there is no law. 24Now those who belong to Christ Jesus have crucified the flesh with its passions and desires.

Gal_5:16 "walk by the Spirit" A present active imperative, Paul urged the Galatians to live a life supernaturally and continuously controlled by the Spirit of God (cf. Eph_4:1; Eph_4:17; Eph_5:2; Eph_5:15-18). A primary idea in Galatians was that the Spirit is He who brings initial salvation. Thus, this verse meant that which was begun by the Spirit (cf. Gal_3:3), is also that which is perfected by the Spirit (cf. Rom_8:16-25). The related term "law of the Spirit," Rom_8:1 and implied in Gal_5:18, is exactly the same as the "law of Christ" in 1Co_9:21 and Jas_1:25; Jas_2:8; Jas_2:12. The law of love serves others as well as self (cf. Php_2:1-4).

▣ "and you will not carry out the desires of the flesh" The strongest negation possible in Koine Greek utilizes the double negative with an aorist subjunctive, which means "never under any circumstances." This is found in this verse, followed by a very strong Greek word for "gratify." The Christian life and eternal salvation are of supernatural origin. Believers are not only called to be saved—but called to Christlikeness (cf. Rom_8:28-29; Gal_4:19; Eph_1:4). The contrast between "flesh" and "spirit" is common in Paul (cf. Rom_8:1-11). "Flesh" [sarx] is used in two senses by Paul: (1) the physical body; and (2) mankind's fallen, sinful, Adamic nature. Here it is obviously #2. See Special Topic: Flesh (Sarx) at Gal_1:16.

Gal_5:17 This contrast between the two ways of life is also found in Rom_8:1-11. Paul presented the two supposed ways of being saved: (1) human effort; and (2) God's free grace in Christ. There are then two ways to live a godly life: (1) human effort (which is affected by the Fall) and (2) God's free power in the Spirit. The Judaizers were asserting human effort in both salvation and the Christian life, but Paul asserted God's supernatural provision in both.

Gal_5:18 "But if you are led by the Spirit" This is a first class conditional sentence, assumed true from the author's perspective or for his literary purposes. Those who are led by the Spirit are not subject to the law (cf. Rom_6:14; Rom_7:4; Rom_7:6). This does not imply that Christians will not sin (cf. Romans 7 and 1Jn_2:1), but rather that their lives are not characterized by rebellion (cf. 1Jn_3:6; 1Jn_3:9).

▣ "you are not under the Law" No article precedes "law" in the Greek text, so the word may have a wider connotation than just the Jewish law. Here, the law has the sense of a way of life used to approach God. Here again is the contrast between the two ways of being pleasing or acceptable to God: self-effort and God's free grace.

Gal_5:19 "Now the deeds of the flesh are evident" Many commentators see several distinct categories in this list of sins. However, there is a unity here based primarily on pagan worship excesses. People reveal their true selves in their actions and motives (cf. Mat_7:16; Mat_7:20; Mat_12:33). The results of the Fall are seen in our lifestyle choices.

The KJV adds the term "adultery" to this list. It is only supported by the Greek manuscript D, Codex Bezea, which is from the sixth century a.d. It is also included into some Old Latin and Vulgate manuscripts.

For "flesh" see Special Topic at Gal_1:16.

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NASB     "immorality, impurity"

NKJV     "fornication, uncleanness"

NRSV     "fornication, impurity"

TEV      "immoral, filthy"

NJB      "fornication, gross indecency"

This first Greek term [porneia] originally meant "harlot," but it came to be used for sexual immorality in general (cf. 1Co_6:9). We get the English term "pornography" from this Greek word. The second term [akatharsia], "impurity," is also a general term for sexual immorality, though originally used in the OT in the sense of ceremonial uncleanliness or moral uncleanliness. Paul intended the latter meaning.

NASB     "sensuality"

NKJV, NRSV       "licentiousness"

TEV      "and indecent actions"

NJB      "sexual irresponsibility"

This implied a public flaunting of sexual desires (cf. 2Co_12:21). This kind of sexual activity knew no bounds or social inhibitions. Pagan worship was characterized by sexual activity (as were some later Gnostic false teachers, cf. 1Ti_1:10; 2Ti_3:6; Tit_3:3).

Gal_5:20 "idolatry" This refers to the worship of anything in place of God (cf. 1Co_10:14; Eph_5:5; Col_3:5; 1Pe_4:3). It especially related to acts of worship to statues or inanimate objects.

▣ "sorcery" This was the Greek term pharmakia from which the English word "pharmacy" is derived. Sorcery may have referred to the practice of using drugs to induce a religious experience. It was later used for magical practices of any kind.

NASB     "enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions"

NKJV     "hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies"

NRSV     "enmities, strife, jealousy, anger, quarrels, dissensions, factions"

TEV      "People become enemies and they fight, they become jealous, angry, and ambitious"

NJB      "feuds and wranglings, jealousy, bad temper and quarrels; disagreements, factions"

This litany describes the attitudes and actions of angry, fallen, selfish people. Remember Gal_5:15; Gal_5:26.

▣ "enmities" This word (echthra) describes the condition of being characteristically hostile toward people.

▣ "strife" This means "fighting for prizes."

▣ "jealousy" This word (zçlos) can have positive or negative connotation, but in this context it means "self-centeredness."

▣ "outbursts of anger" This Greek term (thumos) means "a sudden, uncontrollable outburst of rage."

▣ "disputes" This implies conflicts based on self-seeking or ambition which knows no bounds.

▣ "dissensions, factions" These two terms go together. They describe a factious dogmatic division within a larger group, something akin to political parties (cf. 1 Tim. 5:15, 26). It is used to describe churches, like the Corinthian Church (cf. 1Co_1:10-13; 1Co_11:19; 2Co_12:20).

Gal_5:21 "envyings" A common Stoic proverb of the day said "envy is to grieve at another's good."

Some older Greek manuscripts add the word "murders" after the word "envy." It is included in manuscripts A, C, D, G, K, and P, yet it is excluded in P46, à , and B. It is also excluded in the writings of the early heretic Marcion and the early church fathers, Irenaeus, Clement of Alexandria, Origen, Chrysostom, Jerome, and Augustine. Scribes may have added it from Rom_1:29.

▣ "drunkenness, carousing" These last two words describe the drunken orgies associated with pagan worship (cf. 1Co_6:9).

▣ "and things like these" This phrase indicates that this list is not exhaustive but representative (cf. 1Co_6:9-10; Eph_5:5). As a warning, it may have reminded the Galatians of Paul's preaching on a previous occasion. This verse, in tandem with 1Jn_5:16, is the source of the Roman Catholic distinction between mortal and venial sins. However, this interpretation is very dubious, in light of the overlapping definitions of the terms, as well as the fact that these sins are even committed by Christians. These verses warn that though Christians could sin in these areas and still be saved, if their lives are characterized or dominated by these sins, they have not really become new creatures in Christ (1Jn_3:6; 1Jn_3:9).

▣ "of which I forewarn you, just as I have forewarned you, that those who practice such things shall not inherit the kingdom of God" One's lifestyle choices reveal the heart. Those who are truly redeemed still struggle with sin, but their lives are not characterized by sin (cf. 1Jn_3:6; 1Jn_3:9). It is not that these sins cannot be forgiven or that true Christians do not commit these sins, but that in a true believer the process of Christlikeness has begun. The Spirit, who drew believers to Christ, is now forming Christ in them (cf. Gal_4:19; Joh_16:8-13). Jesus was very clear about the lifestyle of believers in Matthew 7, "by their fruits you shall know them" and John 15.

The "kingdom of God" is the subject of Jesus' first and last sermons and most of His parables. The reign of God in men's hearts now will someday be consummated over all the earth (cf. Mat_6:10; 1Co_6:9-10; Eph_5:5).

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Gal_5:22 "But the fruit of the Spirit is" Paul described human effort as works of the flesh, but he described the Christian life as the "fruit" (cf. John 15) or product of the Spirit. He thereby distinguished human-focused religion and supernatural-focused religion. Obviously, the fruit of the Spirit and the gifts of the Spirit are different. While spiritual gifts are given to every believer at salvation (cf. 1Co_12:7; 1Co_12:11), the fruit is another metaphor to describe the motives, attitudes and lifestyle of Jesus Christ. As the gifts are the distribution of the different ministries of Christ among the body of Christ, the fruit is the collective attitude of Christ in performing these gifts. It is possible to have an effective gift and not have a Christlike attitude. Therefore, Christlike maturity, which the fruit of the Spirit brings, gives ultimate glory to God through the various gifts of the Spirit. These are both brought about by the filling of the Spirit (cf. Eph_5:18).

It is also interesting to note that fruit is singular in this verse. The use of the singular can be understood in two ways: (1) love is the fruit of the Spirit, described by the varying terms that follow; or (2) it is a collective singular like "seed."

▣ "love" This Greek form for love, agapç, was used in a unique way by the early church of God's self-giving love. This noun was not used often in classical Greek. The church infused it with new meaning to describe God's special love. Love here is theologically analogous to hesed (BDB 338), God's covenant loyalty and love, in the OT.

▣ "joy" Joy is an attitude of life that rejoices in who we are in Christ regardless of circumstances (cf. Rom_14:17; 1Th_1:6; 1Th_5:16; Jud_1:24).

▣ "peace" Peace may mean

1. our sense of well-being because of our relationship to Christ

2. our new world-view based on the revelation of God that does not depend on circumstances

3. tranquility in our relationship with other people, especially believers (cf. Joh_14:27; Rom_5:1; Php_4:7)

Peace with God brings peace within and without (i.e., covenant brothers and sisters).

▣ "patience" Longsuffering was proper even in the face of provocation. This was a characteristic of God the Father (cf. Rom_2:4; Rom_9:22; 1Ti_1:18; 1Pe_3:20). As God has been patient with us, we are to be patient with other people (cf. Eph_4:2-3), especially believers (cf. Gal_6:10).

▣ "kindness, goodness" "Kindness" describes not only the life of Jesus, but His yoke (cf. Mat_11:30). Together the two terms describe a positive, open and accepting attitude toward others, especially believers (cf. Gal_6:10).

▣ "faithfulness" Pistis is used in its Old Testament sense of loyalty and trustworthiness. It was usually used of God (cf. Rom_3:3). Here it describes the believer's new relationship with people, especially believers.

Gal_5:23 "gentleness" Sometimes translated as "meekness," praotes is characterized by a submissive spirit. It was a metaphor taken from domesticated animals. Gentleness was not included in the Greek or Stoic lists of virtues, because the Greeks saw it as a weakness. It is uniquely Christian (cf. 1Co_4:21; 2Co_10:1; Eph_4:2; Col_3:12; 1Ti_6:11; 2Ti_2:25; Tit_3:2). It was used of both Moses (cf. Num_12:3) and Jesus (cf. Mat_11:29; Mat_21:5).

▣ "self-control" The capstone of the list, self-control characterizes Christlike maturity (cf. Act_24:25; Tit_1:8; 2Pe_1:6). This term was used in 1Co_7:9 for the control of our sexual drive and that may be alluded to here because of the list of the sexual abuses of pagan worship.

▣ "against such things there is no law" There is a new inner law in the life of a believer which shows its presence by living in godliness (cf. Rom_6:19; Jas_1:25; Jas_2:8; Jas_2:12). This is exactly the goal of the new covenant (cf. Jer_31:31-34 and Eze_36:22-32). Christlikeness is the goal of God for every Christian (cf. Rom_8:28-29; Gal_4:19; Eph_1:4).

Gal_5:24 "those who belong to Christ Jesus have crucified the flesh" This is aorist active indicative which speaks of completed action in past time. This passage, and others which imply mystical union, can be interpreted within theological categories (cf. Rom_6:6). Throughout the book of Galatians, particularly Gal_2:20, "crucify" is used to characterize our relationship to the Law. Once we accept God's free offer of grace in Christ as our only means of salvation, we decisively cut ourselves off from the evil of our fallen nature and the fallen world system. This personal decision of cutting ourselves off is the biblical metaphor of "crucifixion" as seen in Gal_2:20; Gal_5:24; Gal_6:14.

This is often characterized as "death to self." God has made us individually (cf. Psalms 139) to serve Him and not ourselves (cf. Romans 6). This new life in Christ means death to the fallen, self-centered lifestyle of rebellious mankind (cf. Gal_2:20; Rom_6:11; 2Co_5:14-15; 1Jn_3:16).

For "Flesh" see Special Topic at Gal_1:16.

▣ "with its passions and desires" The Greeks identified the body as the source of sinfulness because they did not have supernatural revelation about creation and the fall of mankind (cf. Genesis 1-3). Therefore, they blamed the morally neutral physical body as the source of evil. Believers understand from Paul that the body is morally neutral (cf. Rom_4:1; Rom_9:3; 1Co_10:18). Jesus had a real human body (cf. Joh_1:14; Rom_1:3; Rom_9:5). Its goodness or wickedness depends on how we use it, for God or for evil. Once we become believers, we must yield our fallen, self-centered tendencies to the power of the Holy Spirit (cf. Romans 7 and 1Jn_2:1).