Chapter 5

1 He moveth them to stand in their liberty, 3 and not to observe circumcision: 13 but rather love, which is the sum of the law. 19 He reckoneth up the works of the flesh, 22 and the fruits of the Spirit, 25 and exhorteth to walk in the Spirit.

1. Stand fast therefore. The line of thought begun in ch. 4:22 continues without interruption. Paul appeals to the Galatians to remain loyal to the gospel as he originally proclaimed it to them (ch. 1:6–9), and not to be influenced in the least degree by the false gospel of the Judaizers. This admonition is of supreme importance today, in the face of innumerable unscriptural theories about salvation and righteousness by faith (cf. Eph. 4:14).

If one is to “stand fast” he must have firm ground upon which to stand. For the Christian, this ground is truth as set forth in Holy Writ. The diligent Christian will persevere in his examination of the Scriptures (2 Tim. 3:16, 17; 5T 708), and then examine himself to discover whether he stands fast in the faith (2 Cor. 13:5). Irrespective of how much a man may know about Scripture and its interpretation he must ever continue his search for more truth. It is God’s purpose that the Christian shall continually “grow in grace, and in the knowledge” of Christ (2 Peter 3:18), realizing that “the path of the just is as the shining light, that shineth more and more unto the perfect day” (Prov. 4:18).

Liberty. That is, the liberty of salvation by faith directly in Christ, apart from the requirements of the ceremonial system (see on chs. 3:25; 4:5, 31).

Hath made us free. See on chs. 3:22–29; 4:4, 5, 31.

Be not entangled. Or, “do not be ensnared.” The Galatians had come out of bondage to idols when they received Paul’s gospel. Acceptance of the principles of Judaism would be a return to a similar state of bondage (see on ch. 4:3, 9). This virtually meant renouncing Christ altogether. To deny or abandon truth is to become vulnerable to error and sin. Failure to do what we know to be right is sin (see James 4:17).

2. I Paul. The apostle places himself on record and speaks with full apostolic authority. To remain silent in this crisis would make him a traitor before Christ, who had entrusted the care of the churches to him (cf. 2 Tim. 4:1, 2). He received his authority from Christ (see on Gal. 1:11, 12), and expects to be recognized as God’s representative, speaking in God’s stead (see on 2 Cor. 5:19, 20). When the occasion demanded it, Paul asserted his authority without fear or boasting (cf. 1 Cor. 5:3–5; 2 Cor. 13:1–4).

If ye be circumcised. It is as if Paul was saying, “You know that I was once a strict Jew, a firm believer in the rites and ceremonies of Judaism” (Acts 26:5). The issue is clear, the situation is critical. Paul considers that firmness is needed to keep some who are on the point of Judaizing, from doing so. He does not mean that one who has accepted circumcision is thereby prevented from becoming a Christian. He himself was circumcised. If some of the Galatians have already accepted circumcision, they can, like him, consider their circumcision to be “uncircumcision” (1 Cor. 7:18–20). But if some are contemplating circumcision in the hope of attaining to a higher experience of righteousness by faith, let them take warning See on Rom. 4:9–13.

Profit you nothing. The promises of God belong only to those who accept them by faith, not to those who set out to earn them by their own merits. The righteous works of man are without value in the bank of heaven (see Isa. 64:6). Righteousness by works is utterly incompatible with righteousness by faith. What has been earned cannot be received as if it were a gift (Rom. 4:4, 5; 11:6). How insistent Paul is that this fact be recognized. The “works of the law” (see on Rom. 2:12; Gal. 2:16) are altogether unprofitable as a means to salvation (see on Gal. 3:19). For the application of the principle here stated to Christians today see p. 934.

3. I testify again. Compare ch. 3:10.

A debtor. He has no claim on Christ (see on v. 2); instead, “the law” has claims on him. Paul makes this statement on the basis that “the law” places a man “under the curse” if he neglects even one of its requirements (see on ch. 3:10). Seemingly the Judaizers now subverting the churches of Galatia had, thus far at least, stressed only circumcision and certain other selected legalistic requirements (see chs. 4:10; 5:2, 3). But the law provides for no selectivity—it is either all or none. One who accepted circumcision thereby expressed belief in the whole system and agreed to submit to all its demands. But at the same time he expressed distrust in the efficacy of the atonement made for him by Jesus Christ. The Galatians would find it impossible to maintain allegiance to Judaism and Christianity at the same time (see on Matt. 6:24).

Paul does not intend to teach that it is sinful for one to be circumcised. He had consented to have Timothy circumcised, though under different circumstances, to be sure. Timothy was half Jewish, and Paul had him circumcised as a concession to the prejudices of the Jews among whom he was to labor (see Acts 16:1–3). So far as Paul and Timothy were concerned the act was mere form. It was the insistence of the Judaizers on the necessity of circumcision as a means to salvation and as a requirement in the Christian churches that Paul continually denies and combats.

The whole law. See on ch. 2:16.

4. Become of no effect. Or, “severed relations with,” “made inoperative.” The covenant relationship requires absolute faith on the part of the believer (see on v. 1). He who mingles works-righteousness with his faith thereby violates his part of the agreement, and Christ is thus released from any further obligation toward him. “Works” are a denial of faith. The Galatians called themselves Christians; in fact, they had been persuaded that only those who accepted “the law” could be true Christians. But by their course of action they were denying the very thing Christ had come to do for them and had deprived themselves of His merits. If they could, indeed, earn salvation, what need had they of Christ at all? His work on their behalf would become superfluous, for they had found a way to get right with God on their own behalf. If they could find justification outside of Christ, then they did not need Him. But Jesus had declared that no man could come unto the Father except by Him (John 14:6; cf. Acts 4:12). Jesus’ emphasis on the truth that He is “the way” is so prominent in His teachings that in later years His followers called themselves the people of “the way” (see Acts 9:2; 22:4).

Justified by the law. That is, think they can obtain righteousness through work of law (see p. 933; see on Rom. 3:20; Gal. 3:19, 24). The most “the law” can do is to show a man his need of justification and to point out to him the way to Christ. In his gospel Paul had clearly set forth God’s plan for man’s salvation. It is the same plan by which Abraham received justification (see on Gal. 3:6). It was not until after he had been declared righteous that he received the rite of circumcision. Circumcision—one of “the works of the law”—did not bring righteousness. It was a sign that Abraham accepted righteousness by faith (see Rom. 4:9–11). The “works” Paul later recommends (Gal. 5:13 to 6:15) are the “fruit of the Spirit” (ch. 5:22), and thus evidence of the power of Christ unto salvation (Rom. 1:16), but in no way a means of earning salvation.

Fallen from grace. Literally, “fallen out of grace,” “fallen down from grace.” For the meaning of “grace” see on Rom. 3:24. The Galatians had received the Spirit of God (ch. 3:2, 3), they had experienced justification by faith (ch. 1:6), they had actually enjoyed the liberty of the gospel (ch. 5:1), they had “run well” for a time (v. 7). If they now sought salvation by “the works of the law” (see on ch. 2:16), they would forfeit the grace of Christ they had hitherto enjoyed (see on ch. 5:1-4; cf. on ch. 3:19). These two methods of obtaining justification are mutually exclusive. To adopt the one is to reject the other.

The position some take, that Paul here affirms the arbitrary withdrawal of God’s grace because of certain acts of sin, is without scriptural support. The loss of divine favor results from the voluntary act of the one who forfeits it. God bars no one from the blessings of salvation except those who bar themselves (see Eze. 18:23, 31; 33:11; 2 Peter 3:9; see on John 3:17–20; Eph. 1:4–6). The context of the statement shows clearly that the responsibility rests wholly with those who deliberately reject salvation by faith for salvation by works. It is not a matter of God forsaking men, but of men turning away from Him and rejecting to all who will turn from their willful ways (see John 3:16; 1 John 1:9). One who has fallen from God’s grace is always—and only—one who has willfully chosen a course of conduct he knows to be contrary to the will of God. This is the deplorable state of many professed Christians today. This condition is the result of a desire to follow the natural inclinations of the human heart—to enjoy the pleasures of sin—instead of heeding the promptings of God’s Spirit. Until such persons commit the unpardonable sin by persistent rejection of the promptings of the Spirit (see on Matt. 12:31, 32, 43–45), there is hope that they may be restored to grace.

Paul here specifically and emphatically denies another popular but altogether unscriptural teaching commonly expressed in the words, “once in grace, always in grace.” This, in turn, is based on another unscriptural teaching, according to which God has predestined certain persons to be saved and others to be lost, irrespective of their own choice in the matter. For a discussion of the true nature of Biblical predestination see on John 3:17–20; Eph. 1:4–6. According to the popular concept of predestination, those whom God has elected to salvation cannot possibly fall from divine grace because their right to it has been guaranteed by God. By a parity of reasoning those whom God has foreordained to damnation can never attain to divine grace, and consequently can never fall from it. Corollary to this is the conclusion that those who appear to have fallen from grace only appear to have done so, since they have never actually attained to it. Suffice it to say that only by taking the words of Gal. 5:4 completely out of their context is it possible to make them appear to sustain such a conclusion (see on vs. 1–4).

In reality, this theory—the theory of so-called divine decrees—ignores all the plain statements of Scripture that point to the human will as the decisive factor in the salvation of any and every man. See such passages of Scripture as Isa. 55:1; Eze. 18:21–30; 33:12, 13; Luke 5:32; John 6:37; cf. John 7:37; 12:32; Rom. 10:13; 11:20–23; 1 Cor. 9:27; Rev. 22:17. The doctrine that God foreordains some men to salvation and others to destruction, irrespective of their choice in the matter, is clearly incompatible with these statements of Holy Writ. Thus the corollary teaching that a man cannot fall from grace—that when once “in grace” he is “always in grace”—proves to be a human invention.

5. For we. The word “we” is emphatic—“we” who seek righteousness by faith in contrast with those alluded to in vs. 1–4, who seek it by works of law (see on ch. 2:16).

Through the Spirit. The Holy Spirit was commissioned to carry on the work Christ had begun (John 14:16), and it was through the operation of the Spirit that men were to enter into salvation by faith in Christ (ch. 16:7–9). The presence of the Spirit in the lives of believers is a continual reminder, a guarantee, that God will fulfill all His promises (see on 2 Cor. 1:22). In particular this is true of promises concerning the return of Jesus and the inheritance of the saints (Eph. 1:13, 14; cf. Col. 1:27; Titus 2:13). The gift of righteousness is communicated to men through the agency of the Holy Spirit (see John 16:8). Herein lies the difference between the ineffective righteousness man seeks through works and the effective righteousness that comes through faith. In the former the Spirit has no part, for the effort is purely human and thus independent of divine grace.

Wait for. Gr. apekdechomai, “to wait patiently for.” In all the six other instances where this word appears (Rom. 8:19, 23, 25; 1 Cor. 1:7; Phil. 3:20; Heb. 9:28) it is used of waiting or looking for the coming of Jesus and the resurrection.

Hope of righteousness. That is, the hope made possible through righteousness. Paul does not imply that those who have received the Spirit must wait for righteousness. They “wait for the hope” imparted by righteousness, the hope of the completion of the plan of salvation at the return of Jesus and the resurrection of the dead (Rom. 8:23; Titus 2:13). Paul consistently speaks of justification as a completed work in the life of the Christian (Rom. 5:1; etc.; see on Matt. 5:48).

By faith. Not by “works.”

6. In Jesus Christ. Paul thus describes the status of one who has been justified by faith in Christ, one who has become a Christian, not in name only, but in fact.

Circumcision. See on Gen. 17:10, 11; Rom. 4:11. In no sense does Paul condemn those who have been circumcised; he simply warns that when a person is “in Jesus Christ” it makes no difference whether he is circumcised. The decisive factor is faith. Circumcision itself is a matter of indifference to the Christians, so far as anything beyond the physical aspect is concerned, but with the supposed religious value of the rite and the concept of works-righteousness it connotes, Christianity is unalterably at war.

Faith which worketh. Faith does have “works,” but these are not the “works of the law” (see on ch. 2:16). Thus excluded are all “works” performed for the purpose of earning righteousness (see p. 934). The “works” that accompany genuine faith are inspired by the spirit of appreciation for the gift of divine grace, by love for God and for one’s fellow men (see Gal. 5:14; see on Matt. 22:34–40). It is of works such as these that James speaks when he declares that “faith without works is dead” (James 2:26; cf. ch. 4:17). At this point the teachings of Paul and James meet. The two are not in conflict, as some have hastily concluded. It is a counterfeit faith that does not produce the “fruit of the Spirit” in the life (Gal. 5:22, 23). It is a counterfeit faith that leads a man to think himself released from obedience to the will of God as expressed in the Decalogue, which is simply a brief outline of how love toward God and man will find expression (see on Matt. 5:17, 18; 7:21–27). Without obedience a profession of love is sheer hypocrisy. Obedience to known duty is an inevitable result of the righteousness that comes by faith, and is the supreme test of its genuineness (see James 2:18). Paul emphatically declares that God’s purpose in giving His Son to save sinners (see on John 3:16) was to make it possible for the principles of His holy law to be worked out in the lives of men (see on Rom. 8:3, 4). In the section from Gal. 5:13 to 6:15 Paul deals with the kind of “works” that he recommends to the Galatian Christians.

By love. Love for God and man is the spirit that prompts the “works” that accompany faith.

7. Run well. Paul repeatedly compares the Christian life to a race (1 Cor. 9:24, 26; Phil. 2:16; 2 Tim. 4:7; Heb. 12:1). The Galatians had “run well” until the coming of the Judaizers (see on Gal. 1:6, 7; 3:1). They had set out on the Christian race with ardor and zeal.

Did hinder. Gr. anakoptoµ, “to beat back,” “to check,” as a ship in its course. As a military term it referred, for instance, to breaking up a road or destroying a bridge or placing obstacles in the way of an enemy, to halt his advance. There were obviously some who troubled the Galatians (ch. 1:7) and “bewitched” them (ch. 3:1). These were, of course, the Judaizers (see p. 932).

This persuasion. That is, persuasion to accept the teachings of the Judaizers.

Him that calleth. That is, Paul, or perhaps God speaking through Paul (see on Gal. 1:6; cf. 2 Cor. 5:19, 20). God could not have so persuaded them, nor could Paul. There must have been something peculiarly fascinating about the teaching of the Judaizers, for so many of the early Christians were seduced by it and so much of what Paul wrote warned against it (see pp. 33, 932). At this distance it seems almost as strange that Christians were lured into Judaizing as that in OT times the Jews were lured into idolatry.

9. Leaven. Or, “yeast.” See on Matt. 13:33; 1 Cor. 5:6; cf. 2 Tim. 2:17. From a seemingly small beginning the influence of the Judaizers had grown to amazing proportions. Where Paul quotes this proverb in his letter to the Corinthians (1 Cor. 5:6) it refers to the contagious example of a few members whose conduct Paul felt compelled to rebuke. If the movement in Galatia were to continue, in time the whole Christian church would return to the practice of the rites and ceremonies of Judaism.

10. Confidence in you. The course of apostasy in Galatia, though alarming, was not yet complete (see on chs. 1:7; 3:10; 4:10; 5:3). Paul is confident that the majority, at least, will recognize their mistake and not be led astray (cf. 2 Cor. 2:3; 7:16; 8:22). This expression of confidence reflects good judgment on Paul’s part, as a church leader, for confidence inspires confidence and stimulates to action. Leadership must ever sound a note of hope and courage, even under severe trial.

None otherwise minded. That is, that they will have a mind to accept Paul’s counsel and heed his warning (see on vs. 1–6). Paul tactfully avoids attempting to coerce his readers into believing as he does. He sets forth the facts in an honest, logical way and calls upon them to make their own decisions in the light of the evidence presented. He hopes for unity in the Galatian church, and since the only reasonable course to follow is the one he advocates, he believes they will see as he does. He commends them in advance for their good judgment.

He that troubleth. See on ch. 1:7. The Galatians are wavering, apparently in a state of uncertainty and perplexity. More than one person was responsible for the defection in Galatia (chs. 1:7; 4:17). By the singular pronoun “he” Paul may not refer to any particular leader, but to each teacher of heresy individually, or the “he” may reflect the fact that only a few were responsible for troubling the church.

Judgment. Gr. krima, the “sentence” imposed. Those who were subverting the Galatian churches would have to answer before God for their reprehensible course of action and accept the punishment He was sure to impose upon them (see Acts 17:31; Rom. 14:10; 2 Cor. 5:10). Paul believes in the triumph of truth and justice, and that nothing can hinder the onward march of the gospel (see 2 Cor. 13:8; Phil. 1:12).

11. Preach circumcision. The Judaizers had apparently accused Paul of doing so, probably because he had had Timothy, and possibly others, circumcised (Acts 16:1–3). They no doubt intended to make Paul appear inconsistent. See on Gal. 5:2–4.

Yet suffer persecution. Paul answers the baseless charge by posing a question that proves it invalid. If it be true, he asks, why do the Judaizers still persecute him? (see 2 Cor. 11:26; Gal. 2:4). Most of the persecution Paul suffered was at the hands of the Jews (see on ch. 4:29). Everywhere he went persecution arose, almost invariably because there was no room for Jewish legalism in his gospel. This, of course, was a false accusation, for Paul continually appealed to Moses for support of his gospel. Circumcision being the peculiar badge of Judaism, it would be strange indeed for the Jews to persecute Paul if they actually believed he was advocating circumcision.

Offence. Gr. skandalon, the trigger stick that springs a trap (see on 1 Cor. 1:23). Metaphorically, a skandalon might be anything that trips a person and causes him to stumble. To the Jews the cross was a skandalon, a “stumblingblock” (1 Cor. 1:23). This was because they thought that the Messiah would come as a great political and military leader to liberate them from the tyranny of the Romans (see on Luke 4:19). When Jesus submitted to cruelty they inflicted upon Him the Jews concluded that He could not be the Promised One. His humility they interpreted as weakness. Had they accepted the prophecy of Isa. 53 they would not have made this mistake. There was no room in their minds or hearts for a suffering Messiah.

Ceased. “Circumcision” is incompatible with the “cross” (see on vs. 1, 2). If Paul indeed is preaching “circumcision,” it can only be because he is no longer preaching the “cross.” The one cannot exist beside the other.

12. I would. Paul does not wish his opponents ill. He simply means that the Judaizers might as well, and logically, do as he suggests, for if they should do so they would appear to be what they really were—fanatics.

Cut off. Gr. apokoptoµ, “to cut off,” as a rope (Acts 27:32), “to dismember oneself,” “to mutilate oneself,” as in Mark 9:43; John 18:10, “to castrate oneself,” “to make oneself a eunuch,” as here, in the LXX of Deut. 23:1, and commonly in the papyri. The word is never used figuratively, as of cutting a person off from church fellowship, or from life.

The city of Pessinus in central Galatia (see Events Leading to the Writing of Paul’s Letter to the Galatians) was the seat of the cult and worship of Cybele, the nature goddess of ancient Anatolia. It was the custom of men devoting their lives to the worship and service of Cybele to make themselves eunuchs. Paul suggests that the Judaizers, who advocate circumcision, might as well castrate themselves. If a measure of virtue can be secured by circumcision, one should be able to obtain even more by castration! Because of their deliberate misrepresentation of Paul (v. 11) the Judaizers proved themselves to be no better than the heathen. See p. 33; see on Acts 16:6.

This is the climax of Paul’s argument against the Judaizers, and his last reference to them in the book of Galatians. Judaizing is on a par with heathenism, and circumcision is of no more value as a means to salvation than the pagan practice of castration. For Christians, circumcision, as a religious rite, was a meaningless mutilation of the body.

13. Called unto liberty. That is, the “liberty” of salvation by faith in Christ as opposed to salvation by the works of the law (see on v. 1). Concerning the relationship between the “liberty” of the gospel and the law of God see on v. 6. Compare the teachings of our Lord on the subject of Christian liberty (John 8:31–36).

Liberty is not to be confused with license. True love for God leads one to seek to understand and to do the will of God. God’s love and grace do not release a man from loyalty and obedience to Him (see on Matt. 7:21–27; Gal. 5:6). The “liberty” of which Paul speaks is freedom from “bondage” to the ceremonial system (see on ch. 5:1). Concerning the relationship between Christian liberty and divine law see on Rom. 3:31 (cf. on Gal. 3:19, 24). A man can experience no higher joy than the joy that comes from wholehearted, intelligent cooperation with the divine purpose that gave him existence.

Occasion to the flesh. The liberty of the gospel does not license a man to practice the “works of the flesh” (see on vs. 19–21). Freedom is a safe possession only where there is self-control to balance it. God sets men free from sin and then works in them “to will and to do of his good pleasure” (Phil. 2:13; cf. on Rom. 8:3, 4).

Serve one another. That is, instead of taking advantage of one another. The last two clauses stand in antithesis, each to the other. He who gives “occasion to the flesh” serves himself, not his fellow men. Love for others is made evident by readiness to serve them (see on Matt. 22:39, 40). Paul commonly refers to himself as a “servant” (see Rom. 1:1; Titus 1:1), but his bondage was the voluntary servitude of love. Love for God finds its highest and best expression in love and service for one’s fellows (see 1 John 4:20, 21). In Gal. 5:13 to 6:15 Paul stresses the truth that the only valid evidence of acceptance with God and sonship to Him is a transformed life (ch. 6:15) in which “the fruit of the Spirit” (ch. 5:22, 23) reaches maturity and brings “good unto all men” (chs. 6:10; cf. ch. 5:13). This kind of love fulfills the law (Rom. 13:10).

14. The law. The Greek has the definite article (see on Rom. 2:12). Here Paul refers to the torah, that is, to all the revealed will of God to man, but especially to the moral law, as the context implies.

One word. That is, love (see on Matt. 5:43, 44).

Love thy neighbour. This is the theme of ch. 5:13 to 6:15. Love for one’s fellow men is the theme of the last six commands of the Decalogue (see on Matt. 22:39, 40). These six govern the relation of man to man, as the first four govern relations between God and man. Paul’s silence here concerning the first four commands does not imply that they have lost their value for the Christian. Far from it. The theme of the epistle thus far has been right relations between a Christian and his God. But lest the Galatians err in thinking that religion consists only in a right relationship to God, Paul now makes clear that it consists also in right relations with one’s fellow men. The citation is from Lev. 19:18.

15. Bite and devour one another. A vivid metaphor that paints a picture of cannibalism. The Galatians were conducting themselves like wild, ravenous beasts. By word and deed they were preying upon one another. Activities such as gossip, slander, and sharp dealing are no doubt included.

Consumed one of another. Church history records the sad fate of one religious group after another in which Paul’s fateful warning was fulfilled. The unity of the faith, and the unity of believers within the unity of the faith, was the subject of our Lord’s prayer recorded in John 17. With such a condition prevailing as that here described by Paul, no Christian group can enjoy a healthy religious experience.

16. Walk in the Spirit. Literally, “walk in Spirit,” that is, in harmony with spiritual ideals (see on Rom. 8:1, 14). Paul uses this expression repeatedly in his epistles. The Holy Spirit is God’s appointed agent to lead men to eternal life (see on John 16:8–11).

Lust. Gr. epithumia, “lust” (see on Mark 4:19). For comment on the expression “lust of the flesh” see on Rom. 13:14. To “fulfil the lust of the flesh” is to accept the guidance of carnal passions, feelings, and desires, the antithesis of walking “in the Spirit.” The way of the Spirit leads to life, but the way of the flesh leads to death (see Rom. 8:6–8). The word “flesh” here stands for the corrupt human nature.

17. Against the Spirit. The seemingly interminable warfare goes on, the struggle between the inclination to do right and the inclination to do evil. As Paul analyzed this conflict in his own past experience he saw victory possible only through Jesus Christ (see Rom. 7:24 to Rom. 8:2).

These are contrary. Inevitably and unalterably so. There is no compromise between the two. Compromise with evil never results in good.

The things that ye would. See on Rom. 7:21–24. Paul’s teaching concerning the weakness of the flesh is out of harmony with the belief that there is latent in man a force by which he can overcome evil tendencies.

18. Led by the Spirit. See on Rom. 8:14.

Not under the law. Paul warns the Galatians that the Holy Spirit never leads men to seek salvation by compliance with the requirements of the Jewish ritual system, or for that matter through any system of legal righteousness (see p. 934). Conversely, those who submit to a legalistic religion are at war with the Holy Spirit. See on ch. 2:16.

19. Works of the flesh. That is, the deeds that result from the unrestricted operation of human passions, feelings, and desires. See on v. 16. Paul gives a partial list of these “works” in vs. 19–21.

Manifest. The following catalogue of sins is illustrative rather than exhaustive. Sensuality, superstition, selfishness, and intemperance are all represented. As the Galatians forsook the guidance of the Holy Spirit these evil fruits doubtless appeared in their lives.

Adultery. Important textual evidence may be cited (cf. p. 10) for omitting this word. “Fornication,” that is, immorality in general, would, of course, include “adultery.”

Fornication. Or, “immorality” (see on Matt. 5:32).

Uncleanness. Or, “impurity” (see on 2 Cor. 12:21).

Lasciviousness. Or, “unbridled lust” (see on 2 Cor. 12:21).

20. Idolatry. Anything that takes the place of God in our affections becomes an idol. Heathen worship commonly included immoral practices and encouraged its devotees to engage in them (see Vol. II, pp. 39, 40; see on Deut. 23:17).

Witchcraft. Gr. pharmakeia, literally, “poison,” “magic potion,” “the administering of drugs,” and thus “sorcery” (see on Ex. 7:11), the supposed ability to produce magic spells. Paul encountered the practice of sorcery at Ephesus (see on Acts 19:19). Ancient sorcery and modern Spiritualism have much in common. John includes sorcery among the sins of those who are finally shut out from God’s presence (Rev. 21:8; cf. chs. 9:21; 18:23).

Variance. Or, “hostility,” “enmity.”

Emulations. Or, “envy,” “jealousy.”

Seditions. Rather, “dissension,” “division.”

Heresies. Gr. haireseis (see on 1 Cor. 11:19), here meaning “factions.” Compare the situation in the church at Corinth (see 1 Cor. 1:12, 13). The true Christian spirit is one of unity (see on John 17:21).

21. Murders. Important textual evidence favors (cf. p. 10) the omission of this word.

Revellings. Or, “carousings.”

Shall not inherit. See on 1 Cor. 6:9; cf. Rev. 21:27.

Kingdom of God. Here, the future kingdom of divine glory (see on Matt. 4:17; Matt. 5:2).

22. Fruit of the Spirit. That which naturally develops in the life when the Spirit has control (cf. v. 18). The results of such control stand in marked contrast with the works of the flesh (vs. 19–21). The fruit of the Spirit is not the natural product of human nature, but of a power wholly outside of man.

Attention may be called to the fact that the word “fruit” is in the singular, whereas the word “works” (v. 19) is plural. There is but one “fruit of the Spirit,” and that one fruit includes all of the Christian graces enumerated in vs. 22, 23. In other words, all of these graces are to be present in the life of the Christian, and it cannot be said that he is bearing the “fruit of the Spirit” if any one is missing. On the other hand, there are many different forms in which evil may manifest itself, and it is necessary for only one of the evil traits listed in vs. 19–21 to be present in the life for a man to be classified with those who produce the “works of the flesh.” It takes all the Christian graces to make a man a true follower of Christ, but only one of the “works of the flesh” to make a man a follower of the evil one.

Love. See on Matt. 5:43, 44; 1 Cor. 13.

Joy. See on Rom. 14:17.

Peace. See on John 14:27.

Longsuffering. Or, “patience.” See on 1 Cor. 13:4; 2 Cor. 6:6.

Gentleness. Or, “kindness,” Gr. chreµstos (see on 2 Cor. 6:6). A gentle person is mild of temper, calm, and quiet in disposition. A Christian is never to be morose or sullen, but ever cheerful, thoughtful of others, and courteous.

Goodness. That is, uprightness in heart and life, in motives and in conduct. See on Matt. 7:12; 12:33; 19:17; John 7:12.

Faith. Gr.pistis, which means both “faith” and “faithfulness.” Whereas “faith” is an attitude of confidence in other persons or in truths for which objective evidence is incomplete, “faithfulness” is a quality of conduct that gives others reason for confidence in us. Faith is a mental attitude; faithfulness, a pattern of conduct. Here “faithfulness” would be more appropriate, as being more nearly comparable with the other “fruit” listed. See on Heb. 11:16.

23. Meekness. Or, “mildness,” “gentleness.” For comment on this character trait see on Matt. 5:5; 11:29.

Temperance. Literally, “self-control.” The word includes much more than abstinence from intoxicating drinks. It signifies moderation in all things and complete control over every passion and appetite. Excesses of every kind are excluded. It is possible to be intemperate even in working for the Lord, by disregarding the laws of health. For comment on the Christian ideal of perfection see on 1 Cor. 10:31; cf. on Matt. 5:48. Textual evidence may be cited (cf. p. 10) for adding “purity” to this list of Christian virtues.

No law. There is no condemnation against those who do so order their lives. Such “works” as these are highly commended (see on vs. 6, 13, 14), as the “works” of the ceremonial system are condemned (vs. 1, 4). Only those who reflect in their lives these characteristics of the Spirit are truly free, and can enjoy genuine happiness. Only they are wholly at peace with God and man.

24. Crucified the flesh. That is, completely and irrevocably renounced every natural tendency that is out of harmony with the will of God. For comment on “crucified with Christ” see on Gal. 2:20; cf. on Rom. 6:2–16. For comment on “the flesh” see on Gal. 5:13, 17, 19.

The Christian’s warfare against unholy natural tendencies, appetites, and passions consists of two steps. The first is a considered, firm, fixed, irrevocable decision to surrender the heart and will to Christ so that He may purge every wrong tendency from the life. This decision is to be reaffirmed every day, and as often during the day as temptations may arise or one may fall short of the mark of perfection. Only thus can the Christian carry out the command to present his body “a living sacrifice, holy, acceptable unto God” (see on Rom. 12:1). God accepts this resolute decision of the will and proceeds with the heavenly work of transforming the life (Rom. 12:2) and conforming it to the likeness of Christ. This is the process of sanctification, of attaining “the measure of the stature of the fulness of Christ” (Eph. 4:13). For comment on the Christian’s status during the course of this process see on Matt. 5:48. The Christian may still make mistakes (see MYP 338), though not deliberately, but so long as he comes to Christ, genuinely repentant (Heb. 4:15, 16; 1 John 2:1) and reaffirming his original vow of loyalty, he is still acknowledged a son of God and granted the privilege of wearing the robe of Christ’s righteousness (see on Matt. 22:1–14). Discouragement may arise because of failure, when we attempt to defeat sin in our own strength rather than rely on God’s power, or when we fail to cooperate with God (see Phil. 2:12, 13). There is also danger in contentment with our present accomplishments, danger in measuring our progress by that of others around us. The crucifying of the flesh is a warfare from which there is no release in this life. Nevertheless the Christian’s experience may be one of continuous victory in Christ Jesus, and of rising immediately whenever he may fall. See on Rom. 7:25 to 8:4; 1 John 5:4.

Affections. Or, “passions.”

Lusts. See on v. 16.

25. If we live. If we make a profession of accepting the guidance of the Holy Spirit, let us actually follow this out in our daily lives.

26. Desirous of vain glory. Or, “conceited,” “egotistical.” Even in their hearts Christians are not to boast of their spiritual attainments (see v. 25), but in humility to count others better than themselves (Phil. 2:3).

Provoking one another. Nothing can be more offensive to others than an affectation of superior virtue.

Envying one another. This is the converse of “provoking one another.” It is just as fatal to Christian character to be jealous of those who may, in certain respects, be superior to us as it is to feel superior ourselves. Often an affectation of superiority is simply an attempt to conceal feelings of inferiority owing to the realization that others are, in fact, superior. Envy leads to hatred, and hatred, in turn, seeks revenge. Humility ever remains a cardinal Christians virtue. See Phil 2:3.

Ellen G. White comments

1    AA 388; CSW 35; EW 124; TM 247

6     AH 31; FE 263, 341, 358; MB 53; MH 169; MM 316; 1T 705; 5T 482, 534, 648; 6T 238; 7T 93; 8T 195; 9T 141

7     2T 100

9     FE 55; 4T 203, 489

12–165T 243

13   DA 651; Ed 139

16   SL 30; 5T 243

16, 17  CH 69

17   CD 389; MM 278; MYP 114; SL 92; TM 160

19–215T 244

20, 21  SL 30

21   DA 806; PP 461

22   PP 372; SL 13; 1T 303; 5T 48, 169

22, 23  AA 38; COL 68; Ev 557; FE 240; GC 474; GW 128, 287; ML 50; MYP 242; SC 58; SL 15, 80; 4T 355, 570; 5T 117, 306; WM 152

22–244T 365; 5T 148

22–263T 236; 5T 650

24   CD 44; SL 23, 30; 1T 440; 2T 443, 484; 3T 45, 241; 4T 655; 5T 47, 83

26   FE 121