Galatians 5:13 Komentář

In this chapter the apostle comes to make application of his foregoing discourse. He begins it with a general caution, or exhortation (Gal 5:1), which he afterwards enforces by several considerations (Gal 5:2-12). He then presses them to serious practical godliness, which would be the best antidote against the snares of their false teachers; particularly, I. That they should not strive with one another (Gal 5:13-15). II. That they would strive against sin, where he shows, 1. That there is in every one a struggle between flesh and spirit (Gal 5:17). 2. That it is our duty and interest, in this struggle, to side with the better part (Gal 5:16, Gal 5:18). 3. He specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be brought forth and cherished, and shows of what importance it is that they be so (Gal 5:19-24). And then concludes the chapter with a caution against pride and envy.

In the latter part of this chapter the apostle comes to exhort these Christians to serious practical godliness, as the best antidote against the snares of the false teachers. Two things especially he presses upon them: - I. That they should not strive with one another, but love one another. He tells them (Gal 5:13) that they had been called unto liberty, and he would have them to stand fast in the liberty wherewith Christ had made them free; but yet he would have them be very careful that they did not use this liberty as an occasion to the flesh - that they did not thence take occasion to indulge themselves in any corrupt affections and practices, and particularly such as might create distance and disaffection, and be the ground of quarrels and contentions among them: but, on the contrary, he would have them by love to serve one another, to maintain that mutual love and affection which, notwithstanding any minor differences there might be among them, would dispose them to all those offices of respect and kindness to each other which the Christian religion obliged them to. Note, 1. The liberty we enjoy as Christians is not a licentious liberty: though Christ has redeemed us from the curse of the law, yet he has not freed us from the obligation of it; the gospel is a doctrine according to godliness (Ti1 6:3), and is so far from giving the least countenance to sin that it lays us under the strongest obligations to avoid and subdue it. 2. Though we ought to stand fast in our Christian liberty, yet we should not insist upon it to the breach of Christian charity; we should not use it as an occasion of strife and contention with our fellow Christians, who may be differently minded from us, but should always maintain such a temper towards each other as may dispose us by love to serve one another. To this the apostle endeavours to persuade these Christians, and there are two considerations which he sets before them for this purpose: - (1.) That all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself, Gal 5:14. Love is the sum of the whole law; as love to God comprises the duties of the first table, so love to our neighbour those of the second. The apostle takes notice of the latter here, because he is speaking of their behaviour towards one another; and, when he makes use of this as an argument to persuade them to mutual love, he intimates both that this would be a good evidence of their sincerity in religion and also the most likely means of rooting out those dissensions and divisions that were among them. It will appear that we are the disciples of Christ indeed when we have love one to another (Joh 13:35); and, where this temper is kept up, if it do not wholly extinguish those unhappy discords that are among Christians, yet at least it will so far accommodate them that the fatal consequences of them will be prevented. (2.) The sad and dangerous tendency of a contrary behaviour (Gal 5:15): But, says he, if instead of serving one another in love, and therein fulfilling the law of God, you bite and devour one another, take heed that you be not consumed one of another. If, instead of acting like men and Christians, they would behave themselves more like brute beasts, in tearing and rending one another, they could expect nothing as the consequence of it, but that they would be consumed one of another; and therefore they had the greatest reason not to indulge themselves in such quarrels and animosities. Note, Mutual strifes among brethren, if persisted in, are likely to prove a common ruin; those that devour one another are in a fair way to be consumed one of another. Christian churches cannot be ruined but by their own hands; but if Christians, who should be helps to one another and a joy one to another, be as brute beasts, biting and devouring each other, what can be expected but that the God of love should deny his grace to them, and the Spirit of love should depart from them, and that the evil spirit, who seeks the destruction of them all, should prevail? II. That they should all strive against sin; and happy would it be for the church if Christians would let all their quarrels be swallowed up of this, even a quarrel against sin-if, instead of biting and devouring one another on account of their different opinions, they would all set themselves against sin in themselves and the places where they live. This is what we are chiefly concerned to fight against, and that which above every thing else we should make it our business to oppose and suppress. To excite Christians hereunto, and to assist them herein, the apostle shows, 1. That there is in every one a struggle between the flesh and the spirit (Gal 5:17): The flesh (the corrupt and carnal part of us) lusts (strives and struggles with strength and vigour) against the spirit: it opposes all the motions of the Spirit, and resists every thing that is spiritual. On the other hand, the spirit (the renewed part of us) strives against the flesh, and opposes the will and desire of it: and hence it comes to pass that we cannot do the things that we would. As the principle of grace in us will not suffer us to do all the evil which our corrupt nature would prompt us to, so neither can we do all the good that we would, by reason of the oppositions we meet with from that corrupt and carnal principle. Even as in a natural man there is something of this struggle (the convictions of his conscience and the corruption of his own heart strive with one another; his convictions would suppress his corruptions, and his corruptions silence his convictions), so in a renewed man, where there is something of a good principle, there is a struggle between the old nature and the new nature, the remainders of sin and the beginnings of grace; and this Christians must expect will be their exercise as long as they continue in this world. 2. That it is our duty and interest in this struggle to side with the better part, to side with our convictions against our corruptions and with our graces against our lusts. This the apostle represents as our duty, and directs us to the most effectual means of success in it. If it should be asked, What course must we take that the better interest may get the better? he gives us this one general rule, which, if duly observed, would be the most sovereign remedy against the prevalence of corruption; and that is to walk in the Spirit (Gal 5:16): This I say, then, Walk in the Spirit, and you shall not fulfil the lust of the flesh. By the Spirit here may be meant either the Holy Spirit himself, who condescends to dwell in the hearts of those whom he has renewed and sanctified, to guide and assist them in the way of their duty, or that gracious principle which he implants in the souls of his people and which lusts against the flesh, as that corrupt principle which still remains in them does against it. Accordingly the duty here recommended to us is that we set ourselves to act under the guidance and influence of the blessed Spirit, and agreeably to the motions and tendency of the new nature in us; and, if this be our care in the ordinary course and tenour of our lives, we may depend upon it that, though we may not be freed from the stirrings and oppositions of our corrupt nature, we shall be kept from fulfilling it in the lusts thereof; so that though it remain in us, yet it shall not obtain a dominion over us. Note, The best antidote against the poison of sin is to walk in the Spirit, to be much in conversing with spiritual things, to mind the things of the soul, which is the spiritual part of man, more than those of the body, which is his carnal part, to commit ourselves to the guidance of the word, wherein the Holy Spirit makes known the will of God concerning us, and in the way of our duty to act in a dependence on his aids and influences. And, as this would be the best means of preserving them from fulfilling the lusts of the flesh, so it would be a good evidence that they were Christians indeed; for, says the apostle (Gal 5:18), If you be led by the Spirit, you are not under the law. As if he had said, "You must expect a struggle between flesh and spirit as long as you are in the world, that the flesh will be lusting against the spirit as well as the spirit against the flesh; but if, in the prevailing bent and tenour of your lives, you be led by the Spirit, - if you act under the guidance and government of the Holy Spirit and of that spiritual nature and disposition he has wrought in you, - if you make the word of God your rule and the grace of God your principle, - it will hence appear that you are not under the law, not under the condemning, though you are still under the commanding, power of it; for there is now no condemnation to those that are in Christ Jesus, who walk not after the flesh, but after the Spirit; and as many as are led by the Spirit of God, they are the sons of God," Rom 8:1-14. 3. The apostle specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be cherished and brought forth (Gal 5:19, etc.); and by specifying particulars he further illustrates what he is here upon. (1.) He begins with the works of the flesh, which, as they are many, so they are manifest. It is past dispute that the things he here speaks of are the works of the flesh, or the product of corrupt and depraved nature; most of them are condemned by the light of nature itself, and all of them by the light of scripture. The particulars he specifies are of various sorts; some are sins against the seventh commandment, such as adultery, fornication, uncleanness, lasciviousness, by which are meant not only the gross acts of these sins, but all such thoughts, and words, and actions, as have a tendency towards the great transgression. Some are sins against the first and second commandments, as idolatry and witchcraft. Others are sins against our neighbour, and contrary to the royal law of brotherly love, such as hatred, variance, emulations, wrath, strife, which too often occasion seditions, heresies, envyings, and sometimes break out into murders, not only of the names and reputation, but even of the very lives, of our fellow-creatures. Others are sins against ourselves, such as drunkenness and revellings; and he concludes the catalogue with an et cetera, and gives fair warning to all to take care of them, as they hope to see the face of God with comfort. Of these and such like, says he, I tell you before, as I have also told you in times past, that those who do such things, how much soever they may flatter themselves with vain hopes, shall not inherit the kingdom of God. These are sins which will undoubtedly shut men out of heaven. The world of spirits can never be comfortable to those who plunge themselves in the filth of the flesh; nor will the righteous and holy God ever admit such into his favour and presence, unless they be first washed and sanctified, and justified in the name of our Lord Jesus, and by the Spirit of our God, Co1 6:11. (2.) He specifies the fruits of the Spirit, or the renewed nature, which as Christians we are concerned to bring forth, Gal 5:22, Gal 5:23. And here we may observe that as sin is called the work of the flesh, because the flesh, or corrupt nature, is the principle that moves and excites men to it, so grace is said to be the fruit of the Spirit, because it wholly proceeds from the Spirit, as the fruit does from the root: and whereas before the apostle had chiefly specified those works of the flesh which were not only hurtful to men themselves but tended to make them so to one another, so here he chiefly takes notice of those fruits of the Spirit which had a tendency to make Christians agreeable one to another, as well as easy to themselves; and this was very suitable to the caution or exhortation he had before given (Gal 5:13), that they should not use their liberty as an occasion to the flesh, but by love serve one another. He particularly recommends to us, love, to God especially, and to one another for his sake, - joy, by which may be understood cheerfulness in conversation with our friends, or rather a constant delight in God, - peace, with God and conscience, or a peaceableness of temper and behaviour towards others, - long-suffering, patience to defer anger, and a contentedness to bear injuries, - gentleness, such a sweetness of temper, and especially towards our inferiors, as disposes us to be affable and courteous, and easy to be entreated when any have wronged us, - goodness (kindness, beneficence), which shows itself in a readiness to do good to all as we have opportunity, - faith, fidelity, justice, and honesty, in what we profess and promise to others, - meekness, wherewith to govern our passions and resentments, so as not to be easily provoked, and, when we are so, to be soon pacified, - and temperance, in meat and drink, and other enjoyments of life, so as not to be excessive and immoderate in the use of them. Concerning these things, or those in whom these fruits of the Spirit are found, the apostle says, There is no law against them, to condemn and punish them. Yea, hence it appears that they are not under the law, but under grace; for these fruits of the Spirit, in whomsoever they are found, plainly show that such are led by the Spirit, and consequently that they are not under the law, as Gal 5:18. And as, by specifying these works of the flesh and fruits of the Spirit, the apostle directs us both what we are to avoid and oppose and what we are to cherish and cultivate, so (Gal 5:24) he informs us that this is the sincere care and endeavour of all real Christians: And those that are Christ's, says he (those who are Christians indeed, not only in show and profession, but in sincerity and truth), have crucified the flesh with the affections and lusts. As in their baptism they were obliged hereunto (for, being baptized into Christ, they were baptized into his death, Rom 6:3), so they are now sincerely employing themselves herein, and, in conformity to their Lord and head, are endeavouring to die unto sin, as he had died for it. They have not yet obtained a complete victory over it; they have still flesh as well as Spirit in them, and that has its affections and lusts, which continue to give them no little disturbance, but as it does not now reign in their mortal bodies, so as that they obey it in the lusts thereof (Rom 6:12), so they are seeking the utter ruin and destruction of it, and to put it to the same shameful and ignominious, though lingering death, which our Lord Jesus underwent for our sakes. Note, If we should approve ourselves to be Christ's, such as are united to him and interested in him, we must make it our constant care and business to crucify the flesh with its corrupt affections and lusts. Christ will never own those as his who yield themselves the servants of sin. But though the apostle here only mentions the crucifying of the flesh with the affections and lusts, as the care and character of real Christians, yet, no doubt, it is also implied that, on the other hand, we should show forth those fruits of the Spirit which he had just before been specifying; this is no less our duty than that, nor is it less necessary to evidence our sincerity in religion. It is not enough that we cease to do evil, but we must learn to do well. Our Christianity obliges us not only to die unto sin, but to live unto righteousness; not only to oppose the works of the flesh, but to bring forth the fruits of the Spirit too. If therefore we would make it appear that we do indeed belong to Christ, this must be our sincere care and endeavour as well as the other; and that it was the design of the apostle to represent both the one and the other of these as our duty, and as necessary to support our character as Christians, may be gathered from what follows (Gal 5:25), where he adds, If we live in the Spirit, let us also walk in the Spirit; that is, "If we profess to have received the Spirit of Christ, or that we are renewed in the Spirit of Christ, or that we are renewed in the spirit of our minds, and endued with a principle of spiritual life, let us make it appear by the proper fruits of the Spirit in our lives." He had before told us that the Spirit of Christ is a privilege bestowed on all the children of God, Gal 4:6. "Now," says he, "if we profess to be of this number, and as such to have obtained this privilege, let us show it by a temper and behaviour agreeable hereunto; let us evidence our good principles by good practices." Our conversation will always be answerable to the principle which we are under the guidance and government of: as those that are after the flesh do mind the things of the flesh, so those that are after the Spirit do mind the things of the Spirit, Rom 8:5. If therefore we would have it appear that we are Christ's, and that we are partakers of his Spirit, it must be by our walking not after the flesh, but after the spirit. We must set ourselves in good earnest both to mortify the deeds of the body, and to walk in newness of life. 4. The apostle concludes this chapter with a caution against pride and envy, Gal 5:26. He had before been exhorting these Christians by love to serve one another (Gal 5:13), and had put them in mind of what would be the consequence if, instead of that, they did bite and devour one another, Gal 5:15. Now, as a means of engaging them to the one and preserving them from the other of these, he here cautions them against being desirous of vain-glory, or giving way to an undue affectation of the esteem and applause of men, because this, if it were indulged, would certainly lead them to provoke one another and to envy one another. As far as this temper prevails among Christians, they will be ready to slight and despise those whom they look upon as inferior to them, and to be put out of humour if they are denied that respect which they think is their due from them, and they will also be apt to envy those by whom their reputation is in any danger of being lessened: and thus a foundation is laid for those quarrels and contentions which, as they are inconsistent with that love which Christians ought to maintain towards each other, so they are greatly prejudicial to the honour and interest of religion itself. This therefore the apostle would have us by all means to watch against. Note, (1.) The glory which comes from men is vain-glory, which, instead of being desirous of, we should be dead to. (2.) An undue regard to the approbation and applause of men is one great ground of the unhappy strifes and contentions that exist among Christians.

INTRODUCTION TO GALATIANS 5 In this chapter the apostle exhorts to stand fast in Christian liberty, and warns against the abuse of it; and directs to shun various vices, and encourages, to the exercise of several graces, and the observance of several duties; and concludes with a caution against vain glory, provocation to wrath, and envy: and whereas, in the latter part of the preceding chapter, he had made it appear that the believers under the Gospel dispensation were free from the bondage of the law, he begins this with an exhortation to continue steadfastly in the liberty of the Gospel; and the rather, since it was what Christ obtained for them, and bestowed on them; and to take care, that they were not again brought under the bondage of the ceremonial law, particularly the yoke of Circumcision, Gal 5:1, and dissuades from submitting to it, by observing, that it tended to make Christ unprofitable to them, Gal 5:2, and that it laid them under an obligation to keep the whole law, Gal 5:3, and that it made Christ wholly useless to them; and that such who sought for justification by obedience to the ceremonial law were apostates from the Gospel of the grace of God, Gal 5:4, as also by showing, that it was contrary to the general faith and expectation of the saints, who were looking for and expecting eternal glory and happiness, not by the works of the law, but by faith in Christ, under the influence of the Holy Spirit, Gal 5:5, nor were circumcision or uncircumcision of any avail, but the true faith in Christ, which shows itself by love to him and to his people, Gal 5:6, and likewise by reminding them how well they set out at their first conversion, and proceeded; nor had they any to hinder them from obeying the truth, and therefore it was shameful in them to go back to the beggarly elements they had first relinquished, Gal 5:7, nor was the present opinion they had imbibed, of God that called them, or what they received when first effectually called by grace, but what had been since taken up, Gal 5:8, and whereas it might be objected, that it was only in a single article concerning the ceremonial law, and which was, embraced only by a few persons, and therefore not to be regarded, the apostle puts them in mind of a proverb, that a little leaven leavens the whole lump, and therefore not to be connived at, Gal 5:9, however, a little to mitigate the sharpness of his reproof, he expresses his good opinion and confidence of them, that upon a mature consideration of things, they would not be otherwise minded than they formerly had been, or he now was; and lays the blame of all upon the false teacher, or teachers, that troubled them, and who should bear their own judgment or condemnation, Gal 5:10, and whereas it was insinuated, that the apostle himself had preached up circumcision as necessary to salvation, he removes this calumny by observing, that were it true, he would not suffer persecution as he did, nor would the Jews be offended at his preaching as they were, Gal 5:11, and then out of zeal for the glory of God, and hearty affection to the Galatians, he wishes those false teachers that troubled them with their pernicious doctrines were cut off either by the Lord, or from the church, Gal 5:12, and next he directs to the right use of Christian liberty, to which they were called; and cautions against the abuse of it; that they should not use it as an occasion to the flesh, but, on the contrary, serve one another in love, Gal 5:13 giving this as a reason, because love is the fulfilling of the law, Gal 5:14, whereas a contrary spirit and conduct are attended with pernicious consequences, even the destruction of each other, Gal 5:15, and therefore advises them to walk in the Spirit, whose fruit is love, and then they would not fulfil the lust of the flesh, Gal 5:16, for these two, flesh and Spirit, are contrary the one to the other, and the Spirit hinders the performance of the lusts of the flesh, Gal 5:17, besides, such who give up themselves to the conduct of the Spirit, and are led thereby, are not under the law, the bondage of it, nor liable to its curse, Gal 5:18, and having made mention both of flesh and Spirit, he takes notice of the works and fruits of the one, and of the other, by which they are known; and as for the works of the flesh he observes, that they are manifest, and gives an enumeration of them in "seventeen" particulars; and to deter from them declares, that whoever lives in the commission of them, shall not inherit the kingdom of God, Gal 5:19, and as for the fruits of the Spirit, these are also well known by spiritual men, "nine" of which are particularly mentioned, and against which there is no law, Gal 5:22, and from the whole concludes, that such as are true believers in Christ, and are led by his Spirit, and have the fruits of it, have the flesh with its affections and lusts crucified, Gal 5:24, and ends the chapter with some exhortations to walk in the Spirit, and not be ambitious of worldly honour, nor provoke one another to wrath, nor envy each other's happiness, Gal 5:25.

For all the law is fulfilled in one word,.... Not the ceremonial law, to which acts of mercy, kindness, and love are opposed, and from which they are distinguished; but the law of the decalogue given to Moses on Mount Sinai, and by him to the people of the Jews; and intends either only the second table of it, since only love to the neighbour is mentioned; or else the whole of it, both tables, since it is said, "all the law"; which by Christ is reduced to two heads, love to God, and love to the neighbour; and though the former is not here expressed, it is implied as a cause in the effect, for the love of God is the cause, and so the evidence of love to the neighbour; nor can there be the one without the other. The two tables of the law consist of , "ten words"; as the (s) Jews commonly call them, and we the decalogue, and yet they are fulfilled in one; that is, they are to be brought into such a compendium, reduced to such an head; or as the apostle in a parallel place says, they may briefly be comprehended in this saying, Rom 13:9. The Jews make the commandments of the law to be a very large number indeed, but at last reduce them to one, as the apostle here does, "six hundred and thirteen commandments (they say (t)) were given to Moses----David came and reduced them to eleven, Psalm xv, Isaiah came and reduced them to six, Isa 33:15 Micah came and reduced them to three, Mic 6:8 Isaiah came and reduced them to two, Isa 56:1, Amos came and reduced them to one, Amo 5:4 but this being objected to, it is observed that Habakkuk came, , "and reduced them to one", Hab 2:4 that is faith, as here the apostle reduces them to love:'' even in this, thou shalt love thy neighbour as thyself: these words are taken out of Lev 19:18 and which R. Akiba says (u), agreeably with the apostle, whose contemporary he was, is , "the grand general rule in the law"; or the grand comprehensive of the law: the object of love, the "neighbour", signifies not only, as there the Jews explain it, those of their own people, or proselytes to their religion; but all sorts of men, whether in a natural, civil, or spiritual relation; and whether those that do us good or do us ill, friends or enemies: the measure or rule of love is, "as thyself"; and designs not an equality of affection, but a likeness of effects; that is, to do the same kind acts of love to others, one would choose to have done to ourselves: and this is the fulfilling of the law; that is, so far as a man loves aright, so far he fulfils the law; not that he does it perfectly, for man in his fallen state is unable to do that, for the law is exceeding broad, and reaches to thoughts, desires, and inclinations, as well as to words and deeds; and besides, love said to be the fulfilling of it, is imperfect; hence then there can be no justification by works of charity, nor by any services of men, which at best are imperfect; nor are they done in their own strength, and without the grace of God; nor is there any that can be said to have fulfilled the law perfectly but Christ, and to him must we look for a justifying righteousness. These words contain a reason engaging to love one another, and to do all kind of offices of love to each other; since it is a main and principal thing contained in the law, and to which that may be reduced. (s) Exod. xxxiv. 28. Vid. Targum Onk. & Jon. in ib. (t) T. Bab. Maccot, fol. 23. 2. & 24. 1. Tzeror Hammor, fol. 151. 1. (u) In Jarchi in Lev. xix. 18.

He who indulges his pleasures gratifies his body; but he who is controlled liberates from its passions his soul which is master of the body. And if they tell us that we are called to freedom, only let us not use our freedom as an opportunity for the flesh, as the apostle says.

Nay, rather banish quite away from your "free" head all this slavery of ornamentation.

One who is free and follows the spirit and the truth in the higher sense may look beyond the mere letter of Scripture with its types and precursors. But he should not therefore despise the less mature nor give some cause to lose hope to those who cannot grasp the deeper sense. For even if they are weak and fleshly in comparison with those who are spiritual, they remain the body of Christ.

Henceforward he appears to digress into a moral discourse, but in a new manner, which does not occur in any other of his Epistles. For all of them are divided into two parts, and in the first he discusses doctrine, in the last the rule of life, but here, after having entered upon the moral discourse, he again unites with it the doctrinal part. For this passage has reference to doctrine in the controversy with the Manichees. What is the meaning of, "Use not your freedom for an occasion to the flesh?" Christ hath delivered us, he says, from the yoke of bondage, He hath left us free to act as we will, not that we may use our liberty for evil, but that we may have ground for receiving a higher reward, advancing to a higher philosophy. Lest any one should suspect, from his calling the Law over and over again a yoke of bondage, and a bringing on of the curse, that his object in enjoining an abandonment of the Law, was that one might live lawlessly, he corrects this notion, and states his object to be, not that our course of life might be lawless, but that our philosophy might surpass the Law. For the bonds of the Law are broken, and I say this not that our standard may be lowered, but that it may be exalted. For both he who commits fornication, and he who leads a virgin life, pass the bounds of the Law, but not in the same direction; the one is led away to the worse, the other is elevated to the better; the one transgresses the Law, the other transcends it. Thus Paul says that Christ hath removed the yoke from you, not that ye may prance and kick, but that though without the yoke ye may proceed at a well-measured pace. And next he shows the mode whereby this may be readily effected; and what is this mode? he says, Here again he hints that strife and party-spirit, love of rule and presumptousness, had been the causes of their error, for the desire of rule is the mother of heresies. By saying, "Be servants one to another," he shows that the evil had arisen from this presumptuous and arrogant spirit, and therefore he applies a corresponding remedy. As your divisions arose from your desire to domineer over each other, "serve one another;" thus will ye be reconciled again. However, he does not openly express their fault, but he openly tells them its corrective, that through this they may become aware of that; as if one were not to tell an immodest person of his immodesty, but were continually to exhort him to chastity. He that loves his neighbor as he ought, declines not to be servant to him more humbly than any servant. As fire, brought into contact with wax, easily softens it, so does the warmth of love dissolve all arrogance and presumption more powerfully than fire. Wherefore he says not, "love one another," merely, but, "be servants one to another," thus signifying the intensity of the affection. When the yoke of the Law was taken off them that they might not caper off and away another was laid on, that of love, stronger than the former, yet far lighter and pleasanter; and, to point out the way to obey it, he adds;

(V. 13.) For you were called to freedom, brothers: only do not use your freedom as an opportunity for the flesh (understood); because that is not found in Greek, the Latin translator added it. This passage is very obscure, so it was decided to transfer it word for word from the tenth book of the Stromata. Not that each part cannot be explained in its own place and meaning; but in order to separate it from the previous matter and make it one difficult body: and if they are understood in a way that is consistent, they seem to contradict each other and be full of abruptness. Therefore, these are the words of Origen: 'The place is difficult: and so it seems to us it must be discussed. The book is one that follows a higher meaning and the truth, and it despises the preceding types and figures and the letter: therefore, one should not look down upon the minor matters and give an opportunity to those who cannot perceive things in a more sublime manner, to completely despair of themselves. For though they may be weak and be called carnal in comparison to the spirit, they are still of Christ's flesh.' For if you understand the mystery of charity serving the weaker ones, do something for the weak: lest your brother perish in his own knowledge, for whom Christ died. Therefore, pay careful attention to whether this sense is woven into the following. You, brothers, have been called to freedom: perhaps because not everyone was able to receive the call to freedom. For this reason, you now hear: Only do not use freedom as an opportunity for the flesh. For through love it is fitting to serve the lesser to the greater: because whoever wants to be greater, will be the servant of all (Matthew XX; Mark X). Therefore, let not the spiritual person wound the flesh of Christ, nor give them occasion to bite and devour each other. Therefore, the one who walks in the Spirit and follows the words of the Scriptures, should not fulfill the desires of their flesh. But if we understand simply what is said: Walk in the Spirit and you will not fulfill the desires of the flesh, as many believe, against the argument and hypothesis of the whole Epistle, Paul suddenly bursts forth into this: For if you are led by the Spirit, you are not under the Law. And since up until now some part of his discourse has cohered, if we once again follow a simple understanding, he suddenly transfers us to disorderly precepts, speaking about flesh and spirit, that is: The works of the flesh are obvious and those [works] too. And on the contrary: But the fruit of the Spirit is charity, and the rest. But neither should we despair of consistency in these [teachings]; for the history of divine books contains the works of the flesh, not very helpful to those who understand it in this way, as it is written. For who will not be taught to serve luxury, and to regard fornication as nothing: when he reads that Judah went to a prostitute (Gen. 28); and that the patriarchs had many wives together? How can he not be provoked to idolatry, who believes that the blood of bulls and the other Levitical sacrifices indicate no more than what is written? And that enmities, as Scripture openly declares, are taught, and from this passage it is proved: O daughter of Babylon, miserable, blessed is he who will repay you for what you have done to us. Blessed is he who holds and dashes your little ones against the rock (Ps. CXXXVI, 8, 9). And also: In the morning I would slay all the sinners of the earth (Ps. C, 8), and similar things to these: namely, about quarrels, envy, anger, fights, and dissensions. Indeed, historical examples more often provoke us rather than prevent us from such things (if we don't understand anything deeper). Many consider that heresies have arisen more from a carnal understanding of Scripture rather than from the work of our flesh. Moreover, we learn about envy and drunkenness through the letter of the Law. Noah becomes drunk after the flood, and the patriarchs feast with Joseph in Egypt (Gen. IX and XLIII). But even banquets are written about in the book of the Kings; David dances and plays the tambourines before the Ark of the Covenant of God (1 Kings VI), and similar things. It is asked how the simple divine discourse of Scripture, which is called flesh, incites us to witchcraft and dark arts, unless we transcend to the same spirit of Scripture. I think this means that Daniel, along with three boys, were found to be wiser than the magicians, enchanters, and astrologers of Babylon and the Chaldeans. Moses was also educated in all the wisdom and knowledge of the Egyptians. Therefore, it is the cause of many evils if someone remains in the flesh of Scripture. Those who do so will not inherit the kingdom of God. Let us therefore seek the spirit and fruits of Scripture, which are not said to be hidden. For indeed, with much labor and sweat, and with worthy devotion, the fruits of the spirit are found in the Scriptures. Where I think that Paul spoke carefully and cautiously about the senses of Scripture: But the works of the flesh are manifest (Galatians 5:19). But he did not put the spiritual ones there as he did the carnal ones; the fruit of the spirit is clear: But the fruit of the Spirit is love, joy, peace, and the rest (ibid., 22). Therefore, if we set aside the types and move on to the truth of Scripture and the spirit, immediately the first love is revealed to us, and as we progress to joy, we reach peace, through which we obtain patience. But who is not educated in compassion and goodness, when even those things which are considered sad by some, such as punishments, battles, the destruction of nations, and threats to the people through the prophets, are understood to be more remedies than punishments? For the Lord will not be angry forever. (Isaiah 57) Therefore, when these things have been made clear to us, we will have a more reasonable faith, and temperance will accompany corrected morals, followed by self-control and chastity: and after all these things, the Law will begin to be for us. So far to Origins. To which we can add, that we may say that those called from legal servitude to the liberty of the Gospel (of whom it is said above: Stand, and do not again be burdened with the yoke of servitude) are also now warned, that while embracing the light yoke of Christ and the pleasant precepts of the Gospel, they by no means think it is allowed for them to use this very liberty of living as an opportunity for the flesh: that is, to live according to the flesh, to be circumcised according to the flesh; but rather to walk according to the Spirit, to be circumcised in spirit, and, aiming at higher things of the Spirit, to abandon the humbleness of the letter. But it can also be understood in another way. Someone may ask: If I have ceased to be under the Law, and have been called to freedom from slavery, then I ought to live in a manner that is fitting for freedom, not being bound by any commandments, but rather doing whatever pleases and is suggested by one's own will, following it. To this, the Apostle responded: indeed we have been called to freedom in the Spirit, but in such a way that this freedom does not serve the flesh. Let us not think that everything is allowed to us, everything is expedient for us: on the contrary, let us serve one another through love, now that we have become free, having ceased to be servants of the Law, so that the multifarious precepts of the Law may be summed up in one chapter of love.

From this point Paul begins to discuss those works of the law which … no one denies also pertain to the new covenant, but with another aim, appropriate to those who perform good works “in freedom.” These acts aim for the rewards of a love that hopes for eternal things and looks forward in faith. This is quite unlike the Jews, who were forced to fulfill these commandments from fear, and not that righteous fear which endures to eternity but one that made them fear for the present life. The result: they fulfill certain works of the law which consist in ceremonies but are completely unable to fulfill those that consist in good conduct. For nothing fulfills these except love.… And so the apostle now says, “You are called into freedom, brethren, but on condition that you do not let your freedom be an opportunity for the sin nature. Do not suppose, upon hearing the word freedom, that you can sin with impunity.”

He now shifts to ethical exhortation and commends the practice of virtue. “For it was not in order to sin without fear,” he says, “that we have been freed from the law.” From this it is clear that in rejecting the superfluous parts of the ceremonial law he is commending the observance of the moral law and, above all, love.

"For you were called to freedom." For we are no longer under the law but serve in freedom. "as an opportunity for the flesh." Since he calls freedom both upward and downward, and that we have been freed through Christ from the law, he feared they might assume that the yoke of the law had been loosened and that from this time it is permissible to do whatever we wish. This is therefore corrected and he says: Do not use your freedom as an opportunity for the flesh, to serve its desires and passions. "but through love." Since he removed the yoke of the law, he imposes another, that of love, both lighter and stronger than that. And the phrase, "serve," indicates the command essential in love. And rightly so the "one another." For they had been infected with love of glory, those who stirred up opposition to circumcision.

We were not called by Christ, he says, in order to become slaves of the law, but to be freed from the yoke of servitude under the law. Then, lest anyone think that since we are free, we may do whatever we wish, he corrects this and says: let not our freedom be an occasion for indulging the flesh, that is, fleshly desires. For we were not freed from the yoke of the law in order to commit transgressions, but so that even without the yoke we might walk in good order, as is fitting for those who have received a good upbringing. And we did not receive freedom in order to break the law, but to surpass even the law. Having removed the yoke of the law, he imposes another yoke, the yoke of love, both lighter and at the same time stronger than the former. He also hints that these deceivers appeared among them out of a desire for power, for love of power is the mother of heresies. Therefore, since love of authority produced division among you, "through love serve one another," and by the word "serve" he denotes love that is intense and strong. Then turning to moral instructions, he shows the way by which one can eliminate enslavement to fleshly desires.

Having proposed an example of standing, and eliminated an obstacle thereto, he now establishes its mode. First, he establishes the mode of standing; Secondly, he gives an explanation (v. 14). As to the first he does three things: First, he sets down the condition of a state; Secondly, he describes its abuse; Thirdly, he asserts its mode (v. 13). The condition of standing is liberty. For the condition of any given state pertains either to liberty or to bondage; but the state of faith in Christ, to which the Apostle urges them, pertains to liberty and is liberty itself. Hence he says: "For you, brethren, have been called unto liberty". As if to say: They are indeed troubling you; for they are drawing you from what is better to what is worse, because you have been called by God unto the liberty of grace: "You have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons" (Rom 8:15); "We are not the children of the bondwoman but of the free" (4:31). You, I say, who are free in Christ, they want to lead into bondage. But a state is being misused if it declines and if liberty of the spirit is perverted into slavery of the flesh. Now the Galatians were free of the Law; but lest they suppose this to be a license to commit sins forbidden by the Law, the Apostle touches on abuse of liberty, saying, "Only make not liberty an occasion to the flesh." As if to say: You are free, but not so as to misuse your liberty by supposing that you may sin with impunity: "But take heed, lest perhaps this your liberty become a stumbling-block to the weak" (1 Cor 8:9). Now the mode of standing is through charity; hence he says: "but by charity of the spirit serve one another." In fact the whole state consists in charity, without which a man is nothing (1 Cor 13:1 ff.). Moreover, it is according to the various degrees of charity that various states are distinguished. Consequently, the state of grace does not exist in virtue of a desire of the flesh but "by charity of the spirit," i.e., a charity which proceeds from the Holy Spirit, through Whom we should be subject to and serve one another: "Bear ye one another's burdens" (6:2); "With honor preventing one another" (Rom 12:10). But since he said earlier that they have been called unto liberty, why does he now say, "serve one another"? I answer that charity requires that we serve one another; nevertheless, it is free. Here one might interject that, as the Philosopher says, he is free who is for his own sake; whereas he is a slave who is for the sake of another as of a mover or an end. For a slave is moved to his work not by himself but by a master and for the benefit of his master. Charity, therefore, has liberty as to its movent cause, because it works of itself: "The charity of Christ presseth us" spontaneously, to work (2 Cor 5:14). But it is a servant when, putting one's own interests aside, it devotes itself to things beneficial to the neighbor.

The apostle exhorts the Galatians to stand fast in the liberty of the Gospel, and not by receiving circumcision bring themselves into a yoke of bondage, Gal 5:1-4. Shows the superior excellence of Christianity, Gal 5:5, Gal 5:6. Mentions their former steadiness, and warns them against the bad doctrine which was then preached among them, Gal 5:7-9. Expresses his confidence that they will yet return; and shows that he who perverted them shall bear his own punishment, Gal 5:10-12. States that they are called to liberty, and that love is the fulfilling of the law, Gal 5:13, Gal 5:14. Warns them against dissensions, and enumerates the fruits of the flesh, which exclude those who bear them from the kingdom of God, Gal 5:15-21. Enumerates also the fruits of the Spirit, which characterize the disciples of Christ, Gal 5:22-24. Exhorts them to live in the Spirit, and not provoke each other, Gal 5:25, Gal 5:26.

Ye have been called unto liberty - A total freedom from all the burthensome rites and ceremonies of the Mosaic law. Only use not that liberty for an occasion to the flesh. By flesh, here, we may understand all the unrenewed desires and propensities of the mind; whatsoever is not under the influence and guidance of the Holy Spirit of God. Your liberty is from that which would oppress the spirit; not from that which would lay restraints on the flesh. The Gospel proclaims liberty from the ceremonial law: but binds you still faster under the moral law. To be freed from the ceremonial law is the Gospel liberty; to pretend freedom from the moral law is Antinomianism. By love serve one another - Having that faith which worketh by love, serve each other to the uttermost of your power: δουλευετε, serve each other, when necessary, as slaves serve their masters. Several excellent MSS. and versions, instead of δια της αγαπης, by love, have τῃ αγαπῃ του Πνευματος, in the love of the Spirit serve one another.

PERORATION. EXHORTATION TO STAND FAST IN THE GOSPEL LIBERTY, JUST SET FORTH, AND NOT TO BE LED BY JUDAIZERS INTO CIRCUMCISION, OR LAW JUSTIFICATION: YET THOUGH FREE, TO SERVE ONE ANOTHER BY LOVE: TO WALK IN THE SPIRIT, BEARING THE FRUIT THEREOF, NOT IN THE WORKS OF THE FLESH. (Gal. 5:1-26) The oldest manuscripts read, "in liberty (so ALFORD, MOBERLEY, HUMPHRY, and ELLICOTT. But as there is no Greek for 'in,' as there is in translating in Co1 16:13; Phi 1:27; Phi 4:1, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, Gal 4:24; Act 15:10). On "again," see on Gal 4:9.

The "ye" is emphatical, from its position in the Greek, "Ye brethren"; as opposed to those legalists "who trouble you." unto liberty--The Greek expresses, "on a footing of liberty." The state or condition in which ye have been called to salvation, is one of liberty. Gospel liberty consists in three things, freedom from the Mosaic yoke, from sin, and from slavish fear. only, &c.--Translate, "Only turn not your liberty into an occasion for the flesh." Do not give the flesh the handle or pretext (Rom 7:8, "occasion") for its indulgence which it eagerly seeks for; do not let it make Christian "liberty" its pretext for indulgence (Gal 5:16-17; Pe1 2:16; Pe2 2:19; Jde 1:4). but by love serve one another--Greek, "Be servants (be in bondage) to one another." If ye must be servants, then be servants to one another in love. While free as to legalism, be bound by Love (the article in the Greek personifies love in the abstract) to serve one another (Co1 9:19). Here he hints at their unloving strifes springing out of lust of power. "For the lust of power is the mother of heresies" [CHRYSOSTOM].