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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 5:13–26. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And to the Gnostic false opinion is foreign, as the true belongs to him, and is allied with him. Wherefore the noble apostle calls one of the kinds of fornication, idolatry,
On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts "heresies" among "the sins of the flesh," who also intimates to Titus, that "a man who is a heretic" must be "rejected after the first admonition," on the ground that "he that is such is perverted, and committeth sin, as a self-condemned man.
Answer me now, thou that accusest thine own flesh, and supposest that this is said of it as of an enemy and adversary. Let it be allowed that adultery and fornication proceed, as you assert, from the flesh; yet hatred, variance, emulations, strife, heresies, and witchcraft, these arise merely from a depraved moral choice. And so it is with the others also, for how can they belong to the flesh? you observe that he is not here speaking of the flesh, but of earthly thoughts, which trail upon the ground. Wherefore also he alarms them by saying, that "they which practice such things shall not inherit the kingdom of God." If these things belonged to nature and not to a bad moral choice, his expression, "they practice," is inappropriate, it should be, "they suffer." And why should they be cast out of the kingdom, for rewards and punishments relate not to what proceeds from nature but from choice?
(Verses 19-21.) The works of the flesh are evident, which are: fornication, impurity, debauchery, idolatry, witchcraft, hostility, quarreling, jealousy, anger, selfish ambition, dissension, factions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who practice such things will not inherit the kingdom of God. Now when we explained about the flesh and the spirit earlier, we said there are three possible interpretations: that there are those who are carnal, who are like infants and unable to receive solid food in Christ and the nourishment of mature age; or that there are those who are carnal, who follow only the Jewish way and the literal interpretation of the history; or that, according to the simple sense, flesh and spirit coexist in the makeup of a person, and, according to the difference in substance, they are either the works of the flesh or of the spirit. Now therefore, the works of the flesh which are mentioned here, namely fornication, uncleanness, lasciviousness, and other things which follow, seem to me to pertain more to the simple understanding of the flesh and spirit than to the flesh of the Law, and to be referred to little ones in Christ, although it is expressed in that place where we translated the word from the tenth of Origen's Stromate word for word, what can also be thought about them. But what he says: But the works of the flesh are evident, or shows that they are known to everyone: because they are inherently known to be evil and to be avoided, to the extent that even those who do them, desire to hide what they do. Certainly, these things are clear only to those who believe in Christ. For many of the pagans boast in their own shame and believe that if they have fulfilled their pleasure, they have achieved some kind of victory over vices. But it is also elegantly stated that He accomplished works in the flesh and fruits in the spirit: for vices end and perish within themselves, while virtues sprout and abound in abundance. And let us not think that the soul has no function if vices are attributed to the flesh and virtues to the spirit. Because the soul (as we have said above) is placed in a certain middle part and is joined to the flesh, and it is said about it: My spirit will not remain in these men, because they are flesh (Gen. VI, 3); or it is united to the spirit and passes into the name of spirit. For he who is joined to the Lord is one spirit (I Cor. VI, 17). Therefore, the first work of the flesh is fornication. He clearly stated this in the beginning, so that we do not have doubt about the middle parts. For whatever a man does, is outside the body; but he who commits fornication, sins in his own body. And we are not our own: for we are bought with a price, let us glorify and bear God in our body. In this is a fornicator of greater crime: because he takes away the members of Christ and makes them the members of a harlot. For there shall be two in one flesh. He who is not faithful, nor believes in Christ, makes his members the members of a harlot; he who believes and commits fornication, makes his members the members of a harlot. On the contrary, an unbeliever in fornication either does violence to himself or builds a temple to an idol, I do not know. For indeed, through vices or even the greatest demons are cultivated. This one thing I know: that whoever commits fornication after the faith of Christ violates the temple of God. According to the works of the flesh, it is called uncleanness, and it is followed by lust. For as in the old Law concerning unspeakable crimes that are done in secret, and it is most disgraceful to even mention them (lest both the mouth of the speaker and the ears of the hearers be defiled), the Scripture has generally included them, saying: 'Make the children of Israel be reverent and worthy of respect, free from all uncleanness' (Lev. XV, 31). So in this place, it has named the other extraordinary pleasures, as well as the very works of marriage, if they are not done reverently and with modesty, as if under the eyes of God, so that only to their own children will they serve, uncleanness and lust. Fourth, in the catalog of the works of the flesh, idolatry holds a place. For whoever once allows themselves to indulge in luxury and pleasure does not look towards the Creator. Moreover, all idolatry, revelry, gluttony, catering to the desires of the belly, and those things that lie beneath the belly, are enjoyed. And lest it should happen that sorcery and the practices of evil were not seen as prohibited in the new Testament, they are also mentioned among the works of the flesh. For often it happens that both loving and being loved occurs through the use of magical arts. Enmity, which arises after the infliction of harm, declares who is guilty, as a clear evidence of the crime. For as much as it lies within us, we ought to have no enemies, but rather be at peace with all. However, if by speaking the truth, we earn enemies, it is not so much that we are their enemies, as they are enemies of the truth. For what is said in Genesis to Abraham, 'I will be an enemy to your enemies and I will oppose those who oppose you', should be understood as not so much Abraham being their enemy, but rather they being enemies of Abraham's virtues and religion, through which he worshipped and revered God after trampling upon the idols and having come to know God. Moreover, what is commanded to the people of Israel, that they be enemies with Madian forever, and perpetuate the discord to future generations (Num. XXXI), it is said as if to those who were under the control of a tutor and deserved to be punished in another way: 'You shall have hatred for your enemy' (Matth. V, 43). Or certainly not so much of persons as of manners, there has been a disagreement made: just as God wisely placed enmity between the serpent and the woman, so that their friendship would be useless to man, through which he was cast out of paradise, in the same way in the lives of the Israelites and the Madianites, there is more dissimilarity than that they are two condemned nations. In the seventh place among the works of the flesh, contention holds a certain quasi-sacred and prominent position among the number of vices. However, it is not fitting for the servant of the Lord to engage in quarrels, but rather to be gentle towards all, a teacher, patient, instructing with gentleness even those who argue against him (2 Timothy 2:24-25). After contention, the eighth place is filled by emulation, which is more significantly and notably referred to by the Greek word ζῆλος. Indeed, I do not know who among us lacks that particular evil. For they were jealous, even Joseph's brothers: and Mary, Aaron the prophet of God and priest, were deceived by such a passion against Moses (Gen. XXXVII, Num. XII): to the extent that the one of whom the Scripture narrated, saying: But Miriam the prophetess took a timbrel (Exod. XV. 20), etc., afterwards having been cast out of the camp, she became defiled with the stain of leprosy, and marked out a longer repentance by a seven-day separation (Num. XII). Then anger follows, which does not accomplish the justice of God (James 1), and it is a kind of madness. Between irritability and anger, there is this difference: that the irritable person is always angry, while the angry person is only temporarily provoked. And I do not know who can possess the kingdom of God: for the one who is angry is separated from the kingdom (Matthew 5). Moreover, the quarrels, which the Greeks signify as something different, they call ἐριθείας (since rixa is called μάχη) are prohibited from the kingdom of God. But contention is when someone is always ready to contradict, delights in the anger of others, and engages in quarrels like a woman, provoking the one who disagrees. This is called 'φιλονεικία' among the Greeks. There are also divisions of the flesh: when someone, with the same feeling and opinion, says 'I am of Paul,' 'and I of Apollos,' 'and I of Cephas,' 'and I of Christ' (1 Corinthians 1:12). And this same dissension is found within households: between husband and wife, father and son, brother and brother, master and servant, soldier and comrade, craftsman and fellow craftsman. Sometimes it happens that even in the explanations of Scriptures there arises dissension, from which heresies also, which are now put forth in the work of the flesh, bubble up. For if the wisdom of the flesh is hostile to God (Rom. VIII) (but all doctrines of falsehood that are contrary to God are hostile), consequently, heresies are also hostile to God and are attributed to the works of the flesh. Αἵρεσις, however, means choice in Greek: namely, each person chooses for themselves the discipline that they believe is better. Therefore, whoever understands Scripture in a way contrary to the meaning demanded by the Holy Spirit by whom it was written, even though they may not have departed from the Church, they can be called a heretic and they are focused on the works of the flesh, choosing what worsens. Envy follows heresies, which we cannot think is the same as zeal. Because zeal can be understood in a good sense, when someone strives to imitate those things that are better. Envy, however, is tormented by the happiness of others, and it is divided into two passions: either when someone sees himself as something in which he does not want another to be, or when he sees another as better and is upset that he is not like that person. A certain person, skillfully translating a Greek verse, composed an elegiac meter about envy, saying:
There is nothing more unjust than envy: it immediately gnaws at the author himself and torments his soul. Blessed Cyprian wrote a very excellent book on Zeal and Envy: whoever reads it will not hesitate to include envy among the works of the flesh. However, there is a difference between an envious person and a person who is envied: the envious person envies someone who is more fortunate. The envied person, on the other hand, is the one who suffers envy from someone else. Intoxication holds the fourteenth place among the works of the flesh. Indeed, the drunken will not inherit the kingdom of God. And the Lord said to the disciples: Take heed, lest your hearts be weighed down with carousing, drunkenness, and cares of this life (Luke 21:34). Wine confuses a man's senses: his feet stumble, his mind wavers, his desire is kindled. Hence the Apostle cries out: And do not get drunk with wine, for that is debauchery (Ephesians 5:18). Everyone has the power to decide for themselves. I follow the Apostle: in wine there is debauchery, in wine there is drunkenness. But drunkenness and excess are counted among the works of the flesh, and he cannot deny it who is overcome by these passions. And though some may criticize me in that book, which I wrote about the preservation of virginity, for saying that young women should avoid wine as if it were poison, I do not regret my opinion. For in that work, wine is more of a curse than a creation of God for us, and we allowed the virgin, who was fervent with the heat of her own youth, the indulgence of drinking a little more so that she would not drink too little and suffer harm. Moreover, we knew that wine is consecrated into the blood of Christ, and it was commanded to Timothy to drink wine. However, drunkenness can occur from both wine and other types of alcoholic beverages that are made in different ways; from which it is also said about the holy ones: He shall not drink wine or strong drink (Luke 1:15). Strong drink is interpreted as drunkenness. And so that no one, not drinking wine, would think that he should drink something else, the cause is excluded; since everything that can cause intoxication is equally removed with wine. The fifteenth, which is also the last, of the works of the flesh, is revelry. For the people ate and drank, and they rose up to play (Exod. XXXII, 6). Drunkenness is always accompanied by debauchery. Indeed, a certain noble and eloquent orator, when describing a person awakened from sleep while intoxicated, said: “Neither awakened could he sleep, nor intoxicated could he stay awake.” With this sentiment, he expressed that in a way, the person was neither alive nor dead. It would be lengthy to repeat all the works of the flesh and to make a list of vices. Therefore, he concluded everything in his speech, saying these and similar things. Oh, if only we could avoid these things as easily as we understand them. I foretell to you, as I have foretold before: those who do such things will not inherit the kingdom of God. Where he had previously said: Sin shall not reign, he said, in your mortal body, to obey its desires (Rom. VI, 12). All these things have sin, in which we have perhaps lingered too much in distinguishing them. Therefore, in the soul in which sin reigns, the kingdom of God cannot reign. For what participation is there between righteousness and iniquity? What communication is there between light and darkness? What agreement is there between Christ and Belial (II Cor. VI, 14, 15)? And we think that we will attain the kingdom of God if we are free from fornication, idolatry, and sorceries. Behold, enmities, strife, anger, quarrels, dissensions, drunkenness, and other things that we consider small, they exclude us from the kingdom of God. It does not matter whether one person or many are excluded from happiness, since they are all similarly excluded. In Latin codices, adultery, impurity, and murder are also written in this catalogue of vices. But it should be known that no more than fifteen acts of the flesh are named, about which we have already discussed.
So that poisoning and sorcery might not appear to be condoned in the New Testament, they are included among the works of the flesh. This happens when people love and are loved through magical arts.
It often happens that dissensions arise in the interpretation of Scripture, from which heresies, here numbered among the works of the flesh, boil over. For if “the wisdom of the flesh is at enmity with God” (and all false doctrines, being repugnant to God, are at enmity), heresies also, being at enmity with God, are consequently included among the works of the flesh.
Now it is clear that idolatry and sorcery and things of that kind belong not to the flesh but to the soul. In fact it is not the flesh that he is condemning but the wayward mind.
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Summary
Galatians 5:20 continues Paul's comprehensive enumeration of the "works of the flesh," a stark contrast to the "fruit of the Spirit." This verse specifically lists nine destructive behaviors and attitudes—idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, and heresies—that characterize a life lived apart from the transformative power of the Holy Spirit. These vices highlight the deep-seated brokenness of fallen human nature and serve as a solemn warning against practices that undermine spiritual growth, communal harmony, and one's inheritance in God's kingdom.
Context
Literary Context
Galatians 5:20 is embedded within a pivotal section of Paul's letter, following his robust defense of justification by faith apart from works of the Law. Having established the theological foundation of Christian freedom in Christ, Paul shifts in chapter 5 to the practical implications of this freedom. He urges believers not to use their liberty as an excuse for sin but rather to "serve one another through love" (Galatians 5:13). The immediate context is the sharp dichotomy presented in Galatians 5:16-18, where Paul commands believers to "walk by the Spirit, and you will not gratify the desires of the flesh." Verses Galatians 5:19-21 then provide a comprehensive catalog of these "works of the flesh," with verse 20 continuing the list of destructive behaviors that are antithetical to a Spirit-led life. This list is directly contrasted with the "fruit of the Spirit" presented in Galatians 5:22-23, emphasizing the transformative power of the Spirit in producing Christ-like character.
Historical & Cultural Context
The church in Galatia was grappling with the influence of "Judaizers" who insisted that Gentile converts needed to observe aspects of the Mosaic Law, such as circumcision, to be truly saved (Galatians 2:11-14). Paul's letter is a passionate defense of the gospel of grace, emphasizing that salvation is by faith alone. The "works of the flesh" listed in Galatians 5:19-21 were not just abstract vices but prevalent issues in the Greco-Roman world and, regrettably, sometimes within early Christian communities. Idolatry and witchcraft (pharmakeia) were common pagan practices, deeply embedded in the religious and social fabric of the time. The other vices—hatred, strife, divisions—speak to the inherent challenges of human relationships and the tendency towards self-interest and factionalism, issues that could easily plague a nascent community struggling with doctrinal disputes and cultural assimilation. Paul's list serves as a moral compass, guiding believers away from the corrupting influences of the world and the flesh.
Key Themes
This verse contributes significantly to several key themes in Galatians and Pauline theology. Foremost is the contrast between flesh and Spirit, a central motif in Galatians 5. Paul argues that true freedom in Christ is not license for sin but empowerment to live righteously through the Spirit. The "works of the flesh" underscore the depravity of human nature when left to its own devices, highlighting the need for divine intervention and transformation. The inclusion of "seditions" and "heresies" points to the theme of church unity and purity, emphasizing that internal divisions and false teachings are serious threats to the Body of Christ. Furthermore, the list serves as a practical exposition of Christian ethics, detailing behaviors that are incompatible with the new life in Christ and warning against actions that preclude one from inheriting the kingdom of God (Galatians 5:21). This passage thus reinforces the call to a life of sanctification and spiritual maturity, lived in dependence on the Holy Spirit.
Exposition and Analysis
Key Word Analysis
From eidōlon (idol, image) and latreía (worship, service), this term literally means "image-worship." It encompasses the worship of anything other than the one true God, whether a physical idol, a concept, a person, or even the self. In a broader sense, it refers to placing ultimate trust, devotion, or priority in anything created rather than the Creator.
Derived from pharmakeús (a drug preparer or sorcerer), this word refers to "medication" or "pharmacy" but, by extension, specifically denotes magic or sorcery, often involving the use of drugs, potions, or spells. In the ancient world, it was frequently associated with occult practices, attempts to manipulate spiritual forces, or gain knowledge through illicit means, rather than through God.
From a derivative of dís (twice) and stásis (a standing), this term literally means "a standing apart" or "disunion." It signifies dissension, divisions, or the creation of factions within a group or community, leading to discord and separation.
From hairéomai (to choose), this word originally meant "a choice" or "a school of thought" (e.g., a philosophical sect). In the New Testament, it evolved to describe a divisive party or "sect" (e.g., the Sadducees or Pharisees), and by implication, the "disunion" caused by such factions, often rooted in false or dissenting doctrines that threaten the unity and truth of the Christian community.
Verse Breakdown
"Idolatry, witchcraft"
These two terms represent direct affronts to God's sovereignty and holiness. "Idolatry" is the misdirection of worship, placing created things in the position due only to the Creator. "Witchcraft" (pharmakeia) refers to engaging with spiritual forces outside of God's will, often through manipulative or occult practices, seeking power or knowledge through means forbidden by God. Both undermine the exclusive worship and reliance on the one true God.
"hatred, variance, emulations, wrath, strife"
This cluster of vices describes destructive interpersonal attitudes and behaviors that erode relationships and communal harmony. "Hatred" (echthra) is deep-seated animosity. "Variance" (eris) refers to quarreling and contention. "Emulations" (zēlos) signifies intense jealousy or rivalry, a bitter competitive spirit. "Wrath" (thymós) denotes uncontrolled outbursts of anger or violent passion. "Strife" (eritheía) indicates selfish ambition, factionalism, or partisanship driven by self-interest. Together, these terms paint a picture of a community torn apart by internal conflict and self-centeredness.
"seditions, heresies"
These terms specifically highlight divisions within a community, particularly the church. "Seditions" (dichostasía) are literal divisions or factions, a "standing apart" that breaks unity. "Heresies" (haíresis) refers to chosen opinions or doctrines that lead to schisms, forming exclusive, dissenting parties based on false teachings or divisive interpretations, thereby fracturing the body of believers. These are direct attacks on the unity that the Holy Spirit seeks to foster.
Literary Devices
Paul employs Enumeration in Galatians 5:20, continuing a detailed list of vices that began in the previous verse. This literary device serves to comprehensively illustrate the multifaceted nature of the "works of the flesh," leaving no ambiguity about the types of behaviors and attitudes that are contrary to a Spirit-led life. The sheer number and variety of terms underscore the pervasive influence of the fallen nature. Furthermore, there is an implicit Contrast at play, as this list of destructive behaviors is presented in direct opposition to the "fruit of the Spirit" that follows in Galatians 5:22-23. This juxtaposition highlights the radical difference between a life dominated by the flesh and one transformed by the Holy Spirit. The terms themselves, particularly "idolatry" and "witchcraft," also carry strong Symbolism, representing not just specific actions but entire orientations of the heart away from God and towards self-reliance or illicit spiritual power.
Theological and Thematic Connections
Galatians 5:20 profoundly underscores the pervasive nature of sin and its destructive impact on both individual spiritual well-being and communal harmony. The vices listed are not merely isolated acts but manifestations of a heart not fully surrendered to God, demonstrating a fundamental rebellion against divine authority and a preference for self-will. The inclusion of "idolatry" and "witchcraft" points to the deep theological truth that sin often involves a misdirection of worship and a reliance on powers other than God. The subsequent list of interpersonal vices highlights how sin fractures relationships, creating enmity, division, and strife within the very communities God intends for unity and love. This passage serves as a critical reminder that true spiritual transformation, evidenced by the "fruit of the Spirit," is essential for overcoming the inherent tendencies of the flesh and living a life that honors God and builds up His church.
Reflection and Application
Galatians 5:20 presents a sobering inventory of behaviors that are antithetical to the Christian walk, urging believers to engage in honest self-examination. While some of these "works of the flesh," like overt idolatry or witchcraft, might seem distant from modern daily life, their underlying principles remain highly relevant. Idolatry, for instance, can manifest subtly as an excessive devotion to career, material possessions, social media, or even self-image, displacing God from His rightful place of supreme worship. The interpersonal vices—hatred, jealousy, wrath, and strife—are unfortunately ever-present in our relationships, communities, and even within the church. Recognizing these tendencies within ourselves is the first step towards spiritual growth. This verse calls us not merely to avoid these actions but to actively cultivate a life led by the Holy Spirit, allowing Him to transform our desires and produce the "fruit" that reflects Christ's character. It's a call to depend on God's power to overcome the flesh, fostering unity, love, and peace rather than division and conflict.
Questions for Reflection
FAQ
What is the difference between "variance," "emulations," and "strife" in this list?
While these terms all relate to conflict, they have distinct nuances. "Variance" (Greek: éris) refers to general quarreling, contention, or discord—a spirit of disputing. "Emulations" (Greek: zēlos) signifies jealousy, envy, or rivalry, often stemming from a bitter competitive spirit that resents another's success or possessions. "Strife" (Greek: eritheía) denotes selfish ambition, factionalism, or partisanship, where individuals or groups pursue their own interests, often through improper or divisive means. So, variance is the general state of discord, emulations is the internal emotion of envy that fuels it, and strife is the active, often self-serving, pursuit of division. Paul lists them to show the progression and interconnectedness of these destructive interpersonal behaviors that undermine unity, as seen in 1 Corinthians 3:3.
Does "witchcraft" (pharmakeia) in this verse refer to modern medicine or pharmacy?
No, in the context of Galatians 5:20, "witchcraft" (Greek: pharmakeía) does not refer to modern medicine or legitimate pharmacy. While the Greek word is the root of our English terms "pharmacy" and "pharmaceutical," its primary connotation in ancient biblical and Greco-Roman contexts was the magical use of drugs, potions, and spells, often in connection with occult practices, sorcery, and attempts to manipulate spiritual forces or gain knowledge apart from God. It refers to illicit spiritual practices rather than the legitimate healing arts. The Bible consistently condemns such practices as seen in Deuteronomy 18:10-12.
Christ-Centered Fulfillment
Galatians 5:20, by detailing the "works of the flesh," starkly contrasts the fallen human condition with the transformative life offered in Christ. Jesus Christ perfectly embodied the antithesis of these vices; He was free from idolatry, never sought power through illicit means, and lived a life of perfect love, unity, and selflessness. His earthly ministry was characterized by reconciliation, not hatred or variance (Colossians 1:19-20). He consistently promoted unity among His disciples, praying for their oneness (John 17:20-23), and warned against the divisive nature of false teachings (Matthew 7:15-20). The ultimate fulfillment of overcoming these works of the flesh is found in Christ's atoning work on the cross, where He bore the penalty for our sin, including these very expressions of our fallen nature. Through His death and resurrection, believers are "crucified with Christ" (Galatians 2:20), empowered by the indwelling Holy Spirit to put off the old self and live a new life characterized by the "fruit of the Spirit" (Galatians 5:22-23). Thus, Galatians 5:20 points to our desperate need for a Savior and the glorious reality that in Christ, we are set free from the dominion of the flesh to walk in newness of life.