Galatians 5:16-21
May 10, 2019 11:04:56 GMT -6
Post by Todd on May 10, 2019 11:04:56 GMT -6
E. TRANSLATION
5:16 But I say, walk in spirit and you will not fulfill the passion of the flesh. 17 For the flesh lusts against the spirit and the spirit against the flesh. For these are opposed to one another so that whatever you desire, these things you cannot do. 18 But if you are led in spirit, you are not under law. 19 Now the works of the flesh are obvious, which are fornication, impurity, lasciviousness, 20 idolatry, sorcery, enmities, strife, jealousy, wraths, rivalries, divisions, schisms, 21 envyings, drunken benders, revels, and things like these, concerning which things I warn you as I forewarned before, that those practicing these things shall not inherit the Kingdom of God.
F. EXPOSITION
5:16 “But I say, walk in spirit and you will not fulfill the passion of the flesh.” The term “walk” is used in a figurative sense. Normally the word means simply to walk around. Here it means to conduct oneself or live. The expression “in spirit,” may equally man by spirit, or even for spirit, so far as the Greek text is concerned. But it does not speak of the Holy Spirit, for it is contrasting “lifestyles.” Spirit here does not so much to deny the intellect as to encourage the conscience and the well-trained feelings. But it is decidedly meant to force the volition to make choices other than those encouraged by the flesh.
“Walk” is contrasted with “fulfill,” and “spirit” is contrasted with “flesh.” It is explicitly set down that to “walk in spirit” is to not fulfill the passions, or appetites, of the flesh. In this connection, the notion of “walking” is understood to be a continuous behavior, and is contrasted with the repeated actions or behaviors that cater to temptations of the moment. The flesh desires to get drunk, and the will sanctions the behavior. The indulgence comes to an end in a drunken stupor. The flesh is tempted to indulge in overeating, and the will sanctions the behavior. The indulgence comes to an end with stomach discomfort and other little penalties. And so with sexual misconduct and other forms of mischief and sin. The statement is that living continuously “in spirit,” prevents the momentary fulfilling of the passions, or the temporary satiation of the appetites.
Referring back to verses 5:1-6, On liberty in Christ and bondage under the law, and in respect to 5:13 in which the Galatians are admonished to “use not your freedom as an opportunity for the flesh,” Paul obviously sees a third way of living that is neither legalism under the law, nor catering to the flesh, but a spiritual walk “in spirit,” produced by being led “in spirit.”
5:17 “For the flesh lusts against the spirit and the spirit against the flesh.” That is to say, that the appetites which are so easily, so naturally, sanctioned by the will, are furious with the spiritual impulse and behavior also seeking the sanction of the will.
5:17 “For these are opposed to one another . . .” “Opposed” is a good word that well matches our experience. For the opposition may be strong and obvious, as in sexual and acquisitive temptations, where the opposition is keenly felt, as well as less ferocious (and more easily sanctioned and excused) oppositions such as gluttony, laziness, or gossip. But obviously, the more knowledge of godliness a Christian has, the more clearly will he see the opposition of the flesh and the spirit, and the more all-pervasive he will perceive the opposition to godliness to be as it cuts through the entirety of his behavior.
The spirit, here, is not only the human spirit, but a spirit, or weakened spiritual tendency or capacity inherent in man. Man innately knows better than to cater always and exclusively to the flesh. As Romans 1:18-21 makes abundantly clear, man knows right from wrong, for “from the beginning, it was revealed to men,” just as His wrath is now revealed against those who “suppress the truth,” who “knowing God,” refuse to “glorify Him as God.”
5:17 “ . . . so that whatever you desire, . . . ,” that is, whatever spiritual behavior you seek to manifest, for the admonition in v. 16 is to “walk in the spirit” implies the desirability of sanctioning spiritual behavior.
5:17 “ . . . these things you cannot do.” But spiritual behavior is opposed by the flesh to the point of impossibility. Hence, the human predicament of desiring to be righteous or good, but being unable to be so. One finds a parallel in Romans 7:15: “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate” (RSV).
5:18 “But if you are led in spirit, . . .” What was impossible in human strength, even with the compulsion of the Law, can become “second nature” the one who can “walk in spirit;” but it is possible only by divine enablement. To walk in spirit may well focus our desire, but to be “led in spirit” makes it possible.
5:18 “ . . . you are not under law.” Here, as in the parallel in Romans 7, the only way to do that which is pleasing to God does not involve Law. The point of this phrase is that law is immaterial to the man who is “led in spirit.” The witness of the Holy Spirit, although not mentioned explicitly here, to the human spirit can guarantee a life not at all possible under law, i.e., by human strength.
The contrast between the attempted management of behavior by regulation of individual acts so characteristic of law, is not at all similar to the “walk in spirit,” which is, or leads to, a more or less permanent way of thought, or a frame of mind that governs all behavior and directs it toward positive good.
5:19 “Now the works of the flesh are obvious, which are . . .” The following list contains such behaviors as are forbidden in Law (sexual misconduct, idolatry, sorcery), or frowned upon as disgraceful by civilized norms (strife, wrath, schisms, and divisions). All alike provide almost insurmountable temptations, which neither the Law nor human effort can control or prevent. These constitute a few of the sins we wish we did not commit, but which generally form a part of our guilty lives anyway.
5:19 “ . . . fornication, impurity, lasciviousness, . . .” Generally sexually related terms, fornications refers to virtually all forms of illicit sexual liaisons. The latter two terms may simply emphasize the nature of the former, making sure no misunderstanding on the part of the readers is possible. On the other hand, it is possible that the terms connote slightly different behaviors, although English provides little in the way of help here. It is difficult to imagine the difference between the sexual misconduct of fornication and the resultant condition of impurity. V. 21 states that those “practicing these things” shall not inherit the kingdom of God. But how does one practice impurity except by means of indulging in illicit sexual behavior? And lasciviousness is the feeling or the revealing of offensive sexual desire. How is this practiced? Perhaps we are talking about the indulgence of sexual fantasizing? The strongest that can be said is that illicit sexual behavior, the impurity it causes, and even the causative indulgence in sexual fantasies are to be avoided.
5:20 “ . . . idolatry, sorcery, enmities, strife, jealousy, wraths, rivalries, divisions, schisms, . . .” The sexual terms of the preceding would, to the minds of the Jews and Christians, immediately suggest a figurative usage, namely “idolatry.” Israel had been severely chastised for idolatry, and the lesson was not forgotten. Sorcery, while not precisely idolatry, was still forbidden in Jewish tradition, but was a pretty normal part of Gentile life. This is truer when it is remembered that the word for sorcery is pharmachia, from which we get our word “pharmacy.” Gentile sorcery was very tightly connected to the use of potions, and drugs from supposed love potions and aphrodisiacs to hallucinogens and such as might cause behavior modification.
“Enmities, strife, jealousy and wraths” provide another grouping of similar terms, as do “rivalries, divisions, and schisms.” The entire range of attitudes and behaviors falling within these two classes fall completely outside the range of acceptable Christian practice and are not to be indulged.
5:21 “ . . . envyings, drunken benders, revels, and things like these, . . .” “Envyings” can be included either with jealousy or rivalries in v. 20. “Drunken benders and revels,” are both related to overindulgence in drink, “benders” perhaps referring to drinking itself, and revels referring to parties and public drinking fests. One is reminded of the definition of an alcoholic as one who “only drinks when he as alone or with someone.”
5:21 “ . . . concerning which things I warn you as I forewarned before, . . .” These warnings were not spoken for the first time in this epistle. Paul had dealt with these issues before, either at the time when he was in Galatia or in another epistle. The words for “warn” and “forewarn” are different words, although, by substitution in certain tenses, they came to be interchangeable. Nonetheless, the text, whether for stylistic reasons or for providing a slightly different nuance, use different terms and the translation above reflects the difference. Of the major Bible versions, only the paraphrases NIV and Living New Testament use different words. The basic use of both words seems to cover both prophetic utterances as well as public pronouncements, both of which fit our text.
5:21 “ . . . that those practicing these things shall not inherit the Kingdom of God.” The article before “kingdom of God” is an interpolation. The emphasis seems to be one of quality rather than identification. Paul is saying that those who practice such behavior shall not inherit that which is categorically and diametrically opposed in their natures. That is, here, “Kingdom of God” represents an ethical quality which is antithetical to the behaviors listed. This statement is very nearly a tautology on the order of those who habitually practice such sins as listed, will never be characterized by the spirituality of that characterizes the Kingdom of God. Those who habitually lie will never be mistaken for an honest person.
G. ETHICAL AND THEOLOGICAL CONSIDERATIONS
5:18 The law is for the flesh. But there are two ways of behavior. The Law is negative, prohibiting many behaviors and positively requiring only a few, among which is circumcision. As such, law is concerned with particular acts and behaviors, and thus can go only so far in prescribing godly behavior.
The other motive for behavior is spiritual. It is known as “walking in,” or “by the spirit,” and means to serve others in love. This is a very general disposition and covers all situations. It is not confined to a list, long or short, of acts and behaviors, but reflects an inner disposition.
We may tie the notion of “walking [i.e., living] in spirit” with Galatians 2:20-21, (“ . . . yet not I, but Christ liveth in me . . .’) as well as with Galatians 4:19 (“ . . . in travail until Christ be formed in you”). It is this permanent state of being, this enablement, which is at issue with the Galatians.
H. SUBJECTIVE IMPLICATIONS – PSYCHOLOGICAL AND DEVOTIONAL
It is worth a great deal of gratitude that we should be able, at last, to do the godly desires of our hearts through the power of being led in spirit. The agony of wanting to be good people, to practice doing good, to do as God wills, but failing wretchedly to do so is at an end for those who will be thus led.
Psychologically this amounts to refusing to act presumptuously or impetuously, but to wait. The willing spirit may react slowly, with God’s will, and the nature of Jesus informing his decision and behaving in such a manner as is positive for all involved. The contrast is between legalism and a Christian “frame of mind,” that which is characteristic of, and, as often as we let it be, determinative of behavior. But it is not innate. We must learn it, develop it, and grow into it. That is why, even when speaking about a disposition, it is important to begin with particular illustrative examples of godly behavior. Earlier in the epistle, Paul bemoans the fact that he is concerned for the Galatians and travails over them ‘until Christ be formed in” them (Galatians 4:19). But Christ can only be formed in a person when he delivers himself to the teachings and guidance of God’s will and word. Thus, particular sorts of behavior are used not as legalistic yardsticks, but as illustrations of the type of Life God wants you to have, Jesus lived to show you, and the Holy Spirit will be only too happy to “lead you into” one step at a time until one gets the hang of it, or until Christ be formed in him and such behavior is no longer a collection of particulars but the manifestation of the renewed mind (Romans 12:1-2).
I. PARAPHRASE
5:16 But I say, live in spirit and you will not gratify the appetites of your flesh. 17 For the flesh lusts against the spirit and the spirit against the flesh. For these are at open enmity with to one another so you cannot do those things you desire to do. 18 But if you are led in spirit, then you are not subject to law. 19 Now the works of the flesh are obvious, and are illustrated by immoral sex acts, uncleanness, debauchery, 20 idolatry, illicit drug use, hatreds, discord, jealousy, fits of passion, selfish ambitions, dissensions, factions, 21 envyings, habitual drunkenness, orgies, and things like these, which things I forewarn you as I did before, that those practicing these things shall not inherit the Kingdom of God.
-Todd
5:16 But I say, walk in spirit and you will not fulfill the passion of the flesh. 17 For the flesh lusts against the spirit and the spirit against the flesh. For these are opposed to one another so that whatever you desire, these things you cannot do. 18 But if you are led in spirit, you are not under law. 19 Now the works of the flesh are obvious, which are fornication, impurity, lasciviousness, 20 idolatry, sorcery, enmities, strife, jealousy, wraths, rivalries, divisions, schisms, 21 envyings, drunken benders, revels, and things like these, concerning which things I warn you as I forewarned before, that those practicing these things shall not inherit the Kingdom of God.
F. EXPOSITION
5:16 “But I say, walk in spirit and you will not fulfill the passion of the flesh.” The term “walk” is used in a figurative sense. Normally the word means simply to walk around. Here it means to conduct oneself or live. The expression “in spirit,” may equally man by spirit, or even for spirit, so far as the Greek text is concerned. But it does not speak of the Holy Spirit, for it is contrasting “lifestyles.” Spirit here does not so much to deny the intellect as to encourage the conscience and the well-trained feelings. But it is decidedly meant to force the volition to make choices other than those encouraged by the flesh.
“Walk” is contrasted with “fulfill,” and “spirit” is contrasted with “flesh.” It is explicitly set down that to “walk in spirit” is to not fulfill the passions, or appetites, of the flesh. In this connection, the notion of “walking” is understood to be a continuous behavior, and is contrasted with the repeated actions or behaviors that cater to temptations of the moment. The flesh desires to get drunk, and the will sanctions the behavior. The indulgence comes to an end in a drunken stupor. The flesh is tempted to indulge in overeating, and the will sanctions the behavior. The indulgence comes to an end with stomach discomfort and other little penalties. And so with sexual misconduct and other forms of mischief and sin. The statement is that living continuously “in spirit,” prevents the momentary fulfilling of the passions, or the temporary satiation of the appetites.
Referring back to verses 5:1-6, On liberty in Christ and bondage under the law, and in respect to 5:13 in which the Galatians are admonished to “use not your freedom as an opportunity for the flesh,” Paul obviously sees a third way of living that is neither legalism under the law, nor catering to the flesh, but a spiritual walk “in spirit,” produced by being led “in spirit.”
5:17 “For the flesh lusts against the spirit and the spirit against the flesh.” That is to say, that the appetites which are so easily, so naturally, sanctioned by the will, are furious with the spiritual impulse and behavior also seeking the sanction of the will.
5:17 “For these are opposed to one another . . .” “Opposed” is a good word that well matches our experience. For the opposition may be strong and obvious, as in sexual and acquisitive temptations, where the opposition is keenly felt, as well as less ferocious (and more easily sanctioned and excused) oppositions such as gluttony, laziness, or gossip. But obviously, the more knowledge of godliness a Christian has, the more clearly will he see the opposition of the flesh and the spirit, and the more all-pervasive he will perceive the opposition to godliness to be as it cuts through the entirety of his behavior.
The spirit, here, is not only the human spirit, but a spirit, or weakened spiritual tendency or capacity inherent in man. Man innately knows better than to cater always and exclusively to the flesh. As Romans 1:18-21 makes abundantly clear, man knows right from wrong, for “from the beginning, it was revealed to men,” just as His wrath is now revealed against those who “suppress the truth,” who “knowing God,” refuse to “glorify Him as God.”
5:17 “ . . . so that whatever you desire, . . . ,” that is, whatever spiritual behavior you seek to manifest, for the admonition in v. 16 is to “walk in the spirit” implies the desirability of sanctioning spiritual behavior.
5:17 “ . . . these things you cannot do.” But spiritual behavior is opposed by the flesh to the point of impossibility. Hence, the human predicament of desiring to be righteous or good, but being unable to be so. One finds a parallel in Romans 7:15: “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate” (RSV).
5:18 “But if you are led in spirit, . . .” What was impossible in human strength, even with the compulsion of the Law, can become “second nature” the one who can “walk in spirit;” but it is possible only by divine enablement. To walk in spirit may well focus our desire, but to be “led in spirit” makes it possible.
5:18 “ . . . you are not under law.” Here, as in the parallel in Romans 7, the only way to do that which is pleasing to God does not involve Law. The point of this phrase is that law is immaterial to the man who is “led in spirit.” The witness of the Holy Spirit, although not mentioned explicitly here, to the human spirit can guarantee a life not at all possible under law, i.e., by human strength.
The contrast between the attempted management of behavior by regulation of individual acts so characteristic of law, is not at all similar to the “walk in spirit,” which is, or leads to, a more or less permanent way of thought, or a frame of mind that governs all behavior and directs it toward positive good.
5:19 “Now the works of the flesh are obvious, which are . . .” The following list contains such behaviors as are forbidden in Law (sexual misconduct, idolatry, sorcery), or frowned upon as disgraceful by civilized norms (strife, wrath, schisms, and divisions). All alike provide almost insurmountable temptations, which neither the Law nor human effort can control or prevent. These constitute a few of the sins we wish we did not commit, but which generally form a part of our guilty lives anyway.
5:19 “ . . . fornication, impurity, lasciviousness, . . .” Generally sexually related terms, fornications refers to virtually all forms of illicit sexual liaisons. The latter two terms may simply emphasize the nature of the former, making sure no misunderstanding on the part of the readers is possible. On the other hand, it is possible that the terms connote slightly different behaviors, although English provides little in the way of help here. It is difficult to imagine the difference between the sexual misconduct of fornication and the resultant condition of impurity. V. 21 states that those “practicing these things” shall not inherit the kingdom of God. But how does one practice impurity except by means of indulging in illicit sexual behavior? And lasciviousness is the feeling or the revealing of offensive sexual desire. How is this practiced? Perhaps we are talking about the indulgence of sexual fantasizing? The strongest that can be said is that illicit sexual behavior, the impurity it causes, and even the causative indulgence in sexual fantasies are to be avoided.
5:20 “ . . . idolatry, sorcery, enmities, strife, jealousy, wraths, rivalries, divisions, schisms, . . .” The sexual terms of the preceding would, to the minds of the Jews and Christians, immediately suggest a figurative usage, namely “idolatry.” Israel had been severely chastised for idolatry, and the lesson was not forgotten. Sorcery, while not precisely idolatry, was still forbidden in Jewish tradition, but was a pretty normal part of Gentile life. This is truer when it is remembered that the word for sorcery is pharmachia, from which we get our word “pharmacy.” Gentile sorcery was very tightly connected to the use of potions, and drugs from supposed love potions and aphrodisiacs to hallucinogens and such as might cause behavior modification.
“Enmities, strife, jealousy and wraths” provide another grouping of similar terms, as do “rivalries, divisions, and schisms.” The entire range of attitudes and behaviors falling within these two classes fall completely outside the range of acceptable Christian practice and are not to be indulged.
5:21 “ . . . envyings, drunken benders, revels, and things like these, . . .” “Envyings” can be included either with jealousy or rivalries in v. 20. “Drunken benders and revels,” are both related to overindulgence in drink, “benders” perhaps referring to drinking itself, and revels referring to parties and public drinking fests. One is reminded of the definition of an alcoholic as one who “only drinks when he as alone or with someone.”
5:21 “ . . . concerning which things I warn you as I forewarned before, . . .” These warnings were not spoken for the first time in this epistle. Paul had dealt with these issues before, either at the time when he was in Galatia or in another epistle. The words for “warn” and “forewarn” are different words, although, by substitution in certain tenses, they came to be interchangeable. Nonetheless, the text, whether for stylistic reasons or for providing a slightly different nuance, use different terms and the translation above reflects the difference. Of the major Bible versions, only the paraphrases NIV and Living New Testament use different words. The basic use of both words seems to cover both prophetic utterances as well as public pronouncements, both of which fit our text.
5:21 “ . . . that those practicing these things shall not inherit the Kingdom of God.” The article before “kingdom of God” is an interpolation. The emphasis seems to be one of quality rather than identification. Paul is saying that those who practice such behavior shall not inherit that which is categorically and diametrically opposed in their natures. That is, here, “Kingdom of God” represents an ethical quality which is antithetical to the behaviors listed. This statement is very nearly a tautology on the order of those who habitually practice such sins as listed, will never be characterized by the spirituality of that characterizes the Kingdom of God. Those who habitually lie will never be mistaken for an honest person.
G. ETHICAL AND THEOLOGICAL CONSIDERATIONS
5:18 The law is for the flesh. But there are two ways of behavior. The Law is negative, prohibiting many behaviors and positively requiring only a few, among which is circumcision. As such, law is concerned with particular acts and behaviors, and thus can go only so far in prescribing godly behavior.
The other motive for behavior is spiritual. It is known as “walking in,” or “by the spirit,” and means to serve others in love. This is a very general disposition and covers all situations. It is not confined to a list, long or short, of acts and behaviors, but reflects an inner disposition.
We may tie the notion of “walking [i.e., living] in spirit” with Galatians 2:20-21, (“ . . . yet not I, but Christ liveth in me . . .’) as well as with Galatians 4:19 (“ . . . in travail until Christ be formed in you”). It is this permanent state of being, this enablement, which is at issue with the Galatians.
H. SUBJECTIVE IMPLICATIONS – PSYCHOLOGICAL AND DEVOTIONAL
It is worth a great deal of gratitude that we should be able, at last, to do the godly desires of our hearts through the power of being led in spirit. The agony of wanting to be good people, to practice doing good, to do as God wills, but failing wretchedly to do so is at an end for those who will be thus led.
Psychologically this amounts to refusing to act presumptuously or impetuously, but to wait. The willing spirit may react slowly, with God’s will, and the nature of Jesus informing his decision and behaving in such a manner as is positive for all involved. The contrast is between legalism and a Christian “frame of mind,” that which is characteristic of, and, as often as we let it be, determinative of behavior. But it is not innate. We must learn it, develop it, and grow into it. That is why, even when speaking about a disposition, it is important to begin with particular illustrative examples of godly behavior. Earlier in the epistle, Paul bemoans the fact that he is concerned for the Galatians and travails over them ‘until Christ be formed in” them (Galatians 4:19). But Christ can only be formed in a person when he delivers himself to the teachings and guidance of God’s will and word. Thus, particular sorts of behavior are used not as legalistic yardsticks, but as illustrations of the type of Life God wants you to have, Jesus lived to show you, and the Holy Spirit will be only too happy to “lead you into” one step at a time until one gets the hang of it, or until Christ be formed in him and such behavior is no longer a collection of particulars but the manifestation of the renewed mind (Romans 12:1-2).
I. PARAPHRASE
5:16 But I say, live in spirit and you will not gratify the appetites of your flesh. 17 For the flesh lusts against the spirit and the spirit against the flesh. For these are at open enmity with to one another so you cannot do those things you desire to do. 18 But if you are led in spirit, then you are not subject to law. 19 Now the works of the flesh are obvious, and are illustrated by immoral sex acts, uncleanness, debauchery, 20 idolatry, illicit drug use, hatreds, discord, jealousy, fits of passion, selfish ambitions, dissensions, factions, 21 envyings, habitual drunkenness, orgies, and things like these, which things I forewarn you as I did before, that those practicing these things shall not inherit the Kingdom of God.
-Todd