Day 1347 of 1461 · 2030-09-08
Galatians 5:1–26
1Stand firm therefore in the liberty by which Christ has made us free, and don’t be entangled again with a yoke of bondage.
2Behold, I, Paul, tell you that if you receive circumcision, Christ will profit you nothing.
3Yes, I testify again to every man who receives circumcision that he is a debtor to do the whole law.
4You are alienated from Christ, you who desire to be justified by the law. You have fallen away from grace.
5For we, through the Spirit, by faith wait for the hope of righteousness.
6For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love.
7You were running well! Who interfered with you that you should not obey the truth?
8This persuasion is not from him who calls you.
9A little yeast grows through the whole lump.
10I have confidence toward you in the Lord that you will think no other way. But he who troubles you will bear his judgment, whoever he is.
11But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed.
12I wish that those who disturb you would cut themselves off.
13For you, brothers, were called for freedom. Only don’t use your freedom for gain to the flesh, but through love be servants to one another.
14For the whole law is fulfilled in one word, in this: “You shall love your neighbor as yourself.”
15But if you bite and devour one another, be careful that you don’t consume one another.
16But I say, walk by the Spirit, and you won’t fulfill the lust of the flesh.
17For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire.
18But if you are led by the Spirit, you are not under the law.
19Now the deeds of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness,
20idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies,
21envy, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I also forewarned you, that those who practice such things will not inherit God’s Kingdom.
22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,
23gentleness, and self-control. Against such things there is no law.
24Those who belong to Christ have crucified the flesh with its passions and lusts.
25If we live by the Spirit, let’s also walk by the Spirit.
26Let’s not become conceited, provoking one another, and envying one another.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~948 words.
Matthew Henry. Since it appeared by what had been said that we can be justified only by faith in Jesus Christ, and not by the righteousness of the law, and that the law of Moses was no longer in force, nor Christians under any obligation to submit to it, therefore he would have them to stand fast in the liberty wherewith Christ hath made us free, and not to be again entangled with the yoke of bondage. 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 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.
Jamieson–Fausset–Brown. Christ, by circumcision (Luk 2:21), undertook to obey all the law, and fulfil all righteousness for us: any, therefore, that now seeks to fulfil the law for himself in any degree for justifying righteousness, severs himself from the grace which flows from Christ's fulfilment of it, and becomes "a debtor to do the whole law" (Gal 5:3). 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. For--the reason why walking by the Spirit will exclude fulfilling the lusts of the flesh, namely, their mutual contrariety. the Spirit--not "lusteth," but "tendeth (or some such word is to be supplied) against the flesh." so that ye cannot do the things that ye would--The Spirit strives against the flesh and its evil influence; the flesh against the Spirit and His good influence, so that neither the one nor the other can be fully carried out into action. in . . . in--rather, as Greek, "If we live (see on Gal 5:24) BY the Spirit, let us also walk (Gal 5:16; Gal 6:16) BY the Spirit." Let our life in practice correspond to the ideal inner principle of our spiritual life, namely, our standing by faith as dead to, and severed from, sin, and the condemnation of the law.
John Calvin. The reason why believers now wait for the hope of righteousness through the Spirit is, that in Christ, that is, in the kingdom of Christ, or in the Christian church, circumcision with its appendages is abolished; for, by a figure of speech in which a part is taken for the whole, the word Circumcision is put for ceremonies. You must not cull and throw away whatever part of it you think fit." -- Grotius. [83] "Car il ne s'en trouvera jamais un seul, qui satisfait entierement a la Loy." "For never will there be found a single individual who entirely satisfies the law." [84] Thus the Council of Trent has decreed: "If any man shall say that the sacraments of the new law do not contain the grace which they signify, or do not confer grace upon those who do not oppose an obstacle to it, as if external signs of grace or righteousness received by faith, let him be accursed." -- Sessio 7. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. 13.
Martin Luther. To have and retain the Spirit and faith, and yet to fulfil the lusts of the flesh, are two things that cannot harmonize; for "these," Paul says, "are contrary the one to the other," and there is between them a vehement conflict. But he also shows whence the Christians obtain strength to enable them to resist the lusts of the flesh; namely, from the fact that they have received the Holy Spirit through faith, and from the knowledge that they have a gracious God. And although in this conflict they still feel their weakness, the Law nevertheless cannot condemn them, because through faith they are and remain in Christ.
Jonathan Edwards. “Against such there is no law.” The filial Spirit, or Spirit of love and truth, fulfils the law; that is, the law obliges to no other things but what this Spirit inclines to, and is sufficient for. They have a spirit of love and truth that fulfils the law, 1 Tim. i. 9. the thing that is aimed at by the law, as in the 14th and 16th verses. of the context. The doctrine of the holy will of God, as revealed, and directed to those that are in Christ, is improperly called giving law: where we find it so called, that word is used out of its strictly proper sense.
Full commentary on this passage
Matthew Henry
chapter
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.
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1–12
In the former part of this chapter the apostle cautions the Galatians to take heed of the judaizing teachers, who endeavoured to bring them back under the bondage of the law. He had been arguing against them before, and had largely shown how contrary the principles and spirit of those teachers were to the spirit of the gospel; and now this is as it were the general inference or application of all that discourse. Since it appeared by what had been said that we can be justified only by faith in Jesus Christ, and not by the righteousness of the law, and that the law of Moses was no longer in force, nor Christians under any obligation to submit to it, therefore he would have them to stand fast in the liberty wherewith Christ hath made us free, and not to be again entangled with the yoke of bondage. Here observe, 1. Under the gospel we are enfranchised, we are brought into a state of liberty, wherein we are freed from the yoke of the ceremonial law and from the curse of the moral law; so that we are no longer tied to the observance of the one, nor tied up to the rigour of the other, which curses every one that continues not in all things written therein to do them, Gal 3:10. 2. We owe this liberty to Jesus Christ. It is he who has made us free; by his merits he has satisfied the demands of the broken law, and by his authority as a king he has discharged us from the obligation of those carnal ordinances which were imposed on the Jews. And, 3. It is therefore our duty to stand fast in this liberty, constantly and faithfully to adhere to the gospel and to the liberty of it, and not to suffer ourselves, upon any consideration, to be again entangled in the yoke of bondage, nor persuaded to return back to the law of Moses. This is the general caution or exhortation, which in the following verses the apostle enforces by several reasons or arguments. As,
I. That their submitting to circumcision, and depending on the works of the law for righteousness, were an implicit contradiction of their faith as Christians and a forfeiture of all their advantages by Jesus Christ, Gal 5:2-4. And here we may observe, 1. With what solemnity the apostle asserts and declares this: Behold, I Paul say unto you (Gal 5:2), and he repeats it (Gal 5:3), I testify unto you; as it he had said, "I, who have proved myself an apostle of Christ, and to have received my authority and instructions from him, do declare, and am ready to pawn my credit and reputation upon it, that if you be circumcised Christ shall profit you nothing, etc.," wherein he shows that what he was now saying was not only a matter of great importance, but what might be most assuredly depended on. He was so far from being a preacher of circumcision (as some might report him to be) that he looked upon it as a matter of the greatest consequence that they did not submit to it. 2. What it is which he so solemnly, and with so much assurance, declares; it is that, if they were circumcised, Christ would profit them nothing, etc. We are not to suppose that it is mere circumcision which the apostle is here speaking of, or that it was his design to say that none who are circumcised could have any benefit by Christ; for all the Old Testament saints had been circumcised, and he himself had consented to the circumcising of Timothy. But he is to be understood as speaking of circumcision in the sense in which the judaizing teachers imposed it, who taught that except they were circumcised, and kept the law of Moses, they could not be saved, Act 15:1. That this is his meaning appears from Gal 5:4, where he expresses the same thing by their being justified by the law, or seeking justification by the works of it. Now in this case, if they submitted to circumcision in this sense, he declares that Christ would profit them nothing, that they were debtors to do the whole law, that Christ had become of no effect to them, and that they were fallen from grace. From all these expressions it appears that thereby they renounce…
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13–26
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 spi…
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John Calvin
1
Galatians 5:1-6
1. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
1. In libertate igitur, qua Christus nos liberavit, state; et ne rursum jugo servitutis implicemini.
2. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
2. Ecee, ego Paulus denuncio vobis, quod, si circumcidamini, Christus vobis nihil proderit.
3. For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
3. Testificor enim rursum cuivis homini, qui circumciditur, quod debitor sit totius Legis faciendae.
4. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.
4. Exinaniti estis a Christo, quicunque per Legem justificamini, a gratia excidistis.
5. For we through the Spirit wait for the hope of righteousness by faith.
5. Nos enim Spiritu, ex fide, spem justitiae expectamus.
6. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
6. Nam in Christo Iesu neque Circumcisio quicquam valet, neque Praeputium; sed fides per dilectionero operans.
1. Stand fast therefore. After having told them that they are the children of the free woman, he now reminds them that they ought not lightly to despise a freedom so precious. And certainly it is an invaluable blessing, in defense of which it is our duty to fight, even to death; since not only the highest temporal considerations, but our eternal interests also, animate us to the contest. [81] Many persons, having never viewed the subject in this light, charge us with excessive zeal, when they see us so warmly and earnestly contending for freedom of faith as to outward matters, in opposition to the tyranny of the Pope. Under this cloak, our adversaries raise a prejudice against us among ignorant people, as if the whole object of our pursuit were licentiousness, which is the relaxation of all discipline. But wise and skillful persons are aware that this is one of the most important doctrines connected with salvation. This is not a question whether you shall eat this or that food, -- whether you shall observe or neglect a particular day, (which is the foolish notion entertained by many, and the slander uttered by some,) but what is your positive duty before God, what is necessary to salvation, and what cannot be omitted without sin. In short, the controversy relates to the liberty of conscience, when placed before the tribunal of God.
The liberty of which Paul speaks is exemption from the ceremonies of the law, the observance of which was demanded by the false apostles as necessary. But let the reader, at the same time, remember, that such liberty is only a part of that which Christ has procured for us: for how small a matter would it be, if he had only freed us from ceremonies? This is but a stream, which must be traced to a higher source. It is because
"Christ was made a curse, that he might redeem us from the curse of the law," (Galatians 3:13;)
because he has revolted the power of the law" so far as it held us liable to the judgment of God under the penalty of eternal death; because, in a word, he has rescued us from the tyranny of sin, Satan, and death. Thus, under one department is included the whole class; but on this subject we shall speak more fully on the Epistle to the Colossians.
This liberty was procured for us by Christ on the cross: the fruit and possession of it are bestowed upon us through the Gospel. Well does Paul, then, warn the Galatians, not to be entangled again with the yoke of bondage, -- that is, not to allow a snare to be laid for their consciences. For if men lay upon our shoulders an unjust burden, it may be borne; but if they endeavor to bring our consciences into bondage, we must resist valiantly, even to death. If men be permitted to bind our consciences, we shall be deprived of an invaluable blessing, and an insult wi…
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7
Galatians 5:7-12
7. Ye did run well; who did hinder you that ye should not obey the truth?
7. Currebatis bene. Quis vos impedivit, ne obediretis veritati?
8. This persuasion cometh not of him that calleth you.
8. Persuasio non est ex eo qui vocavit vos.
9. A little leaven leaveneth the whole lump.
9. Modicum fermentum totam massam fermentat.
10. I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.
10. Ego persuasus sum Deuteronomy vobis in Domino, quod non aliud sitis sensuri: qui autem turbat vos, portabit judicium, quisquis sit.
11. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
11. Ego autem, fratres, si circumcisionem adhuc praedicem, quid adhuc persequutionem patior? exinanitum est scandalurn crucis.
12. I would they were even cut off which trouble you.
12. Utinam etiam abscindantur, qui vos conturbant.
7. Ye did run well. The censure which the apostle administers for their present departure from the truth is mingled with approbation of their former course, for the express purpose that, by being brought to a sense of shame, they may return more speedily to the right path. The astonishment conveyed in the question, who hindered you? was intended to produce a blush. I have chosen to translate the Greek word peithsthai, obey, rather than believe, because, having once embraced the purity of the gospel, they had been led away from a course of obedience.
8. This persuasion cometh not. Having formerly combated them by arguments, he at length pronounces, with a voice of authority, that their persuasion came not from God. Such an admonition would not be entitled to much regard, were it not supported by the authority of the speaker. But Paul, to whom the Galatians had been indebted for the announcement of their Divine calling, was well entitled to address them in this confident language. This is the reason why he does not directly say, from God, but expresses it by a circumlocution, him that hath called you [85] As if he had said, "God is never inconsistent with himself, and he it is who by my preaching called you to salvation. This new persuasion then has come from some other quarter; and if you wish to have it thought that your calling is from God, beware of lending an ear to those who thrust upon you their new inventions." Though the Greek participle kalountos, I acknowledge, is in the present tense, I have preferred translating, who hath called you, in order to remove the ambiguity.
9. A little leaven. This refers, I think, to doctrine, not to men. It guards them against the mischievous consequences which arise from corruption of doctrine, and warns them not to consider it, as is commonly done, to be a matter attended by little or no danger. Satan's stratagem is, that he does not attempt an avowed destruction of the whole gospel, but he taints its purity by introducing false and corrupt opinions. Many persons are thus led to overlook the seriousness of the injury done, and therefore make a less determined resistance. The apostle proclaims aloud that, after the truth of God has been corrupted, we are no longer safe. He employs the metaphor of leaven, which, however small in quantity, communicates its sourness to the whole mass. We must exercise the utmost caution lest we allow any counterfeit to be substituted for the pure doctrine of the gospel.
10. I have confidence in you. All his fierceness is again directed against the false apostles. To them the evil is traced, and on them the punishment is threatened. Good hopes are expressed regarding the Galatians, that they will quickly and readily return to a sincere belief. It gives us courage to learn that good hopes are entertained about us; for we reckon it shameful to disappoint those whose feelings towards us are kind and friendly. But to bring back the Galatians to the pure doctrine of faith, f…
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13
Galatians 5:13-18
13. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.
13. Vos enim in libertatem vocati estis, fratres; tantum ne libertatem in occasionem detis carni, sed per charitatem servite vobis invicem.
14. For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself.
14. Nam tota Lex in uno verbo completur, nempe hoc: Diliges proximum tuum sicut to ipsum.
15. But if ye bite and devour one another, take heed that ye be not consumed one of another.
15. Quodsi alius alium vicissim mordetis et devoratis, videte, ne vicissim alius ab alio consumamini.
16. This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
16. Dico autem: Spiritu ambulate; et concupiscentiam carnis non perficietis.
17. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
17. Nam care concupiscit adversus Spiritum; Spiritus antem adversus carnem; haec mutuo inter se adversantur; ut non, qnaecunqne volueritis, eadem faciails.
18. But if ye be led by the Spirit, ye are not under the law.
18. Quod si Spiritu ducimini, non estis sub Lege.
13. Ye have been called to liberty. He now proceeds to show in what way liberty must be used. In the course of expounding the First Epistle to the Corinthians, we have pointed out that liberty is one thing, and that the use of it is another thing. Liberty lies in the conscience, and looks to God; the use of it lies in outward matters, and deals not with God only, but with men. Having exhorted the Galatians to suffer no diminution of their liberty, he now enjoins them to be moderate in the use of it, and lays down as a rule for the lawful use, that it shall not be turned into pretext or occasion for licentiousness. Liberty is not granted to the flesh, which ought rather to be held captive under the yoke, but is a spiritual benefit, which none but pious minds are capable of enjoying.
But by love. The method here explained of restraining liberty from breaking out into wide and licentious abuse is, to have it regulated by love. Let us always remember that the present question is not, in what manner we are free before God, but in what manner we may use our liberty in our intercourse with men. A good conscience submits to no slavery; but to practice outward slavery, or to abstain from the use of liberty, is attended by no danger. In a word, if "by love we serve one another," we shall always have regard to edification, so that we shall not grow wanton, but use the grace of God for his honor and the salvation of our neighbors.
14. For all the law. There is a contrast in this verse, though not plainly stated, yet evidently to be understood, between Paul's exhortation and the doctrine of the false apostles. While they insisted on ceremonies alone, Paul takes a passing glance of the actual duties and exercises of Christians. The present commendation of love is intended to inform the Galatians, that love forms the chief part of Christian perfection. But we must inquire in to the reason why all the precepts of the law are included under love. The law consists of two tables, the first of which instructs us concerning the worship of God and the duties of piety, and the second instructs us concerning the love of our neighbor; for it is ridiculous to make a part the same with the whole. Some avoid this difficulty by reminding us that the first table contains nothing more than to love God with our whole heart. But Paul makes express mention of love to our neighbor, and therefore a more satisfactory solution must be sought.
Piety to God, I acknowledge, ranks higher than love of the brethren; and therefore the observance of the first table is more valuable in the sight of God than the observance of the second. But as God himself is invisible, so piety is a thing hidden f…
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19
Galatians 5:19-21
19. Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
19. Manifesta vero sunt opera carnis, quae sunt adulterium, scortatio, immunditia, lascivia,
20. Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
20. Idololatria, veneficium, inimicitiae, contentio, aemulationes, irae, concertationes, seditiones, haereses,
21. Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
21. Invidiae, homicidia, ebrietates, comissationes, et his similia; Deuteronomy quibus praedico vobis, quemadmodum et praedixi, quod qui talia agunt regnum Dei haereditate non possidebunt.
19. Now the works of the flesh are manifest. To obey the spirit and to oppose the flesh, are two great objects which have been set before Christians, and for the attainment of which they have been urged to make the most strenuous exertions. In accordance with these views, he now draws a picture both of the flesh and of the spirit. If men knew themselves, they would not need this inspired declaration, for they are nothing but flesh; but such is the hypocrisy belonging to our natural state, we never perceive our depravity till the tree has been fully made known by its fruits. (Matthew 7:16; Luke 6:44.)
The apostle therefore now points out to us those sins against which we must fight, in order that we may not live according to the flesh. He does not indeed enumerate them all, and so he himself states at the conclusion of the list; but from those brought forward, the character of the remainder may be easily ascertained. Adultery and fornication are placed first, and next follows uncleanness, which extends to every species of unchastity. Lasciviousness appears to be a subsidiary term, for the Greek word aselgeia, which is thus translated, is applied to those who lead wanton and dissolute lives. These four denote sins forbidden by the seventh commandment. The next mentioned is idolatry, which is here employed as a general term for services grossly superstitious and openly practiced.
Seven classes which immediately follow, are closely allied, and another two are afterwards added. Anger and hatred differ chiefly in this, that anger is short, and hatred is lasting. Emulations and envyings are the occasions of hatred; and the following distinction between them is stated by Aristotle, in his second book on Rhetoric: -- He who emulates is grieved that another should excel him, not because the virtue or worth of that person, in itself considered, gives him uneasiness, but because he would wish to be superior. The envious man has no desire to excel, but is grieved at the excellence of other men. None, therefore, he tells us, but low and mean persons indulge in envy, while emulation dwells in lofty and heroic minds. Paul declares both to be diseases of the flesh. From anger and hatred arise variance, strife, seditions; and he even traces the consequences so far as to mention murders and witchcraft [90] By revellings, [91] he means a dissolute life, and every kind of intemperance in the gratification of the palate. It deserves notice, that heresies are enumerated among the works of the flesh; for it shows clearly that the word flesh is not confined, as the sophists imagine, to sensuality. What produces heresies but ambition, which deals not with the lower senses, but with the highest faculties of the mind? He says that these works are manifest, so that no man may think that he will gain anything by evading the question; [92] for what avails it to deny that the flesh reigns in us, if the fruit betrays the quality of the tree?
21. Of which I tell you before. By this awful threatening he intended not only to alarm the Galatians, but likewise to glance indirectly at the false apostles, who had laid aside the far more valuable instruc…
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22
Galatians 5:22-26
22. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
22. Fructus vero Spiritus est charitas, gaudium, pax, tolerantia, comitas, benignitas, fides,
23. Meekness, temperance: against such there is no law.
23. Mansuetudo, temperantia: adversus ejusmodi non est Lex.
24. And they that are Christ's have crucified the flesh with the affections and lusts.
24. Qui autem Christi sunt carnem crucifixerunt cum affectibus et concupiscentiis.
25. If we live in the Spirit, let us also walk in the Spirit.
25. Si vivimus Spiritu, etiam Spiritu ambulemus.
26. Let us not be desirous of vain glory, provoking one another, envying one another.
26. Ne sinms inanis gloriae cupidi, invicem provocantes, invicem invidentes.
22. But the fruit [93] of the Spirit. In the former part of the description he condemned the whole nature of man as producing nothing but evil and worthless fruits. He now informs us that all virtues, all proper and well regulated affections, proceed from the Spirit, that is, from the grace of God, and the renewed nature which we derive from Christ. As if he had said, "Nothing but what is evil comes from man; nothing good comes but from the Holy Spirit." There have often appeared in unrenewed men remarkable instances of gentleness, integrity, temperance, and generosity; but it is certain that all were but specious disguises. Curius and Fabrieius were distinguished for courage, Cato for temperance, Scipio for kindness and generosity, Fabius for patience; but it was only in the sight of men, and as members of civil society, that they were so distinguished. In the sight of God nothing is pure but what proceeds from the fountain of all purity.
Joy does not here, I think, denote that "joy in the Holy Ghost" (Romans 14:17,) of which he speaks elsewhere, but that cheerful behavior towards our fellow-men which is the opposite of moroseness. Faith means truth, and is contrasted with cunning, deceit, and falsehood, as peace is with quarrels and contentions. Long-suffering is gentleness of mind, which disposes us to take everything in good part, and not to be easily offended. The other terms require no explanation, for the dispositions of the mind must be learned from the outward conduct.
But if spiritual men are known by their works, what judgment, it will be asked, shall we form of wicked men and idolaters, who exhibited an illustrious resemblance of all the virtues? for it is evident from their works that they were spiritual. I reply, as all the works of the flesh do not appear openly in a carnal man, but his carnaltry is discovered by one or another vice, so a single virtue will not entitle us to conclude that a man is spiritual. Sometimes it will be made evident, by other vices, that sin reigns in him; and this observation may be easily applied to all the cases which I have enumerated.
23. Against such there is no law. Some understand these words as meaning simply that the law is not directed against good works, "from evil manners have sprung good laws." But Paul's real meaning is deeper and less obvious; namely, that, where the Spirit reigns, the law has no longer any dominion. By moulding our hearts to his own righteousness, the Lord delivers us from the severity of the law, so that our intercourse with himself is not regulated by its covenant, nor our consciences bound by its sentence of condemnation. Yet the law continues to teach and exhort, and thus performs its own office; but our subjection to it is withdrawn by the Spirit of adoption. He thus ridicules the false apostles, who, while they enforced subjection to the law, were not less eager to release themselves from its yoke. The only way, he tells us, in which this is accomplished, is, when the Spirit of God obtains dominion, from which we are led to conclude that they had no proper regard to spiritual righteousness.
24. And they that are Christ's. He adds this, in order to show that all Christians have r…
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Jamieson–Fausset–Brown
2
Behold--that is, Mark what I say.
I Paul--Though you now think less of my authority, I nevertheless give my name and personal authority as enough by itself to refute all opposition of adversaries.
if ye be circumcised--not as ALFORD, "If you will go on being circumcised." Rather, "If ye suffer yourselves to be circumcised," namely, under the notion of its being necessary to justification (Gal 5:4; Act 15:1). Circumcision here is not regarded simply by itself (for, viewed as a mere national rite, it was practiced for conciliation's sake by Paul himself, Act 16:3), but as the symbol of Judaism and legalism in general. If this be necessary, then the Gospel of grace is at an end. If the latter be the way of justification, then Judaism is in no way so.
Christ . . . profit . . . nothing-- (Gal 2:21). For righteousness of works and justification by faith cannot co-exist. "He who is circumcised [for justification] is so as fearing the law, and he who fears, disbelieves the power of grace, and he who disbelieves can profit nothing by that grace which he disbelieves [CHRYSOSTOM].
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3
For--Greek, "Yea, more"; "Moreover."
I testify . . . to every man--as well as "unto you" (Gal 5:2).
that is circumcised--that submits to be circumcised. Such a one became a "proselyte of righteousness."
the whole law--impossible for man to keep even in part, much less wholly (Jam 2:10); yet none can be justified by the law, unless he keep it wholly (Gal 3:10).
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4
Literally, "Ye have become void from Christ," that is, your connection with Christ has become void (Gal 5:2). Rom 7:2, "Loosed from the law," where the same Greek occurs as here.
whosoever of you are justified--"are being justified," that is, are endeavoring to be justified.
by the law--Greek, "IN the law," as the element in which justification is to take place.
fallen from grace--Ye no longer "stand" in grace (Rom 5:2). Grace and legal righteousness cannot co-exist (Rom 4:4-5; Rom 11:6). Christ, by circumcision (Luk 2:21), undertook to obey all the law, and fulfil all righteousness for us: any, therefore, that now seeks to fulfil the law for himself in any degree for justifying righteousness, severs himself from the grace which flows from Christ's fulfilment of it, and becomes "a debtor to do the whole law" (Gal 5:3). The decree of the Jerusalem council had said nothing so strong as this; it had merely decided that Gentile Christians were not bound to legal observances. But the Galatians, while not pretending to be so bound, imagined there was an efficacy in them to merit a higher degree of perfection (Gal 3:3). This accounts for Paul not referring to the decree at all. He took much higher ground. See PALEY'S HorÃ&brvbr PaulinÃ&brvbr. The natural mind loves outward fetters, and is apt to forge them for itself, to stand in lieu of holiness of heart.
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5
For--proof of the assertion, "fallen from grace," by contrasting with the case of legalists, the "hope" of Christians.
through the Spirit--Greek, rather, "by the Spirit": in opposition to by the flesh (Gal 4:29), or fleshly ways of justification, as circumcision and legal ordinances. "We" is emphatical, and contrasted with "whosoever of you would be justified by the law" (Gal 5:4).
the hope of righteousness--"We wait for the (realization of the) hope (which is the fruit) of the righteousness (that is, justification which comes) by (literally, 'from--out of') faith," Rom 5:1, Rom 5:4-5; Rom 8:24-25, "Hope . . . we with patience wait for it." This is a farther step than being "justified"; not only are we this, but "wait for the hope" which is connected with it, and is its full consummation. "Righteousness," in the sense of justification, is by the believer once for all already attained: but the consummation of it in future perfection above is the object of hope to be waited for: "the crown of righteousness laid up" (Ti2 4:8): "the hope laid up for you in heaven" (Col 1:5; Pe1 1:3).
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6
For--confirming the truth that it is "by faith" (Gal 5:5).
in Jesus Christ--Greek, "in Christ Jesus." In union with Christ (the ANOINTED Saviour), that is, Jesus of Nazareth.
nor uncircumcision--This is levelled against those who, being not legalists, or Judaizers, think themselves Christians on this ground alone.
faith which worketh by love--Greek, "working by love." This corresponds to "a new creature" (Gal 6:15), as its definition. Thus in Gal 5:5-6, we have the three, "faith," "hope," and "love." The Greek expresses, "Which effectually worketh"; which exhibits its energy by love (so Th1 2:13). Love is not joined with faith in justifying, but is the principle of the works which follow after justification by faith. Let not legalists, upholding circumcision, think that the essence of the law is set at naught by the doctrine of justification by faith only. Nay, "all the law is fulfilled in one word--love," which is the principle on which "faith worketh" (Gal 5:14). Let them, therefore, seek this "faith," which will enable them truly to fulfil the law. Again, let not those who pride themselves on uncircumcision think that, because the law does not justify, they are free to walk after "the flesh" (Gal 5:13). Let them, then, seek that "love" which is inseparable from true faith (Jam 2:8, Jam 2:12-22). Love is utterly opposed to the enmities which prevailed among the Galatians (Gal 5:15, Gal 5:20). The Spirit (Gal 5:5) is a Spirit of "faith" and "love" (compare Rom 14:17; Co1 7:19).
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7
Translate, "Ye were running well" in the Gospel race (Co1 9:24-26; Phi 3:13-14).
who, &c.--none whom you ought to have listened to [BENGEL]: alluding to the Judaizers (compare Gal 3:1).
hinder--The Greek means, literally, "hinder by breaking up a road."
not obey the truth--not submit yourselves to the true Gospel way of justification.
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8
This persuasion--Greek, "The persuasion," namely, to which you are yielding. There is a play on words in the original, the Greek for persuasion being akin to "obey" (Gal 5:7). This persuasion which ye have obeyed.
cometh not of--that is "from." Does not emanate from Him, but from an enemy.
that calleth you-- (Gal 5:13; Gal 1:6; Phi 3:14; Th1 5:24). The calling is the rule of the whole race [BENGEL].
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9
A little leaven--the false teaching of the Judaizers. A small portion of legalism, if it be mixed with the Gospel, corrupts its purity. To add legal ordinances and works in the least degree to justification by faith, is to undermine "the whole." So "leaven" is used of false doctrine (Mat 16:12 : compare Mat 13:33). In Co1 5:6 it means the corrupting influence of one bad person; so BENGEL understands it here to refer to the person (Gal 5:7-8, Gal 5:10) who misled them. Ecc 9:18, "One sinner destroyeth much good" (Co1 15:33). I prefer to refer it to false doctrine, answering to "persuasion" (Gal 5:8).
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17 more notes on this passage are in the library.
Martin Luther
16–24 · Epistle Sermons
16 But I say, Walk by the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would. 18 But if ye are led by the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, 20 idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, 21 envyings, drunkenness, revellings, and such like; of which I forewarn you, even as I did forewarn you, that they who practise such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 meekness, self-control; against such there is no law. 24 And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.
WORKS OF THE FLESH AND FRUITS OF THE SPIRIT.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
16–24 · Epistle Sermons
This Epistle has been treated at length in the complete commentary (Luther's Commentary on Galatians). It exhorts to good works or fruits of faith in those who have the Holy Spirit through faith. And it does so in a way to show that it is not the design of this doctrine to forbid good works or to tolerate and refrain from censuring bad ones, or to prevent the preaching of the Law. On the contrary it shows clearly that God earnestly wills that Christians should flee and avoid the lusts of the flesh, if they would remain in the Spirit. To have and retain the Spirit and faith, and yet to fulfil the lusts of the flesh, are two things that cannot harmonize; for "these," Paul says, "are contrary the one to the other," and there is between them a vehement conflict. They cannot tolerate each other; one must be supreme and cast the other out. For this reason he clearly mentions some works of the flesh which plainly and evidently are not of the Spirit, and immediately concludes that those who commit and practice these are not in a condition to inherit God's kingdom. They have lost the Holy Spirit and faith. But he also shows whence the Christians obtain strength to enable them to resist the lusts of the flesh; namely, from the fact that they have received the Holy Spirit through faith, and from the knowledge that they have a gracious God. Thus their hearts become filled with love and a desire to obey God and to shun sin. Consequently they resist and refuse to obey the lusts of the flesh, lest they make God angry again. And although in this conflict they still feel their weakness, the Law nevertheless cannot condemn them, because through faith they are and remain in Christ.
Fifteenth Sunday After Trinity
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25–26 · Epistle Sermons
25 If we live by the Spirit, by the Spirit let us also walk. 26 Let us not become vainglorious, provoking one another, envying one another.
1 Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted. 2 Bear ye one another's burdens, and so fulfil the law of Christ. 3 For if a man thinketh himself to be something when he is nothing, he deceiveth himself. 4 But let each man prove his own work, and then shall he have his glorying in regard of himself alone, and not of his neighbor. 5 For each man shall bear his own burden. 6 But let him that is taught in the word communicate unto him that teacheth in all good things. 7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life. 9 And let us not be weary in well-doing: for in due season we shall reap, if we faint not. 10 So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith.
CHURCH OFFICERS WARNED OF VAIN-GLORY.
The chief aim of this epistle text is to instruct those in official authority in the Church. Since Christians are under obligation to honor their pastors and teachers, they are admonished by the apostle to guard against the sin of vain-glory, that those in authority may not become proud nor misuse their office against unity in doctrine and in love, and that they may not despise or pass by the wounded and helpless, as the priest and Levite did. Lk 10, 31-32. Finally, Paul exhorts all diligently to do the good and thus serve everyone, as Christ also teaches in the Gospel (Mt. 6, 34) that everyone should do the work of each day and not be anxious about the future. [See the explanation of these verses in Luther's Commentary on the Galatians.]
Sixteenth Sunday After Trinity
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Jonathan Edwards
18 · Notes on the Bible
[196] Gal. v. 18. “But if ye be led by the Spirit, ye are not under the law.” Here inquire, 1. In what sense they are not under the law; and, 2. Why it is said, Ye are not under the law, if ye are led by the Spirit; or wherein is the connexion between being led by the Spirit, and not being under the law.
Inq. I. In what sense Christians are not under the law?
Answ. In one word, They are not under the law as servants; for this is what the apostle insisted on, in the 4th chapter, and latter end of the 3rd, that Christians are not under a schoolmaster, but a father, chap. iii. 25, 26. and iv. 2.; that they are not servants, but children, chap. iv. the seven first verses, especially the 7th verse.; that they are not the children of the bond-woman, but of the free, and so are not in a state of bondage, but in a state of liberty, as chap. iv. from the 9th verse to the end.; and it is the argument the apostle is still upon in this chapter, as verse 1, &c.
And it is evident, that, by being under the law in this verse, the apostle means, being under the law as a servant; or as being under the law, is opposite to a state of liberty; by the immediate context, and by the manner in which this and the intermediate verses are introduced, by verse 13. “Brethren, ye have been called unto liberty, only use not liberty for an occasion to the flesh,” &c. which may be seen. So the apostle opposes being under the law to liberty, in the beginning of this chapter, and so in the latter part of the foregoing chapter: see the 21st verse., compared with the allegory that follows; also the apostle’s explanation of that allegory, ver. 25. He tells us that Agar the bond-woman represents mount Sinai, the mount where the law was given. So being under the law, is called being under a schoolmaster, and under tutors and governors; which is opposed to being children, chap. iii. 24, 25, 26. and chap. iv. 2. with context. Yea, a being under the law is expressly opposed to being children, chap. iv. 5. and is called being servants, ver. 7.
By these things it is most evident that the apostle here, when he says Christians are not under the law, means only that they were not under the law as servants or bondmen, or in any sense wherein a being under the law is opposite to liberty, or the state of children.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
18 · Notes on the Bible
I. They were not under the ceremonial law at all; which was a yoke of bondage, a law adapted to a servile state of the church, or the state of the church’s minority, wherein it differs nothing from a servant, as chap. iv. 1, 2, 3.; where it is evident the ceremonial law is especially intended, by the expression of the elements of the world there used. It is evident that, by being under the law, the apostle has a special respect to the ceremonial law, from chap. iv. 9, 10, 11. and chap. v. 3, 6, 11. and from the occasion and drift of the whole epistle.
II. They are not under the moral law, as servants. Not only the ceremonial but the moral law is intended in the words; as is evident from the context, as particularly the 14th and 23rd verses. Children in a family, where things are in their regular order, i. e. where the father has the proper qualifications and spirit of a father, and the children, of children, are not so properly under law, as the servants. The commands of a father in such a family to his children, especially if the children be not in their minority, is not called law, in the same sense, as the edicts of an absolute monarch to his subjects. Laws are not made for children, and for intimate and dear friends, but for servants. A being under the law, in the more ordinary use of the expression among the apostles, was inconsistent with liberty; a being under the law, and enjoying liberty, were opposites; and therefore the phrase, the law of liberty, is used by the apostle James as paradoxical. To be under law, is to be under the declaration of the will of another, not only as an instruction or doctrine for our direction in acting, but to be under it as a rule of judgment, or a being under the justifying or condemning power of it. A being under the law in this sense is the apostle’s meaning as is evident by the 4th verse of this chapter, and by chap. iii. per totum: vid. Rom. viii. 1. For what is said in that 3rd chapter, introduces what follows in these two succeeding chapters. They cannot be said to be under the law where the breaches of the law are not imputed to them; sin is not imputed where there is no law; and, vice versa, (in a sense,) there is no law, or persons are not under the law, where sin is not imputed.
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18 · Notes on the Bible
The doctrine of the holy will of God, as revealed, and directed to those that are in Christ, is improperly called giving law: where we find it so called, that word is used out of its strictly proper sense. The giving law to another is the exacting conformity to the declared will of the lawgiver. There may be a command without a law: a declaration of another’s will, without an exaction, is not a giving law: a being under the law, is being under such an exaction. God may be said to exact obedience of men to the commands of the law, when he signifies, or makes known to them, that they are by his power held bound either to obedience or the penalty of the law. And they that receive a declaration of another’s will, but at the same time have it not exacted of them, have it not as a law, but only as an instruction or doctrine. A declaration of a superior’s will without its being signified or supposed that it will be exacted by power, may be called a doctrine, a rule, a precept, or command, but not a law, unless improperly, as God’s declaration of his will to his saints is called the law of liberty: the expression shows that the word is not designed to be used in this strictly proper sense.
Object. But is not sincere obedience exacted of believers, though perfect obedience be not? The Scripture often gives us to understand that no man can be saved, and that every one shall perish, without sincere obedience.
Ans. I. If sincere obedience be exacted of them, yet it is not by the law by which it is exacted of them.
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18 · Notes on the Bible
The thing that the law exacts is perfect, and not sincere, obedience. It is a contradiction to suppose that any law requires and exacts any other than conformity to itself, or, which is the same thing, perfectly as much, or full as much, as it requires or exacts. Sincere obedience, or sincerely aiming at obedience, is not required or exacted by the law, in any other way than as we consider it as a part of perfect obedience, or a part of that conformity to the law, and so it is no more exacted by the law than the perfect obedience is. If the whole is not exacted, a part is no more exacted than the whole; a part of the conformity to the law cannot be exacted by the law any more than conformity, because it is not exacted at all only because it is a part of conformity and included in it; and therefore if conformity is not exacted of believers by the law, or which is the same thing, perfect obedience, no more is a part of conformity. So that no obedience at all is exacted of believers of the law. They are not under the law in whole nor in part, for conformity is by the law exacted of all that are under it; Christ has freed them from the whole law, by fulfilling the law for them. So that if any obedience at all be exacted of believers, it is not by the law, but it must be by some other constitution, or superadded law. But,
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18 · Notes on the Bible
II. It is not properly by any other constitution made since the law. There is indeed nothing properly exacted of any man whatsoever by any other constitution than the law. Indeed faith, and so sincere obedience, which is virtually implied in it, are by a new constitution made the conditions of salvation. Salvation is promised to them, and they are declared to be the only conditions of salvation, so that without them we still lie under condemnation, and must perish. Yet it will not hence follow that any new constitution or law does exact faith and sincere obedience, or require them upon pain of perishing, or suffering any punishment at all of any man whatsoever; because it is not by virtue of the new constitution, which was only an offer or promise, that he perishes or suffers in unbelief, but by virtue of the law only that he was under before. If a criminal is to be put to death for his breach of the law, and his prince offers him a pardon if he will accept of it at his hands, acknowledging his grace in it; if he refuses the king’s offer, he is not pardoned but suffers, and the law is executed upon him. But the prince cannot be properly said by a new law or edict to exact it of him, that he should thankfully accept of pardon; for his execution is by virtue of a law made before that he had broke, and not by any new law, nor by that new act of his prince, his offering him pardon. It is not by virtue of any threatening contained in that new act, but the threatening of the law that he had before broke, that he suffers. Yea, though besides his suffering for all that breach of law, the pardon of which he refused, he may also suffer for his refusal, he may receive an additional punishment from his affronting the king in his contemptuous rejecting his gracious offer. Yet it will not follow that acceptance of pardon was properly exacted of him as by law, for that additional suffering for his affront may also be by virtue of the law that he was under before, and the threatening of that, and not any threatening implied in the king’s offer: that may be contained in the law, that whoever by his behaviour affronts or casts contempt upon the king, shall be punished according to the degree of the affront: and he may be punished for his rejecting of the king’s offer, by virtue of this, and not by virtue of any threatening contained in that new act of the king in offering pardon. Accepting the offer, indeed, is exacted of him; but it is exacted by the law and not by the offer.
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18 · Notes on the Bible
So faith and repentance, and sincere obedience, are indeed exacted of sinners, upon pain of eternal damnation, but not by the gospel. Eternal life is offered upon these terms by the gospel, and eternal damnation is threatened for the want of them by the law.
Unbelief in the present state of things is a great immorality, and as such forbidden by the law, and faith is strictly commanded, and as a duty of the law is exacted of all that are under the law. It is not by the gospel, but by the law, that unbelief is a sin that exposes to eternal damnation, as is evident, because we have the pardon of the sin of unbelief by the death of Christ, which shows that Christ died to satisfy for the sin of unbelief, as well as other sins, but Christ was to answer the law, and satisfy that: he in his death endured the curse of the law. Gal. iii. 10, 11, 12, 13. Rom. viii. 3, 4. It is absurd to say that Christ died to satisfy the gospel, or to hear the punishment of that.
Inq. II. Why is it said, “If ye are led by the Spirit, ye are not under the law?” or what is the connexion between being led by the Spirit, and not being under the law?
Ans. The connexion consists in two things: 1. As this evidences their not being under the law. 2. It renders them not the proper subjects of law.
I. Their being led by the Spirit, is an evidence of their being in Christ, who has fulfilled the law, and delivered them from it. The Spirit is given in Scripture as the proper evidence of being in Christ, 1 Cor. i. 22. v. 5. Eph. i. 13, 14. and iv. 30. Rom. viii. 9. 1 John iii. 24. and iv. 13. It is the proper evidence of their being children, for it is the Spirit of the Son, Gal. iv. 6. “As many as are led by the Spirit of God are the sons of God, because it is the Spirit of adoption.” Rom. viii. 14. “But children are not under the law as servants.”
II. A being led by the Spirit is a thing that causes that alteration with respect to them, that renders them unapt to be the subjects of law.
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18 · Notes on the Bible
1. By their having the Spirit given them, they are advanced to that state that does not agree with a state of subjection to the law. 2 Cor. iii. 17. “Where the Spirit of the Lord is, there is liberty;” see Note on that verse. For hereby they are regenerated, are born of God, and do become the sons of God; they are hereby assimilated to the Son of God in nature and state. Being sons, it is suitable that they should be dealt with alter another manner: to hold them under the law, is to treat them as servants, as in the 6th and 7th verses. of the preceding chapter, And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father; wherefore thou art no more a servant, but a son.”
2. The Spirit of Christ in Christians, or Spirit of adoption actuating and leading, is a principle that supersedes the law, and sets them above law, upon two accounts: (1.) By their having this principle, so far as it prevails, they are above the need of the exaction of the law, and therefore are such as the law was not given for, and are not aimed at in the law. They have a spirit of love and truth that fulfils the law, 1 Tim. i. 9. the thing that is aimed at by the law, as in the 14th and 16th verses. of the context. They do not need the exaction of the law to drive them to their duty; for, so far as they are led by the Spirit, they are of themselves naturally inclined to the same things that the law requires, and derive strength from God according to his promises to fulfil them. The fruits of the Spirit are such, as they by the Spirit without the law are inclined and enabled to, such as love, joy, peace, &c.; are such as the law is not against, as in the22d and 23d verses of the context,. “Against such there is no law.”
The filial Spirit, or Spirit of love and truth, fulfils the law; that is, the law obliges to no other things but what this Spirit inclines to, and is sufficient for. The law was not made for those that are already sufficiently disposed to all things contained it. 1 Tim. 9. “The law is not made for a righteous man, but for the lawless and disobedient,” &c. A filial spirit is law enough. It is a superior sort of law, the law of the Spirit of life is the best law, and makes free from any other law. The spirit is better than the letter. They, that have the Spirit of Christ in them, have the law written in their hearts, according to God’s promise by his prophets.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
18 · Notes on the Bible
The Spirit of Christ is superior to the law, and sets a person above a subjection to the law, because it is a principle that is superior to a legal principle, or that principle which is the proper subject of the force and influence of the exaction of a law, viz. fear; so far as the Spirit of the Son, or the Spirit of adoption, prevails, so far he is above the need of that principle, and consequently above the need of being under the law.
II. The filial Spirit, or Spirit of the son, or Spirit of adoption, is a principle that, so far as it prevails, excludes and renders the saints incapable of fear, or a legal principle, or spirit of bondage. 1 John iv. 18. “Perfect love casteth out fear.” It casts it out as Sarah and Isaac cast out the bond-woman and her son, that we read of in the chapter preceding the text that we are upon. It is in Christians a principle of love, of childlike confidence and hope, as in the 6th verse of the foregoing chapter, it cries, “Abba, Father.” It evidences to them their being the children of God, and begets that trust and assurance that renders them incapable of a legal principle. Rom. viii. 15, 16. “For ye have not received the spirit of bondage again unto fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirits, that we are the children of God.” If a person has not that legal principle, or principle of fear, he has not that principle which the law, or that constitution which exacts obedience, was made to influence and work upon; and therefore is not a proper subject of law, because, being destitute of that principle, the law takes no hold of him, for it finds no principle in him to take hold by.
A being led by the Spirit of the Son of God, as a Spirit of adoption, is inconsistent with a state of bondage, as son-ship is inconsistent with servitude. 2 Cor. iii. 17. “Where the Spirit of the Lord is, there is liberty.”
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)