Galatians 5:16 - Exposition

This I say then ( λέγω δέ ). Like τοῦτο δὲ λέγω in Galatians 3:17 , and λέγω δὲ in Galatians 4:1 , the phrase, λέγω δέ , here introduces a further illustration of a point already referred to. It points back to the line of remark commenced in Galatians 4:13 in the words, "No freedom to be an occasion to the flesh! but through love be in bondage one to another." The voluntary bondage of love is one most important part of the spiritual life; as indulgence in malignant passions is also a leading branch of the working of the flesh. The mention, therefore, of these two points in Galatians 4:14 , Galatians 4:15 naturally leads up to the more general exhortation of the present passage. Walk in the Spirit, and ye shall not fulfil (or, fulfil not ) the lust of the flesh ( πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς ου) μὴ τελέσητε ); walk by the Spirit , and ye shall not fulfil the lust (or, desire ) of the flesh. The precise meaning of the several words and statements in this verse, as also in the two which follow it, have been much disputed. It must suffice here briefly to explain and justify what appears to the present writer the true view. The word "spirit," it seems most natural to understand in all three in the same sense. To take it in the first two verses as meaning that part of our composite being which has the nearest affinity to the higher moral and spiritual life (whether as in a state of nature or as informed by the Spirit of God), whilst in Galatians 4:18 its import is determined by comparison with other passages to be the Divine Spirit, appears to be an arbitrary variation of its sense, which there is no necessity for adopting. The "Spirit" is mentioned alongside with "the flesh," not because it belongs to the like category of being a part of our nature, but because he has been graciously sent forth by God to contravene in us that evil principle which else we should be unable to overcome. This evil principle is termed "the flesh;" not as being merely sensual corruption, though vices of that class are mentioned in Galatians 4:19 and Galatians 4:21 as leading instances of its working; for we see in Galatians 4:20 and Galatians 4:21 vicious works of the flesh specified, which are to be referred to malignity, or to a perversion of the religious element, rather than to sensuality. It appears, therefore, to denote the principle of corruption which taints our moral nature in general—that which in the ninth of the Thirty-Nine Articles of the Church of England is deflated under the heading of "Original or Birth-Sin.' The word "flesh" may be supposed to have been selected to denote this, because the depravation of our sensuous beings into sensuality constituted the most prominent and noticeable form in which the general degradation of our state from its proper nobler life in God manifests itself. The dative case of πνεύματι , marks —either the sphere, element, path, in which we are to walk, which is intended by the rendering in our Authorized Version, "in the Spirit," as the dative is used with πορεύεσθαι (Authorized Version, "walk" ) in Acts 9:31 ; Acts 14:16 , and with περιπατεῖν , walk, in Acts 21:21 ; 2 Corinthians 12:18 ; or the rule according to which, together with the enabling power by which, our daily behaviour is to be regulated, so as to be synonymous with the phrase, "walking after ( κατὰ ) the Spirit," in Romans 8:4 . The meaning at all events seems to be, Let the prompting of the Spirit be your guide, and the grace of the Spirit your strength, in the course of your life continually. This is afterwards expressed as being "led by the Spirit" ( Romans 8:18 ), and as an "orderly walking by the Spirit' ( Romans 8:25 ). The exhortation implies two things: first, that the Christians addressed, had had the gift of the Holy Spirit imparted to them (comp. Galatians 3:2 ; Galatians 4:6 , where" our hearts" includes the persons addressed; 1 Corinthians 12:13 ); and next, that this gift would not avail for the actual sanctification of their life without diligent endeavours after self-improvement on their own part. Comp. Philippians 2:12 , Philippians 2:13 , "Work out your own salvation [ i.e. by your own endeavours work out your salvation] with fear and trembling; for it is God which worketh in you both to will and to work, for his good pleasure." The generality of the form in which the exhortation is couched intimates that they were to endeavour to live in compliance with the Spirit's promptings in all the branches of spiritual activity proper to their Christian calling; not only in that of "love" already adverted to, but in those others also which the apostle presently after counts up in Philippians 2:22 , Philippians 2:23 . It inculcates, therefore, the cultivation of a joyous spirit of filial love towards God, as well as a high strain of virtuous conduct towards their fellow-men and in relation to their own selves. In the next clause, the words, οὐ μὴ τελέσητε , "ye shall not fulfil." are by many taken in an imperative sense; as if it were, walk by the Spirit, and by no means fulfil the desire of the flesh. It is, however, with much force objected to this view that, although the future with ου) is often used for an imperative, as οὐ κλοψεις οὐκ ἐπιορκήσεις , etc., there is no instance adduced of οὐ μὴ being used in the New Testament in this sense. We are led, therefore, to adopt the other view, that the passage belongs to that form of sentence in which an imperative clause is followed by a clause denoting the result which will ensue in case the direction before given has been complied with; as e.g. " Come unto me … and I will give you rest." In place of the simple ου) τελέσετε , we have the more emphatic form, οὐ μὴ τελέσητε , "Of a surety ye will not," etc. By writing thus the apostle strongly accentuates the statement that walking by the Spirit is absolutely incompatible with an indulgence in the inclinations prompted by the flesh. There is probably a twofold doctrinal inference couched under this emphatic statement; namely, Ye will of a surety not fall under the Law's condemnation (comp. Romans 8:1-4 ); and, Ye will not need the Law's restraints ( 1 Timothy 1:9 ). But it is pregnant also with a hint of rebuke and of practical direction, not unneeded by the Galatians (verse 15). The article is wanting before ἐπιθυμίαν , probably because it is wanting before σαρκός , as in καταβολῆς κόσμου , Luke 11:50 ; ἀρχῆς κτίσεως , Mark 10:6 ; ἔργων νόμου , Romans 3:20 , etc.; so that ἐπιθυμίαν σαρκὸς is put for τὴν ἐπιθυμίαν τῆς σαρκός . The verb τελέσητε is selected in preference to ποιήσητε (of. Ephesians 2:2 , ποιοῦντες ) to express the idea that it is impossible for one walking by the Spirit to carry into full effect any desire of the flesh. For this is the proper force of the verb τελεῖν , of which the ever-memorable τετέλεσται , "It is finished" ( John 19:30 ), is a typical illustration. This meaning obtains even in Romans 2:28 and James 2:8 . The apostle seems to concede that the desire of the flesh may be felt by one who is walking by the Spirit; nay, even in at least an inchoate degree, given way to; but this much he affirms, that it will be impossible for such a one to ear,' y it out into full accomplishment. This qualified representation of the Christian's holiness is intimated in the next verse more explicitly.