Galatians 5 · The Lantern

Freedom in Christ

In freedom Christ has set us free. Stand firm therefore, and do not be entangled again in a yoke of slavery.

For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: "Remember the day of the sabbaths, to sanctify it: every servile work ye shall not do therein, except what pertaineth unto life." Whence we (Christians) understand that we still more ought t…

(Chapter 5, Verse 1) Stand fast, and be not held again under the yoke of bondage. And from this it is shown that he who cleaves to the yoke of servitude does not stand. And because he who has been granted freedom by Christ has been under the yoke as long as he has had the spirit of servitude in fear, and has followed the beginnings of the Law.

Above, the Apostle showed that justice is not through the Law; here he leads them back from error to a state of rectitude. First, with respect to divine matters. Secondly, with respect to human affairs (6:1). As to the first, he does two things: First, he admonishes them; Secondly, he gives the reason underlying his admonition (v. 2).

Behold, I, Paul, say to you that if you become circumcised, Christ will profit you nothing.

Even if, for certain, the apostle had granted pardon of fornication to that Corinthian, it would be another instance of his once for all contravening his own practice to meet the requirement of the time. He circumcised Timotheus alone, and yet did away with circumcision.

"Behold, I Paul." He used the authority of the name instead of any proof. "Christ will profit you nothing." Why? Because the one who is circumcised, as is clear, despises the grace of Christ and believes that he will be justified by the law. Therefore he who does not trust in Christ would not even take advantage himself.

Then when he says, "Behold, I Paul tell you", he explains these two parts of his admonition: First, the second part; Secondly, the first part (v. 5). As to the first, he does two things: First, he shows what the yoke of bondage is that they ought not submit to; Secondly, he proves it (v. 4).

And I testify again to every man being circumcised that he is a debtor to keep the whole law.

And certain other (heretics), contentious by nature, (and) wholly uniformed as regards knowledge, as well as in their manner more (than usually) quarrelsome, combine (in maintaining) that Easter should be kept on the fourteenth day of the first month, according to the commandment of the law, on whatever day (of the week) it should occur.

(Verse 3.) However, I testify to every man who circumcises himself that he is obligated to keep the entire Law. God, who first commanded circumcision to Abraham and then through Moses in the Law, established not only circumcision but also many other observances: the celebration of feast days in Jerusalem, the offering of burnt sacrifices morning and evening, the sacrifice of th…

Furthermore, it is a heavy burden, because it obliges to the impossible. And this is what he states: "I testify again to every man circumcising himself, that he is a debtor to do the whole law". As if to say: I say that "if you be circumcised, Christ shall profit you nothing".

You are severed from Christ, whoever are being justified by law; you have fallen away from grace.

All the virtue of the one who believes in Christ is by the grace of God. Grace is not from merits but from readiness to believe God. Therefore [Paul writes] "You have already fallen from grace if you place your justification in the law, because (for example) you serve works, because you observe the sabbath or on account of your circumcision.

He is refuting those who believed that they were justified in the law, not those who observed its legitimate provisions in honor of him by whom they were commanded, understanding both that they were commanded as a foreshadowing of the truth and that they belonged to a particular time.

Then when he says, "You are made void of Christ," he proves what he said, namely, that they must not embrace the observances of the Law, because it involves a double injury: first, the loss of Christ; secondly, the loss of grace.

For we by the Spirit, by faith, eagerly await the hope of righteousness.

Concerning this expectation and hope Paul writes to the Galatians: "For we through the Spirit wait for the hope of righteousness by faith." He says "we wait for it," not we are in possession of it.

"we through the Spirit." For we the faithful, he says, do not expect to be saved by the law, but through the visitation of the Holy Spirit. "by faith wait for the hope of righteousness," expecting to be saved by a share of grace. Well placed is the phrase "by faith." For our faith must be considered, and therefore one receives justification through the Spirit by faith.

Having explained the second point, namely, that they must not submit to the yoke of serving the Law, the Apostle here returns to the first and shows that they must stand fast. First, he gives an example of standing; Secondly, he removes an obstacle to standing (v. 7); Thirdly, he tells them its mode (v. 13).

For in Christ Jesus neither circumcision has any power nor uncircumcision, but faith working through love.

Furthermore, since both circumcision and uncircumcision were attributed to the same Deity, both lost their power in Christ, by reason of the excellency of faith-of that faith concerning which it had been written, "And in His name shall the Gentiles trust?

This is the faith that separates the righteous from the unclean demons, for they too, as the apostle James says, "believe and tremble," but their actions are not good. Therefore they do not have that faith by which "the righteous live."

However, this hope does not come from circumcision or from paganism, because these contribute nothing to it. Hence he says, "For in Christ Jesus", i.e., in those who live in the faith of Christ, "neither circumcision nor uncircumcision availeth anything", i.e., they make no difference; "but faith," not unformed, but the kind "that worketh by charity": "Faith without works is de…

You were running well. Who impeded you from obeying the truth?

They bear in mind how the churches were rebuked by the apostle: "O foolish Galatians, who hath bewitched you? " and, "Ye did run so well; who hath hindered you? " and how the epistle actually begins: "I marvel that ye are so soon removed from Him, who hath called you as His own in grace, to another gospel.

"who hindered you?" The "who" is not of one asking, but of one sorrowful, as if he had said: You were reaching perfection, what has happened? Who has had such power as to prevent you from obeying the truth of the Gospel?

Then when he says, "You did run well. Who hath hindered you that you should not obey the truth?" he deals with the obstacle to standing. First, he mentions the obstacle; Secondly, he teaches its removal (v. 8). The obstacle to their standing fast was great and harmful, for the harmfulness of anything is reckoned according to the greater good it hinders.

This persuasion is not from the one calling you.

A little leaven leavens the whole lump.

All leaven corrupts the bread, and the corrupted bread is flour. When the mass of flour is left, it sours, and then comes the leavening. Now when a small amount of the leaven is put into the mass, the mass is corrupted. "You," he says, "must be unleavened bread.

(Verse 9.) A little yeast leavens the whole batch of dough. It is incorrectly translated in our codices: A little yeast corrupts the whole lump, and the translator has conveyed the sense of the interpreter rather than the words of the Apostle.

The second explanation is that they might suppose that consenting to a few is not a great matter, since it constitutes no danger. But he says that they must not consent to them at all, nor underestimate their artifices; rather they must oppose them at the start, because "a little leaven corrupteth the whole lump," i.e., those few who are persuading you.

I have been confident as to you in the Lord, that you will think nothing other; but the one troubling you will bear the judgment, whoever he may be.

But I, brothers, if I still proclaim circumcision, why am I still persecuted? In that case the offense of the cross has been abolished.

And, of course, it had been meet that the mystery of the passion itself should be figuratively set forth in predictions; and the more incredible (that mystery), the more likely to be "a stumbling-stone," if it had been nakedly predicted; and the more magnificent, the more to be adumbrated, that the difficulty of its intelligence might seek (help from) the grace of God.

Since he speaks of a stumbling block here, he is reminding them that the principal reason for the Jews' taking offense at Christ was that they often saw him ignoring and disdaining those ceremonial observances which they believed themselves to have for their very salvation.

Then when he says, "And I brethren, if I yet preach circumcision, why do I yet suffer persecution?", he removes the obstacle on his part. First, he presents his defense; Secondly, he rebukes his slanderers (v. 12). He refutes the false charge against him. First, a charge that pertains to himself alone; Secondly, one that pertains to all (v. 11).

I wish that those upsetting you would even emasculate themselves.

"When I was a child," he says, "as a child I spake, as a child I understood; but when I became a man, those (things) which had been the child's I abandoned: " so truly did he turn away from his early opinions: nor did he sin by becoming an emulator not of ancestral but of Christian traditions, wishing even the precision of them who advised the retention of circumcision.

(Verse 12.) I wish that those who trouble you may be cut off. It is asked how Paul, his disciple, said: Bless those who curse you. And he himself speaking: Bless and do not curse (Rom. XII, 14). And in another place: Neither shall the revilers possess the kingdom of God (I Cor.

Then he rebukes the false brethren who had slandered him, saying, "I would they were even cut off who trouble you". As if to say: They trouble you on one matter, namely, they want you to be circumcised; but I would that they be not only circumcised but wholly emasculated.

For you were called to freedom, brothers; only not the freedom for an opportunity to the flesh, but through love serve one another.

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

From this point Paul begins to discuss those works of the law which … no one denies also pertain to the new covenant, but with another aim, appropriate to those who perform good works "in freedom." These acts aim for the rewards of a love that hopes for eternal things and looks forward in faith.

Having proposed an example of standing, and eliminated an obstacle thereto, he now establishes its mode. First, he establishes the mode of standing; Secondly, he gives an explanation (v. 14). As to the first he does three things: First, he sets down the condition of a state; Secondly, he describes its abuse; Thirdly, he asserts its mode (v. 13).

For the whole law has been fulfilled in one word, in this: “You will love your neighbor as yourself.”

Now, if none other but the Creator shall be found to execute judgment, it follows that only He, who has determined on the cessation of the law, shall be able to condemn the defenders of the law; and what, if he also affirms the law in that portion of it where it ought (to be permanent)?

Seeing that they made so much of the Law, he says, "If you wish to fulfill it, do not be circumcised, for it is fulfilled not in circumcision but in love." Observe how he cannot forget his grief, but constantly touches upon what troubled him, even when launched into his moral discourse.

Then when he says, "For all the law is fulfilled in one word," he explains what he says: First, about charity; Secondly, about not making liberty an occasion to the flesh (v. 16). As to the first he admonishes them to follow charity: First, because of the benefit we obtain in fulfilling charity; Secondly, because of the injury incurred by neglecting charity (v. 15).

But if you bite and devour one another, take heed lest you be consumed by one another.

What, then, is that-how execrable should it appear to you-which I have learnt with extreme anguish and grief of mind, to wit, that there are not wanting those who defile the temples of God, and the members sanctified after confession and made glorious, with a disgraceful and infamous concubinage, associating their beds promiscuously with women's!

Here Paul hints that, while some had been circumcised under duress, others had relied on their faith and stood firm. Nevertheless, they were at odds, some praising the legalistic way of life, others showing due admiration for the gifts of grace. For this reason Paul focuses his attention on the exhortation to love.

Then when he says, "But if you bite and devour one another, take heed you be not consumed one of another", he urges them to follow charity, because of the harm we incur if we neglect it. Here he continues to speak to the Galatians as to spiritual men, not bringing up their greater vices but mentioning ones that seem to be minor, such as sins of the tongue.

Walking by the Spirit

But I say: walk by the Spirit, and you will certainly not gratify the desire of the flesh.

Every soul, then, by reason of its birth, has its nature in Adam until it is born again in Christ; moreover, it is unclean all the while that it remains without this regeneration; and because unclean, it is actively sinful, and suffuses even the flesh (by reason of their conjunction) with its own shame.

He also said, 'Fasting is the monk's control over sin. The man who stops fasting is like a stallion who lusts the moment he sees a mare.'

After indicating what the spiritual state consists in, namely, in charity, the Apostle then deals with the cause of the state, namely, of the Holy Spirit Whom he says they must follow. And he mentions three benefits obtained from the Holy Spirit. First, freedom from the bondage of the flesh; Secondly, freedom from the bondage of the Law (v.

For the flesh desires against the Spirit, and the Spirit against the flesh; for these are opposed to one another, so that you may not do the things you wish.

And perhaps the two tables themselves may be the prophecy of the two covenants. They were accordingly mystically renewed, as ignorance along with sin abounded. The commandments are written, then, doubly, as appears, for twofold spirits, the ruling and the subject. "For the flesh lusteth against the Spirit, and the Spirit against the flesh."

The "flesh struggles against the Spirit: " that is, the literal and flat understanding of Scripture fights against allegory and spiritual doctrine.… And the carnal sense of Scripture, which cannot be fulfilled (since we cannot do all that is written), shows that we do not have it in our power to fulfill the law when even if we wish to follow the letter we are prevented by its i…

Then when he says, "For the flesh lusteth against the spirit," he tells why this benefit is needed, namely, because of the struggle between flesh and spirit. First, he asserts that there is a struggle; Secondly, he elucidates this by an obvious sign (v. 17).

But if you are led by the Spirit, you are not under law.

If it be asked in what way are these two connected, I answer, closely and plainly; for he that hath the Spirit as he ought, quenches thereby every evil desire, and he that is released from these needs no help from the Law, but is exalted far above its precepts. He who is never angry, what need has he to hear the command, Thou shalt not kill?

"But if you are led by the Spirit." If, he says, you walk according to the will of the Holy Spirit, you will not go astray. But the one who does not stumble in anything does not need the law and its guidance that follows from it. And the one who does not need it is not under it, as he says elsewhere, the law does not apply to the righteous.

After showing that through the spirit we are freed from the desires of the flesh, the Apostle here shows that through it we are released from the bondage of the Law. First, he mentions a benefit of the spirit; Secondly, he manifests it by certain effects (v. 19).

Now the works of the flesh are evident, which are: sexual immorality, impurity, sensuality,

[The apostle], foreseeing the wicked speeches of unbelievers, has particularized the works which he terms carnal; and he explains himself, lest any room for doubt be left to those who do dishonestly pervert his meaning, thus saying in the Epistle to the Galatians: "Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxuriousness, idolatrie…

Answer me now, thou that accusest thine own flesh, and supposest that this is said of it as of an enemy and adversary. Let it be allowed that adultery and fornication proceed, as you assert, from the flesh; yet hatred, variance, emulations, strife, heresies, and witchcraft, these arise merely from a depraved moral choice.

Then when he says, "the works of the flesh are manifest," he proves what he has said through certain effects. First, he mentions the works of the flesh which are opposed to the Holy Spirit; Secondly, he shows how the works of the Spirit are not forbidden by the Law (23b).

idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, contentions, dissensions, factions,

Now it is adultery, if one, abandoning the ecclesiastical and true knowledge, and the persuasion respecting God, accedes to false and incongruous opinion, either by deifying any created object, or by making an idol of anything that exists not, so as to overstep, or rather step from, knowledge.

Now it is clear that idolatry and sorcery and things of that kind belong not to the flesh but to the soul. In fact it is not the flesh that he is condemning but the wayward mind.

Against God he lists two: one of these is that whereby divine worship is hindered by the enemies of God; as to this he says, "idolatry": "Neither become ye idolaters as some of them" (1 Cor 10:7); "For the worship of abominable idols is the cause and beginning and end of all evil" (Wis 14:27).

envyings, drunkennesses, carousings, and the things like these — of which I forewarn you, just as I warned before, that those doing such things will not inherit the kingdom of God.

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,

And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spirit; thus saying, "But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law." As, therefore, he who has gone forward to the better things, and has brought forth the f…

(Verse 22) But the fruit of the Spirit is charity, joy, peace, patience, kindness, goodness, faith, gentleness, self-control. Against such things there is no law. And what other should hold the chief place among the fruit of the Spirit, if not charity, without which the other virtues are not considered to be virtues, and from which all good things are born?

Having listed the works of the flesh, the Apostle then manifests the works of the spirit. First, he manifests them; Secondly, he shows how the Law is related to the works of the spirit and to the works of the flesh (v. 23b).

gentleness, self-control; against such things there is no law.

And those of Christ Jesus crucified the flesh with its passions and desires.

"Why call ye me Lord, Lord," He says, "and do not the things which I say?" For "the people that loveth with their lips, but have their heart far away from the Lord," is another people, and trust in another, and have willingly sold themselves to another; but those who perform the commandments of the Lord, in every action "testify," by doing what He wishes, and consistently namin…

That they might not object, "And who is such a man as this?" he points out by their works those who have attained to this perfection, here again giving the name of the "flesh" to evil actions. He does not mean that they had destroyed their flesh, otherwise how were they going to live?

Or they do the works of the flesh; and in those who are led by the spirit, such works are not contrary to the Law. Hence he says, "they that are Christ's", i.e., who have the spirit of God; for "if any man have not the spirit of Christ, he is none of His" (Rom 8:9). Accordingly, those are led by the spirit of God who are Christ's.

If we live by the Spirit, let us also walk by the Spirit.

Since then such is the power of the Spirit, let us live therein and be content therewith... being governed by His laws. For this is the force of the words "let us walk," that is, let us be content with the power of the Spirit, and seek no help from the Law. ...

"let us also walk by the Spirit." Therefore we too ought to live according to the will of the Spirit. Since we are going to crucify the flesh of ours once for all, "let us also walk by the Spirit," he says, that is, let us be satisfied with the grace given by the Holy Spirit, and not seek to be saved by the law.

Then when he says, "If we live in the Spirit, let us also walk in the Spirit," he mentions the third benefit of the Holy Spirit, namely, the conferring of life. First, he mentions this benefit of the Spirit of God; Secondly, he rejects the vices of the spirit of the world (v. 26).

Let us not become boastful, provoking one another, envying one another.

Both the laws served the Word for the instruction of humanity, both that given by Moses and that by the apostles. What, therefore, is the nature of the training by the apostles, appears to me to require to be treated of. Under this head, I, or rather the Instructor by me, will recount; and I shall again set before you the precepts themselves, as it were in the germ...

Some who were grounded in faith were showing a constant disdain of their oppressors. They were thereby provoking them to strife. Paul exhorts them to offer their hands to those who have inclined toward the law.

But lest the things said of the spirit be understood of the spirit of the world—concerning which it is said in 1 Corinthians (2:12): "We have received not the spirit of this world"—the Apostle forestalls this when he says, "Let us not be made desirous of vainglory, provoking one another, envying one another".

Galatians5

Freedom in Christ

Walking by the Spirit