CHAPTER 5
Lecture 4
16 1 say then: Walk in the spirit; and you shall not fulfil the lusts of the flesh.
17 For the flesh lusteth against the spirit; and the spirit against the flesh. For these are contrary one to another; so that you do not the things that you would.
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. 18);
Thirdly, the conferring of life, or security from the damnation of death (v. 25).
As to the first, he does two things:
First, he sets down the first benefit of the spirit;
Secondly, he shows the need for this benefit (v. 17).
He says therefore: I say that you are obliged by charity of spirit to serve one another, because nothing profits without charity. But this I say in Christ [not in Vulgate], i.e., by the faith of Christ, walk in the spirit , i.e., in the mind and reason. For sometimes our mind is called a spirit, according to Ephesians (4:23): “Be renewed in the spirit of your mind,” and “I will sing with the spirit, I will sing also with the understanding” (1 Cor 14:15). Or, walk in the spirit, i.e., make progress in the Holy Spirit, by acting well. For the Holy Spirit moves and incites hearts to do well: “Whosoever are led by the Spirit of God, they are the sons of God” (Rom 8:14). One should walk, therefore, by the spirit, i.e., the mind, so that one’s reason or mind is in accord with the Law of God, as it is said in Romans (7:16). For the human spirit is fickle, and unless it is governed from elsewhere, it turns now in one direction and now in another, as is said in Sirach (34:6): “The heart fancieth as that of a woman in travail. Except it be a vision sent forth from the most High, set not thy heart upon them.” Hence Ephesians (4:17) says of certain ones: “They walk in the vanity of their mind.” Therefore the human reason cannot stand perfectly except to the extent that it is governed by a divine spirit.
Accordingly the Apostle says, walk in the spirit, i.e., under the rule and guidance of the Holy Spirit, Whom we should follow as one pointing out the way. For knowledge of the supernatural end is in us only from the Holy Spirit: “Eye hath not seen nor ear heard, neither hath it entered into the heart of man what things God hath prepared for them that love Him,” and immediately is added, “But to us God hath revealed them by his Spirit” (1 Cor 2:9). Also as one who inclines us. For the Holy Spirit stirs up and turns the affections to right willing: “Whosoever are led by the Spirit of God, they are the sons of God” (Rom 8:14); “Thy good spirit shall lead me into the right land” (Ps 142:10).
Now one ought to walk in the spirit, because it frees him from the defilement of the flesh. Hence he follows with: and you shall not fulfil the lusts of the flesh, i.e., the pleasures which the flesh suggests. This the Apostle yearned for, saying: “Unhappy man that I am, who shall deliver me from the body of this death?” (Rom 7:24). Later he concludes: “There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh” (Rom 8: 1). And at once hegives the reason for this: “For the law of the spirit of life in Christ Jesus hath delivered me from the law of sin and of death” (Rom 8:2). And this is the special desire of the saints, that they not fulfill the desires to which the flesh stirs them, but always understanding that in this are not included desires which pertain to the necessities of the flesh, but those that pertain to superfluities.
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).
He says therefore: It is necessary that by the spirit you overcome the desires of the flesh, for the flesh lusteth against the spirit. But one might have a doubt here, because, since lusting is an act of the soul alone, it does not seem to come from the flesh. I answer that, according to Augustine, the flesh is said to lust inasmuch as the soul lusts by means of the flesh, just as the eye is said to see, when as a matter of fact, it is the soul that sees by means of the eye. Consequently, the soul lusts by means of the flesh, when it seeks, according to the flesh, things which are pleasurable. But the soul lusts by means of itself, when it takes pleasure in things that are according to the spirit, as virtuous works, contemplation of divine things, and mediation of wisdom: “The desire of wisdom bringeth to the everlasting kingdom” (Wis 6:21).
But if the flesh lusts by means of the spirit, how does it lust against it? It does so in the sense that the lusting of the flesh hinders the desires of the spirit. For since the pleasures of the flesh concern goods which are beneath us, whereas the pleasures of the spirit concern goods which are above us, it comes to pass that when the soul is occupied with the lower things of the flesh, it is withdrawn from the higher things of the spirit.
But his further statement that the spirit lusts against the flesh may cause a problem. For if we take “spirit” for the Holy Spirit, and the desire of the Holy Spirit is against evil things, it seems to follow that the flesh against which the spirit lusts is evil—which is the Manichean error. I answer that the spirit does not lust against the nature of the flesh, but against its desires, namely, those that concern superfluities; hence he said above, you shall not fulfil the lusts of the flesh (v. 16), i.e., superfluous things. For in things necessary the spirit does not contradict the flesh, as we are told in Ephesians (5:29): “No man hateth his own flesh.”
Then when he says, For these are contrary one to an other, he gives evidence of the struggle. As if to say: It is obvious from experience that they fight and struggle against one another, so far forth that you do not, i.e., are not suffered to do, the things , good or evil, that you would: “The good which I will I do not: but the evil which I will not, that I do” (Rom 7:19). However, free will is not taken away. For since free will consists in having choice, there is freedom of the will with respect to things subject to choice. But not all that lies in us is fully subject to our choice, but only in a qualified sense. In specific cases we are able to avoid this or that movement of lust or anger, but we cannot avoid all movements of anger or lust in general—and this by reason of the “fomes” introduced by the first sin.
Here it should be noted that with respect to lusts there are four categories of men who do not that which they would. For intemperate men, who of set intention follow the passions of the flesh—according to Proverbs (2:14): “They are glad when they have done evil”—do, indeed, what they will, inasmuch as they follow their passions; but inasmuch as their reason complains and is displeased, they are doing what they would not. But incontinent persons, who resolve to abstain but are, nevertheless, conquered by their passions, do what they would not, inasmuch as they follow such passions contrary to what they resolved. As between these two types the intemperate do more of the things that they would. Those, however, who are continent, i.e., who would prefer not to lust at all, do what they intend, as long as they are not subject to lust; but because they cannot completely repress lust, they do what they would not. Finally, those who are temperate do what they would, inasmuch as there is no lust in the tamed flesh; but because it cannot be totally tamed so as never to rise up against the spirit—just as neither can malice so abound that reason would never complain—therefore, in those instances in which they do lust, they are doing what they would not; but for the most part they do what they would.