Galatians 5:13-18

CRITICAL AND EXPLANATORY NOTES

Galatians 5:13. Use not liberty for an occasion to the flesh.—Do not give the flesh the handle or pretext for its indulgence, which it eagerly seeks for. By love serve one another.—If ye must be in bondage, be servants to one another in love.

Galatians 5:15. If ye bite and devour one another, … consumed.—Figures taken from the rage of beasts of prey. The biting of controversy naturally runs into the devouring of controversial mood waxing fierce with indulgence. And the controversialists, each snapping at and gnawing his antagonist, forget the tendency is to consume the Christian cause. Strength of soul, health of body, character, and resources are all consumed by broils.

Galatians 5:18. If ye be led by the Spirit, ye are not under the law.—Under no irksome restraint. To him who loves, law is not irksome bondage but delightful direction. Active spiritual life is a safeguard against lawless affection.

MAIN HOMILETICS OF THE PARAGRAPH.— Galatians 5:13

Love the Highest Law of Christian Liberty.

I. Love preserves liberty from degenerating into licence.—“Only use not liberty for an occasion to the flesh” (Galatians 5:13). Christian liberty is a great boon, but it is also a solemn responsibility. It is hard to win, and is worth the most gigantic struggle; but the moment it is abused it is lost. Men clamour for liberty when they mean licence—licence to indulge their unholy passions, unchecked by the restraints of law. Christian liberty is not the liberty of the flesh, but of the Spirit, and love is the master-principle that governs and defines all its exercises.

“He is the freeman whom the truth makes free,
And all are slaves besides.”

We know no truth, no privilege, no power, no blessing, no right, which is not abused. But is liberty to be denied to men because they often turn it into licentiousness? There are two freedoms—the false, where a man is free to do what he likes; the true, where a man is free to do what he ought. Love is the safeguard of the highest liberty.

II. Love is obedience to the highest law.—“For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself” (Galatians 5:14). “By love serve one another” (Galatians 5:13). We may be as orthodox as Athanasius and as scrupulous as Jerome, we may be daily and ostentatiously building to God seven altars and offering a bullock and a ram on every altar, and yet be as sounding brass and as a clanging cymbal, if our life shows only the leaves of profession without the golden fruit of action. If love shows not itself by deeds of love, then let us not deceive ourselves. God is not mocked; our Christianity is heathenism, and our religion a delusion and a sham. Love makes obedience delightful, esteems it bondage to be prevented, liberty to be allowed to serve.

“Serene will be our days and bright,

And happy will our nature be,

When love is an unerring light,

And joy its own security.”

Wordsworth.

III. Love prevents the mutual destructiveness of a contentious spirit.—“But if ye bite and devour one another, take heed that ye be not consumed one of another” (Galatians 5:15). The condition of the Galatians at this time was very different from the ideal Paul set before them. The quick, warm temperament of the Gauls was roused by the Judaistic controversy, and their natural combativeness was excited. It was easy to pick a quarrel with them at any time, and they were eloquent in vituperation and invective. The “biting” describes the wounding and exasperating effect of the manner in which their contentions were carried on; “devour” warns them of its destructiveness. If this state of things continued, the Churches of Galatia would cease to exist. Their liberty would end in complete disintegration. Love is the remedy propounded for all ills—the love of Christ, leading to the love of each other. Love not only cures quarrels, but prevents them.

IV. Love by obeying the law of the Spirit gains the victory in the fend between the flesh and the Spirit.—“Walk in the Spirit, and ye shall not fulfil the lust of the flesh: … these are contrary the one to the other” (Galatians 5:16). The flesh and the Spirit are rivals, and by their natures must be opposed to and strive with each other. The strong man is dispossessed by a stronger than he—the Spirit. The master must rule the slave. “This soul of mine must rule this body of mine,” said John Foster, “or quit it.” The life of a Christian is lived in a higher sphere, and governed by a higher law—walking in the Spirit. Christianity says, Be a man, not a brute. Not do as many fleshly things as you can, but do as many spiritual things as you can. All prohibitions are negative. You can’t kill an appetite by starvation. You may kill the flesh by living in the higher region of the Spirit; not merely by ceasing to live in sin, but by loving Christ. The more we live the spiritual life, the more sin becomes impossible. Conquest over the sensual is gained, not by repression, but by the freer, purer life of love.

V. Love emancipates from the trammels of the law.—“If ye be led by the Spirit, ye are not under the law” (Galatians 5:18). The Spirit of love does not abolish the law, but renders it harmless by fulfilling all its requirements, without being compelled to it by its stern commands. Law does not help the soul to obey its behests, but it has nothing to say, nothing to threaten, when those behests are obeyed. To be under the law is to be under sin; but yielding to the influence of the Spirit, and living according to His law, the soul is free from sin and from the condemnation of the law. Freedom from sin, and freedom from the trammels of the Mosaic law—these two liberties are virtually one. Love is the great emancipator from all moral tyrannies.

Lessons.—

1. Love is in harmony with the holiest law.

2. Love silences all contention.

3. Love honours law by obeying it.

GERM NOTES ON THE VERSES

Galatians 5:13. The Service of Love—

I. Is the noblest exercise of Christian liberty (Galatians 5:13).

II. Preserves Christian liberty from degenerating into selfish indulgence (Galatians 5:13).

III. Is the fulfilment of the highest law (Galatians 5:14).

Galatians 5:13. The Abuse of Christian Liberty.

I. To use it as an occasion of fleshly and carnal liberty.—When men make more things indifferent than God ever made. Thus all abuses of meat, drink, apparel, rioting, gaming, dicing, and carding are excused by the names of things indifferent.

II. Our liberty is abused by an immoderate use of the gifts of God.—

1. Many gentlemen and others offend when they turn recreation into an occupation.
2. When men exceed in eating and drinking.
3. They offend who, being mean persons and living by trades, yet for diet and apparel are as great gentlemen and gentlewomen.

III. Liberty is abused when the blessings of God are made instruments and flags and banners to display our riot, vanity, ostentation, and pride.—It is the fashion of men to take unto themselves a toleration of sinning. Some presume on the patience of God, others on the election of grace, and others on the mercy of God. A certain dweller in Cambridge made away with himself. In his bosom was found a writing to this effect: that God did show mercy on great and desperate sinners, and therefore he hoped for mercy though he hanged himself. Of this mind are many ignorant persons, who persevere in their sins, yet persuade themselves of mercy.—Perkins.

The Right Use of Christian Liberty.

I. We ourselves must be renewed and sanctified.—The person must first please God before the action can please Him.

II. Besides the lawful use of the creatures we must have a spiritual and holy use of them.—

1. The creatures of God must be sanctified by the word and prayer.
2. We must be circumspect lest we sin in the use of the creatures. In these days there is no feasting or rejoicing unless all memory of God be buried, for that is said to breed melancholy.
3. We must use the gifts of God with thanksgiving.
4. We must suffer ourselves to be limited and moderate in the use of our liberty.
5. Our liberty must be used for right ends—the glory of God, the preservation of nature, and the good of our neighbour.

III. We must give no occasion of sinning by means of Christian liberty.—Ibid.

Galatians 5:14. The Law fulfilled in Love to Others.

I. The end of man’s life is to serve God in serving others.

II. True godliness is to love and serve God in serving man.—To live out of all society of men, though it be in prayer and fasting in monkish fashion, is no state of perfection, but mere superstition. That is true and perfect love of God that is showed in duties of love and in the edification of our neighbour. It is not enough for thee to be holy in church; thou mayest be a saint in church and a devil at home.—Ibid.

Regard for a Neighbour’s Rights.—Speaking of the early American prairie settlements a modern historian says: “Theft was almost unknown. The pioneers brought with them the same rigid notions of honesty which they had previously maintained. A man in Mancoupin county left his waggon loaded with corn stuck in the prairie mud for two weeks near a frequented road. When he returned he found some of his corn gone, but there was money enough tied in the sacks to pay for what was taken.”

Galatians 5:15. Church Quarrels.—

1. When schism in a Church is not only maintained on the one hand with passion, strife, reproaches, and real injuries, but also impugned on the other hand, not so much with the sword of the Spirit as with the same fleshly means, then is it the forerunner and procuring cause of desolation and ruin to both parties and to the whole Church. 2. As it is a matter of great difficulty to make men of credit and parts, being once engaged in contentious debates, to foresee the consequence of their doing so further than the hoped-for victory against the contrary party, so it were no small wisdom, before folk meddle with strife, seriously to consider what woeful effects may follow to the Church of God.—Fergusson.

Galatians 5:16. The Positiveness of the Divine Life.

I. There are two ways of dealing with every vice.—One is to set to work directly to destroy the vice; that is the negative way. The other is to bring in as overwhelmingly as possible the opposite virtue, and so to crowd and stifle and drown out the vice; that is the positive way. Everywhere the negative and positive methods of treatment stand over against each other, and men choose between them. A Church is full of errors and foolish practices. It is possible to attack those follies outright, showing conclusively how foolish they are; or it is possible, and it is surely better, to wake up the true spiritual life in that Church which shall itself shed those follies and cast them out, or at least rob them of their worst harmfulness. The application of the same principle is seen in matters of taste, matters of reform, and in matters of opinion.

II. In St. Paul and in all the New Testament there is nothing more beautiful than the clear, open, broad way in which the positive culture of human character is adopted and employed.—We can conceive of a God standing over His moral creatures, and, whenever they did anything wrong, putting a heavy hand on the malignant manifestation and stifling it, and so at last bringing them to a tight, narrow, timid goodness—the God of repression. The God of the New Testament is not that. We can conceive of another God who shall lavish and pour upon His children the chances and temptations to be good; in every way shall make them see the beauty of goodness; shall so make life identical with goodness that every moment spent in wickedness shall seem a waste, almost a death; shall so open His Fatherhood and make it real to them that the spontaneousness of the Father’s holiness is re-echoed in the child; not the God of restraint, but the God whose symbols are the sun, the light, the friend, the fire—everything that is stimulating, everything that fosters, encourages, and helps. When we read in the New Testament, lo, that is the God whose story is written there, the God whose glory we see in the face of Jesus Christ. The distinction is everywhere. Not merely by trying not to sin, but by entering further and further into the new life in which, when it is completed, sin becomes impossible; not by merely weeding out wickedness, but by a new and supernatural cultivation of holiness, does the saint of the New Testament walk on the ever-ascending pathway of growing Christliness and come at last perfectly to Christ.

III. This character of the New Testament must be at bottom in conformity with human nature.—The Bible and its Christianity are not in contradiction against the nature of the man they try to save. They are at war with his corruptions, and, in his own interest, they are for ever labouring to assert and re-establish his true self. Man’s heart is always rebelling against repression as a continuous and regular thing. There is a great human sense that not suppression but expression is the true life. It is the self-indulgence of the highest and not the self-surrender of the lowest that is the great end of the gospel. The self-sacrifice of the Christian is always an echo of the self-sacrifice of Christ. Nothing can be more unlike the repressive theories of virtue in their methods and results than the way in which Christ lived His positive life, full of force and salvation. The way to get out of self-love is to love God. “Walk in the Spirit, and ye shall not fulfil the lust of the flesh.”—Phillips Brooks.

The Flesh and the Spirit.

I. When St. Paul talks of man’s flesh he means by it man’s body, man’s heart and brain, and all his bodily appetites and powers—what we call a man’s constitution, the animal part of man. Man is an animal with an immortal spirit in it, and this spirit can feel more than pleasure and pain; it can feel trust, hope, peace, love, purity, nobleness, independence, and, above all, it can feel right and wrong. There is the infinite difference between an animal and man, between our flesh and our spirit; an animal has no sense of right and wrong.

II. There has been many a man in this life who had every fleshly enjoyment which this world can give, and yet whose spirit was in hell all the while, and who knew it; hating and despising himself for a mean, selfish villain, while all the world round was bowing down to him and envying him as the luckiest of men. A man’s flesh can take no pleasure in spiritual things, while man’s spirit of itself can take no pleasure in fleshly things. Wickedness, like righteousness, is a spiritual thing. If a man sins, his body is not in fault; it is his spirit, his weak, perverse will, which will sooner listen to what his flesh tells him is pleasant than to what God tells him is right. This is the secret of the battle of life.

III. Because you are all fallen creatures there must go on in you this sore lifelong battle between your spirit and your flesh—your spirit trying to be master and guide, and your flesh rebelling and trying to conquer your spirit and make you a mere animal, like a fox in cunning, a peacock in vanity, or a hog in greedy sloth. It is your sin and your shame if your spirit does not conquer your flesh, for God has promised to help your spirit. Ask Him, and His Spirit will fill you with pure, noble hopes, with calm, clear thoughts, and with deep, unselfish love to God and man; and instead of being the miserable slave of your own passions, and of the opinions of your neighbours, you will find that where the Spirit of the Lord is there is liberty, true freedom, not only from your neighbours’ sins, but, what is far better, freedom from your own.—C. Kingsley.

Walking in the Spirit.

I. The Spirit is a divine nature, quality, or condition whereby we are made conformable to Christ.—

1. It is a rich and liberal grace of God. It contains the seeds of all virtues.

2. Its largeness. The Spirit is in all the powers of them who are regenerate in mind, conscience, will, affections, and in the sensual appetite.

3. Its sincerity. The grace of God is without falsehood or guile.

4. Its excellency. The spirit of grace in Christians is more excellent than the grace of creation, in respect of the beginning thereof, and in respect of constancy.

5. Its liveliness, whereby the Spirit is effectual in operation.

(1) The Spirit works in and by the word of God.
(2) Works by degrees, to make us feel our need of Christ, and to kindle in us a desire for reconciliation with God.
(3) Works to write the law in our hearts.

II. Walking in the Spirit is to order our lives according to the direction and motion of the Spirit.—

1. The Spirit renews our nature.

(1) Makes us put a further beginning to our actions than nature can, causing us to do them in faith.
(2) To do our actions in a new manner, in obedience to the word.
(3) Makes us put a new end to our actions—to intend and desire to honour God.
2. We must become spiritual men. Must do things lawful in a spiritual manner.

3. We must not judge any man’s estate before God by any one or some few actions, good or bad, but by his walking, by the course of his life.—Perkins.

Galatians 5:17. The Strife of the Flesh and Spirit.

I. Man, under the influence of corruption, is called flesh.—He may be said to be a spiritual being because he is possessed of an immortal spirit; but the term flesh seems to be awfully appropriate, because he is wholly and exclusively under the dominion of matter. In the text it implies the evil principle that inhabits the bosom of man. It is the mighty autocrat of humanity in the wreck of the Fall. Sin is such a mighty monster that none can bind him in fetters of iron and imprison Him but God Himself. In the operation of weaving, different materials cross each other in the warp and woof in order to make one whole, and this is the case with the family of heaven here below. Sin and grace are perpetually crossing each other.

II. The spiritual offspring which is born of God is called the new man.—It is the junior offspring, the junior disposition, the offspring of the second Adam. Corruption has its root only in humanity. Not so with grace. This springs alone from God. The new man lives in him; his head is above the skies, his feet lower than hell; and the reason why he is destined to be conqueror is that he fights in and under the inspiration of Heaven.

III. These two principles are in a state of ceaseless warfare, ever opposed to each other.—They are like two armies, sometimes encamped, at others engaged in terrible conflict; but, whether apparently engaged or not, each seeks the destruction of the other perpetually. They are and must be ever opposed, till one fall; one must perish and the other live eternally. Where there is no conflict there can be no grace.

IV. Consider the wisdom and valour evinced by this new principle.—It is illumined by the Spirit and by the truth of God. The sun does not give me an eye. God alone can confer this organ; yet it is equally true my eye must attain its full vigour in the light of the sun: so the external means are necessary to teach us what God is, and to develop all the principles of the new man, to clothe it with the panoply of Deity, and to lead it on from battle to battle, and from victory to victory, till the last battle is eventually fought, the last victory won, and the fruits of triumph enjoyed for ever.—William Howels.

Galatians 5:18. The Leading of the Spirit.—

1. The new man performs the office of guide to the godly in all actions truly spiritual.
(1) As it is ruled by the word, which is the external light and lantern to direct our steps.
(2) The work of grace itself is the internal light whereby the regenerate man spiritually understands the things of God.
(3) The same work of grace being actuated by the continual supply of exciting grace from the Spirit is a strengthening guide to all spiritual actions.
2. The natural man is so much a slave to his sinful lusts that the things appointed by God to curb and make them weaker are so far from bringing this about that his lusts are thereby enraged and made more violent. The rigidity of the law, which tends to restrain sin, is turned by the unregenerate man into an occasion for fulfilling his lusts.—Fergusson.

The Guidance of the Spirit.

I. Preservation, whereby the Holy Ghost maintains the gift of regeneration in them that are regenerate.

II. Co-operation, whereby the will of God, as the first cause, works together with the regenerate will of man, as the second cause. Without this co-operation man’s will brings forth no good action; no more than the tree which is apt to bring forth fruit yields fruit indeed till it have the co-operation of the sun, and that in the proper season of the year.

III. Direction, whereby the Spirit of God ordereth and establisheth the mind, will, and affections in good duties.

IV. Excitation, whereby the Spirit stirs and still moves the will and mind after they are regenerate, because the grace of God is hindered and oppressed by the flesh.

V. Privilege of believers not to be subject to the ceremonial law.—“Ye are not under the law.” Not under the law respecting its curse and condemnation, though we are all under law, as it is the rule of good life.—Perkins.