Gálatas 5:19-24

DISCOURSE: 2085
THE FRUITS OF THE FLESH AND OF THE SPIRIT CONTRASTED

Gálatas 5:19. Now the works of the flesh are manifest, which are these; Adultery fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I hare also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ’s have crucified the flesh with the affections and lusts.

THROUGHOUT this whole epistle we have mention made of two covenants, under the one or other of which all mankind are of necessity comprehended, the covenant of works, and the covenant of grace. Those who are under the covenant of works are under the curse of God as transgressors: but those who are under the covenant of grace, are delivered from that curse through the mediation of the Lord Jesus Christ, who has become a curse for them [Note: Gálatas 3:10.]. The transition from the one state to the other is effected solely by faith [Note: Gálatas 3:25.]. But faith is an operation of the mind wholly invisible to men, and but too liable to be mistaken even by ourselves. How then shall it be ascertained either by others or ourselves to which of these covenants we adhere? We are told, that, on the transition from the one to the other, we are endued with a new and vital principle, under the influence of which we from that moment begin to live. The principle which rules in us under the former state, is called “flesh;” and that which animates us under the latter, is called “Spirit.” Not that on the transition from the one state to the other, the former principle is taken away: No; it lives, and acts, and withstands with all its might the latter principle, and prevents it from operating so successfully as we could wish: but still it is progressively weakened in its operations: and by the dominance of the better principle we know that we are no longer under the law, nor exposed to the curse which the legal covenant entails on all who are cleaving to it.

Thus we have somewhat of a criterion whereby to judge of our state: but still that criterion is of no farther use than as we have a distinct view of the fruits which the two opposite principles will produce: let these be clearly marked, and then no further difficulty will arise: we have only to examine our works, of what kind they are; and then we shall arrive at a certain conclusion as to our state before God: for, as “a good tree cannot bring forth corrupt fruit, nor a corrupt tree good fruit,” we shall know the quality of the tree by the fruit which is produced by it.
This satisfaction then is afforded us by the Apostle in the words before us: in which we see,

I. The works of the flesh—

In enumerating them, the Apostle mentions,

1. Those which stand in more immediate connexion with the body—

[“Adultery” is an evil against which even heathens in all ages have felt the deepest indignation. “Fornication” was not regarded by them in so heinous a light: would to God the malignity of it were duly appreciated even by the Christian world! But God views these evils with the utmost abhorrence; and not the acts only, but the dispositions from which they spring: “Uncleanness and lasciviousness,” if cherished in the heart, are marked by him with the same displeasure as the acts to which they lead; because the indulging of them, in word, in look, in thought, indisputably proves, that it is not the fear of God that keeps them from breaking out into more open acts, but some other consideration totally distinct from a regard to him: since the fear of God, if operating at all, would operate as much to the suppression of the desire, as to the non-indulgence of the act. Hence the mere looking on a woman to lust after her, is declared, on infallible authority, to be an actual commission of adultery with her in the heart. Now all these acts and dispositions proceed from a corrupt principle within us, even from that principle which is called “flesh,” and which is the true source of all the other evils we commit.]

2. Those which more properly have their seat in the mind—

[Of these, some have a more immediate reference to God, and others are called forth only in our intercourse with men. Of the former kind are “idolatry and witchcraft,” which being specified as “works of the flesh,” clearly shew what we are to understand by “flesh,” namely, not merely any corporeal propensity, but that general propensity to evil which operates throughout the whole extent of our fallen nature.

“Idolatry” is a total rejection of God; and “witchcraft” is an application to evil spirits, to impart to us something which we have no hope of obtaining from the true God: and both the one and the other of these is properly a “work of the flesh,” inasmuch as it betrays a total alienation of heart from God, and an entire subjection to that “carnal mind,” which, as God himself declares, “is enmity against him [Note: Romanos 8:7.].”

The other evils which are called forth by our intercourse with men, as “hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like,” form such a picture of our fallen nature as may well humble us in the dust before God. It is unnecessary to enter into a distinct consideration of them: it is in the aggregate only that we can stop to notice them at this time: but what an accumulation of evil do they present to our view! Yet is it no other than what we may see in every community under heaven. Look at the seditions that agitate states; the divisions and heresies that disturb the Church; the feuds and quarrels that set man against his fellow man, and often terminate even in “murder” itself: whence do they all arise.? Come they not hence, even from the lusts that war in our members [Note: Tiago 4:1.]? or, in other words, from the corruption of the human heart? There are some evils which pass under the milder name of good fellowship, and conviviality; some which, like the “revellings” that were common among the heathen, consist of feastings, dancings, and excess of every kind: but, however we may soften them down by specious names, and plead for them as innocent amusements, they are all hateful to God, and destructive to man: insomuch that the man who finds his pleasure in them “can in no wise enter the kingdom of heaven.” Often had the Apostle entered his protest against such carnal indulgences, so unworthy of a rational being, and so unsuited to persons standing on the brink of eternity. Can we conceive, that if man had retained his primeval innocence, he would have found delight in any such things as these? If the ungodly themselves saw pious people seeking their happiness in such things as these, would they see no incongruity between their professions and their occupations? Yes; they would be the first to proclaim the hypocrisy of such professors: which is itself an acknowledgment that the things themselves are adverse to piety, and inconsistent with it.

Know then, that all these and “such like” evils, whether arising from the body, or emanating from the mind, are decidedly to be ranked under “the works of the flesh,” “which whosoever doeth shall not inherit the kingdom of God.” Unwelcome as this declaration was to the carnal man, St. Paul hesitated not to make it repeatedly, and in the strongest terms: arid we also, if we will approve ourselves faithful to God and to the office committed to us, must proclaim the same awful truth, and forewarn all, that, if they continue under the power of any of the hateful dispositions before specified, or seek their happiness in the things of time and sense, they will inevitably and eternally exclude themselves from the kingdom of heaven.]

In contrast with these, the Apostle proceeds to enumerate,

II.

II. The fruits of the Spirit—

And here he mentions,

1. Those which have their sphere of action chiefly within our own bosoms—

[The very mention of them marks at once their nature and their origin—“Love, joy, peace!” Whence come they? Are they the offspring of our corrupt nature? No; nature never bare such fruits as these: these spring from that divine principle, which is imparted to us by the Spirit of God at the time of our regeneration and conversion. Then love springs up in the soul: love to God; love to Christ; love to man for Christ’s sake. Then also does a “joy with which the stranger intermeddleth not,” a “joy in God through our Lord Jesus Christ,” a joy in the testimony of a good conscience, a joy in the prospect of a glorious immortality, transport the soul: and its ebullitions, which, if continued, would exhaust the strength of our animal frame, subside into a peaceful composure, a sweet serenity of mind, a “peace of God which passeth all understanding.” These are the never-failing fruits of divine grace in the soul. A variety of circumstances may occur which may impede the exercise of these holy affections; especially the workings of a corrupt nature, still striving to bring us into captivity to sin, may occasionally prevail to damp our joy and interrupt our peace; but according to the measure of the grace given unto us, will be the fruits of that grace abounding in the soul.]

2. Those which have a more immediate relation to our fellow-creatures—

[Towards them, both the active and passive virtues are called forth by incidents of daily occurrence. “Long-suffering, gentleness, goodness, faith (or fidelity), meekness” have a constant scope for exercise, as also “temperance” has, both in the desire of earthly things, and in the enjoyment of them. Here again it is not necessary to enter minutely into these different virtues: it is the collective body of them which characterizes the true Christian, and marks, beyond a possibility of doubt, the excellence of the principle from which they spring.
“Against these there is no law.” Not one word is there to be found in all the Holy Scriptures that condemns the production of these fruits. Were they condemned, our blessed Lord and Saviour must fall under condemnation; since he maintained and exercised these virtues to a degree never equalled by mortal man. It is impossible to yield these fruits too much: the more we abound in them, the more we resemble the Lord Jesus Christ, and the more do we evince a meetness for the heavenly inheritance.]
Now comes the point to be determined: namely, What is,

III.

The Christian’s state in reference to them both—

The description given of Christians must not be overlooked—
[There is no periphrasis by which they can be more fitly described, than that given in our text, “They that are Christ’s.” This is their title universally; and it belongs to them alone. They were from eternity given unto Christ by the Father; as Christ himself says, “Thine they were; and thou gavest them, to me [Note: João 17:6; João 17:9; João 17:11; João 17:24.].” They have been purchased by Christ himself, as his peculiar possession: and they have given up themselves to him by a willing and deliberate surrender of all that they are and have. By a vital union also are they his, being, as it were, “one spirit with him.” Hence in many parts of Scripture are they designated as in the words of our text: “All things are yours; and ye are Christ’s [Note: 1 Coríntios 3:23.]:” and again, “If any man trust to himself that he is Christ’s, let him of himself think this again, that, as he is Christ’s, even so are we Christ’s [Note: 2 Coríntios 10:7.].” Blessed distinction! glorious privilege! Believer, think of thyself under this character, and then sec what obligations thou owest to God for this unspeakable mercy, and “what manner of person thou shouldest be in all holy conversation and godliness,”]

Their state is suited to this high character—
[“They have crucified the flesh with the affections and lusts.” Crucifixion, it must be remembered, is a lingering death. The thieves who were crucified with Christ poured forth their venom against him, even whilst they were suspended on the cross. Thus also, “the old man in believers is crucified with Christ, that the body of sin may be destroyed, that henceforth they should not serve sin [Note: Romanos 6:6.]:” nevertheless it is not utterly extinct: it still lives; and still rages and rebels against Christ; and would, if suffered to come down from the cross, regain its former ascendency. But there it is fixed: and thence it never shall come down, till the body itself shall cease to live. All its affections and all its desires, though still possessed of considerable strength, are checked in their operation, and restrained in their exercise; “the Spirit” now reigns: the new affections now put forth a vigour, which “the flesh” can no longer withstand. The warfare is indeed continued: but victory declares itself on the side of the better principle; so that, whereas the believer formerly “walked after the flesh,” he now in his daily life and conversation “walks after the Spirit,” and progressively advances in his heavenly course as long as he continues in the world [Note: Romanos 6:20; Romanos 6:22. with 8:1, 4.]. “His path is like the shining light, which shineth more and more unto the perfect day.”]

See then from hence,

1. How blessed is the influence of the Gospel!

[By the Gospel this change is wrought. And, to form an estimate of the change, paint to yourselves the countenances of the Jews when they met on the day of Pentecost with their hands yet reeking with their Saviour’s blood; and the same persons on the evening of that day, when they were “eating their bread with gladness and singleness of heart, blessing and praising God:” methinks, heaven and hell scarcely present a greater contrast, than those very persons within that short period. Yet such is the change which the Gospel will produce, wherever it is received in deed and in truth. Hear how the Prophet Isaiah describes it: “Ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir-tree; and instead of the brier shall come up the myrtle-tree: and it shall be to the Lord for a name, and for an everlasting sign that shall not be cut off [Note: Isaías 55:12.].” O, beloved, see that this change take place in you: for to effect it is the glory of the Gospel; and no further than this change is wrought in you, have you any evidence that you belong to Christ.]

2. How vain are the expectations of carnal professors!

[Frequently does the Apostle characterize as “carnal,” those who are yet under the power of unholy tempers and affections. Look, thou professor of godliness, and see what thy conduct is, in the family, the Church, the state. Art thou a favourer of feuds, of heresies, of seditions? Take off thy mask, and proclaim thyself an hypocrite. Thou hast no part nor lot in the salvation of God. Yet rest not hero: but go on to examine how far all holy tempers and heavenly affections abound in thee: see whether thou livest in the habitual exercise of love, joy, peace; and whether thy whole walk be marked by long-suffering, gentleness, goodness, fidelity, meekness, temperance? See whether in these things thou resemblest Him whose property thou professest thyself to be, even that blessed Jesus who requires thee to walk as he walked? Know of a certainty, that, “if thou walkest after the flesh, thou shalt die; but if through the Spirit thou mortifiest the deeds of the body, then, and then only, shalt thou live [Note: Romanos 8:13.].”]

3. How desirable is it to obtain an interest in Christ!

[All this will he do for those who truly believe in him. Came he, think you, to save you from hell only? No; he came to “save you from your sins.” He came to make you new creatures; and to transform you into the Divine image, in righteousness and true holiness. Seek then an interest in him. Give up yourselves to him, to be washed in his blood, and to be renewed by his Spirit. Do this, and you shall have no cause to complain that your corruptions are invincible: for his grace shall be sufficient for you, even though your corruptions were ten thousand times more powerful than they are. Nor imagine that the maintenance of holy tempers and affections shall be such an impracticable task as Satan would represent it to be: for the love of God shed abroad in the heart shall render every thing easy. Only receive the Lord Jesus Christ into your hearts by faith, and he will work effectually within you, as he does in all his saints: “He will fulfil in you all the good pleasure of his goodness, and the work of faith with power; and so shall the name of our Lord Jesus Christ be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ [Note: 2 Tessalonicenses 1:11.].”]