Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXV)

What Paul wanted the Galatians to know was that unconfessed and unrepented adultery was one of the reasons why a person is not welcome into the Kingdom of God.^[1] But as far as the commission of an adulteress affair is concerned, the persons are confronted and must ask forgiveness with the resolve to never do it again. Then, there is no reason to bar them from the kingdom of heaven. Jesus proved this when the city’s elders brought a woman who was “caught” in the act of adultery to Him. Our Lord knew that the Jewish law did not require any evidence or witnesses, only the accusation. So, Jesus turned the charges against her accusers by telling them that if she did deserve punishment, let those among them who never sinned throw the first stone. When they all walked away, Jesus then said to her that He felt no reason to condemn her if she would go back to her husband and never commit this sin again.^[2]

The next sinful tendency to perform illegal sexual acts comes after fornication (KJV). The Hebrew term is zanah, and the Rabbis often defined it as having sexual relations outside marriage. But from the earliest times, it was seen as the trade of prostitutes.^[3] It also was used as an act of worship with gods other than Elohim – Yahweh.^[4] But it also was defined as having sexual relations outside of one’s religion.^[5] In many places in the KJV, the terms “whore” or “whoring” define fornication.

The Greek noun is porneia, (from which we get our English word “pornography”) and refers to illicit sexual relations. Jesus made a statement we must read carefully to comprehend. He said: “Any man who divorces his wife, except on the grounds of fornication, makes her an adulteress. Any man who marries a divorced woman commits adultery.” Paul uses the Greek porneia here. Porneia includes homosexuality, lesbianism, incest, and bestiality (intercourse with animals). Therefore, we can see why the KJV translators employed the term “whoring.” Paul wrote the Colossians and referred to it as “sexual immorality.” ^[6] And in his letter to Timothy, Paul mentioned that it included homosexual sexual sins.^[7] He also included those who have immoral relations with their father’s other wife (not their mother).^[8] For Paul, the best way to stop fornication was to get married.^[9]

Then we come to uncleanliness (KJV). Writers in the First Covenant generally used this word for physical uncleanliness, such as touching a carcass, not washing one’s hands, a woman’s menstrual period, etc. But Paul meant it here as moral uncleanliness. The Hebrew noun tum’ ah is the one used for this type of uncleanliness. We find it expressed that way in the act of the high priest applying the blood behind the curtain in the Holy of Holies. It reads: “The high priest makes atonement for the Holy Place because of the uncleanliness of the people of Israel and because of their multiple transgressions. And this he does for the tabernacle which is there with them right in the middle of their uncleanliness.” ^[10]

The Greek noun that Paul uses is akatharsia, and it means uncleanliness in the moral sense such as lustful desires, impure motives, luxurious living, and extravagant lifestyle. Jesus put His finger right on the problem when He described the scribes and Pharisees as whitewashed tombs, which look beautiful on the outside, but inside they are full of the bones of the dead and everything unclean.^[11] So when Paul wrote the Romans, he spoke about uncleanliness that was the result of whatever shameful things their hearts desired. As a result, they did vile and degrading things with each other’s bodies.^[12]

And then Paul lists lasciviousness (KJV) – meaning “lustfulness.” In the First Covenant, we find the Hebrew verb pachaz (“light” KJV), which means to be malicious, reckless, indecency. It is used only two times in the First Covenant. We find this illustrated when Abimelech who wanted to succeed Solomon as king, went and hired “reckless scoundrels” (NIV); “reckless troublemakers” (New Living Translation); “good-for-nothing thugs” (Complete Jewish Bible).^[13] It is also employed when God’s pronounced doom upon Jerusalem for their rebellion against Him. There they are called “treacherous people” (NIV); “opportunists” (NLT); “reckless, treacherous men” (CJB). In other words, they have no morals, especially when participating in sexual orgies.

The Greek noun is aselgeia, meaning filthy,[14] lasciviousness,[15] and wantonness,[16] As Jesus taught His disciples, He pointed out that it is not what contaminates us on the outside that defiles a person. It is what comes in from the outside that causes pollution. Among other things, Jesus mentions doing morally wrong things (indecency).^[17] Paul puts it another way when he wrote the Romans and told them that they should not be involved in sexual sin or any kind of immoral behavior.^[18] So we can see that the first four of these sinful efforts of humanity’s sinful tendencies being in control of their hearts and minds deal exclusively with immoral living.

Now Paul calls out idol worship as one of the sinful efforts accompanying total lack of self-control over one’s sinful tendencies. The Hebrew term for idolatry is tĕraphiym and simply means the worship of idols in the home of a shrine erected for such false gods.^[19] But when a person puts their trust in earthly goods more than God,^[20] that can become a form of idol worship. But there is a Hebrew noun ta’avah that seems to fit this idea very well. It means to desire, wish for, be the longing of one’s heart, things, and objects desired. Eve fell into the form of idolization when she visited the Tree of Knowledge in the Garden of Eden, and it led to her and Adam’s downfall.^[21] And David talked about those who brag about their evil desires and praise the greedy and curse the Lord.^[22]

We find a curious example of such idolization when the prophet Amos tells us about the worshipers of the god Baal[23] and the goddess Astarte.[24] The people sinned again and again by selling honorable people as servants for silver, and needy people for a pair of sandals. They trample helpless people in the dust and shove the oppressed out of the way. Both father and son sleep with the same woman, corrupting God’s holy name. At their religious festivals, they lounge in clothing their debtors put up as security. In the house of their gods, they drink wine bought with unjust fines.^[25]

The Greek noun eidōlolatria that Paul uses seems very clear on the surface for us as the root word for our English word “idolatry.” In the spiritual sense, it means worshiping and making sacrifices to idols and false gods. However, moral factors related to the vices that arise from making anyone or anything an icon of adoration are present. In so doing, they use them to replace their unswerving devotion to God.

When Paul wrote the Colossians, he states that they should put everything evil out of their lives: sexual sin, doing anything immoral, letting sinful thoughts control them, and desire all the wrong things. And by wanting more and more for themselves, it is the same as worshiping a false god.^[26] One of these, says Thayer in his Greek Lexicon, is greed and the love of fortune. When we look at those sinful efforts, Paul mentions up until now, while it does not eliminate idol worship, neither does it rule out the admiration of fame and fortune.

Paul did not mince words when he warned the Corinthians that when you see people reducing God to something they can use or control, get out of their company as fast as you can.^[27] Even the Apostle Peter reminded his readers that they, too, were once such idolaters when they wasted too much time doing what those who don’t know God liked to do. They were living immoral lives, doing the evil things they wanted to do. They were always getting drunk, having wild drinking parties, and doing the same shameful acts they saw their idols do.^[28]

That brings us to the next sinful effort, which is witchcraft (KJV). This term is found only twice in the KJV version of the First Covenant, as a translation of two different Hebrew nouns. The first occurrence is qecem means to practice prediction, which we would refer to today as fortune-telling, using a crystal ball or tarot cards to forecast future events. That’s what Balak’s messengers, who were elders of Moab and Midian, set out with money to pay Balaam to place a curse upon Israel.^[29] Their fortune-tellers were not adequate for the job, so they went to one of Israel’s prophets. But this was forbidden by the Levitical laws. The prophet Samuel defined this type of witchcraft as a form of rebellion ^[30], yet they ended up doing it anyway.^[31] Even the prophet Jeremiah ran into this type of occultism,^[32] as did the prophet Ezekiel to an even higher degree.^[33]

The second Hebrew occurrence is the Hebrew verb kashaph, which means to practice sorcery in the form of magic, such as that practiced by magicians and witches. Moses ran into such magicians down in Egypt.^[34] As a consequence, Moses forbid its practice in Israel.^[35] Yet it too was practiced by the Israelites.^[36] And Daniel was confronted by both types of witchcraft in Babylon.^[37] And in the end, says the prophet Malachi, such workers of witchcraft will stand before the LORD of hosts on judgment day.^[38]

[1] 1 Corinthians 6:9

[2] John 8:11

[3] Genesis 34:51; 38:15, 24

[4] Exodus 34:15, 16

[5] Numbers 25:1

[6] Colossians 3:5

[7] 1 Timothy 1:10 – NIV

[8] 1 Corinthians 5:1

[9] Ibid. 7:2

[10] Leviticus 16:16, 19

[11] Matthew 23:27

[12] Romans 1:24

[13] Judges 9:4

[14] 2 Peter 2:7

[15] Mark 7:22; 2 Corinthians 12:21; Galatians 5:19; Ephesians 4:19; 1 Peter 4:3

[16] Romans 13:13; 2 Peter 2:28

[17] Mark 7:20-23

[18] Romans 13:13

[19] See Genesis 31:19

[20] Proverbs 11:28

[21] Genesis 3:6

[22] Psalm 10:3

[23] Baal, a god, worshipped in many ancient Middle Eastern communities, especially among the Canaanites, who apparently considered him a fertility deity and one of the most important gods in the pantheon. As a Semitic common noun, Baal (Hebrew Ba’al) meant “owner” or “lord.”

[24] Astarte was connected with the fertility of crops and cattle, sexuality, and war. Her symbols were the lion, the horse, the sphinx, the dove, and a star within a circle indicating the planet Venus.

[25] Amos 2:6-8

[26] Colossians 3:5

[27] 1 Corinthians 10:14

[28] 1 Peter 4:3

[29] Numbers 22:7

[30] 1 Samuel 15:23

[31] 2 Kings 17:17

[32] Jeremiah 14:14

[33] Ezekiel 13:6, 23; 21:18, 21, 22

[34] Exodus 7:11; 22:18

[35] Deuteronomy 18:10

[36] 2 Chronicles 33:6

[37] Daniel 2:2

[38] Malachi 3:5

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXIV)

Duncan Heaster points to the Greek verb agō (translated as “led” KJV) and suggests that we shouldn’t take this to mean that the Spirit goes ahead, and we follow. Instead, agō also means “to be brought.” In other words, the Spirit “brings” us to and through to salvation, as long as we are willing to be taken. We see agō used in the Acts of the Apostles, where Paul is “brought” to various places,^[1] which means that he was motivated in his ministry by the Spirit’s directions.

Heaster goes on to note that there are many connections between Galatians and Romans, where Paul uses this word to indicate how the grace of God leads us to repentance.^[2] This is very similar to how agō is used here in Galatians. Our identification as God’s children is because God brought the Spirit of His Son into our hearts.^[3] This gift of God’s Spirit makes us part of God’s family; we think and act as does the Father and the Son. The Lord Jesus was made of our nature precisely so that He could bring (lead) us into His glory.^[4] God’s Son came into the world, born as a human, to join the human family so that the Spirit might bring us, humans, into the family of God. So instead of using “led,” we can see that by replacing it with “brought,” it emphasizes that the Spirit, not ourselves, is in control of our transformation.^[5]

David A. Brondos makes an interesting point here by noting that the conflict between what the Judaizers were saying and what Paul said, which made the Galatians strive harder to obey the Law, shows the “Torah-intensification” of the Galatians believers. They needed to know that the Law cannot produce a right standing before God, only before the Law. There is no way for them to overcome their sinful tendencies since the Law does not have the power of salvation through good works and to obey God’s will at the same time. Anyone attempting to simultaneously do all that the Rabbis taught and what Jesus taught was impossible. They could not serve two masters at the same time. If you’re going to live according to the Law, then you will always be dealing with sinful passions and desires of the flesh. But by living according to the Gospel, you will daily be dealing with spiritual needs and the right aspirations of the heart with the Holy Spirit’s help. So, get your mind on precious things above and not on worthless things here below.^{[6] [7]}

Brondos also comments on Paul’s repeated references to the outpouring of the Holy Spirit on believers.^[8] For Paul, the Holy Spirit is a gift of God’s grace given to believers through faith.^[9] Their reborn-spirit enables believers to accept Jesus’ fulfillment of the Law’s requirements,^[10] guides them and gives them wisdom and new life,^[11] pours God’s love into their hearts,^[12] transforms them,^[13] and produces spiritual fruit in them.^[14] Above all, the Holy Spirit is associated with power, since that Spirit empowers the believer’s new-born spirit to live a new life according to God’s will.[15]

Furthermore, while they are “motivated by their new-born spirit,” they are not “following the Law” to be awarded salvation.[16] Jesus the Anointed fulfilled the requirements of the Law, so by being led by His Spirit, they receive the spiritual power and wisdom needed to live according to God’s purpose and plan for their lives. The Law cannot provide or even promise such blessings.

In this new condition, sin no longer holds dominion over them; they are “set free from sin and have become servants of God,” having the power to do His will and practice righteousness.^[17] Those who were disobedient become obedient.^[18] Paul stresses that this new life of obedience and devotion is from start to finish a work of God, who begins the “good work” in believers and will bring it to completion.^[19] Everything, therefore, depends on the grace of God, rather than being the fruit of human efforts.^[20]

Reuben A. (Uncle Bud) Robinson (1860-1942) was a Methodist itinerant preacher and was outspoken about those claiming to be “led by the Spirit.” He said the Apostle Paul tells us that we are to be led by the Spirit, but don’t let any person imagine that the Spirit can lead them until after several things have taken place in their life. First, this person must be convicted by the Holy Spirit until they realize that they are a sinner, and in the next place must repent of their sins, and in the next place they must confess their sins, and then must forsake their sins, and then he must believe on the Lord Jesus the Anointed. These things all must take place in the life of an individual before he or she can be born of the Spirit. Upon being reborn in the Spirit, they join the family of God. Now, as a son or daughter of the Almighty, they can consecrate themselves entirely to God’s service. It begins by laying themselves on the altar of sanctification, yield everything to the Spirit and believe as Abraham did, “what God promised He would perform.” [21] Then, and only then, will they be filled with the Spirit. This indwelling of the Spirit must take place before the Spirit can lead a person.[22]

5:19-21 Look at the evil things into which our sinful tendencies lead us. We find them clearly stated in God’s Word. They are: committing sexual sins, being morally corrupt, doing all kinds of shameful things, anger, selfishness, causing people to argue and divide into separate groups, being filled with envy, getting drunk, having wild parties, and doing other things like these.  I warn you now as I warned you before: The people who do these things will not have a part in God’s kingdom.

It would not be unreasonable to believe that Paul made up this list ahead of time, rather than thinking it simply came spontaneously out of his mind while dictating. And as we will see, they were written as a scrambled list, but fall into predetermined categories. I think it would be helpful to qualify the following sinful acts of the body so we can understand what they intend to do and what the outcome is.

The KJV interprets the Greek noun erga as “Works,” and the NIV renders it as “acts.” Thayer tells us in his Greek Lexicon that it has three primary references. One is to business and employment; the next is to a product or thing accomplished by hand, art, industry, or mind. And the third is to acts, deeds, something done. So, it is evident that the last reference is the one that applies here. But there’s more. It involves committed involvement. It is not given, nor awarded, but is something one does with a particular goal in mind. Therefore, such works or acts are not performed to get paid, but to gain something that has a specific purpose of meeting an exceptional desire. So, when we look at the acts of the flesh, let us make sure we understand the intent for which a person commits them with intensity. One proper English term that we could apply here is “sinful efforts.”

King David face similar trials to join in with the crowd, and on one occasion, he told that someone offered him a bribe to get involved, but he said that it was God’s Word that kept him from joining them.^[23] That same precise action is what Paul tells the Romans to do, only with a different twist. He mentioned to them that in the past, their sinful tendencies were in control. The Law forbade them the very things they wanted to bring them happiness and satisfaction. So, it was those sinful tendencies controlling their senses, as it was where the bribe came in. These sinful tendencies would lead them into immoral efforts to satisfy their desires. They did not think that was too bad. After all, it was only natural, and it would feel so good that it was worth the risk.^[24]

Now Paul begins his list of the sinful efforts of uncontrolled sinful tendencies. And while the first, adultery (KJV), seems quite simple to explain, it is not. Since the First Covenant was Paul’s Bible, we see that the first mention of adultery is in the Ten Words (Ten Commandments).^[25] The Hebrew uses the verb na’aph with the explanation coming later in the Levitical Law. There it states clearly, “If a man commits adultery with another man’s wife, that is, with the wife of a fellow countryman, both the adulterer and the adulteress must face death.” ^[26] Both the man and the woman are stoned as adulterers. Then the wise man Job puts the adulterers in the same category as murderers and thieves who reject the idea that it will ever come light. The adulterer thinks that no one will see him, yet, “he still covers his face.” ^[27]

The Greek noun moicheia defines a married man having sexual relations with some married woman other than his lawful wife. Ezekiel found it to be a plague among the people of Israel.^[28] Jesus told his listeners that it all started in the heart with thoughts.^[29] We find that the Babylonian Talmud[30] deals with a divorce from a husband’s point of view. However, Jesus made his rulings from a woman’s point of view who charges her husband with adultery. Before, everything ruled against the woman. The man could ask for divorce out of suspicion, while the woman needed several witnesses.

[1] Acts of the Apostles 8:27; 11:26; 17:15, 19; 18:12

[2] Romans 8:14

[3] Galatians 4:5

[4] Hebrews 2:10

[5] Heaster, Duncan: On Galatians (Kindle Location 1524-1532)

[6] Colossians 3:2

[7] Brondos, David A., Paul on the Cross: op. cit., (Location 1260-1270)

[8] Romans 8:1-17; Galatians 3:1-5; 5:16-25

[9] Romans 8:15-16; Galatians 3:14; 4:6; 1 Thessalonians 4:8

[10] Romans 8:4

[11] Romans 7:6; 8:14; Galatians 5:18

[12] Romans 5:5

[13] 2 Corinthians 3:18

[14] Galatians 5:22

[15] Romans 1:4; 15:13, 19; 1 Corinthians 2:4, 12; 1 Thessalonians1:5

[16] Galatians 5:18

[17] Romans 6:13-22

[18] Ibid. 11:30; 16:25

[19] Philippians 1:6

[20] Brondos, David A., Paul on the Cross: op. cit., (Kindle Locations 1301-1310)

[21] Romans 4:21

[22] Robinson, Reuben A. (Bud). The Collected Works of “Uncle Bud” Robinson, Bees in  Clover, Chap. 20, (Kindle Locations, 3090-3097). Jawbone Digital. Kindle Edition.

[23] Psalm 17:4

[24] Romans 7:5

[25] Exodus 20:14; Deuteronomy 5:18

[26] Leviticus 20:10 – Complete Jewish Bible

[27] Job 24:13-17

[28] Ezekiel 22:10-11

[29] Matthew 15:19; see Mark 7:21:21-23

[30] Babylonian Talmud: Division Nashim, Masekhet Sotah

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXIII)

John Owen (1616-1683) addresses the concept of our justification for standing before God and being right with Him, as only possible by the indwelling righteousness of Jesus the Anointed. There is no other righteousness for justification. Any inherent human inclination of doing things right in God’s sight in seeking moral perfection does not qualify a person for being justified to receive forgiveness of sins and the cleansing of all unrighteousness. By nature, we are not willing to obey all rules that keep us out of trouble; it is a real effort. But that’s still not enough for God.

That means then, says Owen, we can only be justified by a perfect form of righteousness that is acceptable by God for grace to be forgiven and given eternal life. Since it is not naturally in us, we must, therefore, acquire it, and since Jesus, the Anointed is the only person who has such perfect righteousness, He is the only one who can supply it. So, when we receive Him into our lives as Savior and confess with our mouths that He is Lord, then, and only then, will we be justified to stand before God without fear of condemnation.

Owen lists several imperfections that keep us all from using our righteousness as a substitute. First, there is a contrary principle of sinful tendencies abiding in us even as believers in the Anointed in this unregenerate world. As Paul says here in verse seventeen, our sinful tendencies want what our reborn spirit is against us having, and wants the attention our sinful tendencies are against enjoying. They are always fighting against each other so that we never end up doing do what we really ought to do.

Secondly, none of the aptitudes of our souls become fully rehabilitated while we are in this world. That is why we never lose hope for that day. Although outwardly, we are growing weaker, yet inwardly we are renewed day by day.^[1] And this renewal comes from whatever is spoken in the Scriptures, whatever believers learn by experience. The reason for this is because of the sin virus residue infecting our bodies. In the darkness of our minds, this virus colonizes, leading us astray because we don’t understand the deceitfulness of the heart and the disorder of our thinking in longing for what is not best for our spiritual lives.^[2] Can anyone imagine pleading their case for justification in the sight of God, or suppose that they can be justified by it in any way? Just one small factor of the imperfection of our self-righteousness is enough to make us stop and think as to why we even try.^[3]

John Bunyan (1628-1688) does not hold back in his application of what Paul says here in verse seventeen. For him, our reborn spirit fights against the sinful tendencies of the flesh. And as long as this contest is undecided, there’s very little we can accomplish for the glory of God. So, it goes without much deliberation that if a morally right person cannot do the things they want to do even with a made-up mind and the desire of their heart, then the problem is that the weight of their sinful tendencies pushes them down more than their righteous living lifts them.

 Bunyan does not want his audience to miss the point here, so he says again: what a person does that right falls short of overcoming their wrongful attitude. The number of temptations, the weight of guilt and shame, and the length to which they go to be victorious, still causes them to end up trembling with the thought of standing before God’s throne of judgment.^[4] That’s because their sinful tendencies are more potent than their desire to do what’s right to the glory of God.

But Bunyan is still not convinced that his listeners fully understand. So, he says once more: the sins of a gracious person, who stands on what they believe to be the principles of holy living, are still in danger of being weighed down by guilt for failing God to the point of destruction. When no relief is given to them by the Spirit, then what chance do the Pharisees, who are not gracious but sinners in disguise, partially reformed, and painted over with the whitewash of a few, rites, rituals, and formalities, be able to win the victory over their sinful tendencies? They are empty, halfhearted, hypocritical, self-righteous countermeasures they cling to in every state and condition of being overcome by their enormous and weighty sins. That makes them an abominable in the sight of God.^[5]

What Bunyan is saying is that no one can ever hope to win the battle over the temptations of their sinful tendencies on their own. To begin with, forget the Pharisees, they are a hopeless case. It would be like trying to make gold out of coal. But those who are believers and have Jesus the Anointed and the Holy Spirit living within them are still at risk unless they surrender their will to God. He’s the only one with enough power to sanctify a sinner into becoming a saint.

Puritan preacher Jonathan Edwards (1703-1758), notes the big difference between the Spirit’s enlightening of the mind to understand the Word of God and to know what is contained and revealed in that Word, and what effect they may have on those who believe them, and see how they apply to their case and circumstances. Therefore, any search for a new revelation is ridiculous. The indwelling Spirit empowers your mind to understand and utilize the secrets contained in God’s Word.^[6]

Some preacher or Bible teacher may tell you that while reading God’s Word, they felt inspired with specific thoughts or insights. But this does not automatically mean their understanding applies to you. How true this is when they claim that it is a “word from the Lord.” So, you are to follow and claim the blessings and benefits that will come as a result of being obedient to what the Lord told them. I saw this with my own eyes while watching a Christian TV program when a well-known preacher said that he received a revelation from God that for everyone who would immediately donate $500 to his ministry, God would return it to them sevenfold.

Daniel D. Whedon points out that once we are redeemed, called, chosen, sanctified, and empowered to live for God and do His will, the Spirit is already doing all He can for the believer. Some gifts may operate through the believer. But now, any continued growth and experience is up to the follower of the Anointed. In other words, a believer is a free agent in the service of the Father. Oh yes, we do seek His guidance, but He is not going to make our decision for us.

For Whedon, you must do for yourself what He has given you the ability and talent to do. Your selfhood, as a free agent, must exert its energies and put forth the decisive act by which you commit yourself to the spiritual and adopt the lifestyle of a spiritual person. Remember, we are not “carried” by our reborn spirit; we live as a person with a reborn spirit. Whedon takes exception with the predestinationists who feel that God has everything taken care of, and we just wait for the end to come, and we’ll be where we’re supposed to be, doing what we’re supposed to be doing. In other words, they expect that our spirit has the power to put everything in order without any effort by our hearts and minds. However, this thinking destroys the very foundations of free agency, probation, and responsibility.

It all starts with a person receiving salvation because their spirit secured such a promise from God. Another person faces sin’s death penalty. Their unborn soul did not obtain salvation because they refused to accept it from God. This verse clearly shows that between the reborn spirit doing all it needs to do and the flesh doing all it can, it is the free agent, with the help of the Holy Spirit, who decides who is going to continue in their spiritual walk until they reach their destiny. The same providence is for all believers: salvation, service, and everlasting life. The Holy Spirit urges and enables, but does not do the walking for us.^[7]

Benjamin Jowett (1817-1893), theologian and reformer at Oxford University, points out that it is strange for Paul to present the flesh and the reborn spirit as opposed to each other. It seems as though its design is to prevent a believer from doing anything they want to do. However, in the original Greek text, Paul’s method and grammar present his definitive argument and leaves no place for interpreting it in any other way. The flesh and the reborn spirit are in conflict, daily conflict, but rather than designed for failure by becoming stagnant, it is paving the way for the final reception of the truth. The Apostle Paul already expressed his frustration with this struggle in Romans 7, and what he learned about himself and God’s power.^[8]

In Christian all commentaries Jewish Christian scholar Ariel ben Lyman HaNaviy consulted, they interpreted verse eighteen as saying that being spirit-led implies that Christians were not obligated to the Torah’s ceremonial laws. They did this by taking the phrase “not under the Law” to indicate one was not under any obligation to obey the Law in every detail. And as was expected, those same Christian commentaries cross-referenced Paul’s words in Romans 6:14, mainly because the entire phrase “not under the Law” was used there as well.

Lyman then notes that the Complete Jewish Bible translates this Galatians verse as “For sin will not have authority over you; because you are not under legalism but grace.” But Lyman disagrees with this rendering as well. Paul is not placing the observance of the Torah against being led by one’s spirit. Nor is he contrasting the spiritual life under legalism. When Paul uses the phrase “under the Law” in his letters, he utilizes it technically, referring either to Jewish identity or to the condemnation that the Torah spells out for sinners, brought on by sinful tendencies that repeat sin without any remorse.

So, Lyman says, we must let context determine which is employed here. Paul is in the middle of a dialogue about the old-nature versus the new-nature controlled by the indwelling-Spirit. Therefore, we can safely interpret “under the Law” as shorthand for “under the condemnation of the Law.” But this verse not only emphasizes our freedom from condemnation but our need to be “led by the Spirit.” For Lyman, to be “led by the Spirit” is the same as saying “filled with the Spirit.” As one reads through his commentary here on Galatians and notices the way he regularly disagrees with standard Christian explanations, they should not get the impression that he has nothing positive to say about the prevailing Christian views at all. That is not the case. The truth is, he has the utmost respect for every Christian translator and commentator that he encounters, often gleaning precious, spiritual nuggets from their non-Law related materials.^[9]

[1] 2 Corinthians 7:1

[2] Hebrews 5:2

[3] Owen, John, The Doctrine of Justification by Faith, op. cit., pp. 335-336

[4] Psalm 143:2

[5] Bunyan, John: Practical Works, Vol. 5, A Discourse Upon the Pharisee and Publican, Ch. 6, John Bunyan: pp. 206-207

[6] Edwards, Jonathan: Vol. 3, Some Thoughts Concerning the Present Revival of Religion, Part 4, Sec. 2, pp. 121-122

[7] Whedon, Daniel D., On Galatians, op. cit., p. 243

[8] Jowett, Benjamin: On Galatians, op. cit., p. 382

[9] HaNaviy, Ariel ben Lyman: On Galatians, op. cit., pp. 167-168

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXII)

Jakob Arminius (1560-1609), wants us to consider what Paul says here,^[1] with what he wrote to the Romans.^[2] It appears that the result of the contest between the Spirit and the flesh is generally this: the spiritual-nature departs from the battlefield a conqueror over the sinful-nature, especially, in the seventh chapter to the Romans, we perceive a contrary result described and deplored. But only if we are spiritually-minded in grace, not legally-minded under the Law? We can also interpret Paul’s exhortation in verse sixteen in two different ways because of the ambiguity of the Greek verb teleō. It can either be “fulfill not” or “not fulfill.”

If “fulfill not” is adopted, then the appeal consists of two parts. One teaches what we should include, and the other what we must omit; that is, we must let our reborn Spirit guide us so that the desires of the flesh remain unfulfilled. But if the clause is rendered “not fulfill,” then the sixteenth verse contains a request in these words: “Be spiritually minded;” and joined to the urging in these words: “And you will not fulfill the desires or lusts of the flesh.” When reading it this way, the passage fits more into the Apostle’s way of thinking. Previously, in the thirteenth verse, he appealed to the Galatians not to abuse their Christian liberty for the sake of an immoral and lavish lifestyle. But now, in the sixteenth verse, he produces a remedy, by which they will be able to restrain and curb the assaults and the power of the flesh, and which is, if they live on a spiritual level, it will then come to pass, that they will not fulfill the lusts of the flesh.^[3]

Jewish writer Tom Hegg gives us an excellent breakdown of the desires of the flesh and their generally accepted meaning:^[4]

The main point Paul tries to get across to the Galatians, who were influenced by the Judaizer’s philosophy, is when religious rituals and regulations control a person’s spiritual life. These, then, become the efforts an individual feels obligated to perform to compensate for their faults and failures. But these sacrifices and observances do not subdue the sinful-self and make it submissive; it gives you an excuse to allow that sinful-self to remain alive and active. However, when one’s spiritual oneness with the Anointed, influenced by the Holy Spirit, harnesses the sinful-self. Such faults and failures become inactive. So, you may encounter a fellow believer who is worried that if by doing something wrong, or saying something bad, or thinking something dishonest, they will lose their salvation. That believer is in the spiritual/immoral battle of their lives and appears to have no joy or peace that can come with a transformed mind.

Paul also wants the Galatians to remember the Gospel he preached to them.  God does not pick you up, clean you up, straighten you up, and then send you out on your own to face the world and the devil.  God will lead you by His Word; His Son will be your intercessor, and His Spirit will be your guide.  However, it’s not like they are assisting a blind person. The Gospel opens a believer’s spiritual eyes.  Nonetheless, the need for being led suggests that a Christian does need assistance in getting to where God wants them to go.

Believe it or not, there are many Christians who have not moved much beyond where they were after sitting down in the pew following their new birth. They are still stuck on reading their daily devotional guide, praying over meals, before going to bed, and attending church regularly. They don’t feel secure enough to move beyond this state because they’re afraid they may fail or that their weaknesses will be exposed. So, they become attached to church religious rituals and regulations to get them through just like the Galatians. As such, their battle with their sinful-self is a constant threat and hindrance to growing stronger in the Anointed.

Early church scholar Marius Victorinus offers a notable concept here of the dual between the flesh and the Spirit. The actions of the flesh and the will of the Spirit are at war. The fact that the body has its movements and powers of sense-perception is what drives this. It sees things one way while the Spirit sees the same things another way. The human body seeks its satisfaction while the Spirit aspires to satisfy the soul. One is focused on things here and now while the other is looking at things yet to come. For instance, water has its motivation and its powers. That includes its taste, its motion, its quality, or its quantity. And since the human body is 65% water, it’s quite natural that it desires the things of the earth.^[5] In other words, all of the things Paul lists here as the actions of the flesh are standard inclinations that only become aggravated when denied access by the believer’s spiritual nature.

John Calvin gives the Reformed churches understanding of the fight between the flesh and the Spirit. He maintains that one’s spiritual life cannot sustain a balance without a struggle, like a tightrope walker. That’s why Paul takes the time to inform the Galatians that this problem arises from their natural inclinations as opposed to the Spirit’s desires. The word “flesh” denotes human nature, for some of the Greek and Roman philosophers believe that this only involves our five senses. But this is refuted by various passages of Scripture. Contrasting the flesh with the Spirit removes all doubt that they are only bodily urges. For Calvin, the word “spirit” used by Paul here denotes the reborn spiritual nature – “the new man,” or the grace of regeneration. And what else could the flesh mean but “the old self?”’ ^[6]

 Disobedience and rebellion against the Spirit of God pervade the whole nature of man, says Calvin. If we would obey the Spirit, we must labor, and fight, and apply all our energy to that effect. We must also begin with self-denial. The compliment paid by our Lord to the natural inclinations of humanity amounts to this – that there is no firmer agreement between disobedience and righteousness than there is between fire and water. Where, then, can we find a single drop of goodness in man’s free will? Unless we pronounce that to be good, as they see it, is contrary to the Spirit of God. It’s quite clear, the sinful tendencies of humankind are hostile to God’s Spirit, for it is not subject to the Law of God, neither indeed can it be.^{[7] [8]}

English Puritan preacher Jeremiah Burroughs (1599-1646) mentions that Luther has an expression in his comment on verse seventeen concerning the transformation of the affliction placed upon humanity because of sin, into a blessing. God is then proven, through His Spirit, to be a mighty worker and a fantastic Creator, transforming sadness into joy, discomfort into comfort, unrighteousness into righteousness, everlasting death into eternal life.

This means, says Burroughs, that He brings light out of the darkness. It was by God’s prerogative and mighty creative power that He commanded the existence of light to dispel the darkness. Now a Christian is partaker of the divine nature, so the Scripture says; grace is part of the divine nature, and, being part of the divine nature, it has an impression of God’s omnipotent power, that is, to create light in the darkness, to find good in evil. By this, a Christian comes to be content. God gave Christian such power that they can turn afflictions into mercies, can turn ignorance into understanding.

If any person possessed the power that the Anointed displayed when at the wedding in Cana when He ordered servants to fill the pots with water, that person could, by a word, turn the water into wine. So, if we as believers have nothing but ordinary everyday life-water to drink, let us use the power given to us by the indwelling Spirit of the Anointed and turn that water into the new wine of spiritual living. Indeed, Christians received this power from God, to work such a miracle. It is the nature of grace to turn water into wine, that is, to turn the water of your affliction, into the wine of heavenly consolation.^[9]

[1] Galatians 3:16-18

[2] Romans 7:22-23

[3] Arminius, Jakob, The Works of: op. cit., Vol. 2, A Dissertation of true and Genuine Sense of the Seventh Chapter of the Epistle to the Romans, Private Disputations, First Part, pp. 308-309

[4] Hegg, Tom: On Galatians, op. cit., p. 243 [p. 202]

[5] Victorinus, Marius: Commentary on Galatians, op. cit., loc. cit.

[6] See Romans 6:6 Ephesians 4:22 Colossians 3:9

[7] Romans 8:7

[8] Calvin, John: op. cit.

[9] Burroughs, Jeremiah: The Rare Jewel of Christian Contentment, The Mystery of Contentment, pp. 33-34

Have you ever heard someone tell you something that seems a bit too much to believe or unreasonable, and after seeing the look on your face says to you: “Trust me! I know what I’m talking about?” or “I know what I’m doing.” Some say that trust can be taught, by focusing on your weaknesses in any one of four trust components: Creditably, Reliability, Confidentiality, or Self-orientation. Truth is, it’s easier to learn to listen and understand than it is to develop trust-based on expertise.

However, in my many years of dealing with people, I prefer to say that trust is more than something you learn, trust is something you earn. As mentioned above, trust is made up of four important components. Do people really believe you without a lot of evidence? Are you reliable and trustworthy? Can people trust you to keep a secret?  And, are you partnering with them based on your self-interest or theirs? Credibility is all about what we say, our skills, and credentials. Reliability is all about the actions we take and our predictability. Confidentiality is tied to how comfortable people are confiding in us. And self-orientation is all about empathy instead of sympathy.

For Dominque O’Rourke, President of Accolade Communications, Trust equals ability plus kindness plus integrity. This formula has been generally accepted as a psychological definition of interpersonal trust. While it’s a solid place to start, it doesn’t take into account many factors like differences in culture, their circle of friends, or the ability to learn and adapt.

Even in an organization, as well as in society, the home, or a friendship, trust is a relationship. You have to trust a person. As in any relationship, there generally exists some mutual exchange and personal connection. It is wise to accept the person you trust as personal-dependent than co-dependent.

Trust also involves risk. There has to be a possibility of a loss, a vulnerability that the other will act opportunistically or in a self-serving manner – otherwise, you’re talking about confidence, faith, or co-operation. There exists a “freedom to disappoint” the other’s expectations even though you trusted them.

Furthermore, trust has a positive expectation. Despite the risk, the trustor and the trustee believe something good will come of the decision to trust. Otherwise, they would not accept the relationship. While some people equate trust with predictability and reliability, it is possible that someone will sometimes be late or unkind. So, while predictability and reliability are often elements of trust, they are not all-sufficient, nor are they synonymous.

We find that trust involves goodwill or kindness. It is the magic and essential ingredient to trust. Kindness is the extent to which you consider the needs of the other party, going beyond your own needs.

Added to this, trust is freely given. You can be pressured into co-operating, but you cannot be forced to trust. Friends, and even strangers, must create conditions where people choose to trust. For example, members of the local fire station can be mandated to work together in a disaster relief situation. They must co-operate but cannot be forced to trust one another. However, mechanisms can be put in place to help foster initial levels of trust. This is another way of saying that you’ve earned their trust.

We also see that trust is dynamic and ever-changing. The degree and type of trust changes with new information. With each interaction, trustors assess capacity, integrity, reliability, kindness, and a host of factors. As trust grows, it can be transformed into a deeper and more resilient type of trust.

Trust moves among interpersonal levels. You’ve experienced this yourself. Eventually, you get to know the people around you and are aware of some that have a great work ethic and go the extra mile for you, so you build trust.

Not only that, but trust is generative. It creates more trust! Not only does trust move and change, but it also increases or decreases. That is, trust can build on itself in a positive spiral or decrease in a negative spiral that is extremely difficult to stop or reverse. Trust has a built-in feedback loop because you receive new information with every interaction and from the context. The more trustworthy signals you receive, the more trust increases.

Trust has proven to be multi-dimensional. There are psychological elements to trust, such as “a tendency to trust.” You can measure and assess these factors based on past history and reputation to gauge potential risks and benefits. Our trust in others varies by type of relationship.

Some think that trust builds over time…Or does it?  While we expect the length of a past relationship to be indicative of trust, many studies have found this NOT to be the case all the time. In fact, the length of a past relationship has been shown to quickly shatter when current circumstances question the validity of such trust. There was a gap before trust began to build. Rather than focus on the past, trust seems to be predicated on the vision and promise of the length of a future relationship.

And finally, trust can be a cause, an outcome, or a mediating variable. Sometimes trust exists in the first place and is the cause of a collaboration. In other cases, trust has to develop and is an outcome. In the end, trust is a factor that leads to higher productivity or better outcomes, then it is considered a mediating variable or factor.

Fortunately, the Bible has much to say about trust. To begin with, it tells when it comes to the secrets of our heart, we should put your full trust in a neighbor to keep it quiet, nor put any confidence in a friend who may let it slip out, even the one we hold in our arms might unintentionally betray us.[1] Rather, it is better to put your trust in the LORD than in your fellow human beings.[2] For the LORD said that misfortune will come upon those who solely trust in others with their plans, who decide to depend on their own strength to get them through. Such people are those who’ve turned their hearts away from God.[3] We also read that we are not to totally trust in government or any official to be there when we need them. They can give no guarantee for our well-being.[4]

Instead, when you are afraid, put your trust in the LORD, don’t always try to work out things on your own.[5] You can do that by committing everything in your life into God’s hands; trust in Him, He will be there to help.[6] When you trust in God’s unchanging and never-ending love, your heart will rejoice when it all works out in your favor.[7] Because the person who goes first to the LORD and does not try to accomplish everything on their own, and puts their trust in the LORD, and does not listen to lies, will be victorious.[8] That’s because those who know Your reputation put their trust in You, for You, O LORD, have not forsaken those who run to You.

Furthermore, God will bring perfect peace to those whose minds are focused on Him because they trust in Him. So, trust in the Lord every time, for the LORD, God is an immovable rock.[9] That’s why blessings will come to those who trust in the LORD. They are like a tree planted near water, that sends out its roots toward the stream, and does not fear when heat comes, for their leaves remain green, while others become anxious about lack of water. They never cease to bear fruit.[10] They are also not afraid when they hear bad news; their heart is firm; their trust is in the LORD.[11]

So, when Jesus was about to ascend back into heaven to be at the right hand of the Father, He told His anxious disciples not to be faint of heart. If they trust God, they can also trust Him.[12] He will be back to get them at the appropriate time. The same is true of any believer. At times they may feel that Jesus has left them alone to deal with their hardships on their own. But the truth is, He’s right by their side, waiting for them to be ready to receive the help He wants to give them. Be like the Psalmist who said: In God, whose Word I adore, in God I trust; I will not be afraid.[13] God is more than willing to do His part, the question is, are you ready to trust Him? – Dr. Robert R Seyda

[1] Micah 7:5-6

[2] Psalm 118:8

[3] Jeremiah 17:5

[4] Psalm 146:3-5

[5] Psalm 56:3-4

[6] Psalm 37:5

[7] Psalm 13:5

[8] Psalm 40:4

[9] Isaiah 26:3-4

[10] Jeremiah 17:7-8

[11] Psalm 112:7

[12] John 14:1

[13] Psalm 56:4

YOU ARE NEVER UNWANTED BY GOD

A San Francisco State University student named Patrick was doing some laundry late one night when he got the shock of his life. A rustling noise drew Patrick’s attention to a cardboard box in the laundry room. His curiosity quickly turned into wanting to peek into the box to see what was there. That’s when he received a horrifying reality, the rustling noise was made by a newborn infant whose skin was turning blue from the cold.

The abandoned baby never cried during its long hours in the box, in spite of the fact that her temperature had dangerously plummeted. It certainly would have been the end of her had not her stirring caught the attention of Patrick who’d popped in to put his clothes into the dryer.

Stunned by what he’d found, Patrick ran into the next room to get help from the only other person he could find — another student doing laundry. That student was a sophomore by the name of Esther. And Esther just so happened to be a nursing student who had just taken some classes on newborn care. It was clear, even to Esther, that God had put the right people in the right place at the right time!

Recognizing that the crudely cut umbilical cord left the baby at risk of infection and the bluish skin color meant a risk of hypothermia, Esther flew into action. While Patrick called 911, Esther checked the baby’s airways and cuddled her close to warm her up. Ten minutes later, paramedics arrived and whisked the infant off to the hospital.

Little did anyone know that her biological mother was practically a kid herself when she got pregnant. Terrified, she hid the pregnancy — even from the father, a boy she’d met at a party — and secretly delivered her daughter in her dorm room. She wrapped the newborn in towels and left her in the cardboard box sitting in the campus laundry room. Thankfully, the little infant was okay, and the hospital staff affectionately dubbed her Baby Jane Doe. The shocking story filled the newspapers, and offers for adoption started rolling in. But God had already chosen a family.

Sam and Helene Sobol had adopted their 8-month-old son, Jeffrey, 3 years prior. Since then, they had wanted to add a daughter to the family and were on the adoption waiting list for a girl. Helen had been keeping up with the news on Baby Jane Doe, and felt an intense stirring in her heart each time she read about the abandoned baby girl. The first time she saw the pictures of Baby Jane Doe, she thought to herself, “This is our new girl.”

Since they were already on the adoption list, it was a powerful moment when the phone finally rang, with the city’s social services department on the other end. They were calling about the adoption of Baby Jane Doe. The Sobol’s had an immediate connection with the tiny girl they named Jillian and were more than delighted to lovingly accept her into their family. But first, this would require consent from the infant’s biological parents.

The police and social services managed to track them both down. Her 19-year-old mother confessed to the concealment of her pregnancy and signed the papers relinquishing her maternal rights. Because she had left the baby where she would be found, she was not charged with child endangerment. For her 20-year-old father, the birth of his daughter came as a complete surprise. While he signed the papers as well, he wasn’t so sure he wanted to turn over his rights and was given 30 days to change his mind. It was agonizing for the Sobol’s. However, before he signed, he asked to see the baby, and Helene obliged, though she didn’t want to let the little girl they named “Jillian” out of her arms.

She described Jillian’s biological father as a personable and charming young man. Still a student, he ultimately turned over his rights and allowed the Sobol’s to provide the stable, loving home this abandoned baby girl deserved. The adoptive parents soon found out there was a great difference between them and their new daughter. They were reserved professionals, whereas she was more adventurous and rambunctious. But those differences balanced out to make for the perfect pairing.

The Sobol’s both valued education. Sam had graduated from Yale and Helene from UC Berkeley. So, they were quick to realize that Jillian’s struggles in school were not due to a lack of intelligence, but rather a learning disability. They patiently encouraged Jillian as she persevered through her learning difficulties, attending four different high schools, the last a boarding school in Costa Rica for underachieving students.

Jillian had always known she was adopted, but at sixteen, her parents finally revealed the full details of the circumstances behind her adoption. It was shocking news about being abandoned in a box in the laundry room, but the kind couple delivered it with such compassion, explaining how very young and scared her biological mother had been. Her adoptive parents were by her side as she researched her past, diving into the old newspaper articles surrounding her birth. Their love and support helped her to see the blessings that blossomed from those grim circumstances.

Following the discovery of how her life began, Jillian spent the next several years finding closure. First, she wrote to Esther, the nursing student who’d help save her. By then, Esther had gone on to work with newborns in a maternity ward. She had three children of her own, one of whom is a daughter named Jillian! The families met together, and Esther described it as “an answer to prayers.” Today, she works as a pediatric nurse at Kaiser Permanente in San Francisco.

From there, Jillian went on to track down and meet her biological father. He was living in Hawaii with his wife and daughter, working as a massage therapist. He and his parents flew out to California immediately to meet Jillian and the Sobol’s. Next, Jillian decided to return to the place where she was born. But this time, she showed up at San Francisco State University as a student! You can only imagine what thoughts flooded her mind and the emotions that burst from her heart as she went into the same laundry room where she was discovered, and envisioned a cardboard box in the corner.

She also attempted to contact her birth mother. When she didn’t get a letter back, Jillian assumed she’d never received a response from her biological mom. She’d been hopeful when, eighteen months after sending the letter, she received a friend request from her biological mom on Facebook. However, when there was no further communication after that, she eventually unfriended her mom and moved on.

For most of her time at San Francisco State University, Jillian kept it a secret that she’d, in fact, been born there as Baby Jane Doe. It wasn’t until a few months before graduation that she sent a letter to the university’s president, explaining her personal connection to the school. This was about her getting an education and overcoming her past, as well as the educational challenges she’d faced.

At the age of thirty-one, Jillian Sobol did just that. She graduated from college with a Bachelor of Science in Hospitality and Tourism Management. In addition to her adoptive family, there to celebrate this momentous achievement was Esther, along with her biological father and his parents and step-mother.

Shortly before graduating, Jillian was also able to come full circle with her biological mother. Originally, she thought she’d never received any type of response from her mom other than the Facebook friend request that seemed to go nowhere. Then, recently, Jillian made a surprising discovery. Jillian found out that some Facebook messages can actually be hidden from view.

She started digging around under her own profile to see if there were any messages she’d missed. And that’s when she uncovered a message from her biological mother. It had been hidden in this Facebook “no man’s land,” unseen for nearly two years. It read: “I have something to tell you. I’m very proud of you. And thank you for being you.”

At first, Jillian didn’t know how to respond, so she focused on graduating and decided to hold off on responding to her mother. However, the discovery was just one more crucial piece of closure for the proud graduate. It was just what she needed after spending so many years, reflecting on her mother’s decision to abandon her.

Over the years, Jillian had ultimately settled on compassion and forgiveness. Her mother’s long-lost message confirmed to Jillian that she’d chosen the correct response. Now that this chapter of her life is complete, Jillian forged ahead into a career in event planning. And over the summer, she planned to consider reaching out to her biological mother once more.

To every believer, adoption is the reason you are in God’s family. I’m sure Helene Sobol felt like Hannah in the Bible who prayed for God to give her a child. (1 Sam. 1:27). And Moses told the children of Israel that God defends the fatherless. (Deu. 10:18) And as the LORD told Jeremiah, He has plans for all of us. (Jer. 29:11). But it was the Apostle Paul who said that the reason God sent His Son to be born of a woman was so that He could redeem us that we might receive adoption into His family. (Gal. 4:4-5).

That’s why the Apostle John declared that as many as receive Jesus into their hearts, they will be given the right to become God’s children. (John 1:12). And the Apostle Paul says that those who have the fruit of a reborn spirit early await our adoption into God’s family once we leave this earthly body. (Rom. 8:23). And Paul also mentions that God had it planned all along for us to be adopted as His children through His Son Jesus the Anointed. That is His will for our lives. (Eph. 1:5).

As a sinner, the devil may have abandoned you to lay unwanted and unprotected in an old cardboard box in some unsuspecting place. But it just so happened that this place was often visited by the Holy Spirit looking for such discarded souls. He found you and brought you to Jesus, who had compassion on you and took you in. You, too, became an adopted member of God’s family. Even now, He is preparing a place for you in heaven. (Jn. 14:30. That’s when the whole family of God will be gathered together forevermore, in a place with no sorrow, no tears, and no parting. (Rev. 21:4). – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXI)

Another thing that Paul wants to warn the Galatians about is that while there are apparent sinful tendencies of which they were very much aware, there were other tendencies that were still in hiding. King David was certainly conscious of that when he wrote that no one could know all the sins lurking in their heart. That’s why it takes a spiritual cleansing to find and expose these hidden faults. Constant submission to the reborn spirit’s urging can keep a believer from committing deliberate sins! So, ask God to keep these tendencies from getting control of your thoughts. Then you will be free from the guilt of unforgiven sins.^[1]

Paul confessed the same thing to the Roman believers when he told them about his dealing with sinful tendencies. He explained it this way: I know that nothing good lives in me – I mean nothing good lives in that part of me that is not spiritual. I want to do what is good, but I can’t seem to do it. So, I have learned this rule: When I want to do what is holy, but evil is always there to offer an unholy choice. In my mind, I am happy with obeying God’s Law, says Paul. But I feel another urging in my body. Such inclinations make war against the law that my mind accepts. This other force at work in my body is the actions of sin, and that law makes me its prisoner. What a miserable person I am! Who will save me from this body that will drive me to death?^[2]

We are told that in Roman mythology, Mezentius king of the Tyrrhenians, noted for his cruelties and impiety. He was driven from his throne by his subjects and fled to Turnus, the King of the Rutuli. When the Trojan hero Aeneas arrived, he fought with Mezentius and slew his son Lausus who was protecting him. Mezentius was so ashamed that his son died in his place, that he often put his subjects to death by tying a dead man face-to-face with the living man who was forced to walk around until he too dropped dead. Could it be that Paul had this in mind when he spoke about this “body of death” to which he was hopelessly attached?

The reason Paul was so miserable is that he learned the hard way that people who live following their sinful tendencies think only about what they want. But those who live supporting their spiritual aspirations, are thinking about what their spirit wants them to do. When a person’s thinking is controlled by their sinful tendencies, spiritual death will be their end. But when a person’s thinking is influenced by the Holy Spirit, then there is joy in life and peace of mind.^[3]

But to prevent the Galatians from misunderstanding, Paul tells them the same thing he told the Romans. They might think that he was saying that sin and the Law are the same. That is not true. Knowing the Law was the only way he could learn what sinning was. He would never have known it is wrong to want something that was not his until he read it in the Law that a person must not want what belongs to someone else. That’s when his sinful tendencies found a way to use that command and make him want all kinds of things that weren’t his. So, he sinned because of the commandment. You see, without the Law, sin has no way to tempt you^[4].

But all was not lost. Paul found that the power of the Gospel and the action of the Holy Spirit was more than capable of helping him conqueror these harmful tendencies. Even though he didn’t give himself much credit for having anything he could offer to help. There was one thing that helped carry him through to victory. We find this same concept in the writings of the Jewish Fathers. In the Tzror Hamor, it tells us that when the angels came from Abraham to visit Lot in Sodom and Gomorrah, he met them in the city square. He wanted them to enter into his house for a meal and rest, but they said they’d rather sleep out in the open near the gate. But Lot insisted that they come in with him. And here’s what the Rabbi says: “Lot’s insistence that the angels come to his house showed that a small fraction of the Holy Spirit was still alive in him, that’s why he was so insistent.” ^[5]

 This way, you will be more liberated to yield to the Holy Spirit’s guidance.^[6] There is no better way to start a day than a private talk with your heavenly Father.^[7] The prophet Ezekiel shared God’s promise that He would put His Spirit inside believers to inspire them to live by His Word and His will by following His Teachings.^[8] The indwelling Spirit we received from God did not make us humble and passive, but it made us strong and unafraid to confront any threat to our spiritual well-being, whether it comes at us from without or within.^[9] The Apostle John gave his readers excellent instruction on this subject.^[10] As Paul told the Romans, never let sinful tendencies become your master since they have no legal control over your spirit.^[11]

So, says Paul, you Galatians who continuously tear each other down and get involved with things more in common with the sinful-self than your spiritual oneness with the Anointed need to realize this battle is won at the highest level of your consciousness. Radical turn arounds are more than a simple change of heart, or an adjustment in your feelings, or adapting emotionally, or a modification of your desires, but by a total transformation of your mind – the control room of your spiritual oneness with the Anointed. It will help you survive this constant struggle for the rest of your life until your body is transformed in the resurrection. But this conflict does not need to be a daily win or lose fight for you. The more you submit your spiritual-self to the Anointed, the more you gain mastery over these carnal tendencies to keep them in check. Before long, the sinful-self will have to mount a powerful urge or temptation before the resilient and committed spiritual oneness with the Anointed will even feel affected by any enticement.

After all, these things do not take over your minds and bodies without your consent or against your will. These are choices we make to please some lower or higher authority and power. The sinful-self will always desire that which satisfies the flesh, the old man, the Carnal “Id.” But once one’s Carnal “Ego” is regenerated, the Anointed’s influence through your super “Spiritual Ego” will be to fulfill God’s will and purpose for your life. Paul warns the Galatians, whichever one you choose, the other will be grieved and feel hurt. You cannot satisfy both at the same time. One must be superior to the other. So, decide now which one you don’t mind upsetting. Of course, Paul aims to get the believers to go with the Super Spiritual Ego and let the Carnal Id grieve for another day.

What are those carnal things that cause spiritual death, and what are the spiritual things which lead to life? Paul tells the Galatians: Your sinful-nature is jealous of your spiritual-nature, and your spiritual-nature is envious of your sinful-nature. These inclinations are so contrary to one another that you end up not doing the things you want to do. Here is a list of the thoughts your sinful-nature desires that involve your mind and body: sexual immorality, impurity, lustful pleasures, idolatry, witchcraft, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, divisiveness, envy, drunkenness, wild parties, and others like them.[12] Let me tell you, those who do such things will not get into the kingdom of God. On the other hand, the fruit of your spiritual-nature is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. For those who belong to the Anointed have crucified their flesh, with its vices and lusts.^[13]

Augustine (354-430 AD) interjects a wise truth that must always be kept in mind. He says that while the “flesh struggles against the spirit,” yet it does not subdue it since the spirit also “struggles against the flesh.” Although the actions of sin may hold the body as its prisoner, and, thereby, resists the rules of the mind, it does not, however, reign in your body, though it is human, as long as your body does not voluntarily submit to its supremacy.^[14]

Augustine then goes on to explain that while some people think that the Apostle here denies that we possess free will, they do not fully perceive what he is saying to them: If they refuse to hold fast to the grace they received, through which alone they can walk on a spiritual level and avoid fulfilling the desires of the flesh, they will end up not being able to do as they wish – it is love that “fulfills the Law.” But “the wisdom of the flesh” by following natural desires opposes spiritual love. How can it be made subject to the Law of God (that is, freely and obediently fulfill righteousness and not be opposed to it) when it tries to gain control, it must be defeated? The flesh imagines that it can procure a greater natural good by iniquity than by maintaining righteousness. As we can see, Augustine sees the believer’s righteousness as something they attain. The prophet Isaiah calls this “filthy rags.” [15]  And the Apostle Paul states that all our righteousness is to be found in Jesus the Anointed.[16]

Augustine then finishes up by stating that Paul did not say “Walk in the Spirit so that you will not have desires of the flesh” but “so that you will not gratify them.” Not to have them at all, indeed, is not the struggle but the prize of struggle, if we obtain the victory by perseverance under grace. For it is only the transformation of the body into an eternal, immortal state that will no longer have desires of the flesh.^[17] This is not as easy as saying to someone, “If you don’t want to get wet, don’t walk in the rain.” It is even more intense than letting someone know that if they don’t want to get bit by a snake, don’t walk in the desert without boots. It is more like if you don’t want to be swept out to sea by a rip current, don’t let go of the rock you are holding on to.  What the Apostle Paul is talking about here is a life or death situation.

[1] Psalm 19:12-14; See 51:1-5, 10-12; 65:3

[2] Romans 7:18, 21-24

[3] Ibid. 8:5-6

[4] Ibid. 7:10-14

[5] Tzror Hamor, Rabbi Avraham Saba, op. cit. Genesis 19:3, p. 262

[6] Psalm 25:4-9

[7] Ibid. 143:8-10

[8] Ezekiel 36:27

[9] 2 Timothy 1:7

[10] 1 John 2:20-27

[11] Romans 6:14-15

[12] From the New Living Translation

[13] The Ante-Nicene Fathers, Vol. 5, op. cit., The Treatises of Cyprian, Testimonies 64, p. 1127

[14] Augustine: On Marriage and Concupiscence, Edwards, M. J. (Ed.), op. cit., p. 84

[15] Isaiah 64:6

[16] Philippians 3:9

[17] Ibid. p. 86

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXX)

I like what Adam Clarke (1760-1832) had to say about the inner turmoil caused by the clash between latent desires to do wrong and active desires to do right. He sees it as God’s continuous work in the Galatian congregations, notwithstanding their drifting away from the Gospel. It was His way of showing them how far they were from the cross and was seeking to draw them back to where they used to be with the Lord. Through His Holy Spirit, God attempts to excite them with the idea of returning to His embrace. But, unfortunately, their stubbornness got in the way. These Judaizers were persuading them to walk an old trail to salvation and assurance by teaching them outdated principles.

Regrettably, this kept them in a state of self-opposition and self-distraction, so that they were unable to do the things that might want to do. They believed that these false teachers were right, and they wanted to be obedient followers. They were abandoning the Gospel and the grace of Jesus the Anointed. In its place, they chose the Law and its ordinances to fill the void, hoping to try and do everything on their own. Unfortunately, neither the oral teachings nor the ceremonial laws gave them the power they needed to conquer their sinful tendencies. It was because of this that Apostle encourages them to walk on a spiritual level so they wouldn’t fulfill the desires of the flesh. They must become aware that without the grace of God, they could accomplish nothing.^[1] Clarke then goes on to ask this rhetorical question:  Can you imagine Paul was saying this of mature Christians?

Pastor and Evangelist in the Congregational Church, Aaron Merritt Hills (1847-1935), in response to Paul’s statement about the flesh warring against the Spirit, starts by saying that planting of new seed may represent the work of regeneration. Soon the young flowering plants appear, but among them also are some weeds. The weed-seed was in the ground first. That may represent the “carnal nature,” “flesh,” “sinful tendencies,” that Paul speaks about so much. Now, water the flowers and hoe the ground and fertilize them, and they will grow. But in that same ground, and side by side with the flowers are the weeds. They, too, are keeping and deepening their hold upon the soil. They also want to be watered but not pulled out. The flower’s growth is impeded by the weeds. After all, flowers must already struggle to make it to maturity.

So, Hills asks, was not Paul teaching the same truth when he wrote to the Galatian Christians? “For our flesh wants attention just like our spirit and our spirit wants more attention than the flesh; for these are contrary the one to the other.” And as Paul says here in verse seventeen, the flesh puts up a fight so that they do not do the things they should. The flowers cannot grow well in the middle of a weed infestation. However, the power of the gardener’s hand can pull up and utterly destroy those weeds. Then the flowers will get all the water and dew and strength of soil and sunshine and culture they need and will grow as never before.

For Hills, the eradication of the weeds is a picture of sanctification. The baptism with the Holy Spirit and with fire “consumes,” “purges,” “cleanses,” “purifies,” the sinful tendencies that hide in us. It “crucifies the flesh with immoral passions,” as Paul wrote to the Galatians. Then, if the spirit within us is alive, let us live a spiritual life; let us walk on a spiritual level. “Dead to sin and alive to righteousness,” “living with our spirit in control,” and “walking with our spirit guiding us,” the “fruit of the spirit” will have a chance to grow and adorn the soul. Of course, our spirit is empowered and guided by God’s Spirit.

Hills goes on to say that spiritual growth is like addition and multiplication. Sanctification is God’s subtraction from man’s nature, the weeds that keep it from growing taller and more robust. Hill believes that Wesley’s idea of maturing in holiness is contrary to sound theology. Growth is a gradual process. The Bible always represents sanctification as an act. Growth is the work of man — life-long. The sanctifying “baptism with the Holy Spirit and with fire” is an act of God, given as suddenly today as on the morning of Pentecost. The cleansing, purifying work of the Holy Spirit was brought about instantaneously in every case recorded in Scripture, says Hills.

It is evident that Hills is not in agreement with the initiation of sanctification at the new birth, and then, as a tree grows to bear fruit, it is pruned, so the believer grows in sanctification. He mentions that there is no such command or thought in the Bible as “become holy by degrees.” “It is idle to talk about unholiness growing into holiness. It is God that sanctifies, says Hills.^[2] Any grace already in possession may increase through human instrumentality, but grace doesn’t begin there. God commands us to “grow in grace,” but He never commands us to grow into grace. We become divinely enveloped by grace and sanctification, and once we are in, we live spiritual lives argues, Hills.^[3] It is these views of sanctification as an instant work of grace, and sanctification as a constant work of grace, that caused a dividing line between two early Pentecostal movements: the Assemblies of God (Springfield, MO) and the Church of God (Cleveland, TN), as well as some others. But thank God it did not keep them from growing in His grace.

Living on a spiritual level gives the believer options that are not available to those bound by the power and dictates of the flesh, to be under its command as obedient servants and slaves.  Whenever a believer encounters temptation, the Holy Spirit is always there to convict and caution them.  But it’s the believer who must make the choice of which to follow, the slave-master over their sinful-self, or the counselor guiding their spiritual oneness with the Anointed – the Holy Spirit. This continued work by the Holy Spirit is generally referred to as “Sanctification.”

Robert Gundry paraphrases what Paul writes here in verses sixteen through eighteen for further enlightenment. “I’m saying, walk around by the Spirit and by no means will you bring to completion the lust of the flesh.  For the flesh lusts against the Spirit and the Spirit [lusts] against the flesh. For these oppose each other, lest you be doing these things, whatever [they are], that you’re wanting [to do]. But if you’re being led by the Spirit, you’re not under the law.” Gundry then explains: “To walk around by the Spirit is to behave as the Spirit leads and enables you to behave.” ^[4] By capitalizing Spirit, Gundry may leave the impression that we are led around by the Holy Spirit on a leash, but such an understanding would be a odds with what the Apostle is saying. I prefer using spirit since our spiritual nature is the one in charge with the help of the Holy Spirit. So, living on a spiritual level means that pleas from the flesh will be given little attention.

Gundry then adds that Paul’s command for us to walk around by the Spirit implies freedom of action and the personal responsibility that comes with it. He then gives us a two-fold reason why this works. First of all, our sinful tendencies are in a constant battle with the indwelling Spirit’s guidance and instruction. These tendencies use our moral weaknesses to produce in us a strong desire to transgress the ethical boundaries which our spirit strongly wishes for us to honor.  And secondly, the Holy Spirit desires to rid us of these sinful tendencies so that they don’t result in being catered to by our bodies.

No compromise is possible. Either your spiritual nature will keep you from giving in to these sinful tendencies that your body wants you to satisfy, or that your sinful tendencies end up preventing you from doing the good your spirit wants you to do. It means to let your sanctified spirit determine your behavior, indeed, to persuade you to behave in opposition to the lust of the flesh.^[5] For Gundry, this does not take away one’s will but instead empowers one’s will to do what is right. By contrast, when one’s will be weak, then it is easy to lose the freedom that a spirit controlled will brings and fall back into existing under the direction of the Law. Indeed, this rang loud and clear with the Galatian believers who knew what it was to be bullied by the Law and beaten for any strictly prohibited wrongdoings.

 5:17b-18 Because the old sinful-self wants just the opposite of what your new spiritual oneness with the Anointed wants and your new spiritual oneness with the Anointed hates what the old sinful-self longs for. In other words, they are at war with each other, and you are caught in the middle. But you have the right to choose because you are no longer dictated to by the religious rituals and regulations you were subject to when you tried to get right with God on your own.

 As you may have already seen in English translations, the Greek verb peripateō, is often rendered as “walk.” It means to make one’s way, to progress, and as a figure of speech means to regulate one’s life, to conduct one’s self. In other words, the standard according to which a person governs their life. The Apostle Paul shares a similar message with the Roman believers.^[6] He was telling them that their sinful tendencies should rule no one. Believers must not live the way their sinful tendencies want. He wrote the Romans; if you use your lives to do what your sinful tendencies wish for; you will die spiritually. But if you listen to your spirit’s urging to stop doing the wrong things you do with your body; you will have life more abundantly. The real children of God are those who let God’s Spirit lead their spirit.^[7]

It all boils down to this, says Paul, don’t let immoral passions control the way you live; do not give in to your sinful tendencies.^[8] In other words, you cannot control these sinful tendencies from being activated from time to time, but you can control how you respond. Just don’t give in!^[9] And to do this, we do not need to trust in or rely on our strength to resist. As Paul told the Corinthians, we have these promises from God.^[10] So we should make ourselves pure – free from anything that makes our body or our soul unclean. Our respect for God should make us try to be completely holy in the way we live.^[11]

Forget how you once lived when sinful tendencies dominated your thinking.^[12] By being in union with Jesus the Anointed, you received a new mark of holiness other than the old Jewish rite of circumcision. Theirs affected their bodies; yours influences your heart.^[13] That means you now have the opportunity to get rid of all those moral diseases that plagued your life as a sinner.^[14] The Apostle Peter shouted out several big “Amens!” to what Paul is saying here.^[15]

[1] Clarke, Adam: Commentary on Galatians, loc.cit.

[2] See Exodus 31:13

[3] Hills, A. M., Holiness and Power, op. cit., Part IV, Ch. 18, pp. 239-240

[4] Gundry Robert H., Commentary on Galatians, op. cit., loc. cit.

[5] Ibid.

[6] Romans 8:4-5

[7] Ibid. 8:12-14

[8] Ibid 6:12

[9] See ibid. 13:13

[10] See 2 Corinthians 6:12-18

[11] Ibid. 7:1

[12] Ephesians 2:3

[13] Colossians 2:11

[14] Ibid. 3:5-10

[15] 1 Peter 1:14; 2:11; 4:1-4, 16

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXIX)

According to early church scholar Thomas Aquinas, Paul is speaking here of being under the rule and guidance of the Holy Spirit, whom we should follow as the One pointing us in the right direction. For the knowledge of what God planned for us is only gained from the Holy Spirit. As Paul told the Corinthians: “Eye has not seen, nor the ear heard, neither has it entered into the heart of mankind what things God has prepared for them that love Him,” and immediately added, “But to us, God has revealed them by His Spirit.” ^[1] Also, as one who motivates us, the Holy Spirit stirs up and turns our affections into wanting to do what’s right: “Whoever the Spirit of God leads, they are the children of God;” ^[2] “Your good Spirit will lead me to the right place.” ^{[3] [4]}

Aquinas goes on to write that 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 is against what the Holy Spirit desires for us. However, says Aquinas, this is the error of Manichean thinking.^[5] The Holy Spirit doesn’t resist essential human needs, says Aquinas. Instead, it battles those desires that bring embarrassment or excessiveness. That’s why Paul said earlier that those led by their spirit would not fulfill the wishes of the flesh that may make us look bad or weak in faith. For in things necessary for living, our spirit does not contradict the natural functions of the body, as we are told: “No person hates their own body.” ^{[6] [7]}

Haimo of Auxerre concurs with this idea of sinful tendencies using the body for its desires. He notes that the spirit makes the flesh unhappy because it delights in fasting, abstinence, purity, and all such things that are contrary to the flesh. But we must always follow their spirit because it seeks those things by which the soul lives to God.^[8] So for Haimo, the real battle between the flesh and the spirit is that each one wants to use the body for its purpose, which is diametrically opposed to each other.  One is influenced by the sinful nature and the other by the spiritual nature.

Listen to Martin Luther’s confession about his battle with the flesh. He tells us that when he was a Benedictine monk. He thought he was lost forever whenever he felt an evil emotion, sexual desire, anger, hatred, or envy. H tried to quiet his conscience in different ways, but it did not work because sinful desires would always come back and gave him no rest. He told himself that since he permitted these sinful tendencies like envy, impatience, and the like, his joining this holy order of monks was all in vain, and all his good works were good for nothing. He admits that if at that time he understood this passage here in Galatians about how the flesh lusts against the spirit, and the spirit against the flesh, He could have spared himself many a day of self-torment. He would have said to himself: “Martin, you will never be without sin, for you are human. Don’t despair, resist the flesh.” ^[9]

Fellow reformer John Calvin believes that Paul is also offering this as a remedy to the confusion that was engulfing the assemblies in Galatia. Seeing a congregation disintegrate is no casual event. Whatever threatens, we must fight against it with the most determined resistance. But how is this to be accomplished? We, by not permitting our sinful tendencies to rule in us, and by yielding ourselves to the directions given us by the Spirit of God. The Galatians received instructions that they were unregenerate, destitute of the Spirit of God and that the life they were living was unworthy of real Christians. From where was their abusive conduct towards each other coming? They needed to confess that it was driven by their sinful tendencies? Paul tells them, this proves that the Holy Spirit was not leading them.^[10]

From Calvin’s perspective, the believers in Galatia were being led into error by both seen and unseen forces pushing them in this direction.  The seen contributor was the teaching they received about the need for adding circumcision to their spiritual experience in the Anointed. In other words, depending on the works of the flesh for salvation, along with the Spirit and grace of God. The unseen factor was that their sinful nature taking advantage and involving them in other aspects of the flesh. To put it another way: by using their sinful nature to satisfy their spiritual nature’s needs, then this same sinful nature could also supply their passions.  And since their spiritual nature was now happy, what the sinful nature wanted to have was of little concern to their spiritual nature.

But Paul admonished them to “walk in the spirit,” or “live on a spiritual level.” In other words, let God’s Word and the Gospel of the Anointed become their rule of behavior, their standard of faith, their light, their guide, their spiritual and moral compass. Don’t lean on your intellect to survive and conqueror, lean on the Anointed, His grace, His strength, and His mercy to help you in your daily walk and interaction with others. Paul doesn’t say that we will not need to deal with passionate suggestions in our spiritual walk, or that we will never experience the temptation to follow carnal urges on occasions.  None of us are that perfect.

Jacob Arminius (1560-1609) focuses on the Greek verb teleō here in verse sixteen and its inherent ambiguity. It means we can interpret it in two different ways. When used in the passive sense of bringing something to a close, bring it to an end “not fulfill,” ^[11] or in the active sense of performing, carrying out, completing such as “will not fulfill.” ^[12] If used it in the passive sense here in verse sixteen, then the exhortation consists of what must be omitted. In other words, we must walk in our spirit so that the desires of the flesh are not fulfilled. On the other hand, if it’s used in the active sense, then by walking in the spirit, we will not fulfill the desires of the flesh.

As Arminius sees it, Paul uses teleō here in the active sense. As long as we are walking in our spirit then fulfilling the desires of the flesh never comes up for consideration. Thayer in his Greek Lexicon takes the same view. In other words, instead of going around trying our best not to commit the lust and desires of the flesh, that is a passive form of sanctification. But when we live and work in the spirit then our whole focus is on what is holy, not that which is unholy.^[13] When used in the passive sense, then any hope of being fulfilled and living in spiritual wholesomeness is lost. Only when we become active in producing the fruit of the spirit will we lose any interest in the desires of the flesh.

English Puritan Presbyterian minister John Flavel (1628-1688) was preaching on the Royal Office of Jesus the Anointed, and how it is a blessing for the redeemed of God living in a sinful world. He says that one of the kingly acts of the Anointed is how He helps keep His servants away from letting their sinful tendencies lead them ignorantly astray from the true path of holiness.[14] At the same time helping their hearts to develop the tendency to remain faithful. As much as it hurts all of us to admit, backsliding is always a danger for believers.

Then the Lord, like a shepherd, watches in tenderness over them, staying with them even though, at times like King David, they are on the brink of sliding back into the cesspool of sin.^[15] The Lord is more interested in saving His children from sinning than rescuing them from sin. That’s why, on occasions, the Lord helps prevent such fallings away by warning His servants of the traps ahead. He then gives them the strength they need to resist temptation, even turning what started as a temptation into a test of their faithfulness. That’s what Paul was telling the Corinthians.^[16]

That’s why His children often bless His Holy Name, who, out of the goodness of His heart, prevents any disaster from overtaking them. Flavel believes this is what’s behind Paul’s exhortation here in verse sixteen to walk in the spirit, and you shall not fulfill the desires of the flesh. There’s no way to keep them all away from tempting us, but we are not forced to give in to them. God’s Spirit dwells in us to help us overcome temptation and cause it to die like a seed that fell into the dirt of temptation so that it does not germinate and sprout into full bloom and produce embarrassing fruit.^[17]

John Wesley (1703-1791) often defended his view of the doctrine of sanctification against charges that he was preaching some form of maintaining salvation through efforts of always trying to be right and do right. But nothing was further from the truth. Entire sanctification was not a goal to reach and celebrate, but a gift to be received and practiced. For Wesley, justification, like sanctification, is the gracious gift of God, received by faith. For himself, he continually taught in private and in public that we are sanctified as well as justified by the same grace, but not the same act of grace. Like the two sides of a coin. It was quite evident that these great truths illustrated each other quite powerfully. Exactly as we are justified by faith, so are we sanctified by faith.

 For Wesley, faith is the condition, and the only circumstance, upon which sanctification is granted, just as it is the state for justification to be given. None are sanctified but those who are justified. And none are justified without then being sanctified. Faith is the only requirement for both. Everyone that believes and is justified is also made holy. These do not depend on any other factors. In other words, no person is sanctified until they first believe: Every person when they believe are sanctified.^[18] One might say that for Wesley, the fruit of the spirit was, in fact, the fruit of a sanctified spirit. Yet, justification and sanctification are two different gifts of grace. Justification brings you into God’s presence, then sanctification allows you to live your life to the glory of God. As the disciples learned, then the infilling of the Holy Spirit anoints you to spread the good news of salvation.

[1] 1 Corinthians 2:9

[2] Romans 8:14

[3] Psalm 142:10

[4] Aquinas, Thomas: Commentary on Galatians, op. cit., loc. cit.

[5] Manichaeism refers to a fusion of religious philosophies taught by the Persian prophet Mani, combining elements of Zoroastrian, Christian, Buddhism, and Gnostic thought in the third century, and opposed by the imperial Roman government and Roman Catholic Church. It was based primarily on the supposed primordial conflict between light and darkness or good and evil.

[6] Ephesians 5:29

[7] Aquinas, Thomas: ibid.

[8] Haimo of Auxerre: Commentary on Galatians, op. cit., loc. cit.

[9] Luther, Martin: Commentary on Galatians, op. cit., loc. cit.

[10] Calvin, John: Commentary on Galatians, op. cit., loc. cit.

[11] See Matthew 7:28; 13:53, 19:1; 26:12; 2 Timothy 4:7; Revelation 15:8

[12] See Luke 2:39; 12:50; 18:31; 22:37; John 19:28, 30; Acts of the Apostles 13:29; James 2:8;  Revelation 10:7; 11:7; 15:1; 17:17; 2 Corinthians 12:9

[13] Arminius, James, The Works of Vol. 2., op. cit., A Dissertation of St. Paul’s Epistle to the Romans, First Part, pp. 308-309

[14] Matthew 6:9-13

[15] Psalm 73:2

[16] 1 Corinthians 10:13

[17] Flavel, John: The Fountain of Life, Sermon 16, pp. 192-193

[18] Wesley, John: The Sermons of – Sermon 43: “The Scripture Way of Salvation”

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXVIII)

It could be that Paul was inspired by the words God gave His people through the prophet Ezekiel when He said to them: “I will also put a new spirit in you to change your way of thinking. I will take out the heart of stone from your body and give you a tender, human heart. I will put my Spirit inside you and change you so that you will obey my laws. You will carefully obey my commands. I will save you and keep you from becoming unclean. You will remember the bad things you did. You will remember that those things were not good. Then you will hate yourselves because of your sins and the terrible things you did.” ^[1]

Sigmund Freud’s psychoanalytic theory on the human personality gives some insight into what’s transpiring here in Paul’s mind.  Freud explains that we have our own human trinity controlling our lives.  The instincts and needs of the body, such as hunger, sleep, etc., are expressed by something he calls the “Id.” [2] Whenever the Id wants to satisfy these cravings, it sends a message to what he labeled as our “Ego.” [3] Then our Ego seeks food to calm our hunger, or a bed where we can lay our heads, or a coat to keep us warm, and so on.  But the final decisions are made by our “Super Ego.” [4]  For instance, if our Id says I’m hungry. The Ego says okay let me select some food, and suggests scrambled eggs and bacon. Our Super Ego may chime in and say “No!” to the Ego; reminding it that the Id is on a diet; there are too much fat and calories in that food, so choose something else.

From the Apostle Paul’s perspective, that part of man which gives our sinful tendencies a hiding place serves as a backdoor for the devil to gain access to our spiritual Ego is the Id—the flesh. Thus, the born-again Ego needed some guidance in responding. That’s why Paul insisted that our spiritual Super-Ego be transformed and set free to choose spiritual principles over sinful philosophies. He spells this out very clearly in his subsequent letter to the Romans: “Dear brothers and sisters, I plead with you to completely dedicate yourselves to God because of all He has done for you. Kneel at the altar and consecrate yourselves to live holy lives—the kind He wants to see. This is the true way to worship Him. Don’t copy the behavior and customs of this world, but let God change you into a new person by transforming the way you think. Then you will learn to follow God’s good and pleasing and perfect will for your life.” ^[5]

Early church preacher Chrysostom has a clear view of what Paul is stressing here. For the Apostle, nothing, I mean nothing, renders us so susceptible to love as being spiritual. Likewise, nothing is more encouraging to the Spirit who dwells in us than the willingness to love. Having spoken of the cause of this self-eating disease of bickering among believers, Paul likewise mentions the remedy which restores spiritual health. And what is this remedy to eliminate these destructive evils? It is life in the Spirit. That’s why he tells the Galatians here in verse sixteen to walk guided by the Spirit, and they will not give in to the wrongful desires of the flesh.

Chrysostom acknowledges the battle between the wants of the flesh and the desires of the spirit, often going on in a believer’s life. However, he does not believe that when Paul speaks of the flesh, he is talking about the body. Chrysostom gives his definition of the flesh. For him, it is having a worldly mindset, lazy and careless in doing what’s right. Paul calls this the “flesh,” and this is not an accusation against the natural needs of the body, but a charge against the lazy soul when it comes to morality. The flesh is an instrument, and no one feels any hostility or hatred against a tool except for the person who abuses it. For it is not the majestic hunting knife that people hate, but the murderer who used it on an innocent victim; he is the one we despise and want to punish.

 However, says Chrysostom, calling out the soul’s faults and failures by naming the bodily member, is used as an accusation against the flesh. We accept that the flesh is inferior to the soul, yet it is useful in and of itself. Therefore, anything inferior to what is higher may itself be good. However, evil is not inferior to good but opposed to it. Now, if someone can prove that evil originates from the body, then they are at liberty to accuse the flesh. But, if you are attempting to blame that part which accomplished the harm instead of pointing the finger at what thought it up and initiated it, you are letting the soul off free from any responsibility. This kind of thinking is from human logic infected with the virus of wickedness.^{[6] [7]}

Jerome detects that some are caught between remaining spiritual in their behavior or going back to their old way of living. They struggle daily against being reduced to living like a sinner. Here in verse seventeen, Paul admits that the “flesh struggles against the spirit.” People need the literal and definitive interpretation of Scripture, not an allegorical and figure of speech doctrine. And in the strict sense of Scripture, it shows that we do not have it in our power to fulfill the Law even when we wish to follow each law to perfection.^[8] Such homiletical therapy of feel good all the time, or taking scriptures out of context was not only a problem in Jerome’s day but continues to this day. For instance, when someone takes a promise God made to an individual or specific group in Bible days and spins it as God’s promise to do the same for us today. Let us all be glad God did not mean for us to take the same promise he gave to Abraham about his children outnumbering the stars and apply it to ourselves.

Augustine also mentions that some people think the Apostle Paul denies that we have a free will. They do not understand that this is said only of them that refuse to hold on to the grace of God they received by faith. Nothing else enables them to walk guided by the Spirit and not fulfill the sinful tendencies of the flesh. By refusing to hold on to grace, it keeps them from doing what they want to do for God. By performing the works of self-righteousness under the law, they experience defeat due to their sinful tendencies. Not only that but by giving in to these desires of the flesh, they desert the grace of God given to them by faith in the work of Jesus the Anointed, who provided the required sacrifice on their behalf.^[9]

A contemporary of Augustine’s, Ambrosiaster, gives his exposition of what Paul is saying. He writes that Paul presupposes two laws here, as he also does in his letter to the Romans, which are contrary to one another.^[10] One of these is the law of God; the other is the law of sin. The latter is in the flesh because it fills its lust by taking delight in invisible things. The divine law clamps down on this and drives out the law of sin by advising people to follow the strength of their spiritual nature and not be captivated by things desired by their sinful nature. The law of sin, on the other hand, works undercover to afflict people with temptations so that they compromise the commandments of the divine law.

But the law of God works against this by calling them back and telling them not to do what the law of sin suggests. When they do what the law of sin suggests, they will be ashamed and horrified afterward.  Therefore, we must obey the commands of the law of the Spirit and ignore those of the flesh. Even their conscience accuses them if they agree to the law of sin because it knows how terrible its suggestions are.^[11] To this, I might add, says Augustine, that giving in to the dictates of the sinful nature will result in worship of Satan while adhering to the dictates of the spiritual life will lead in the worship of God.  He uses the word “worship” here in its Biblical sense, which means to bow down to, to obey, to revere, and reverence.

We must keep in mind that Paul reminds the Jews of the laws they followed to earn self-righteousness before God, and the non-Jews who followed their practices to please the gods of the heathen temples and thereby deprive themselves of wrongdoing to please these idols.  So, Paul is suggesting that even though they are led now by the Holy Spirit and have a new spirit within them, not to allow the things they once did when they walked by sight, to lead them away from what they do now by faith.  Paul emphasizes this by telling them to let the Spirit lead them in the direction God, and the Anointed as their Redeemer and Savior, want them to go. Otherwise, it will put their hand back to the grip of the Law. They will then be led in the opposite direction of Works and Ceremonies, becoming their Redeemer and Savior.

Haimo of Auxerre (c. 800 AD), mentions that there are differences of opinion among various Church teachers as to what Paul is saying here in verse sixteen. Some assert, such as John Cassian, that the Apostle spoke here about the spirit of a human being.^[12] Others, such as Augustine, say he is referring to the Holy Spirit. The truth is, both opinions are perfectly suitable, and either one is acceptable without violating the true faith. First, let us look at what John Cassian said, that walk in the spirit means to live as someone led by the spirit. But what is the essence of a human being? It is the principal aspect of the soul, which might be called the reasonableness of the mind through which a person is capable of discerning what they should desire and what they ought to shun. So that means Paul is saying that if we live according to the reasonableness and understanding of the mind, you will not fulfill the desires of the flesh.

Haimo then looks at Augustine’s view. Most scholars accept that the writing of the Holy Scriptures occurred with inspiration from the Holy Spirit. It also means that the teachings and guidelines contained in the Law, the Prophets, and the Gospel came by way of the Holy Spirit. So what Augustine is saying is that we are to walk as the Holy Spirit teaches and directs us from these divine Scriptures. Especially, the way we live and conduct ourselves, walking and growing from virtue to virtue, from faith to hope, from hope to love, and from love to action. By doing so, then a person will not fulfill the desires of the flesh. To know more fully what Paul is talking about, read what he says in the following verses.^[13]

[1] Ezekiel 36:26-31

[2] According to Sigmund Freud’s psychoanalytic theory, the Id is the personality component made up of unconscious psychic energy that works to satisfy basic urges, needs, and desires.

[3] For Freud, the ego is the component of our personality that is responsible for dealing with reality.

[4] The superego is the aspect of our personality that holds all internalized moral standards and ideals that we acquire from parents and society – our sense of right and wrong.

[5] Romans 12:1-2

[6] Ephesians 6:12

[7] Chrysostom: Commentary on Galatians, op. cit., loc. cit.

[8] Jerome: On Galatians, Edwards, M. J. (Ed.). op. cit., p. 84

[9] Augustine of Hippo: Commentary on Galatians, op. cit., loc. cit.

[10] Cf. Romans 7:14-15

[11] Ambrosiaster: Commentary on Galatians, op. cit., loc. cit., pp29-30

[12] The Conferences of John Cassian: Ch. XI

[13] Haimo of Auxerre: On Galatians, op. cit., (Kindle Location 1600)