Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XC)

However, Adam Clarke put the first four into the category of “sexually immoral conduct:” Adultery, Fornication, Impurity – which he equates with unnatural practices such as sodomy and bestiality, and lasciviousness behavior – which he denotes as indecency and eroticism, to which we may add: pornography.  Then the second group involves “dysfunctional behavior” as a believer: Idolatry, Sorcery, Hatred – which he sees as aversion and opposition to brotherly love and kindness. The third group includes Contentions – which he labels as “hostile acts” borne of emotional upheaval resulting in contests, altercations, lawsuits, and disputes in general. Jealousies – brought on by envy and strife caused by one person trying to excel at the expense of another, supporting bad causes, especially those against church leadership.

Clarke continues with the fourth group of Fits of Rage – which explodes in public discontent and the questioning of other’s faith and loyalty; Selfish Ambitions – which he classifies as disputes over things such as words, to which we can add: church programs, music, ministries, etc. Dissensions – which he sees as divisions into separate factions, opposition groups, and dissenters to the conventional wisdom which guide the congregation. And finally, Heresies – which is the outcome of all these things which preceded it, which Clarke sees as people separating from the communion of others, following a different doctrine that then becomes offenses and stumbling blocks for others.

Then Clarke put the fifth sinful actions of sinful tendencies into a group of acts “associated with those who are backslidden” and have become engrossed into sin and the world.  He begins with Envyings – which he defines as “Pain felt, and malignity conceived, at the sight of excellence or happiness.” Says Clarke, this is a passion that the most base and the least curable of all that disgrace or degrades the fallen soul.^[1] Now that they are no longer in communion with the congregation of believers, they now envy what those who remain faithful are enjoying.

Now we are told that this sixth term, “Murders,” does not appear in Nestle-Aland/United Bible Societies’ (NU) Greek text. When seen in the context of what Paul has listed so far and what comes after this, some Bible scholars believe that it is to be understood the same way our Lord used it along with other evil deeds.^[2] However, to put it back into the historical context of Paul’s era, it was not uncommon for some unrepentant backsliders to make false accusations against their former fellow believers, so that they were arrested and executed on manufactured charges. Not only was our Lord sacrificed in this same manner, but later on during the Roman persecution, it happened to Christians by the thousands.

Then comes the seventh term, Drunkenness – which Clarke puts in the context of “over-drinking” to the point of becoming intoxicated, which makes the person unfit for public, domestic, or spiritual duties. Paul cautions the Romans on this same issue. When we put this in the context of dealing with fallen believers, it may point to someone trying to drown their grief and sorrow of losing their joy in Jesus the Anointed and fellowship with the saints.

The eighth vice is Revelries – which Clarke defines as binge eating, with obscene songs, music, etc. Today we would call this “partying,” perhaps even orgies. That the Apostle Paul must write this warning to those once delivered from heathenism and legalism to live in the newness of life in Jesus the Anointed, is the saddest part. How can that be possible? The same question seems to go unanswered even today.

Haimo of Auxerre gives us his insight into the word “fornication.” He tells us that the Greek porneia relates to the gate arches. Those were theatrical places and brothels constructed around the gate arches where the filthiest sort of people mingle with prostitutes. In Latin, fornix means “arch” as well as “brothel,” hence the sexual activity that went on there was termed “fornication.” ^[3] We may attribute this to the definition given in Seville’s Etymologies: “Prostitute (fornicatrix), a woman whose body is public and common. Such bodies would lie prostrate under arches, places that they call fornices – hence also the term ‘female fornicator’ (fornicaria).” ^[4]  Therefore, we can see that the term had more to do with where it took place than the immoral act.

However, Haimo goes on to say that in the ninth century AD, to fornicate means: “to have sexual relations with unmarried girls or widows, not consecrated to God.” He does not say if the classification of intimacy involving believers falls under the same term. So, it may be that Paul was speaking of believers who become intimate with unmarried or widowed unbelievers. One mid-medieval scholar believes that Paul was describing fornication as: “defilement with prostitutes.” ^[5] We know that in Paul’s era, there were prostitutes in the pagan temples for religious purposes and that these temples had arches.

The Jews had a similar concept of the works of sinful tendencies and the fruit of the reborn spirit. They put it in descriptive terms. We learn that one Rabbi taught that “the bigger the body, the more the worms.” It is the same way with possession. The more you possess, the higher your anxiety; the more women, the more witchcraft; the more servant women, the more indecency; the more men servants, the more thieving; the more study of the Law the more life; the more schooling, the more wisdom; the more counsel, the more understanding; the more righteousness, the more peace.^[6] I think we can all agree that this is wishful thinking.

Theologian Gundry sees a correlation between what Paul says here about these “works of the flesh” and his frequently mentioned “works of the Law.” [7] It indicates that the flesh takes advantage of the Law because of the Law’s powerlessness to help resist the lust of the flesh. In Gundry’s mind, Paul declares the works of the flesh “obvious” to point out that you don’t need the Law to recognize them as evil. The Law is needless as well as powerless.” It’s like driving down the road and coming to a stop sign. The sign itself tells you it’s wrong not to stop, why should you need a law to tell you that.

Again, as in verse fourteen, Paul notes that the absence of Godly love creates a vacuum that invites such despicable behavior to flourish. We should also note that Paul is not writing to sinners but saints.  Furthermore, he is not indicating that one fall or failure will bring immediate damnation and eviction from the Kingdom of Heaven. It’s evident that Paul points to an ongoing violation of correct living ethics, and how an unrepentant continuation of such indulgences by our sinful-self can be spiritually lethal. Such lack of control always leads downhill and will eventually spiral out of control and bring disaster.

I would venture to guess that the Galatians were shocked to read that Paul implied they were in danger of committing such an inventory of vices and indecencies. We might be just as appalled if it wasn’t for the fact that history is full of stories documenting the sins and fall of some very well-known Christian leaders and personalities. Paul identifies these as “transgressions.” This word is applied to labor in the business world, being employed, or any occupation. It recognizes that which one attempts to do, an enterprise, or undertaking, as well as any product such as anything accomplished by hand, art, industry, or ideas, including an act, deed, accomplishment.  English translators of this Greek word use such equivalents as “works” and “deeds.” Jesus told His disciples to let their light so shine that people could see their good deeds, so God is credited for all things done in His name.[8]

Paul wants the believers to know that these atrocious evils do not occur by accident or bad luck or fate or chance.  They are actions one sets out to complete.  A young serviceman once asked me while I was stationed in Munich, Germany, whether or not I thought it was wrong for him to watch pornographic movies.  I offered a simple formula to help him decide: “For Christians when your heart says yes, but your mind says no, don’t do it.  When your heart says no, but your mind says yes, don’t do it.  If your heart and mind both say no, then don’t do it for sure.  But if your heart and your mind both say yes, then you’re free to decide if you want to participate or not.”

The Galatian believers no doubt concluded that immoral sexual desires, indecent thoughts, being tempted to fulfill their lustful cravings for getting involved with cults, and reading horoscopes. Dabbling in spiritism was indeed something they needed time to think over before yielding to such temptations. But how did they feel about holding grudges, getting into arguments, becoming jealous, fits of anger, always wanting to have their way, and taking sides against anyone who doesn’t agree with them, envious of what others have, getting drunk, wild parties, and such?  In the church I grew up in, there was a long list of don’ts, including going to ballgames, playing cards, attending movies, wearing jewelry, specific clothing, and haircuts.  But nothing was said about hatred; jealousy fits of anger, gossip, backbiting, and so on.

Psychology was not a strange science even in Paul’s day, and given the opportunity, he might have categorized these deeds of the sinful-self as we would today.  Let me explain.  Your boss says you’re not going to get the raise you expected. The first thing that happens is that it catches your spiritual oneness with the Anointed by surprise. Your sinful-self takes this moment of weakness to respond with anger.  As a result, spiritual unity with Jesus the Anointed helps us deal with this anger instead of focusing on its cause. This misdirected attention to the irritation may then lead to your spiritual oneness with the Anointed feeling humiliated because it allowed this negative response to happen.  But it may not end there. That humiliation can cause frustration to germinate. We see that none of these secondary or tertiary feelings deal with the original cause. Instead, they feed off of each other.

Sounds complicated? Let me illustrate: if a skunk invades your house, you can do all you want to cover up the smell, but it won’t stop until you get rid of the skunk! That’s why by concentrating on your responses to answers, you may decide to go out and get as drunk as a skunk because you didn’t control your anger, humiliation, and frustration, not because you didn’t get your raise. As you can imagine, once you realize that getting drunk was a wrong choice, only the Lord knows what your next response will be.  The result is that it causes a downward spiral to complete depression.  No wonder we need the help of the Holy Spirit in keeping our spiritual oneness with the Anointed strong, sound, and in control.

[1] See Romans 13:13

[2] Cf. Matthew 15:19; Mark 7:21 (See also Romans 1:29; Revelation 9:21)

[3] Haimo of Auxerre, op. cit.

[4] The Etymologies of Isidore of Seville, Bk. 10: Vocabulary, F.99, p. 219

[5] Bruno the Carthusian: Commentary on Galatians, op. cit., loc. cit.

[6] Mishnah, Fourth Division: Nezikin, Tractate Aboth, Ch. 2:7

[7] See Galatians 2:16 and 3:2, 5, 10

[8] Matthew 5:16

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXIX)

So, as we can see, the Apostle Paul now exposes the darkest part of his letter. It took a while because he was laying a firm foundation for the lighthouse he’s about to build and turn on. If, when we were born again, our bodies disintegrated, and we simply fluttered around like spiritual butterflies, that would be different, but it didn’t happen that way. The original resident who lived in the body died, and a new resident moved in with a renewed mind and a spiritual attitude and refined purpose for living there. However, the new resident must now deal with how the old resident kept the place in order, and in some cases, it wasn’t very tidy or clean. You talk about a major home-makeover; for some, it takes a radical spiritual cleaning.

The Apostle Paul gives the Galatian believers an inventory of the many things the old carnal sinful-self, left behind that need to be cleaned out. If they leave them lying around or stick them in their mental and emotional closets, they might feel tempted to grab them and use them at some critical moment. Let me illustrate: when a man marries the love of his life and carries her across the threshold of his former bachelor’s pad, believe me, things won’t remain the same as they were before she moved in. Therefore, his immediate question becomes: does he make the necessary changes now to please her and make her happy, or does he insist on keeping them the way they’ve always been? It has all the possibility of the dark clouds of a perfect storm brewing on an otherwise sunny horizon.

Now the inventory: There’s nothing to suggest that Paul accuses the Galatians of performing these past deeds, but he wants them to know that their sinful-self is still capable of being tempted to do them.  Paul wisely puts them into different categories so the Galatians can perceive where they may be having problems. The first category concerns the body and its desires: immoral sexual desires, impure thoughts, being tempted to fulfill their lustful cravings. The second category impacts their heart and intellectual lives, getting involved with cults and reading horoscopes and dabbling in Spiritism.

The third category involves their emotional lives as influenced by a sinful mind, by misbelief, a corrupt personality, and unbridled lust of the flesh: holding grudges, getting into arguments, becoming jealous, fits of anger; always wanting to have their way, and taking sides against anyone who doesn’t agree with them; envious of what others have, getting drunk, wild parties, etc. But the most shocking and frightful aspect of Paul’s admonition is that converted saints are susceptible to these sinful activities, not unconverted sinners. They are subject to such displays if they do not stay fully connected to the vine, the Lord Jesus the Anointed.

Then how much more does this apply after Jesus the Anointed moves into our lives? Who do we want to please? Does He become Lord of all or not Lord at all?  Do we relinquish control reluctantly, or do we let it all go for the joy and freedom that He brings into our lives? Does He always sit on the throne of our hearts, or do we only allow Him there when we want Him to grant us a favor? Do we want our physical house to look more like our old tent or His new temple? Do we always keep the blinds pulled and curtains closed, or are they open so everyone can see the sunshine of His love glowing within? Do we cohabit with Him, or do we treat Him like a visitor? “Hey, you Galatians,” yells Paul, “make up your minds; you can’t have it both ways; it’s either one or the other.”

Chrysostom joins the conversation by predicting that the sinful activities of the flesh are not bodily functions, but the immorality in one’s heart using the body for such pleasure. Does he want those who easily mix immoral behavior with Christian living to explain why they should not be considered hostile to the Gospel? Yes! For instance, says Chrysostom, let’s assume that adultery and fornication proceed, as they assert, from the desire of the flesh. On the other hand, hatred, contention, zeal, strife, heresies, and witchcraft arise from depraved choices of the mind. It is the same thing with the other abominations. So, how can you tie these solely to the flesh?

Chrysostom tells us to observe that Paul is not speaking exclusively of the flesh, but immoral thoughts. That’s why Paul sounds an alarm by saying that those who practice such things will not inherit the kingdom of God. If all these things belong to human nature and not bad moral choices, why did Paul use the expression, “they who practice?” Maybe he should have used “they who suffer.” But that begs the question: why must they be denied entry into the kingdom of heaven because of things they suffer as a result of their errant human nature? The truth is that it comes from allowing sinful tendencies to make suggestions that undisciplined minds choose to satisfy.^[1]

Augustine gives an interesting comment here on what Paul is talking about when it comes to the active efforts of our sinful tendencies. He points out that it is one thing not to sin, another not to be immoral. For the person in whom sin does not reign (in other words, who does not obey its bodily desires) does not sin. But the person in whom such desires do not exist at all, not only does not sin but does not even have sin. In many respects, this is impossible in this life. So, we need not hope for it in every respect until the resurrection and transformation of the flesh.^[2] In other words, while being sinless may be theoretical, it is not practical as long as we live here on earth. Therefore, even for the believer, sinful tendencies are something they must contend with every day.

Martin Luther shares more about his progress in understanding what it means to be freed by the Spirit: He thanked God that He permitted him to see (what, as a monk, he so earnestly desired to see) not one but many saints, whole multitudes of faithful saints. Not the kind of saints the Vatican beatify, but the type of saints the Anointed wants. I am sure I am one of the Anointed’s devoted saints, says Luther. As a baptized believer, Jesus the Anointed my Lord redeemed me from all my sins and invested me with divine eternal righteousness and holiness. If to hide in caves and dens, to have a bony body, to wear hair long in the mistaken idea that such departures from normalcy will obtain some particular regard in heaven is not living a holy life. Living a spiritual life after baptism is to believe in the Anointed and to take control of sinful tendencies with the help of the Holy Spirit.^[3]

John Calvin has a Reformed Doctrine on the origin of these effects of our sinful tendencies. He begins with the Reformed definition of original sin. He has no intention, however, to discuss all the explanations which different writers have adopted, but only to bear witness to the one which seems to him the most in harmony with the truth of the Scriptures. He says, “original sin,” is defined as “hereditary corruption and depravity of our nature, extending to all the parts of the soul, which first makes us objectionable to God’s wrath, and then produces in us sinful works termed in Scripture as ‘works of the flesh.’”

This corruption is repeatedly designated by Paul by the term sin, as we see here in verse nineteen, while the effects which proceed from it, such as adultery, fornication, theft, hatred, murder, revelings, which he terms as sins. The two things, therefore, are to be observed, that is, being perverted and corrupted in all parts of our human nature, we are, on account of such corruption, are deservedly condemned by God, to whom nothing is acceptable but righteousness, innocence, and purity. We are not liable for another person’s fault. For when it is said, that the sin of Adam made us hostile to the justice of God, the meaning is not, that we, who are in ourselves innocent and blameless, are forced to bear Adam’s guilt, but that since by his transgression we are all placed under the curse. In other words, Adam’s sin brought us all under God’s condemnation.

Because of Adam, the punishment for sin extended to all generations because the pollution of sin infected every person. Therefore, although Augustine often terms it another person’s sin, (that he may more clearly show how it comes to us by way of being Adam’s descendants). However, mistakes committed by humanity, because of their inherent pollution of sin, make them responsible for all of those since they voluntarily committed them. Paul made that very clear when he testified that “death passed on to all men, for that all have sinned.” ^{[4] [5]}

What Calvin is explaining is that these seeds of sinful tendencies come implanted in all humans. So, our sinful tendencies are a “seed-bed of sins,” and, therefore, if we do not neutralize these seeds, the weeds of sinful thoughts and tendencies will continue to sprout and grow. The best way to deal with this is to let the Holy Spirit plant seeds of sanctification so that our reborn spirit produces fruit that grows and dominates our attitude and behavior. That doesn’t mean the weeds will stop sprouting altogether, but the fruit of our reborn spirit will make it almost impossible for them to blossom and send out their evil pollen.

We must all realize that our fallen human nature is not only utterly devoid of goodness but so prolific in all kinds of misdeeds, that they can never ignore them. John, in his Revelation, received a key ingredient in helping to fertilize spiritual fruit while putting pesticides on the weeds. That is the term “overcomer.” Jesus said that He specifically came to earth to teach us how to have peace when He is in us, and we are in Him.^[6] Here on earth, you will have many trials and sorrows, Jesus said, but be encouraged because He has overcome the world.^[7] And we find many promises to those who fight against these sinful tendencies and prove to be overcomers.^[8]

Dr. Burton sees these works of the flesh as falling into four categories, which he attributes to the punctuation of the Greek text. In the first group, we see three sins in which sensuality, in its narrow sense, is prominent: fornication, moral impurities, and immorality. In the second group, there are two associated with pagan religions: idol worship and witchcraft. The third group contains eight in which the element of conflict with others is present: hostility, strife, jealousy, anger, splinter groups, divisions, and envying.

A fourth group consists of drunkenness and its natural accompaniments, such as partying and the like.^[9]  Burton goes on to say that Paul lists these sinful activities of the flesh so that by their very quality are designed to deter the Galatians from following the impulses of the flesh because the outcome is clear, such will not inherit the kingdom of God.^[10]

[1] Chrysostom, op. cit., loc. cit

[2] Augustine of Hippo, op. cit., loc. cit

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

[4] Romans 5:12

[5] Calvin, John: Institutes of the Christian Relation, Book Second, Ch. 1, pp. 270-271

[6] 1 John 4:4

[7] John 16:33

[8] See Revelation 2:7, 17, 26; 3:5, 12, 21; 12:11

[9] Burton, Ernest DeWitt: Critical and Exegetical Commentary on the Epistle to the Galatians, p.304

[10] Ibid. p. 311

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXVIII)

Perhaps this is what inspired David to write that we should not get upset about people with evil intentions. Don’t be jealous of those who do wrong. They are like grass and other green plants that dry up quickly and then die.^[1] And then another psalmist named Asaph expressed the same thought when he wrote that he started looking up to the people at the top, envying the godless who had it made, who didn’t seem to have anything to worry about as though they didn’t have one care in the whole world.^[2]

What David said inspired King Solomon to suggest that we should never envy sinful people, but always respect the Lord.^[3] Furthermore, don’t envy such godless people or desire to socialize with them. And the reason we should never become envious of those who spend all of their time satisfying their desires because they have no hope, no future, and what little light of good we may see in them will soon be snuffed out.^[4]

The Greek noun that Paul chooses is phthonos, which means: doing things out of envy. In other words, not only does an envious person want what other people have, but the jealous person is angry that this other person got it before they did! Both Matthew and Mark tell us that the Jewish establishment delivered Jesus to Pilate out of envy.

And the Apostle Paul tells us that this is the kind of attitude we expect to find among sinners in the world, not among God’s children.^[5] That’s why they should never see some preachers going around preaching the message about Jesus the Anointed because they are jealous and bitter. Preachers should do this only when they want to help.^[6] So he warns Timothy that such people are proud of what they think they know, but they understand nothing. They are sick with love for arguing and fighting about words. And that brings envy, quarrels, insults, and evil mistrust.^[7] You cannot trust such people even if they do claim being led by the Spirit of God in their hearts? Instead, the spirit of sinful tendencies in their flesh motivates them.

Now Paul crosses a line and mentions the sinful act of committing murder. Bible language scholars translate several Hebrew words into English as murder. But the one that seems to fit best into what Paul is defining here as a sinful moral tendency is the Hebrew verb ratsach. It not only refers to murder in the sense of taking a person’s life but also to avenge or assassinate in the spirit of killing their reputation. We find its use in a way that certainly does not mean homicide, but the suffering of one’s status in society. The psalmist David asked his critics: How long will you people keep attacking me? Do you all want to kill me? I am like a crumbling wall, like a fence ready to fall.^[8] David was not afraid that they would physically attack him, but by attacking his character and conscience, he felt like he was losing the battle to remain emotionally stable.

 The Greek noun Paul uses to make this same point is phonos, which on the surface means to kill physically. Jesus once said that evil deeds proceed from evil hearts. He mentioned that among them were evil thoughts such as adultery, fornication, murder, thievery, greed, deceit, blasphemy, pride, and foolishness. We can see that in this context, homicide does not seem to belong as one of the many immoral deeds mentioned. ^[9] Paul follows the same litany when writing to the Romans.^[10] And in John’s revelation, we read where those who survived the first set of plagues unleashed by the sixth angel were those who did not repent of their murders, magic arts, sexual immorality, and thefts.^[11]

Then, using the word “assassin” instead of “murderer,” let’s consider the idea of someone wanting to destroy another emotionally through criticism, harassment, and character assassination is meant. When royal enemies similarly attacked King David, why was he advised to fly like a bird to his mountain? Like hunters, the wicked hide in the dark. They get their bows ready and aim their arrows. They shoot at good, honest people. What would reasonable people do if the wicked destroyed all that is good?^[12]

The Apostle Paul wrote the Corinthians and talked about what happens if someone makes an addict out of you, devours you, takes advantage of you, or tries to make you look little by making themselves look big, or slaps you in the face. It wouldn’t be unusual if the person receiving such an assault might say to the attacker, “What are you trying to do, kill me?” But each reader must take the use of the word in context and be satisfied with how they interpret it.

Paul then lists another sinful action, which is not hard to define or describe. It is “drunkenness.” The Hebrew verb that corresponds to this is caba’, which means to drink fermented drinks heavily until intoxicated. We find where the parents ask for help from the elders of the town for their son, who is stubborn and rebellious; he doesn’t pay attention to us, lives wildly, gets drunk.^[13] King Solomon says that those who eat and drink too much become poor. They sleep too much and end up wearing rags.^[14] And the prophet Isaiah encountered the same problem in his day.^[15] Today we might refer to them as rabble-rousers. They get drunk to cause trouble.

The Greek noun that Paul selects here is methē which simply means intoxication. Ironically, one of today’s illegal drugs is called crystal Methamphetamine (aka “Meth”). It is highly addictive and causes addicts to lose interest in usual activities, neglect relationships, isolation, risky behavior such as stealing to buy the drug. They quickly forget the date, time, and events. They exhibit aggressive behavior, clumsiness, erratic sleep patterns, etc. But there is no reason to believe that Paul meant anything other than intoxication from wines and hard liquors.

 Jesus did not skirt this issue; He met it head-on when He told his followers: Be careful not to spend your time having parties and getting drunk or worrying about this life. If you do that, you won’t be able to think straight, and the end might come when you are not ready.^[16] And the Apostle Paul was just as direct when he wrote the Roman believers and told them to live in the right way, like people who belong to the future. They should not have wild parties or be drunk.^[17] Paul was not suggesting that they already were involved in drinking parties, and they should not overdo it. He was describing how the world was utterly ignoring the coming day of judgment.

Paul told the Corinthians not to associate with those who get intoxicated.^[18] If they do, they may be hanging out with greedy people and drunkards who are abusive and cheat people. They will not be inheriting the Kingdom of Heaven.^[19] And since we know that it was permissible in those days to drink a little wine along with a meal – otherwise, Jesus would have never turned water into wine at the wedding, that they should not over drink table wine because it would ruin their life. If they want to be intoxicated, become intoxicated on the Spirit of God.^[20]

So, we should not be surprised that Paul ends this list of the sinful actions of our fallen human nature running wild, reveling (KJV). Since such wild parties were never part of Jewish custom, we only find in the First Covenant incidents of such reveling among the Gentiles. We see this in what happened to the two Angels who left Abraham to visit his nephew Lot in Sodom by the Dead Sea.^[21] The prophet Ezekiel received a message from God about the people of Samaria following in the footsteps of the people of Sodom.^[22] There the prophet uses the Hebrew noun tow’ebah, which seems to define this type of behavior.

The Greek noun Paul then uses is kōmos from which we get our English word “commotion.” In his Greek Lexicon, Thayer attributes such revelry to late-night riotous processions of half-drunken and playful people who after supper parade through the streets with torches and music in honor of the god Bacchus or some other false deity. They stopped to sing and play instruments in front of the houses of male and female friends. That’s why the Greeks applied this term kōmos to feasts and binge-drinking parties that run late into the night and indulge in merrymaking parties.

Paul was quick to tell the Roman believers that they should live a decent life, like people who fear where you might see them. He warns them not to participate in wild parties or getting drunk.^[23] It is evident that this was a regular practice by the unconverted in Paul’s day, and it doesn’t look like much has changed over the centuries. The Apostle Peter reminded his converts that in the past, they wasted too much time doing what those who don’t know God like to do. They were living immoral lives, doing the sinful things they wanted to do. You were always getting drunk, having wild drinking parties, and doing shameful things.^[24]

There are many more such things that Paul declines to mention because his whole point is not on this type of behavior, but on those believers tempted to practice them to be friendly with their neighbors. Rather than getting what God wants for them, they will end up getting what they deserve.[25] Paul sent a similar warning to the Roman,[26] Corinthian,[27] Ephesian,[28] and Colossian congregations.[29]

[1] Psalm 37:1

[2] Ibid 73:3

[3] Proverbs 23:17

[4] Ibid. 24:1, 19

[5] Romans 1:29-32

[6] Philippians 1:15

[7] 1 Timothy 6:4

[8] Psalm 62:3

[9] Mark 7:21-22

[10] Romans 1:29-30

[11] Revelation 9:21

[12] Psalm 11:1-3

[13] Deuteronomy 21:20

[14] Proverbs 23:21

[15] Isaiah 56:12

[16] Luke 21:34

[17] Romans 13:13

[18] 1 Corinthians 5:11

[19] Ibid. 6:10

[20] Ephesians 5:18

[21] Genesis 19:1-6

[22] Ezekiel 16:46-56

[23] Romans 13:13

[24] 1 Peter 4:3

[25] Isaiah 3:11

[26] Romans 2:8-9; 8:13

[27] 1 Corinthians 6:9-11

[28] Ephesians 5:5-6

[29] Colossians 3:6-8

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXVII)

Now comes a different product of our fallen human nature, “strife.” We should be able to see how each of these seems to build one on the other. There are several words in Hebrew for this bitterness, but one that catches my attention is the Hebrew verb garah. It means to cause conflict, to stir things up, contend with, meddle with, to excite oneself against another. We find this expressed by God to the Israelites that they should not argue with the descendants of Esau who live in the plains of Seir, because they are not to take any of their lands. Treat them with respect. Pay them well for all the drinks and food they give you.^[1] He gave them the same instructions when they passed through the land of the Moabites, the descendants of Lot,^[2] also the Ammonites.^[3] So we can imagine in Paul’s mind that they must guard against this same ingratitude because of the strife it causes.

Paul uses the Greek noun eritheia (“strife” KJV), which means the friction caused by those who desire to put themselves forward in a partisan and fractious spirit that will use any means possible no matter how low or contemptuous. In Greek writings, it is often associated with electioneering or challenging for office. Paul warns the Romans not to become like those who insist on getting their way and take the path of least resistance to get what they want while denying the other side from making any progress.^[4] And Paul was somewhat hesitant to revisit Corinth because the factions there might throw a fit of jealousy, rage, selfish ambition, slander, gossip, arrogance, and disorder.^[5] Sometimes this is the way people act when they lose self-control, especially of the sinful tendencies that influence their mind and heart.

Then Paul tells us that another product of our fallen human nature of giving in to our sinful tendencies: sedition, meaning division, and discord. Rather than bringing people together, it drives them apart. The Aramaic equivalent is ‘eshtadduwr, which means revolt, rebellion, and revolution. We find this used two times in the First Covenant, where Ezra the scribe records that he advised King Artaxerxes that if he searched the records of the kings who ruled before him, he would see in their writings that Jerusalem always rebelled against other kings. Much trouble developed between them and surrounding kings and nations. Many rebellions started in this city since ancient times. That is why God allowed the destruction of Jerusalem.^[6] In other words, they were not content until they had their way in everything.

And here in Galatians, the Greek noun Paul uses is dichostasia (“seditions” KJV, from which we get our English term “dichotomy”). The way Paul uses it here can mean taking sides, or even, double-mindedness. That’s why Paul told the Romans that he wanted to make one last appeal: Watch out for people who cause divisions and upset people’s faith by teaching things contrary to your religion. Stay away from them.^[7]

And to the believers in Corinth, Paul also appealed to them because they were still not following the Spirit. They are jealous of each other and are always arguing with each other. It shows that they are yet following their selfish desires.^[8] In other words, Paul could see that they were not letting themselves be guided by their new sanctified spirit but by their old sinful tendencies. There is no such thing as harmony when all the instruments in the orchestra are out of tune. Not even the most excellent conductor can arrange a concerto except the once called “pandemonium.” Where the Spirit is, there is liberty,^[9] but not out of control liberalism.

And then we are given the sinful effort of uncontrolled sinful tendencies called heresies (KJV). Among the Jews, it referred to believing in ideas contrary to those advocated by religious authorities. Because Judaism has no one approved formulation of dogma, such as a creed, against which heresy can be defined, it has no clear-cut definition of heresy. A heretic may be distinguished from an apostate in that, although he holds beliefs that are contrary to currently accepted doctrines, he does not renounce his religion and often believes that he represents the true tradition. Since the heretic is still a Jew, various lawful questions concerning his relationship to the Jewish community arise, such as whether he may offer a sacrifice, be known as a minyan (heretic), or have his testimony admitted as evidence in a Jewish court.

We read in the Talmud, incidents where such a person is considered a minyan. Especially among Jews or Gentiles. Those devoted to the worship of idols, or ministers as a priest to false gods are called heretics.^[10] Also, any scroll of the Law, which has been written by a minyan, should be burned.^[11] And if any Israelite goes on a pilgrimage [to idols], it is permitted [to do business with him] on his journey there, for he may change his mind and not go. Nevertheless, on his return, it is forbidden, for as he has already become attached to it, he will go again and again. Some Rabbis taught it is prohibited [to do any business transactions] with an Israelite going on a pilgrimage of idol worship either on his journey there or back. To this Rabbi, Ashi says that refers to a non-practicing Israelite, who is sure to go.^[12]

Although the Jewish Tanakh does not have a specific term for heretics, regards a heretic as one who “whores after foreign gods.”^[13] It sets forth procedures to suppress idolatry and prescribes stoning for anyone who introduces idol worship into a community. Moses spoke strongly against false gods of those who lived around them, and those whose lands were far away.

They must never make a treaty with them. Don’t listen to or let yourself feel sorry for those people. Don’t let them go free or protect them. No, you must kill them with stones. You are the first one to pick up rocks to throw at them. Then everyone must throw stones to kill them because they tried to pull you away from the Lord your God. And it was the LORD who brought you out of the land of Egypt, where you were slaves. Then all the Israelites will hear about it and respect you. And they will not do those evil things anymore.^[14]

The Greek noun that Paul uses is hairesis from which we get our English “heresies.” Among its many meanings in Greek, one identifies it as the personal teachings of one sect or party. The Pharisees and Sadducees were such a group. These differences are never meant to unite but designed to separate. Paul knew this first hand from his visit to the brethren and council in Jerusalem. He reported what Luke mentions that during the meeting, some of the believers in Jerusalem, who once belonged to the Pharisees, stood up and said, “The non-Jewish believers must be circumcised. We must tell them to obey the Law of Moses!”^[15]

Heresy does not necessarily mean something thoroughly wrong, but it is an opinion or belief that is contrary to orthodox doctrine. So, we judge false doctrines by some generally accepted creed or teachings of a particular group. In this case, these were Jewish Pharisee Christians who opposed Paul who himself was once a Pharisee in high standing over a simple belief concerning the importance of the Jewish rite of circumcision as part of salvation by works and Paul’s rejection of this as necessary for those Gentiles who accepted salvation by grace, not works.

Paul also addressed this same situation with the believers in Corinth. It also had to do with customs such as women covering her head in church or men not having long hair. So, when he wrote them, he told them that he heard that when you meet together as an assembly, you sit in groups. And this is not hard to believe, says Paul, because of your idea that you must have separate groups to show who the real believers are!^[16] In other words, it was one believer trying to be holier than the other. The critical point Paul is trying to make here is that such things are a sinful effort by sinful tendencies guiding believer’s attitudes rather than their new-born spirit. I don’t think that anyone would attribute an argument or position that ends up dividing a church congregation as the work of a renewed mind.

Paul was direct and to the point when advising Titus on such things. He told him to give such people who cause arguments to stop such divisiveness. If they continued to cause trouble after a second warning, then don’t associate with them. You know people like that who are guided by their sinful tendencies. The corrupt efforts of sin prove that they are wrong.^[17]

The next sinful effort of being controlled by sinful tendencies is envyings (KJV). The Hebrew verb qana’ basically means to become angry and envious out of jealousy. We see this clearly illustrated in the brothers of Joseph becoming envious because of their jealousy due to his status as their father’s favorite son. So, when Joseph told them about his dream, their envy turned into anger.^[18] We know what happened next. They tried to get rid of him, which they did for a while, but it came back to haunt them when they were sent down into Egypt to buy grain to make bread for their father back home.

Augustine makes a good point here in telling us that no one should suppose that envy is the same thing as jealousy. They are indeed neighbors because they are of the same neighborhood, either of them is often freely substituted for the other. But because each is distinguished here, they require us to make a distinction. Jealousy is the mind’s anguish when someone achieves something that two or more were seeking but which can only be had by one. Peace cures resentment, in which all may obtain that they desire, and thus they become one. Envy, on the other hand, is the grief one feels in one’s mind when an unworthy person appears to have obtained something, even when not sought by others. Humility overcomes Envy, when all who yearn for more appeal to the judgment of God and do not resist his will, trusting instead in the justice of what he does than in one’s estimate of what people deserve.^[19]

[1] Deuteronomy 2:5

[2] Ibid. 2:9

[3] Ibid. 2:19

[4] Romans 2:8

[5] 2 Corinthians 12:20

[6] Ezra 4:15, 19

[7] Romans 16:17

[8] 1 Corinthians 3:3

[9] 2 Corinthians 3:17

[10] Babylonian Talmud: Seder Kaddishim, Masekhet Ḥullin (also Chullin), folio 13a, (see footnote 22)

[11] Ibid. Seder Nashim, Masekhet Gittim. 45b

[12] Ibid. Seder Nezikin, Masekhet Abodah Zarah; folios 32b-33a

[13] Deuteronomy 31:16

[14] Ibid. 13:7-11

[15] Acts of the Apostles 15:5

[16] 1 Corinthians 11:18-19

[17] Titus 3:10-11

[18] Genesis 37:11

[19] Augustine: On Galatians, Edwards, M. J. (Ed.), op. cit., p. 88

When somebody asks you if you are going to get what you are looking for, have you ever said, “I hope so!” Or, when you send someone to the grocery store to buy some items, and after they’ve gone, you say, “I hope they don’t forget the milk or eggs?” The word “hope” seems simple enough to explain, doesn’t it? But here is an encyclopedic definition: “The supernatural, infused, theological virtue that makes it possible for the Christian to expect with confidence to attain eternal life. The theological development of the virtue of hope has been less marked and less fruitful than that of faith and charity. However, hope is mentioned in the Scriptures hardly less frequently than are the other two theological virtues.”

Did you understand all of that? I had trouble grasping it too. Dr. Scott Barry Kaufman, an author, researcher, speaker, and public science communicator interested in using psychological science to help all kinds of minds live a creative, fulfilling, and meaningful life, has some interesting things to say about “hope.” He begins by saying that talent, skill, ability—whatever you want to call it—will not get you to where you want to be. Sure, it helps. But a wealth of psychological research over the past few decades shows loud and clear that it’s the psychological vehicles that really get you there. You can have the best engine in the world, but if you don’t learn to drive it, you won’t get anywhere.

Psychologists have proposed lots of different vehicles over the years. They are all important. One vehicle, however, is particularly undervalued and underappreciated in psychology and society. That’s hope. Hope often gets a bad rap. For some, it conjures up images of a blissfully naïve person pushing against an immovable wall with a big smile. That’s a shame. Cutting-edge science shows that hope, at least as defined by psychologists, matters a lot, says Kaufman.

He goes on to say that hope is not a brand-new concept in psychology. In 1991, the eminent positive psychologist Charles R. Snyder (1944–2006), an American psychologist who specialized in positive psychology and his colleagues came up with “Hope Theory.” According to their theory, hope consists of motivation and pathways.  The person who has hope has the will and determination that goals will be achieved, and a set of different strategies at their disposal to reach their goals. Put simply: hope involves the will to get there, and different ways to get there.

Kaufman then asks, why is hope so important? Well, life is difficult. There are many obstacles. Having goals is not enough. One has to keep getting closer to those goals, amidst all the inevitable twists and turns of life. Hope allows people to approach problems with a mindset and strategy-set suitable for success, thereby increasing the chances they will actually accomplish their goals.

Furthermore, hope is not just a feel-good emotion, but a dynamic reasoning motivational system. Under this conceptualization of hope, emotions follow thoughts, not the other way round. Hope-related perceptions are important. Hope leads to learning goals, which are helpful to growth and improvement. People with learning goals are actively engaged in their learning, constantly planning strategies to meet their goals, and monitoring their progress to stay on track. A bulk of research shows that learning goals are positively related to success across a wide swatch of human life—from academic achievement to sports to arts to science to business.

Kaufman finishes by warning that those lacking hope, on the other hand, tend to adopt goals they can master. People with mastery goals choose easy tasks that don’t offer a challenge or opportunity for growth. When they fail, they quit. People with mastery goals act helpless and feel a lack of control over their environment. They don’t believe in their capacity to obtain the kind of future they want. They end up with no hope.

But there is a psychological and spiritual manual written thousands of years ago that is relevant for today’s world. It is called the “Word of God” – Bible, for short. So, what do the Holy Scriptures have to say about “hope?” We can go all the way back to King David, who said, “And now, O Lord, for what do I wait? My hope is in you.”[1] And the prophet Jeremiah shares God’s words to him that says: “For I know the plans I have for you, declares the LORD, plans for welfare and not for evil, to give you a future and a hope.”[2]

We should never mistake “hope” for “wishful thinking.” The Apostle Peter wrote to the believers, “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead.” That means hope is something that reaches even beyond this life.

The Apostle Paul also rejoiced in hope. He prayed for the believers in Rome, saying, “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.”[3] So, we are not the only ones with hope, God is the source of our hope. That is why he also told them to “Rejoice in hope, be patient in tribulation, be constant in prayer.”[4] Oh my! Sounds like hope shows up when we are in tight situations and undergoing hardships.

That may be why the Apostle then advised the Romans that “Whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.”[5] So, what does this lead to? Paul says, “For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.”[6] And that leads us to one of the most well-known verse of hope: “Now faith is the assurance of things hoped for, the assurance of things not seen.”[7]

So, whatever you do, whatever you may do without, or whatever you feel is not going to be yours, never, never, never lose hope! – Dr. Robert R Seyda

[1] Psalm 39:7

[2] Jeremiah 29:11

[3] Romans 15:13

[4] Ibid. 12:12

[5] Ibid. 15:4

[6] Ibid. 8:24-25

[7] Hebrews 11:1

LORD, THANK YOU FOR THE MOM YOU GAVE ME

Here is a small story I read with a big message. Let it touch your heart as it did mine.

A gentleman stopped at a flower shop to order some flowers to be wired to his mother for Mother’s Day, who lived two hundred miles away.

As he got out of his car, he noticed a young girl sitting on the curb sobbing. He asked her what was wrong, and she replied, “I wanted to buy a red rose for my mother, but the lady inside says I don’t have enough money.”

The man smiled and said, “Come on in with me. I’ll buy you a rose.” He bought her a long-stemmed bright red rose. Then he ordered a bouquet of roses for his mother, who lived 200 miles away. As they were leaving, the little girl, now smiling, asked, “Can you take me to my mother?”

The man was by himself and didn’t feel right about having a little girl he didn’t know riding alone with him in his car. So, he asked the girl, “How far from here, does your mom live?” “Not far,” she said, “about five blocks.” He asked one of the flower shop attendants if they would ride along, and he would bring her right back. The attendant agreed.

That’s when the little lass directed him to a cemetery, where she placed the rose on a freshly dug grave as he and the flower shop attendant looked on with tears in their eyes. After the little girl said goodbye to her mom, she asked them if they could take her home. They agreed. Fortunately, she only lived two blocks from the flower shop.

After the little lady entered her house, the gentleman drove the flower shop attendant back to the store. Only this time, he didn’t just drop her off, he got out of the car and walked in. He asked the attendant if she could notify the flower shop in the town where his mom lived to hold the order. He would come by in the morning to pick it up.

So, the next morning he drove the two hundred miles to the flower shop, picked up the bouquet, and went on to his mother’s house. She had two big surprises on Mother’s Day. Fresh roses and a visit from her son. Some of us may be in the same predicament with our mom’s living a long way away, or the place where she rests in peace is just as far.

The scriptures tell us: “Show honor to your father and mother so that your days may be long in the land the LORD your God is giving you.” (Exodus 20:12). It was also the first commandment that comes with a promise. It was God’s way of telling us that most children will outlive their parents. So, treat them with respect and honor while they are with you.

Since many of us cannot speak to our parents because they are already gone to their rest, at least we can look up on Mother’s Day and thank God for the mother He gave us. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXVI)

With this in the background, the Apostle Paul wrote to the Galatians in Greek. So, the Greek noun he chose for witchcraft was pharmakeia (from which we get our English word “pharmacy”), which means the administering of drugs in poisoning, magic tricks, deception, seductions, and often a part of idol worship.

The Apostle John mentions this in his revelation, where he reports that when the sixth angel blew his trumpet, it was a signal to let loose four private armies camped along the great Euphrates River. They were kept there for this very mission, to go out and destroy one-third of the earth’s population with troops and artillery that fired shells filled with fire, smoke, and sulfur. They had two-hundred million rounds.

But that’s not all, the people who did not die in this bombardment still refused to repent of their evil deeds and turn to God. They continued to worship demons and idols made of gold, silver, bronze, stone, and wood – idols that can neither see nor hear nor walk! And they did not repent of their murders or their witchcraft or their sexual immorality or their thefts.^[1] And again, when talking about the fall of Babylon in the end times, another angel coming down from heaven, illuminated by his splendor and a mighty voice,^[2] announcing that a lamp would never shine light in Babylon again. The spoken vows of a groom and bride you will never hear. The world considered your merchants as the greatest. You tricked many nations with your fraudulent salesmanship. You also put to death many of God’s prophets, and God’s holy people were among those slaughtered here on earth.^[3]

The Apostle Philip also ran into this type of witchcraft when he went through the province of Samaria, north of Judea, and encountered someone named Simon the Sorcerer.^[4] Then the Apostle Paul and Silas went to the city of Philippi in Macedonia, and as they made their way down by the river to find a secluded place to pray. There they met Lydia, who already believed in the true God. When Paul and Silas went back again to this place of prayer, this time, they encountered a servant girl. She possessed a spirit of clairvoyance, giving her the power to tell what would happen in the future.^[5] By so doing, she earned a lot of money for the men who owned her.^[6] So not only was this a form of witchcraft, but it became a business in many places.

To this, Paul adds another sinful effort of careless sinful tendencies called hatred (KJV). In Hebrew, we have the noun ‘eybah, meaning “hatred” or “a hostile mind.” God foretold this when He said to the serpent that He would put animosity between him and the woman, and between his descendant and her descendant; He will bruise the serpent’s head, and the snake will bruise His heel.^[7] Paul found this same hatred or animosity existing between people who are always fighting each other.^[8] That not only included neighbors, but also nations.^[9] We also learn that God announced such hostility against Mt. Seir, a mountainous region stretching between the Dead Sea and the Gulf of Aqaba, demarcating the southeastern border of Israel and Jordan, because of their perpetual hatred of God’s people.^[10]

The Greek noun echthra that Paul uses means “hostility.” We find that such hostility existed between Pilate and Herod before they became friends.^[11] But Paul is more interested in those who are hostile to God.^[12] Writing to the Ephesians, Paul mentions that Jesus the Anointed abolished all such hostility between humankind and God through His sacrifice for sin on their behalf. That’s why he could take the Jews and Gentiles and combine them into a new person so that they all acquired peace with God.^[13] Even the Apostle James rebuked such hostility that occurs when believers return to their old way of sinful living to become friends with the world.^[14]

Next, Paul lists the sinful effort due to the lack of self-discipline as a variance (KJV). In Hebrew, we find a word that embodies such discrepancies. In Hebrew, they call such individuals nabiy’ (“prophets”) combined with sheqer (“false”), which refers to false or heathen prophets. We see this illustrated in a story about King Jehoshaphat of Judah and King Ahab of Israel. They assembled four-hundred prophets to tell them whether or not they should go to war against the king of Aram to recapture the town of Ramoth in Gilead. But King Jehoshaphat was not convinced. He said there was one prophet, one he despised, but one who was reliable for telling the truth. That was Micaiah, son of Imlah.^[15]

The Greek noun he uses is eris, which means: contention, strife, wrangling. When Paul wrote the Romans, he also used this term that was understood by them as endless, worthless debates.^[16] He told them to put such strife aside and live as honest, law-abiding believers.^[17] But it wasn’t only in Rome; it was rampant in Corinth as well.^[18] Some preached the Gospel to cause envy and strife, while others used it to promote goodwill.^[19] So Paul did not waste time with his two prodigies, Timothy and Titus, about those who teach against what Paul told them about the Gospel, it will do nothing but cause jealousy, quarrels, insults, and mistrust.^[20] They should avoid getting involved with such worthless and futile controversies.^[21] Paul included this to help the Galatians see that the Judaizers were part of this group.

Now Paul points to another sinful effort of too much freedom is given to a person’s corrupt tendencies, which are called emulations (KJV). It means to be zealous for some cause or in satisfying some want. In Hebrew, it is the verb qana’ used in plural form means one who is zealous on behalf of God. But there were also Zealots working for political gains and initiating civil wars against the Romans. So to harmonize with Paul’s meaning here in Galatians, the term zealots must always be spelled with a lower case “z.” However, if they work for a political group, it is spelled with an upper case “Z.” Paul was not talking about Zealous defenders of the Law and of the social life of the Jewish people belonging to a party opposing with relentless rigor any attempt to bring Judea under the dominion of idolatrous Rome, and especially of the aggressive and fanatical war party from the time of Herod until the fall of Jerusalem and Masada.

When a person is committed and convinced to do something they want to do because they have the right to do so, even if God forbid it as self-destructive, that is, “out of control zeal.” Look what it did to King Saul.^[22] We see it in the attitude of Jehu, who was on his way to Samaria to complete his genocide of the house of Ahab when he met Jehonadab, a supporter of Jehu. Then Jehu reached out and pulled Jehonadab up into the chariot. Jehu said, “Come with me. You can see how strong my zeal is for the Lord.” ^[23] Such is the case of one person wanting to be idolized by others who see how devoted they are to God. So, we can see how this fits with the previous sinful actions of uncontrolled emotions and feelings.

The Greek noun that Paul uses is zēlos which means having an excited mind, a fiery of spirit, an unceasing zeal. From this, we get our English word “zeal.” The Apostle Paul exemplified this more than any other Apostle. Before his conversion, he was a fanatic with fierce anger at those who preached Yeshua of Nazareth as the Anointed. His zeal for his Jewish religion became punitive. Then once he converted to Christianity, he became zealous for the Gospel and the Cross. But most Bible scholars agree with Thayer in his Greek Lexicon, who believes that what Paul meant here were those who were envious and contentions in their rivalry and jealousy of others. The previous four sinful actions we looked at illustrate this best. We might label such people as “fans,” which is short for “fanatics.”

Then comes the sinful effort of “wrath.” We examined a similar term “hatred” earlier, which was more like hostility. There are many Hebrew words translated as “wrath” in English. I chose the one that came closest to the spirit of wrath, about which Paul is writing. It is the Hebrew noun chemah, which means to become enraged, burning with anger, become furious. God warned about this type of displeasure among the Israelites concerning their refusal to listen to Him. If they continued to turn against Him, then He would show His wrath by punishing them seven times for their sins.^[24] Many Bible scholars believe that the fulfillment of this prophecy came during the siege of Jerusalem by Roman General Titus in 70 AD.

The Greek noun that Paul employs here is thymos (“wrath” KJV, which reminds us of the English prefix, “thermo,” which relates to heat). Here, we see the emotions of passion, anger, fierceness, and resentment exhibited. Thayer places thymos in the category of “anger boiling up to a peak and then subsiding.” The reaction in the synagogue in Nazareth when they invited Jesus to read a scripture and make comments illustrates this. But when he read from Isaiah what was prophesied for the coming Messiah and then said, “Today, in your hearing, this scripture comes true.” [25] Luke tells us that all the people in the synagogue were furious when they heard this. They got up, drove Him out of the town, pushed Him to the brow of a hill on which they built the village, and ordered that He be over the cliff.^[26]

The Apostle Paul was involved in a similar incident in Ephesus, where he caused the silversmiths who made shrines and idols to Artemis to lose business. Luke tells us that the people were so filled with rage that the whole city was in an uproar.^[27] No wonder that Paul wrote to the Romans that such people only look out for themselves and refuse to obey the truth will experience the wrath of God. When people don’t live the way you think they should, or treat you the way you want them to, or do things that you favor, or take attention away from you, Paul tells the Ephesians that this will only result in bitterness, rage, anger, harsh words, and slander.^[28] So when people’s unrestricted sinful tendencies are running wild, anyone and anything that tries to stop them or compete with them will experience such wrath.

[1] Revelation 9:13-21

[2] Ibid 18:1

[3] Ibid. 18:23-24

[4] Acts of the Apostles 8:9-11

[5] Clairvoyance was practiced by using horoscopes, reading palms, a premonition of events, and fortunetelling.

[6] Ibid. 16:16

[7] Genesis 3:15 – Complete Jewish Bible

[8] Numbers 35:21-22

[9] Ezekiel 25:15

[10] Ibid 35:5

[11] Luke 23:12

[12] Romans 8:7

[13] Ephesians 2:15-18

[14] James 4:4

[15] 1 Kings 22:1-9

[16] Romans 1:29

[17] Ibid. 13:13

[18] 1 Corinthians 1:11; 3:3; 2 Corinthians 12:20

[19] Philippians 1:15

[20] 1 Timothy 6:3-5

[21] Titus 3:9

[22] 2 Samuel 2:2 – The Message (MSC)

[23] 2 Kings 10:1-34

[24] Leviticus 26:27-28

[25] Luke 4:21

[26] Ibid. 4:28-29

[27] Acts of the Apostles 19:28-29

[28] Ephesians 4:31; See Colossians 3:8

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 2:18

[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 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