Freedom rings out again. It’s a big thing with Paul. The problem in the Old Covenant was externalism. After the return from exile, God’s people gradually overcorrected into legalism by the time of Jesus and the Apostles—an ossified, frigid works righteousness. This target is Paul’s rhetorical foe through the letter. Almost always, when Paul refers to slavery, the law, or freedom, he’s referring to the perverted form of “the faith” that had developed by his day—a system so crusted over with the barnacles of tradition that it wasn’t the Old Covenant religion anymore. “You have let go of the commands of God and are holding on to human traditions,” (Mk 7:8).
This article is part of a commentary series through the Book of Galatians. This article covers Galatians 5:13 – 26. You can find the rest of the series (so far) here: Galatians 3:1-6, and Galatians 3:7-14, and Galatians 3:15-22, and Galatians 3:23 – 4:7, and Galatians 4:12-20, and Galatians 4:21 – 5:12.
It’s this backdrop that helps us understand what the apostle says now:
You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love.
Galatians 5:13
So, when Paul reminds the Christians in Galatia that “you were called to be free,” he means something like “free from the legalism and false religion the Jewish establishment is peddling.” Not free from relationship with God. Not free from partaking in the faith that Abraham had—but free from the false system that had developed atop the Old Covenant and crusted over it. But, if they’re free from that—and from the Old Covenant framework entirely—then what was their matrix of authority? What was the new law? How did God regulate His people?
Christian have always struggled with how authority ought to work. Some say “the church” decides—this is the outsourcing option. Others say the bible alone is the answer—this is individualism and (if church history is any indication) a potential road to apostasy.[1] Others say we ought to primarily rely on the Holy Spirit—but this is the potential road to subjective mysticism. The true pattern of authority is the Holy Spirit speaking in and through the scriptures.[2] The scriptures are but one link in an integrated revelatory chain which goes like this:
Father and Son → Spirit → Scriptures → Christian community
There have always been some in the Christian community who abuse God’s love and grace. Perhaps they wouldn’t put it quite so crudely, but there it is nonetheless. It’s folks like this who may be creeping around the churches in Galatia, whispering that, because the Old Covenant is abolished, we’re now free to do whatever we want. “Not so!” Paul declares. Don’t use your freedom from legalism as an excuse, a pretext, as an absurd justification.[3] The NIrV renders this as, “don’t use your freedom as an excuse to live in sin,” and the NEB reads, “do not turn your freedom into licence for your lower nature.”
For the entire law is fulfilled in keeping this one command: “Love your neighbor as yourself.” If you bite and devour each other, watch out or you will be destroyed by each other.
Galatians 5:14-15
The key, Paul says, is to read and interpret the law through a prism of love—through relationship.[4] This isn’t a new thing—it was there in the Old Covenant all along—but it’s become a new thing in light of Jesus’ authoritative interpretation and application of that first covenant. After all, didn’t Leviticus (of all places!) say that we must love our neighbor (Lev 19:18)? Isn’t that what Jesus said was the sum of the Old Covenant law (Mk 12:28-34)? Isn’t that what even a scribe figured out from his own study of the Torah(Mk 12:32-34)? That’s why Paul said elsewhere that love was the fulfillment of the law (Rom 13:10).
So, what to do with this sudden freedom from crushing legalism, freedom from the weight of all the external expectations of “right behavior,” freedom from the cold scrutiny of religious leaders anxious to condemn you? The solution isn’t to run wild and party. It isn’t to rip up the Torah and burn it in celebration. It’s to retain the Torah (Paul and Jesus both quoted Leviticus, after all!), but interpret it the real way—through a paradigm of covenant love for God and for one another. Without love, all the New Covenant community will do is destroy itself with infighting and selfish dealing (cp. Micah 2:1-5; 3:1-8). Paul illustrates this with an analogy of animals biting and eating one another. Real Christianity expresses itself in loving service to each other (cp. Acts 2:42-47).
When Paul says “serve one another in love,” he means the manner, the way, the inner disposition which prompts the service.[5] We don’t need a book or a podcast to teach us how to love one another—all we need to do is ask ourselves how we would wish to be treated. Your own heart is your teacher![6] Emil Brunner wrote persuasively about how brotherly love is the necessary witness of the church’s life in union with Christ.
The Spirit who is active in the Ekklesia expresses Himself in active love of the brethren and in the creation of brotherhood, of true fellowship. Thus the Ekklesia has to bear a double witness to Christ, through the Word that tells of what He has bestowed upon it, and through the witness of its life, through its being, which points to Him as its vital source.[7]
But, how to “be free,” be holy, and yet still live without legalism? The answer is a conjunction of Word + Spirit. Remember, the same Apostle Paul elsewhere said that the scripture had two jobs; (1) to bring people to faith in Christ, and (2) to teach us how we ought to live as children of the King (2 Tim 3:14-17). This is the tail end of that organic “revelatory chain” we mentioned earlier. Jesus promised He would continue to make His Father known to Christians “in order that the love you have for me may be in them and that I myself may be in them,” (Jn 17:26). This suggests an ever-present communication between Jesus and His people—but how? Through the Spirit (Jn 14:26-27; 16:12-15). How does the Spirit speak to us? Primarily through God’s message, His story recorded in scripture—it’s the Spirit’s sword, after all (Eph 6:17)!
So I say, walk by the Spirit, and you will not gratify the desires of the flesh.
Galatians 5:16
Paul says we must live a certain way—that’s what the “walk” metaphor means. How, then, shall we live? In union with the Holy Spirit, in relationship with Him.[8] Instead of incessant reference to laws and traditions (e.g. “can I do this on the Sabbath?”), a New Covenant believer lives in personal relationship with the Spirit of God. This is warmth, not frigid rules. Again—and this cannot be stressed enough—love for God was always the basis of a proper Old Covenant relationship (cp. Deut 10:12-22). But, after the return from exile a creeping legalism set in amongst the community that gradually ossified this love ethic into a works-righteousness that rescued nobody.
Now, in the New and better covenant, Jesus ups the ante (as it were) on love as the hinge for Christian life, doctrine, and practice—it’s love which fulfills the whole purpose of the Old Covenant law.[9] Jesus’ relentless focus on this love ethic is why the apostle John is so fixated on love (see 1 Jn 3). It’s also why Paul emphasizes freedom from a works-righteousness ethic in favor of a live lived in loving relationship with God via the Holy Spirit—remember that revelatory chain we mentioned earlier by which Jesus promised to never leave us alone (Jn 17:26; cf. Jn 14:26-27; 16:12-15)?
Father and Son → Spirit → Scriptures → Christian community
Live in union with the Spirit! This is a bit loose for people who prefer lists, categories, and a catalog of rules. But, if taken too far that’s the road to a new legalism, and they just broke free from all that. So, we keep the Torah but read it in dialogue with God’s message from the scriptures, by the power of the Spirit.
This isn’t a rote promise that “if you do this, you’ll never sin!” It’s a general truism, like many sayings in Proverbs. Paul is just saying that, to the extent you live in real union and relationship with the Spirit (in conjunction with the scriptures), then you will not be controlled by your own lusts. His wording in Greek is as emphatic as possible; it could be rendered something like “… you will never ever carry out the lusts of the flesh.”
For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. But if you are led by the Spirit, you are not under the law.
Galatians 5:17-18
God is changing us from who we are into who He wants us to be. “And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory,” (2 Cor 3:18). This means there is an ongoing, internal struggle as this renovation happens. Our “old person” doesn’t want to fade to black, and our “new person” must struggle to assert itself in our hearts and minds (cp. Eph 4:22-24). We win this battle to the extent we’re led by the Spirit—and to that extent, we’re free from legalism, self-righteousness, and the crushing weight of meeting impossible standards. To the extent we allow the Holy Spirit to lead and energize us, we’re free from the “law” of works-righteousness.
Basically, Paul’s audience is situated in a culture that presents two different authorities for the Christian life:
- The Judaizers are offering “Jesus + obey all the Mosaic Law.” This is externalism. It’s legalism. It’s a bad option.
- Other folks are offering a “do whatever you want” vibe.
Both these options are unacceptable, and so Paul offers a third way[10]—a life lived according to God’s will as expressed in the scriptures, interpreted through a prism of love for God and neighbor, by the power of the Spirit. To be led by the Spirit (Gal 5:18) is to be guided, to be led towards some goal[11]—to be shepherded. In the Christian faith, that goal is Christ-likeness—to be renovated from who you were and guided and led into the image of God’s dear Son (2 Cor 3:18).
So, we have a choice to make. Paul now compares the fruit of two paths—the flesh v. the Spirit. The “flesh” means our bodies, but more specifically our lusts, our sinful desires. It means the appetites and passions that characterize who we used to be (and partly still are),[12] rather than the “mind of Christ” which is the prototype and pattern for our moral renovation in process.
The acts of the flesh are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.
Galatians 5:19-21
These contrasting lists are rightly famous. They’re not exhaustive (Paul ends the list with “and the like”), but they’re representative enough to get the point across. A tree is known by its fruit (Lk 6:43-45). God’s people have His “seed” planted within them, and God’s seed always generates recognizable fruit (1 Jn 3:9). Perhaps a Christian’s fruit isn’t all it should be, but the point is that it’s recognizable. You might have a pitiful apple tree in your backyard, and even if it only produces a few sorry apples each year, you still recognize them as apples. So it is with Christians … and with those who serve a very different master. “This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not God’s child, nor is anyone who does not love their brother and sister,” (1 Jn 3:10).
There are four general categories in this list. This doesn’t mean everything “bad” in this life should be situated in these categories; it’s just how this particular list shakes out:
- Sexual crimes. Sexual immorality, impurity, and debauchery.
- Spiritual adultery. Idolatry and witchcraft.
- Love of self. Hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy.
- Drunkenness. Drunkenness is just what it sounds like, and what the NIV translates as “orgies” means the general sort of “carrying on” that happens at alcohol-saturated parties.
Because this is rotten fruit, people who practice these things—whose lives show a pattern of rotten fruit—will not gain possession of the kingdom of God.[13] Their actions make it clear to which master they really belong. Because Paul says these rotten fruits “are obvious,” I’ll only remark on a few of them here:
- Sexual immorality. As the incarnate Messiah (the divine person with a human nature), as a Jewish man whose mission involved perfectly obeying the Old Covenant law in our place, as our substitute (cf. 2 Cor 5:21), Jesus’ frame of reference to define sexual ethics was Leviticus 18. As the eternal Son within the one Being who is God, Jesus gave Leviticus to Moses.[14] This means the sexual boundaries depicted there are still in effect—all of them.
- Impurity. This literally means “dirty.” It’s figurative here, meaning activity that morally pollutes you. How do we know what these activities are? Well, that’s why you have the scriptures! Again, Paul isn’t saying we burn the Old Covenant and start from scratch—he’s appealing to God’s moral laws as standards of behavior loving children should want to do. We love God because He first loved us (1 Jn 4:19), and this love produces fruit. The opposite of that is to live a polluted, morally filthy life.
The apostle now shares the other side of the coin—the fruit of a Spirit-referenced and led life:
But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law.
Galatians 5:22-23
There are all virtues, or what some would call moral qualities.[15] They come from within. They aren’t measurable. They can’t be quantified or plotted on a chart. They’re inner character qualities which flow from a heart disposition. The word “fruit” can also be translated as crop or harvest. Paul’s talking about the product of your heart; the “crop” which the Gospel has yielded in your life.No believer’s life is perfect. But, would an impartial observer seethis fruit in your life—no matter how underdeveloped it might be? Do they flow from your heart, habits, and appetites?
Love. Jesus is the paradigm for love, which is unearned and undeserved (see Hosea 1-3). This means we love others especially if they don’t deserve it. This is hard to do, obviously, but it’s clear that a “get off my lawn!” vibe is not a fruit of the Spirit—but quite the opposite.
How many Christians are curmudgeons? Are bitter? How many of us sing “They’ll Know We Are Christians” and then leave the church building and ignore everything we just sang? How many of us do anything at all to make love the defining virtue of our lives? Take any steps to make that a reality? How many of us have prayed, “God, make me love you more, so I’ll love people more?” How many conservative Christians in America are more passionate about Donald Trump, who personifies corruption and debauchery, than about Jesus of Nazareth—who personifies love, kindness, and grace?
In Christ there is no East or West, In Him no South or North, But one great Fellowship of Love Throughout the whole wide earth[16]
Would that our goal would be make this true in our hearts and lives!
Joy. This is a spirit of pure delight, or great pleasure and happiness.[17] It’s an inner glow that comes from experiencing the joy of union and relationship with the Father, through the Son, by the power of the Spirit. It’s what the angel Gabriel said Elizabeth would experience when she gave birth to their son John (Lk 1:14). It’s what the angels in heaven do when just one sinner repents (Lk 15:7). Jesus told the disciples that, when they saw Him alive after His impending death, “no one will take away your joy,” (Jn 16:22).
Are you a happy person? If you’re a Christian, and your outlook is more about misery and gloom than joy, then perhaps there’s a problem? Of course, life is difficult and we all go through seasons of drought. But, overall, do you have joy, happiness, and delight in your life because of your salvation? Pray for God to give you joy. Pray the Psalms. Ask God for a joyful disposition. Ask him to change your mindset—to see the world through new eyes. Ask Him to teach you to love life in the Spirit. Pray all that before you read the scriptures.
Oh the sheer joy of it! Living with Thee, God of the universe, Lord of a tree, Maker of mountains, Lover of me! Oh the sheer joy of it! Breathing thy air; Morning is dawning, Gone every care, All the world’s singing, “God’s everywhere.”[18]
Peace. This means an inner tranquility, a trouble-free spirit or conviction because “we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand,” (Rom 5:1-2). It speaks of security, of safety, of a certainty that all will be well, because you have “peace that transcends all understanding,” (Phil 4:7). Jesus is our peace (Eph 2:14). The Apostle Paul apparently didn’t write these virtues in any particular order, but if he had then “peace” would have gone before “joy,” because the first produces the second.
O what a happy soul am I! Although I cannot see, I am resolved that in this world Contended I will be; How many blessings I enjoy That other people don’t! To weep and sigh because I’m blind, I cannot, and I won’t.[19]
Forbearance. This means we put up with things—“love covers over all wrongs,” (Prov 10:12; cp. 1 Pet 4:8). The Pharisees didn’t like forbearance because their idea of relationship with God was an unwitting legalism—an adoption dependent on performance. When what we do is the basis of relationship, there is little tolerance for failure. Real grace isn’t that way at all. A honest thirst for personal holiness is a non-negotiable fruit of real faith (1 Pet 1:15-16), but that doesn’t create relationships. Grace does. Love does. Unearned mercy does.
That has implications for our relationships—we have patience. How willing are we to give in? To not insist on our own way? To listen to other voices? To be patient? To be understanding? Think of how much God has put up with from you—has He lost patience yet? It could also mean a kind of patience as the world falls apart around us, and in that sense it’s basically the same as peace. We’ll only want to cultivate forbearance in our lives if we truly appreciate God’s patience with us—seen most clearly in Christ’s voluntary death for us, in our place, as our substitute. The “Cross + Resurrection + Ascension” trilogy is the prism for seeing and living real life.
Whenever there is silence around me By day or by night— I am startled by a cry. It came down from the cross— The first time I heard it. I went out and searched— And I found a man in the throes of crucifixion And I said, “I will take you down,” And I tried to take the nails out of his feet. But he said, “Let them be For I cannot be taken down Until every man, every woman, and every child Come together to take me down.” And I said, “But I cannot hear you cry. What can I do?” And he said, “Go about the world— Tell everyone that you meet— There is a man on the cross.”[20]
Kindness. The word sometimes means a kind of “moral uprightness” (cp. Rom 3:12), but it can also mean an interpersonal kind of goodness that’s almost a synonym for love.[21] It’s difficult to draw a hard line between these virtues, because they shade over into one another. The idea here seems to be a softness of heart, a kindness, a loving disposition towards other people. It’s this same “kindness” that describes Jesus’ mission to rescue us (Rom 2:4; Tit 3:4).
If we walk in union with the Spirit—in living relationship with Him—then kindness should always threaten to overflow from our hearts and into real life. Some of us have problems with kindness. I’m not talking about being an introvert or being shy, and perhaps being misinterpreted as unkind. I’m asking whether, if we could open your heart, “kindness” would be stamped inside. Do you have a desire to be kind, to be loving, to be tender-hearted? Or, are you a quarrelsome person? Do you only show kindness to select people?
God changes us to be more like Christ over the course of time. Is kindness gradually working its way into the overflow of your heart and mind? If we have God’s “seed” within us, then His fruit will come. Pray and ask God to give you kindness, as you ponder how kind Christ has been to you.
If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing.
1 Corinthians 13:1-3
Goodness. The idea here is quite close to kindness, but perhaps shading more to sweetness and gentleness. It’s not exactly the moral uprightness of an external act (“he always does good!”), but more of an inward disposition, a virtue, a character that’s suffused with goodness, sweetness, tenderness.[22] St. Paul said he was convinced the Christians in Rome were “full of goodness,” (Rom 15:14). That didn’t mean they “always did good” (though perhaps they did), but it seems to indicate something like “you’re all good people—sweet and gentle people!” Paul prayed that God would grant to the Christians in Thessalonica their “every desire for goodness” (2 Thess 1:11), which again suggests an inward virtue rather than the moral quality of an outward action.
Pretend you’re at a funeral and someone says, “he was a good man!” What does that mean? It doesn’t mean so much that he did good things, but instead it refers to character. Not character in the sense of “his good outweighed the bad”—erase all imagery of doing things from your mind at this point. The focus is character, attitude, demeanor, disposition—you’re saying the guy was kind, sweet, gentle, nice, tender-hearted.
We’re selfish people. We want to look out for ourselves. We weren’t made that way, but we’ve become that way because of the Fall (see Gen 3). Part of “being made in the image of God” is that we alone among God’s creatures have the capacity to know God, to receive and acknowledge His love, and to love Him back in return. There’s a “I-Thou” connection with God ready to be wired up—one that no cat or dog will ever have. God is relational. Father, Son, and Spirit are “one” in the sense that their mutual love is the reality that (as it were) binds them together into one society of persons, one constellation, one compound being. It’s the inward circularity of divine life that explains the mutual indwelling language that Jesus used (see Jn 14-16, passim).
When God restores this “image” through salvation, part of what that means is that He renovates our capacity for relationship as it was meant to be—on both the vertical (us to God) and horizontal (us to others) planes. We can now begin the work of patching up our relationships so they better reflect the nature of the triune God whose image we mirror. That means these virtues Paul keeps pressing—kindness, goodness, gentleness—are possible … if we have union with Christ.
Let me live in my house by the side of the road— It’s here the race of men go by. They are good, they are bad, they are weak, they are strong Wise, foolish—so am I; Then why should I sit in the scorner’s seat, Or hurl the cynic’s ban? Let me live in my house by the side of the road And be a friend to man.[23]
Faithfulness. Paul means loyalty, trustworthiness, and reliability. To whom? To God, and to covenant brothers and sisters. It’s not just a “when I give my word, I mean it!” kind of vibe, but the more wholistic idea of “she’s such a loyal friend—I can always trust her!”
Faith is often a synonym for “trust,” and that’s what it means to “believe in Jesus”—it means to trust His representations about who He is and what He’s done for us. We trust God. We’re loyal. We’ve pledged allegiance to Him. We’re the same way towards our brothers and sisters in the believing community. These virtues interpenetrate one another, build upon each other. We’re loved by God, so we have peace, and so we have joy, and kindness, and goodness, and patience, and faithfulness to God and to one another. And, of course, we can be faithful like this because God has first been faithful to us in Jesus.
Thou hast given so much to me, Give one thing more—a grateful heart: Not thankful when it pleaseth me, As if thy blessings had spare days, But such a heart whose Pulse may be Thy praise.[24]
Gentleness. This is “a spirit of gentle friendliness.”[25] It’s a mild-mannered kind of disposition. The apostle isn’t declaring everyone must try to be Mr. Rogers, but he is saying that a “gentle friendliness” ought to characterize our interactions with others.
Self-control. Paul means a mastery over one’s emotions and desires. We get better at this as the person we were gradually fades into the background to be replaced by the person we now are in union with Christ. The question to ask is, “am I getting better at suppressing the old me?” This isn’t a matter of sheer willpower, but a character renovation the Holy Spirit works from the inside out. Self-control is one of the virtues that the apostle Peter said “will make you useful and fruitful as you get to know our Lord Jesus Christ better,” (2 Pet 1:8, NIrV).
God changes us so we can honor Him with our life and work. Self-control is part of the harvest the Spirit reaps from within our hearts from that change. The question, of course, is whether we pray for change, for self-control, for greater holiness. Or, whether we remain on autopilot.
Thy way, not mine, O Lord, However dark it be! Lead me by thine own hand, Choose out the path for me. Smooth let it be or rough, It will still be the best; Winding or straight, it leads Right onward to thy rest. I dare not choose my lot; I would not, if I might; Choose thou for me, my God; So I shall walk aright.[26]
This all seems like a tall order. What we must never forget is that Paul isn’t talking about a transaction, a “do this for God, and He’ll do this for you” arrangement. That would be legalism and works-righteousness. You must always read every single command from scripture in light of Christ and His Good News; as the fruit of trusting that message, owning it—as the natural harvest which comes from a personal encounter with Jesus of Nazareth, by the power of the Holy Spirit (2 Cor 4:3-6). These aren’t the fruit of hard work, but the fruit of the Spirit.
Paul continues:
Those who belong to Christ Jesus have crucified the flesh with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit. Let us not become conceited, provoking and envying each other.
Galatians 5:24-26
Hopefully you haven’t literally crucified yourself! Paul is employing the same metaphors he uses in the letter to the church in Rome (“for we know that our old self was crucified with Him,” Rom 6:6, passim)—if you’re in union with Christ, then your old person is dead and gone. Your flesh and bones remain, but your spirit, your soul, your heart, your mind have changed. Spiritual birth has occurred, a God-seed has been planted, and things will never be the same again.
We can walk away. God has given us the power to walk away—to be led by the Spirit instead of our flesh. Instead of remaining unwitting slaves to our own lusts and ultimately to Satan, we’ve been set free. Jesus defeated Satan (Heb 2:14-15) and killed death itself for all who trust Him and His message (1 Cor 15:54-57). In return, He’s given the Holy Spirit to His brothers and sisters so He and the Father can teach us, communicate with us, mold us into the Son’s image. We must make a conscious, everyday choice to live with incessant reference to the Spirit.
Paul uses a military metaphor here which the NIV rightly keeps[27]—we must “keep in step” with the Spirit, “march in step” (NIrV) with Him. The Spirit “calls the cadence” in that we live in union—in relationship—with Him[28] (“we live by the Spirit”), and so we can and must choose to march in tune to His call. We can do that because we’re now free from both a false legalism and from Satan.
The danger is that it’s possible to fool ourselves; to become conceited and arrogant while maintaining an unwittingly fraudulent front of piety. We can do “good things” and even produce some fruit—tellingly, in this context the “fruit” will rarely be a virtue or a moral quality like those Paul listed. In short, we can become Pharisees. It’s to that danger that Paul now turns.
[1] Some Christians—especially those from the free church tradition—may be confused at this point. One key emphasis from the Protestant Reformation was suprema scriptura—that scripture was the supreme or highest channel of authority for Christian faith and life—not the only channel, but the final one. This is most often called sola scriptura, but supreme scriptura is a better term (see esp. James Leo Garrett Jr., Systematic Theology: Biblical, Historical, and Evangelical, 4th ed., vol. 1 (Eugene: Wipf & Stock, 2014), p. 206). This doesn’t mean “the bible alone,” but rather that the scriptures are the supreme channel; the yardstick by which everything must be measured.
[2] Bernard Ramm, The Pattern of Religious Authority (Grand Rapids: Eerdmans, 1958), p. 28.
[3] See LSJ, s.v. “ἀφορμή,” sense no. 2, p. 292.
[4] “In this entire summary, Paul’s purpose is both to let the law come into its own proper validity in the life of believers; and to graft its fulfillment upon a different principle from that of human self-vindication through works—namely, the salvation brought by Christ. For the love, in which the law has its fulfillment, is the fruit of faith (verse 6),” (Ridderbos, Galatians, in NICNT, p. 201).
[5] The preposition in ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις could refer to personal agency (“serve one another by love”) but this option is typically for active and personal agents, not attributes or virtues. It could be instrumental means (“serve one another by means of love” or “with love”). I believer manner is best—Paul is describing the way we ought to serve one another.
[6] Martin Luther, Galatians, in Crossway Classic Commentaries, ed. Alister McGrath and J.I. Packer (Wheaton: Crossway, 1998), p. 265.
[7] Emil Brunner, The Christian Doctrine of the Church, Faith, and the Consummation, trans. David Cairns and T.H.L. Parker (Philadelphia: Westminster, 1960), p. 134.
[8] I take the dative in πνεύματι περιπατεῖτε to be a dative of association. Most commentors opt for a dative of agency (“by the Sprit”), but in this circumstance the agent usually performs the action of the verb (in this case, the Holy Spirit, if the dative truly expresses agency), whereas in our text Paul is telling Christians to perform the action. Daniel Wallace dismisses dative of agency and suggests means (GGBB, pp. 165-166), but this is quite difficult to explain in exposition. Another option is manner, which answers the implicit “how” of the verb. But, on balance, I believe a dative of association is the best option. Regardless of the syntactical category one chooses, the root idea is that we cannot live without the influence, leading, and direction of the Spirit.
[9] “So it is love—love that responds to Christ’s love and that expresses a new existence in Christ (cf. 2:20)—that motivates the ethical life of a Christian, with the results of that love ethic fulfilling the real purport of the Mosaic law,” (Longenecker, Galatians, p. 243).
[10] Fung, Galatians, in NICNT, loc. 3057.
[11] LSJ s.v. “ἄγω,” sense no. II.2.
[12] “[T]he flesh, as the seat of the affections and lusts, fleshly nature …” (LSJ, s.v. “σάρξ,” no. II, p. 1585).
[13] The phrase is ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. It can be rendered, “I am warning you beforehand, just as said previously, that the ones who are practicing such things will not gain God’s kingdom.” The key word is πράσσοντες, which in this context means “to practice,” (LSJ, s.v. “πράσσω,” no. IV, p. 1460).
[14] Leviticus 18 begins with “The LORD said to Moses …” (Lev 18:1). We know this is the triune God speaking, because the divine name of Yahweh is always signified by a capital “LORD” in our English bibles.
[15] Oxford English Dictionary, s.v. “virtue,” noun, sense I.1.a, July 2023. https://doi.org/10.1093/OED/2971758024.
[16] John Oxenham, “No East or West,” in The Treasury of Religious Verse, ed. Donald T. Kauffman (Westwood: Revell, 1962), p. 322.
[17] See (1) LSJ, s.v. “χᾰρά,” p. 1976, and (2) Abbott-Smith, s.v., p. 479.
[18] Ralph Cushman, “Sheer Joy,” in Treasury of Religious Verse, p. 209.
[19] Fanny Crosby (at age 8), “Blind But Happy,” in Treasury of Religious Verse, p. 211.
[20] Elizabeth Cheney, “There is a Man on the Cross,” in Treasury of Religious Verse, p. 143.
[21] See (1) Ceslas Spicq and James D. Ernest, Theological Lexicon of the New Testament (Peabody: Hendrickson Publishers, 1994), s.v. “χρηστεύομαι, χρηστός, χρηστότης,” p. 511f, and (2) Abbott-Smith, Lexicon, s.v., p. 484.
[22] Spicq, Lexicon, s.v. “ἀγαθοποιέω, ἀγαθωσύνη,” p. 1.
[23] Excerpt from Sam Walter Foss, “The House by the Side of the Road,” in Treasury of Religious Verse, p. 244.
[24] George Herbert, “A Heart to Praise Thee,” in Treasury of Religious Verse, p. 256.
[25] Friberg, s.v. “πραΰτης,” Analytical Lexicon, p. 326.
[26] Horatius Bonar, “Thy Way, Not Mine,” in Treasury of Religious Verse, p. 219.
[27] See (1) LSJ, s.v. “στοιχέω,” p. 1647, (2) Abbott-Smith, s.v., p. 418.
[28] Once again, I believe this is a dative of association (contra. NIV and most EVV). The military metaphor further supports this usage over against agency or means. We are, as it were, marching in step with the Spirit which means we have to “stay with Him.”
The Eccentric Fundamentalist 
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