If the Christian is "not under law" (Rom. 6:14); if he is "dead to the law," and "discharged from the law," having died to that wherein he was once held (Rom. 7:4, 6)--if he is thus set free from the law, what is to direct and control his life? Is this not really a dangerous doctrine? The Seventh-Dayists who maintain that the Ten Commandments are God's Moral Law, and binding upon all men today, ask us sometimes--"If you are not under the law, why don't you go on and lie and steal and kill?" Well the Christian is not under the law, but he is not therefore lawless. (1 Cor. 9:21.) He is free, yet not using his freedom for an occasion to the flesh, but through love a servant to his brethren. If he has love, he has the root of the matter in him, for love is the fulfilling of all the law required--yea, and more. (Rom. 13:8-10; Gal. 5:14.) His life is not constrained by the law. He serves no longer "in the oldness of the letter" but in "the newness of the spirit." (Rom. 7:6b.) His is no longer a spirit of bondage, again unto fear; but the spirit of adoption by which we cry "Abba, Father." (Rom. 8:15, 16.) He is under an inward control, mightier than the external restrictions of law written or engraven on stone.

      This theme of the Christian's walk the apostle now takes up, and in his first sentence sums up the whole matter: "But I say, walk by the Spirit, and ye shall not fulfil the lust of the flesh." Here are two forces, antagonistic each to the other: the "flesh" and "the Spirit." "The antagonism between Flesh and Spirit," says H. B. Swete, "is now seen to be far more radical than has hitherto appeared. Not only does the flesh stand forth for the external and natural, and the Spirit for the internal and Godward; but the former is the sphere of sinful lusts, while the latter is the companion of the better life, leading men to battle with their lusts. The two are thus diametrically opposed, and men have to choose between them; for they cannot do simply what they please, but must take part in the contest under the leadership of one or the other." Yet more than that is implied. "Walk by the Spirit and ye shall not fulfil the lusts of the flesh." It is a promise of victory through the power of the indwelling Spirit.

      In some passages it may be a question whether "the Spirit" is the Christian's own renewed spirit--the "new man," the new nature, implanted in him by the New Birth--in which case the word spirit should be written with a small initial. In other passages it is clearly the Spirit of God Himself that is meant, as distinguished from man's own renewed spirit. (See, for example, Rom. 8:16, 26.) Some noted commentators take the position that Gal. 5:16 speaks of the Christian's new spirit and new nature, begotten in him of God. It comes to the same in the end--for the victory and power of the "new man" is from the Holy Spirit that dwells in us. (Paul is speaking of those only, in whom the Spirit dwells). But, especially in view [32] of Gal. 4:6, it is clear that the Holy Spirit, not merely man's renewed spirit, is meant here. The indwelling Spirit is a force enabling the child of God to overcome in, this conflict, where his own purpose and power would be sufficient. (See Rom. 7 and 8.) The work of the Holy Spirit is always linked with life and power. He is "the Spirit of life in Christ Jesus" (Rom. 8:2); and the Christian is "strengthened with power through his Spirit in the inward man." (Eph. 3:16.) It is not that the Spirit so controls as to interfere with his freedom of choice, but rather sets him free and enables him to walk in God's will. The Spirit makes our choice effective. The Christian is not compelled to walk either by the Spirit or by the flesh. He can do either. If he lives after the flesh he must die; but by the Spirit he can put to death the deeds of the body. (Rom. 8:12, 13.) Hence the exhortation in Gal. 5:25--"If we live by the spirit, by the Spirit let us also walk."

      What the flesh, when given its way, will do is shown in a long, yet incomplete, list of its works. First mentioned are three kinds of vile sexual immorality and perversion; then "idolatry," because of which such things flourished (see Rom. 1:22-26); "sorcery"--all the abominations of superstition, spiritism, and occult arts (Deut. 18:9-14); then those common sins, "enmities, strife, jealousies, wraths," which are everywhere manifest among men; then "factions, divisions, [sectarian] parties," of which they are guilty who disrupt the unity of God's people by bringing in subversive doctrines (i. e. teachings which deny or pervert the foundations of the gospel Gal. 1:8, 9; 2 Pet. 2:1, 2. Comp. Acts 20:29, 30) or who unrighteously exclude their brethren from their fellowship; "envyings"--which to fleshly man are as natural as breathing; "drunkenness, revellings and such like"--and why mention more? The "works of the flesh" are all too familiar and well known. And those who practice such things cannot and shall not inherit the kingdom of God. (Comp. 1 Cor. 6:9, 10; Eph. 5:5, 6.)

      In contrast with the evil things which are "works of the flesh," that which the Holy Spirit brings forth in the hearts and lives of God's people is fruit. There is unity and coherence in the items enumerated, which together constitute one "fruit." First, and all-comprehensive is love--the supreme trait of Christ's disciples. This is not natural, human love, but love generated and inspired by the Holy Spirit. (1 John 4:19; Rom. 5:5f.) The same is true of the "joy," and the "peace" which we have upon our having been justified by faith (Rom. 5:1) and by trusting in God's promises. (Phil. 4:6, 7.) The virtues and graces which are named constitute the Christian character, and the likeness to Christ, for in Him the fruit of the Spirit was manifest in all its fullest perfection.

      "Against such there is no law," the apostle adds. They need no law who are so led by the Spirit; nor could the law find fault with them or condemn them. (Rom. 13:8-10.) Moreover "they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof." Being united to Christ in baptism", His death became ours. (Rom. 6:2-4.) Henceforth the Christian is to reckon himself as [33] crucified and dead unto sin, and alive unto God. (Gal. 2:19, 20.) Therefore, also, he must now "put to death his members which are upon the earth." (Col. 3:5f.)

      Once more, addressing the Galatian brethren who were falling short in their life and walk (like the Corinthians who were "yet carnal" 1 Cor. 3:1-3) he warns them that, since they lived by the Spirit, by the Spirit they are to walk--not in pride and self-exaltation, not provoking or envying one another. (Gal. 5:25, 26. Comp. v. 15.) [34]

[PLG 32-34]