Galatians Chapter 5
Standing Fast in the Liberty of Jesus
A. A Final Appeal to Walk in the Liberty of Jesus
1. Galatians 5:1 – A Summary Statement
“Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage.”
— Galatians 5:1 (NKJV)
a. “Stand fast therefore in the liberty by which Christ has made us free”
Paul calls the Galatians to remain grounded in the spiritual freedom that was purchased by Christ at the cross. This is not a vague or subjective idea of liberty; it is “the liberty” — definite and singular — which refers specifically to freedom from the Mosaic law as a system of justification or sanctification.
We are not made free by our own efforts. Christ alone has “made us free.” This is the finished work of Jesus Christ applied to the believer by grace through faith. As John 8:36 says, “Therefore if the Son makes you free, you shall be free indeed.”
b. “And do not be entangled again with a yoke of bondage”
The “yoke of bondage” is a direct reference to the Mosaic Law when used as a means of achieving righteousness. Peter echoed this truth in Acts 15:10, stating, “Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?”
Legalism binds. Grace liberates. The Galatians, already freed, are being tempted to voluntarily put their necks back into the heavy yoke of law-keeping. Paul urges them to resist this regression with resolve — to “stand fast.”
c. The Danger of Misunderstanding Liberty
This liberty is not license. As Paul will clarify later in this chapter (Galatians 5:13), “For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another.” Christian freedom is not the autonomy of the flesh but the release from legalism into Spirit-empowered righteousness.
2. Galatians 5:2–4 – The Danger of Embracing the Law for Justification
“Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing.
And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law.
You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.”
— Galatians 5:2–4 (NKJV)
a. “If you become circumcised, Christ will profit you nothing”
Circumcision was the sign of entering into the Mosaic covenant. Paul makes it clear: if a believer seeks to add circumcision (or any element of the law) as a requirement for righteousness, Christ is no longer of benefit. Salvation is either by grace or by law — it cannot be both (see Romans 11:6).
This statement is not against the physical act of circumcision per se (see Galatians 5:6), but rather against its theological significance as a requirement for justification.
b. “He is a debtor to keep the whole law”
Anyone who seeks to be justified by one part of the law is obligated to keep all of it — perfectly. James 2:10 confirms this: “For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all.”
This is the burden and curse of legalism. As Galatians 3:10 warns, “For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’”
c. “You have become estranged from Christ… you have fallen from grace”
To seek righteousness by the law is to depart from the sphere of grace. The Greek word translated “estranged” means to be rendered idle or inactive — in essence, to sever oneself from vital connection.
Falling from grace in this context does not refer to the loss of salvation due to sin, but to abandoning the principle of grace by adopting law-works. It is not about immoral behavior but about turning to legalism, which is a more subtle and deadly error.
d. Legalism Is the True Apostasy
Many today equate apostasy with blatant sin, but Galatians shows that the true apostasy is turning from grace to law — trusting in the flesh rather than in Christ alone. Paul said in Philippians 3:9, “…not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith.”
Theological Summary:
The liberty spoken of is positional and practical: freedom from the Law’s curse, from legalistic burdens, and from the power of sin.
Embracing circumcision or any legal system for righteousness nullifies grace and makes one a debtor to all the law’s demands.
Falling from grace is a theological condition, not merely a moral one; it refers to turning away from justification by grace through faith.
Galatians 5:5–6 – The Answer of Faith to the Legalist
“For we through the Spirit eagerly wait for the hope of righteousness by faith.
For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.”
— Galatians 5:5–6 (NKJV)
a. “For we through the Spirit eagerly wait for the hope of righteousness by faith”
This verse stands in stark contrast to the self-effort of legalism. The believer in Christ does not strive to establish his own righteousness through outward observances or human works. Rather, through the Holy Spirit, we patiently and confidently wait for the full realization of righteousness, which comes by faith, not by law.
This phrase, "the hope of righteousness," refers not to initial justification (which the believer already possesses) but to the ultimate consummation of righteousness — when the believer is glorified, freed from even the presence of sin (Romans 8:23-25; 1 John 3:2-3). This is eschatological hope: a future certainty grounded in the finished work of Christ and the sanctifying work of the Spirit.
Cross-reference:
“Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit.” — Titus 3:5 (NKJV)
“Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.” — Philippians 1:6 (NKJV)
b. “For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love”
In the New Covenant, external religious rituals are rendered spiritually irrelevant. What matters before God is not ceremonial marks but the internal reality of saving faith, a faith that works through love. Neither Jewish circumcision nor Gentile uncircumcision has any saving value. Only genuine faith—energized, evidenced, and expressed by love—counts.
This is not justification by love, nor is it salvation by works. Rather, this is a description of the fruit of real saving faith: it is not dead or passive, but active and loving. Love is not the cause of faith, but the expression of it. True believers will have both saving faith and sanctifying love.
Cross-reference:
“Though I have all faith, so that I could remove mountains, but have not love, I am nothing.” — 1 Corinthians 13:2 (NKJV)
“For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.” — Galatians 6:15 (NKJV)
Galatians 5:7–12 – A Final Confrontation
“You ran well. Who hindered you from obeying the truth?
This persuasion does not come from Him who calls you.
A little leaven leavens the whole lump.
I have confidence in you, in the Lord, that you will have no other mind;
but he who troubles you shall bear his judgment, whoever he is.
And I, brethren, if I still preach circumcision, why do I still suffer persecution?
Then the offense of the cross has ceased.
I could wish that those who trouble you would even cut themselves off!”
— Galatians 5:7–12 (NKJV)
a. “You ran well. Who hindered you from obeying the truth?”
Paul recalls their earlier zeal and faithfulness in the Gospel. They had begun their spiritual race with vigor. But someone obstructed their course. The metaphor of running a race implies discipline, direction, and devotion. But something — or someone — interrupted that progress.
The verb “hindered” (Greek: ἐνέκοψεν, enekopsen) implies cutting in on someone while running, like a runner tripping another. This was a spiritual ambush — a legalistic teaching that was derailing their forward momentum in Christ.
b. “This persuasion does not come from Him who calls you”
The legalistic pressure did not come from God. The voice that calls us to earn salvation or sanctification by law is not the voice of the Good Shepherd. God calls us by grace (Galatians 1:6), and to grace we must remain anchored.
c. “A little leaven leavens the whole lump”
This familiar biblical warning reveals how a small compromise in doctrine—like adopting circumcision or rituals for righteousness—will soon corrupt the entire body. Leaven in Scripture often pictures corrupting influence (see 1 Corinthians 5:6-8; Matthew 16:6).
Just a little false doctrine, if not addressed, will spread through a church, a family, or an individual’s walk and compromise the purity of the Gospel.
d. “I have confidence in you, in the Lord, that you will have no other mind”
Paul expresses pastoral confidence, but notice the location of his confidence: “in the Lord.” Paul trusts that the Spirit of God, not his argument alone, will bring the Galatians back to doctrinal clarity. Yet, he also issues a stern warning:
e. “He who troubles you shall bear his judgment, whoever he is”
Paul is certain that those leading others into legalism will be judged, regardless of their religious status, education, or influence. As Jesus warned:
“But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.” — Matthew 18:6 (NKJV)
f. “If I still preach circumcision, why do I still suffer persecution? Then the offense of the cross has ceased”
Paul was being slandered as still preaching circumcision (likely because of Timothy’s case in Acts 16:3), but Paul clearly denies it. If he had truly taught law-observance, the Jews would not have persecuted him. The reason Paul was attacked was because he preached grace and the cross, which offends human pride and destroys the illusion of self-righteousness.
The cross declares that man is helpless, that only Christ’s death can satisfy divine justice. That message offends every legalist, every moralist, and every religious system of human effort.
g. “I could wish that those who trouble you would even cut themselves off!”
This is Paul’s most severe statement in Galatians. He employs biting irony: if the Judaizers are so obsessed with circumcision, why not go further and emasculate themselves completely, as the pagan priests of Cybele did in Phrygia?
There is also likely a double meaning:
Let them cut themselves off physically.
Let them be cut off from fellowship (cf. Deuteronomy 23:1; 1 Corinthians 5:5).
This harsh language shows the seriousness of corrupting the Gospel. Legalism is not a minor doctrinal dispute — it is an eternal life or death issue.
Summary Doctrinal Points from Galatians 5:5–12
The Spirit-led life looks forward in hope to final righteousness, not backward to rituals (v. 5).
What matters in Christ is faith that works through love, not religious observance (v. 6).
Legalism interrupts our spiritual race and is not from God (v. 7–8).
Just a small compromise leads to widespread corruption (v. 9).
False teachers will face divine judgment regardless of status (v. 10).
The cross offends because it proclaims man's utter helplessness (v. 11).
Paul’s curse against false teachers reflects the severity of their offense (v. 12).
B. How to Live in the Liberty of Jesus
1. Galatians 5:13–15 – Using Liberty to Love One Another
“For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another.
For all the law is fulfilled in one word, even in this: ‘You shall love your neighbor as yourself.’
But if you bite and devour one another, beware lest you be consumed by one another!”
— Galatians 5:13–15 (NKJV)
a. “For you, brethren, have been called to liberty”
The believer’s calling in Christ is not into bondage or external conformity, but into liberty — a freedom grounded in grace. As Paul previously exhorted, “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage.” — Galatians 5:1 (NKJV)
The Christian life is not one of mere rule-keeping but Spirit-led transformation. This liberty is not a minor element—it is central to Christian identity. As the Lord Himself declared, “Therefore if the Son makes you free, you shall be free indeed.” — John 8:36 (NKJV)
“Liberty is not a concession to the believer; it is the very atmosphere in which the Christian must live and grow. Apart from it, spiritual life suffocates.” — adapted from Morris
b. “Only do not use liberty as an opportunity for the flesh”
Paul preempts the misuse of liberty. Christian freedom does not mean license to indulge the flesh — the old nature. It is not a spiritual loophole for sinful living cloaked in grace.
This is the legalist’s greatest fear — that grace will be abused. But Paul provides the corrective: liberty is not to be turned into a base of operations for self-centered desires.
The Greek word translated "opportunity" (aphormē) was used in military contexts to describe a base camp for launching operations. The flesh will seek to use Christian liberty as a launching point for selfishness if not held in check by the Spirit.
Cross-reference:
“What then? Shall we sin because we are not under law but under grace? Certainly not!” — Romans 6:15 (NKJV)
c. “But through love serve one another”
The antidote to abusing liberty is agapē-driven service. Love turns liberty outward, not inward. Rather than demanding our rights, love voluntarily lays them down for the good of others.
This principle is not theoretical — it is deeply practical. The flesh serves self. The Spirit-filled believer, through love, serves others. This is Christlike liberty, not libertinism.
Jesus Christ, who had ultimate liberty and authority, said: “The Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” — Matthew 20:28 (NKJV)
The command here is in the present tense, indicating that serving others in love must be a continual lifestyle, not a one-time act.
d. “For all the law is fulfilled in one word, even in this: ‘You shall love your neighbor as yourself’”
Here, Paul echoes the teaching of the Lord Jesus, who said:
“You shall love the LORD your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.” — Matthew 22:37–40 (NKJV)
Paul is not teaching that believers are under the Mosaic Law. Instead, he affirms that the moral essence of the law — to love one’s neighbor — is fulfilled in and through the liberty of Christ, by the power of the Spirit.
This is not salvation by law-keeping. It is the outworking of genuine faith which, as Galatians 5:6 said, “works through love.” The goal is not external compliance but Spirit-empowered transformation.
e. “But if you bite and devour one another, beware lest you be consumed by one another!”
Paul now warns what happens when liberty is perverted into selfishness: strife, hostility, and destruction.
The imagery of “bite and devour” evokes wild animals tearing each other apart. This is what happens in a church or fellowship where love is absent and the flesh is unchecked. Liberty, when divorced from love, degenerates into chaos, criticism, division, and mutual destruction.
“The loveless life is a life lived on the level of animals, with a concern only for oneself, no matter what the cost to other people.” — adapted from Morris
A liberty that serves self rather than others becomes a weapon instead of a blessing. The Galatians had been set free — not so they could destroy one another, but so they could build one another up.
Cross-reference:
“Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself.” — Philippians 2:3 (NKJV)
Doctrinal Summary of Galatians 5:13–15
Christian liberty is a calling, not a suggestion.
Liberty must never be used to gratify the flesh.
The proper use of liberty is to serve others in love, not self.
Loving one’s neighbor is the Spirit-empowered fulfillment of the moral intent of the Law.
Liberty without love leads to mutual destruction.
True liberty is not doing what you want; it is the freedom to do what is right.
2. Galatians 5:16–18 – Using Liberty to Walk in Holy Living
“I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh.
For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.
But if you are led by the Spirit, you are not under the law.”
— Galatians 5:16–18 (NKJV)
a. “I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh”
The apostle Paul now gives the positive prescription for victorious Christian living. Walking in the Spirit is not a mystical concept. It is the daily, moment-by-moment yielding to the influence and direction of the Holy Spirit who indwells every believer.
To “walk” (Greek: peripateō) speaks of an ongoing, active lifestyle, not an occasional spiritual experience. The verb is in the present active imperative, showing it is a command and a continuous necessity.
Three elements to walking in the Spirit:
The Holy Spirit must dwell in you (Romans 8:9)
You must be responsive and sensitive to His leading (Romans 8:14)
You must align your behavior with His influence (Ephesians 4:30; Galatians 5:25)
Cross-reference:
“If we live in the Spirit, let us also walk in the Spirit.” — Galatians 5:25 (NKJV)
“As you therefore have received Christ Jesus the Lord, so walk in Him.” — Colossians 2:6 (NKJV)
b. “And you shall not fulfill the lust of the flesh”
This is a powerful spiritual truth: to walk in the Spirit is to not fulfill the desires of the flesh. It is not by legalistic discipline or personal effort alone, but by submission to the Holy Spirit that we gain practical victory.
The lust of the flesh includes more than just sensual temptation. It encompasses every self-centered impulse — pride, hatred, rebellion, jealousy, and covetousness.
“I do not deny that the lust of the flesh includes carnal lust. But it takes in more. It takes in all the corrupt desires with which believers are more or less infected, as pride, hatred, covetousness, impatience.” — Martin Luther
This promise — “you shall not fulfill the lust of the flesh” — is both a certainty and a command. The more you are filled with the Spirit, the less power sin has in your life.
c. “For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another”
This reveals the internal conflict in every believer. The “flesh” (sarx) is not merely the physical body, but the fallen disposition of man, trained and conditioned by sin before regeneration. Though the “old man” is crucified with Christ (Romans 6:6), his influence continues through the flesh until the believer receives a glorified body.
“When Paul speaks of sarx, he means all that man is and is capable of as a sinful human being apart from the unmerited intervention of God’s Spirit in his life.” — James Montgomery Boice
This war is real. Every Christian experiences the tug of war between the Spirit and the flesh. The Spirit leads us toward righteousness, humility, and Christlikeness; the flesh pulls us toward rebellion, pride, and self-indulgence.
Cross-reference:
“For the good that I will to do, I do not do; but the evil I will not to do, that I practice.” — Romans 7:19 (NKJV)
“When the flesh begins to cut up, the only remedy is to take the sword of the Spirit, the Word of salvation, and fight against the flesh.” — Martin Luther
d. “So that you do not do the things that you wish”
This line reflects the spiritual frustration that results when the believer yields to the flesh rather than the Spirit. The desire to live righteously is present in every regenerated heart (Romans 7:22), but apart from the power of the Holy Spirit, the flesh hinders that righteous desire.
This is not an excuse for defeat, but a call to vigilance and reliance on the Spirit’s power rather than human willpower or external law.
e. “But if you are led by the Spirit, you are not under the law”
This verse delivers a stunning conclusion: those led by the Spirit are not under the Mosaic Law. They do not need an external code, because the Spirit writes God’s moral law on the heart.
This is the fulfillment of the New Covenant promise:
“But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people.” — Jeremiah 31:33 (NKJV)
To be “under the law” is to be under its jurisdiction, its condemnation, and its powerlessness to sanctify. The Spirit-led believer is above law, not beneath it — not in rebellion to it, but having fulfilled it through union with Christ.
Cross-reference:
“For sin shall not have dominion over you, for you are not under law but under grace.” — Romans 6:14 (NKJV)
“The mistake that is made so often is that the Mosaic law is substituted for the restraint of the Holy Spirit, and with disastrous results… A policeman on the street corner is a far more efficient deterrent of law-breaking than any number of city ordinances placarded for public notice.” — Kenneth Wuest
Doctrinal Summary of Galatians 5:16–18
The victorious Christian life is not lived through law, but by walking in the Spirit.
The flesh and Spirit are in continual conflict; one must rule while the other yields.
Walking in the Spirit results in not fulfilling the desires of the flesh.
The law cannot conquer sin, but the Spirit can.
Being led by the Spirit frees the believer from the external rule of the law and enables internal obedience to God's will.
3. (Galatians 5:19–21a) Examples of the Works of the Flesh that Walking in the Spirit Helps Us to Overcome
“Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like.”
— Galatians 5:19–21a, New King James Version
a. “Now the works of the flesh are evident…”
Paul has just outlined the conflict between the flesh and the Spirit, highlighting an invisible, inner war within the believer. Though that battle is unseen, the results of a flesh-dominated life are plainly visible. Paul describes the manifestations of the flesh as “evident,” a word meaning obvious or publicly known. This suggests that although the root is internal, the fruit is unmistakably external. It is as if Paul, under divine inspiration, reluctantly catalogs this list to ensure believers clearly understand what it looks like to walk in the flesh. You can’t see the flesh itself, but you can surely recognize its influence by its fruit.
“Human language is always rich in bad words, because the human heart is full of the manifold evils which these words denote.” — C.H. Spurgeon
b. Sensual Sins: Adultery, Fornication, Uncleanness, Lewdness
These are sins of sexual immorality and impurity.
Adultery – While not included in every ancient manuscript, this word is found in many and certainly in the broader category of sexual immorality. Adultery is the violation of the marriage covenant by sexual sin. The Holy Spirit never leads someone into adultery; rather, He convicts the heart and calls for repentance and restoration (see Exodus 20:14; Hebrews 13:4).
Fornication – The Greek word is porneia, from which we get "pornography." It encompasses all illicit sexual behavior. Webster’s Dictionary defines it as “voluntary sexual intercourse between two unmarried persons or two persons not married to each other.” The early church was surrounded by sexual immorality considered normal, but Paul condemns it fully. The Holy Spirit never leads into fornication (see 1 Corinthians 6:18).
Uncleanness – This refers to impure thoughts, lust, impure speech, pornography, and indecent conduct — anything opposed to the purity God calls His people to. It may not involve direct sexual contact but includes impure desires and expressions (see Ephesians 5:3).
Lewdness (Licentiousness) – This speaks of shameless immorality — sin without any attempt to hide it. It is the public flaunting of indecency, with no restraint or shame. It’s the normalization and celebration of sin. Such behavior is prevalent today, but it is not of the Spirit.
“A man may be unclean and hide his sin; he does not become licentious until he shocks public decency.” — J.B. Lightfoot
c. Religious Sins: Idolatry and Sorcery
Idolatry – This is the worship of false gods, which includes not only pagan deities but any god formed by one’s imagination or preference. To worship a "god" that aligns perfectly with one’s own desires is to engage in idolatry. As Exodus 20:3 commands, “You shall have no other gods before Me.” The Holy Spirit never leads someone into idolatry.
Sorcery (Witchcraft) – From the Greek pharmakeia, this includes occult practices and drug-induced spiritual experiences. The connection between drug use and demonic influence was well known in the ancient world. Occult practices and mind-altering substances were used together in pagan worship. Modern recreational drug use can open similar spiritual doors. The Holy Spirit never leads anyone into sorcery (see Revelation 21:8).
“This literally means the use of drugs… it came to be very specially connected with the use of drugs for sorcery.” — William Barclay
d. Interpersonal Sins: Hatred, Contentions, Jealousies, Outbursts of Wrath, Selfish Ambitions, Dissensions, Heresies, Envy, Murders
Paul lists more sins in this category than any other, emphasizing how seriously God takes how we treat one another.
Hatred – This is the root of all personal sin against others. It is the opposite of agape love and leads to bitterness, division, and ultimately violence. (See 1 John 3:15)
Contentions (Strife) – This is a combative, argumentative spirit. Some thrive on conflict and division. It is the opposite of unity and peace. Paul rebukes this as a work of the flesh.
Jealousies – A desire to possess what others have, including status, gifts, or relationships. It is the sin of Cain, envying his brother’s favor before God.
Outbursts of Wrath – Sudden explosions of uncontrolled anger. It reflects a heart that is not under the Spirit’s control (see James 1:20).
Selfish Ambitions – Putting personal gain and advancement above all else. This was the root of Lucifer’s rebellion (Isaiah 14:13–14). Selfish ambition divides churches, families, and governments.
Dissensions (Divisions) – Literally “to stand apart.” It represents schisms and cliques, especially within the body of Christ. Such division is condemned in Romans 16:17.
Heresies – More than doctrinal error, heresies are willful, divisive factions formed around opinions and pride. The heretic exalts his view over the unity of Christ's body.
Envy – Not just wanting what another has (as with jealousy), but resenting them for having it. Envy is destructive and deeply rooted in pride.
Murders – Deliberate taking of human life, born from hatred or selfishness. Even if not physically committed, Jesus said hatred in the heart is equivalent to murder (see Matthew 5:21–22).
e. Social Sins: Drunkenness and Revelries
Drunkenness – A loss of control and sobriety under the influence of alcohol. Scripture does not ban all drinking but clearly forbids drunkenness (Ephesians 5:18). Impairment from drink dulls spiritual sensitivity and opens the door to more sin. It is dissipation — wastefulness — of one’s resources, mind, and witness.
Revelries – Unrestrained, wild partying, often associated with drinking, debauchery, and immoral behavior. These were common in pagan rituals and Roman feasts. Today they are seen in godless nightlife and “party culture.”
“They let us see that the early church was not made up of people whose pre-Christian lives were of the highest standard… Paul recognizes reality and reminds his readers that whatever kind of sin they had favoured in their pre-Christian days should be decisively abandoned.” — Leon Morris
f. “And the like…”
This phrase confirms that this list is not exhaustive. Any behavior in line with these sins is also a “work of the flesh.” Paul leaves no room for loopholes — the believer is called to walk in the Spirit, not to find excuses for sin.
4. (Galatians 5:21b) The Danger and the Destiny of Those Who Live in the Works of the Flesh
“Of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God.”
— Galatians 5:21b, New King James Version
a. “Of which I tell you beforehand, just as I also told you in time past…”
Paul reiterates a warning he had often given. This is not a new doctrine. It is a truth he had taught from the beginning: that the lifestyle and behavior of a believer should reflect the inward change brought about by the Holy Spirit. Though Paul preached salvation by grace through faith — not of works, lest anyone should boast (see Ephesians 2:8–9) — he made it equally clear that a genuine conversion will result in a transformed life.
Salvation does not begin with good works, but it ends with good fruit. A changed nature will produce changed behavior, not perfectly, but directionally. This is not legalism — it is holiness born from gratitude and spiritual life.
“Grace that does not lead to godliness is not grace at all. It is presumption.” — Author Unknown
b. “That those who practice such things will not inherit the kingdom of God…”
This is one of the most sobering and uncompromising warnings in all of Scripture. The word practice (Greek: prassontes) refers to an ongoing, habitual lifestyle. It is not speaking of a single fall or failure — even great men like David and Peter sinned grievously. But what set them apart was repentance and restoration, not defiance and indifference.
To “practice” these works of the flesh is to live in willful rebellion against God. It is to ignore the Spirit’s conviction and to remain unmoved by His warnings. Paul is not describing a struggling Christian, but an unregenerate one.
“The tense of the verb (present) indicates a habitual continuation in fleshly sins rather than an isolated lapse.” — James Montgomery Boice
“The verb prassontes refers to habitual practice rather than an isolated lapse.” — John Stott
“The people doing such things, constantly and unrepentantly, have no share in the kingdom.” — Leon Morris
What is at stake is the kingdom of God, meaning the eternal reign of God both in heaven and in the millennial kingdom on earth. Those who persist in these sins, without remorse or repentance, demonstrate that they have not been born again (see John 3:3; 1 John 3:5–10).
“The grace that does not change my life will not save my soul.” — Charles Spurgeon
Paul is not being rigid — he is being truthful. When Christ saves a soul, He begins a sanctifying work that does not leave the man as he was. If that work is completely absent, then saving grace is also absent.
As Martin Luther stated:
“Christians also fall and perform the lusts of the flesh. David fell horribly into adultery. Peter also fell grievously when he denied Christ. However great as these sins were, they were not committed to spite God, but from weakness. When their sins were brought to their attention these men did not obstinately continue in their sin, but repented. Those who sin through weakness are not denied pardon as long as they rise again and cease to sin. There is nothing worse than to continue in sin. If they do not repent, but obstinately continue to fulfill the desires of the flesh, it is a sure sign that they are not sincere.” — Luther
5. (Galatians 5:22–23) Examples of the Fruit of the Spirit that Walking in the Spirit Produces in Our Lives
“But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law.”
— Galatians 5:22–23, New King James Version
a. “But the fruit of the Spirit…”
In contrast to the obvious, grotesque works of the flesh, the Holy Spirit produces something beautiful and life-giving: fruit. The fruit of the Spirit is not a product of human effort but a result of abiding in Christ (see John 15:5). This fruit grows naturally in a life that is yielded to the Spirit of God. While the works of the flesh come from our fallen nature, the fruit of the Spirit is a supernatural product of divine life.
Characteristics of fruit:
It is not manufactured — it grows.
It is fragile — easily spoiled if not nurtured.
It reproduces — fruit contains seeds for more fruit.
It is attractive — fruit draws people in.
It nourishes — it feeds and benefits others.
b. “Fruit of the Spirit” — Not fruits, but fruit
The grammar is significant. Paul speaks in the singular — fruit, not fruits. This indicates that these are not nine separate characteristics, but rather nine aspects of one unified whole. This is one fruit produced by one Spirit, expressed in multiple dimensions. Every believer is expected to bear all of these traits, not merely one or two.
“It may be significant that the word fruit is singular; Paul is not speaking of a series of fruits that would be shared around, so that one believer has one, another another. Rather he is referring to a cluster, such that all the qualities are to be manifested in each believer.” — Morris
c. “The fruit of the Spirit is love…”
Love heads the list, as the chief expression of the Spirit’s work in the believer. The word here is agape, the highest form of love — unconditional, sacrificial, and deliberate. It is not rooted in emotion but in the will. It is the kind of love God demonstrates toward sinners (see Romans 5:8).
Agape love is the foundation for every other trait that follows. Some commentators suggest that everything else listed in this verse is merely an outworking or description of what agape love looks like in practice.
“It would have been enough to mention only the single fruit of love, for love embraces all the fruits of the Spirit.” — Luther
This kind of love transcends affection or attraction — it loves the unlovable, forgives the unforgivable, and gives to the undeserving.
“When you wax indignant because you have been badly treated, and you think of returning evil for evil, remember this text, ‘The fruit of the Spirit is love.’” — Spurgeon
d. “Joy” — a Spirit-born gladness
This joy (chara) is not based on circumstances but on a settled confidence in God’s sovereignty. Paul sang hymns in prison because this joy is not tied to freedom or comfort (see Acts 16:25). It is joy in spite of trials (see James 1:2–3).
“Believers are not dependent upon circumstances. Their joy comes not from what they have, but from what they are… not from what they enjoy, but from that which was suffered for them by their Lord.” — Spurgeon
e. “Peace” — inward calm and divine security
This is peace with God (Romans 5:1) and the peace of God (Philippians 4:7). It is not merely the absence of conflict but a deep rest in the faithfulness of God.
“Eirene [peace] means not just freedom from trouble but everything that makes for a man’s highest good.” — Barclay
f. “Longsuffering” — enduring patience over time
Longsuffering (makrothumia) means slow to anger, patient with difficult people, and enduring without retaliation. It reflects God's patience with us and calls us to be patient with others.
“When the devil finds that he cannot overcome certain persons by force he tries to overcome them in the long run… To withstand his continued assaults we must be longsuffering.” — Luther
g. “Kindness” and “Goodness”
These are closely related traits:
Kindness is the gracious disposition toward others.
Goodness includes kindness but adds generosity and moral uprightness.
Both are outward expressions of inward grace.
h. “Faithfulness” — reliability and integrity
This is not just faith in God, but the character of being dependable and trustworthy — to God and to others.
“The ability to serve God faithfully through the years and through the temptations of life… comes from the Spirit.” — Morris
i. “Gentleness” — humility under control
This is not weakness, but power restrained. It includes teachability, submission to God's Word, and a quiet strength. It is being angry only at the right time, never at the wrong time.
“Self-assertiveness… should not be valued highly. It is much better that each of us curtails the desire to be pre-eminent.” — Morris
j. “Self-control” — mastery over desires
This is Spirit-empowered discipline over one’s own impulses, passions, and appetites. It is not about asceticism, but about denying the flesh in order to walk with God.
k. “Against such there is no law”
There is no law that condemns these traits. They are always good, always right. A person filled with the Spirit and exhibiting this fruit is living above the law — not by violating it, but by surpassing it in Christlike conduct.
“The kind of conduct that Paul has outlined is that which lawmakers everywhere want to bring about.” — Morris
6. Galatians 5:24–26 — Keeping in Step with the Spirit
“And those who are Christ’s have crucified the flesh with its passions and desires. If we live in the Spirit, let us also walk in the Spirit. Let us not become conceited, provoking one another, envying one another.”
— Galatians 5:24–26, NKJV
a. “And those who are Christ’s have crucified the flesh with its passions and desires”
Paul closes this powerful section by explaining the believer’s relationship to the flesh. Those who belong to Jesus Christ have already declared war on the flesh — they have crucified it. This is a decisive, deliberate action to put to death the sinful desires that once ruled them.
“Crucified” is no arbitrary term — Paul could have simply said “killed,” but he chose the imagery of crucifixion for a reason. It evokes several key truths:
It recalls what Jesus endured for our redemption.
It reflects our call to discipleship: “Then Jesus said to His disciples, ‘If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me’” (Matthew 16:24, NKJV).
It reminds us that crucifixion is painful, slow, and publicly humiliating — so too is our battle with the flesh.
It implies that our flesh must not be pampered, negotiated with, or managed — it must be sentenced to death and nailed down without mercy.
This is not a passive event done to the believer — it is an active, willful choice. As John Stott explained, “Galatians 5:24 does not teach the same truth as Galatians 2:20 or Romans 6:6… this crucifixion is something done by us.”
Romans 6:6 says, “Knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin” (NKJV). That crucifixion is positional and judicial — accomplished in Christ. But Galatians 5:24 speaks of the daily, practical mortification of the flesh by the believer, carried out by the Spirit's power.
Martin Luther commented: “To resist the flesh is to nail it to the Cross. Although the flesh is still alive, it cannot very well act upon its desires because it is bound and nailed to the Cross.”
This crucifixion of the flesh must be repeated continually. Until we are glorified, the sinful nature will struggle to assert itself. But the one who belongs to Christ has set the flesh in its rightful place — nailed to the cross.
b. “If we live in the Spirit, let us also walk in the Spirit”
Paul moves from position to practice. If the Holy Spirit is the source of our new life, then He must also be the guide for our daily walk. The Greek word used here for “walk” is stoicheō, which differs from the word used in Galatians 5:16 (peripateō). Stoicheō means “to walk in line,” like soldiers marching in formation or citizens living in step with a rule.
The implication is that the Spirit not only gives life — He also sets the pace and pattern for that life. We are to stay in sync with Him. To live out the Christian life in the power of the Spirit is to submit to His leading in every area: in thought, word, and deed.
As the Revised English Bible translates: “If the Spirit is the source of our life, let the Spirit also direct its course.”
This walking is not aimless or sporadic. It is disciplined, consistent, and intentional — a daily alignment with the Spirit’s leading.
c. “Let us not become conceited, provoking one another, envying one another”
Paul concludes with a warning about attitudes that disrupt the unity and maturity produced by the Spirit. He identifies three dangers that come when we walk in the flesh, even under the guise of spirituality:
Conceit – Being puffed up with spiritual pride, thinking of oneself more highly than one ought (Romans 12:3). It is the false confidence that assumes moral superiority.
Provoking one another – Looking down on others, stirring strife or conflict, challenging others not out of love but out of ego.
Envying one another – Resenting others' blessings or successes, especially those who appear to be ahead in their walk or influence.
Morris rightly observed: “To be conceited, to be sure that we are always right (even if that means that other people are always wrong!) is a perennial temptation to believers… Paul is warning his readers that believers can be too confident that they are right in what they are contemplating.”
When we become conceited, we begin to live in rivalry instead of love — criticizing, resenting, or seeking to outdo one another. This is the exact opposite of the fruit of the Spirit.
As Augustine prayed, “Lord, deliver me from that evil man, myself.” The battle for spiritual growth is not fought primarily in the external world — it is waged internally, against the flesh and for the Spirit. As believers, we must be vigilant. The Spirit has been given not merely to make us feel better, but to make us live holy.
