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Galatians 5:1-4

 

1 Stand fast and be not held again under the yoke of bondage.

2 Behold I Paul tell you, that if you be circumcised, Christ shall profit you nothing.

3 And I testify again to every man circumcising himself that hhee is a debtor to do the whole law.

4 You are made void of Christ, you who are justified in the law; you are fallen from grace.

Above, the Apostle showed that justice is not through the Law; here he leads them back from error to a state of rectitude.

First, with respect to divine matters.

Secondly, with respect to human affairs (6:1).

As to the first, he does two things:

First, he admonishes them;

Secondly, he gives the reason underlying his admonition (v. 2).

In the admonition itself he includes two things: one is an inducement to good: the other is a caution against evil. He induces to good when he says, Stand fast. As if to say: Since you have been set free from the bondage of the Law through Christ, stand fast and, with your faith firm and feet planted, persevere in freedom. And so when he says, Stand fast, he exhorts them to rectitude. For he that stands is erect: “He that thinketh himself to stand, let him take heed, lest he fall” (1 Cor 10:12). Likewise he exhorts them to be firm: “Therefore, be ye steadfast and unmoveable” (1 Cor 15:58); “Stand, therefore, having your loins girt about with truth” (Eph 6:14).

But he cautions and draws them from evil, when he adds: and be not held again under the yoke of bondage, i.e., do not subject yourself to the Law which engenders unto bondage. Of this yoke, it is written in Acts (15:10): “This is a yoke which neither we nor our fathers have been able to bear,” a yoke from which we have been loosed by Christ alone: “For the yoke of their burden, and the rod of their shoulder, and the sceptre of their oppressor, thou hast overcome” (Is 9:4). The reason for adding, again, is not that they had been under the Law before, but that, as Jerome says, to observe the legal ceremonies after the Gospel is so great a sin as to border on idolatry. Hence, because they had been idolaters, if they were to submit themselves to the yoke of circumcision and the other legal observances, they would be, as it were, returning to the very things wherein they had formerly practiced idolatry.

However, according to Augustine in Epistle 19, three periods of time are distinguished with respect to the observance of the legal ceremonies: namely, the time before the passion, the time before the spreading of grace and the time after the spreading of grace. To observe the legal ceremonies after grace had been preached is a mortal sin for the Jews. But during the interim, i.e., before the preaching of grace, they could be observed without sin even by those who had been converted from Judaism, provided they set no hope on them. However, those converted from paganism could not observe them without sin. Therefore, because the Galatians had not come from Judaism but wanted, nevertheless, to observe the legal ceremonies and put their hope in them, they were in effect returning to the yoke of bondage. For in their case, observances of this sort were akin to idolatry, inasmuch as they entertained a false notion touching Christ, believing that salvation cannot be obtained by Him without the observances of the Law.

Then when he says, Behold, I Paul tell you, he explains these two parts of his admonition:

First, the second part;

Secondly, the first part (v. 5).

As to the first, he does two things:

First, he shows what the yoke of bondage is that they ought not submit to;

Secondly, he proves it (v. 4).

Regarding the first, he does two things:

First, he shows that this yoke is a source of great harm;

Secondly, that it is terribly burdensome (v. 3).

The yoke of the Law is harmful because it nullifies the effect of the Lord’s passion. Hence he says, be not held again under the yoke of bondage, because behold, I Paul, who am speaking with the voice of authority, tell you, and well, that if you be circumcised, Christ shall profit you nothing, i.e., faith in Christ.

But against this is something recorded in Acts (16:3), namely, that Paul circumcised Timothy. Hence in effect he brought it about that Christ profited him nothing; furthermore, he was deceiving him. I answer that, according to Jerome, Paul did not circumcise Timothy as though intending to observe the Law, but he feigned circumcision in working circumcision on him. For, according to him, the apostles feigned observing the works of the Law to avoid scandalizing the believers from Judaism. In other words, they performed the actions of the Law without the intention of observing them, and so they departed not from the faith. Hence he did not deceive Timothy.

However, according to Augustine, the answer is that the apostles did in very truth observe the works of the Law and had the intention of observing them; because, according to the teaching of the apostles, it was lawful at that time, i.e., before grace had become widespread, for converts from Judaism to observe them. Therefore, because Timothy was born of a Jewish mother, the Apostle circumcised him with the intention of observing the Law. But because the Galatians were putting their hope in the legal observances after the spreading of grace, as though without them grace was not sufficient to save them, and they observed them in that frame of mind, for that reason the Apostle declared to them that if you be circumcised, Christ shall profit you nothing. For it followed from this that they did not correctly estimate Christ, to signify Whom circumcision was given: “That it may be a sign of the covenant between me and you” (Gen 17:11). Therefore, those who submitted to circumcision believed that the sign was still in vogue and that the one signified had not yet come. Thus they were fallen away from Christ. In this way, then, it is plain that the yoke of the Law is harmful.

Furthermore, it is a heavy burden, because it obliges to the impossible. And this is what he states: I testify again to every man circumcising himself, that he is a debtor to do the whole law. As if to say: I say that if you be circumcised, Christ shall profit you nothing. But in addition to this, I testify to every man, both Jew and Gentile, circumcising himself, that he is a debtor to do the whole law. For one who professes a religion makes himself a debtor to all that pertains to the observances of that religion. And, as Augustine says: “There has never been a religion without some visible sign to which those who live in that religion are obligated; as in the Christian religion the visible sign is Baptism, which all Christians are held to undergo. Furthermore, they are obligated to everything that pertains to the Christian religion.” Now the sign of the Mosaic Law was circumcision. Therefore, whoever circumcised himself was put under obligation to observe and fulfill all the matters of the Law. And that is what he says: he is a debtor to do the whole law: “Whosoever offends in one point, is become guilty of all” (Jam 2:10). No one, however, was able to keep the Law, according to Acts (15:10): “This is a yoke which neither our fathers nor we have been able to bear.”

But suppose someone is circumcised; then according to the aforesaid he is obligated to observe all the matters of the Law. But this is to sin mortally. Therefore, he is obligated to sin mortally and thus he sins in either case.

I answer that on the assumption that the same conviction prevails, he is obliged to observe the matters of the Law: for example, if one is convinced that he would sin mortally unless he were circumcised, then, having become circumcised, if the same conviction remains, he would sin mortally were he not to observe the matters of the Law. The reason for this is that the conviction that something must be done is nothing else but a judgment that it would be against God’s will not to do it. If this is the case, I say that unless he did what his convictions dictate, he would sin mortally, not by reason of the work done but by reason of his conscience. Likewise, if he does it, he sins, because ignorance of this kind does not excuse him, since he is ignorant of a precept. Nevertheless, he is not absolutely perplexed, but only in a qualified sense, because it is within his power to correct his erroneous conscience. And this is the way the Apostle is here testifying to everyone who circumcises himself that he is obliged to observe the ceremonies of the Law.

Then when he says, You are made void of Christ, he proves what he said, namely, that they must not embrace the observances of the Law, because it involves a double injury: first, the loss of Christ; secondly, the loss of grace. Moreover, the first is the cause of the second, because you who are justified in the law are fallen from grace.

He says therefore, You are made void of Christ. As if to say: Verily Christ will profit you nothing, because you are made void of Christ, i.e., of living in Christ. The second injury is the loss of grace. Hence he says: you are fallen from grace,, i.e., you who were full of the grace of Christ, “because of his fulness we have all received” (Jn 1:16); “The heart of a fool is like a broken vessel and no wisdom at all shall it hold” (Sir 22:17). You, I say, who are justified in the law, i.e., who believe that you are justified, are fallen—“Be mindful, therefore, from whence thou art fallen and do penance” (Rev 2:5).—from grace, namely, from possessing future happiness or even from the grace you once had.

 

Galatians 5:5-12

 

5 For we in spirit, by faith, wait for the hope of justice.

6 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but faith that worketh by charity.

7 You did run well. Who hath hindered you, that you should not obey the truth?

8 This persuasion is not from him that calleth you.

9 A little leaven corrupteth the whole lump.

10 1 have confidence in you in the Lord that you will not be of another mind; but he that troubleth you shall bear the judgment, whosoever he be.

11 And 1, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the scandal of the cross made void.

12 I would they were even cut off, who trouble you.

Having explained the second point, namely, that they must not submit to the yoke of serving the Law, the Apostle here returns to the first and shows that they must stand fast.

First, he gives an example of standing;

Secondly, heremoves an obstacle to standing (v. 7);

Thirdly, he tells them its mode (v. 13).

As to the first, he does two things:

First, he proposes an example of standing;

Secondly, he assigns its cause (v. 6).

He says therefore: Those who want to be justified in the Law, Christ profits them nothing, because they are fallen from grace. But we, namely, the apostles, stand through hope, because we wait for the hope of justice, i.e., for justice and hope, namely, eternal happiness: “He hath regenerated us unto a lively hope by the resurrection of Jesus Christ from the dead” (1 Pet. 1:3). Or, the hope of justice, i.e., Christ, by Whom we have a hope for justice, because we are justified by Him: “We look for the savior, Our Lord Jesus Christ” (Phil 3:20); “Who of God is made unto us wisdom and justice and sanctification and redemption” (1 Cor 1:30). Or, the hope of justice, i.e., the hope which is concerned with justice; that we be justified not by the Law but by faith: “We account a man to be justified by faith without the works of the law” (Rom 3:28). Or, the hope of justice, i.e., the things we hope for, and unto which justice tends, namely, eternal life: “As to the rest, there is laid up for me a crown of justice which the Lord, the just judge, will render to me in that day” (2 Tim 4:8).

And this by faith, “because the justice of God is by faith of Jesus Christ,” as is said in Romans (3:22). Which faith is not of man but of the Holy Spirit Who inspires it. “You have received the spirit of adoption of Sons, whereby we cry: Abba, (Father)” (Rom 8:15). Therefore, as faith is from the Spirit, so from faith is hope, and from hope the justice through which we reach eternal life. However, this hope does not come from circumcision or from paganism, because these contribute nothing to it. Hence he says, For in Christ Jesus, i.e., in those who live in the faith of Christ, neither circumcision nor uncircumcision availeth anything, i.e., they make no difference; but faith, not unformed, but the kind that worketh by charity: “Faith without works is dead” (Jam 2:26). For faith is a knowledge of the word of God—“That Christ may dwell by faith in your hearts” (Eph 3:17)—which word is not perfectly possessed or perfectly known unless the love which it hopes for is possessed.

Here a Gloss raises two problems. The first is that he says circumcision and uncircumcision to be indifferent, whereas above he had said, If you be circumcised, Christ will profit you nothing. I answer that it is from the general nature of the work that they are indifferent, namely, to those who do not put any trust in them; however, they are not indifferent, if you consider the intention of the one acting. For they are deadly to those who put their trust in them.

The second problem concerns his saying that those who do not believe are worse than demons, for the demons believe and tremble. I answer that if you consider the nature of the work, they are worse; but not if you consider the will. For the demons are displeased by the fact of their believing; furthermore, there is not as much malice in the will of a man who does not believe as there is in the demon who hates what he believes.

Then when he says, You did run well. Who hath hindered you that you should not obey the truth? he deals with the obstacle to standing.

First, he mentions the obstacle;

Secondly, he teaches its removal (v. 8).

The obstacle to their standing fast was great and harmful, for the harmfulness of anything is reckoned according to the greater good it hinders. Therefore, when someone is kept from many spiritual goods, it is an indication that he is faced with a great obstacle. Accordingly, in order to show them that they have a great obstacle, he reminds them of the spiritual goods they have lost, when he says: You did run well, namely, by means of the works of faith formed by charity, which incites one to run: “I have run the way of thy commandments, when thou didst enlarge my heart” (Ps 118:32). And this did indeed apply to you formerly; but while you were thus running, you came upon an obstacle. Therefore he says: Who hath bewitched you? (This has been discussed already in Chapter 3, hence we pass over it now).

Therefore, who has bewitched you, i.e., hindered the truth, namely, of the Gospel, that you should not obey it? This is appropriately said: for obedience is the application of the will to the edict of the one who commands. That is why faith is a science of the will and of the understanding. It is suitable, therefore, for the will to obey the faith. But this is done by willing to believe that the grace of Christ is sufficient for salvation without the legal observances.

Then when he says, Consent to no one [not in Vulgate], he removes the obstacle.

 

First, on their part;

Secondly, on God’s part (v. 10);

Thirdly, on the Apostle’s part (v. 11).

On their part when he says, Consent to no one. Herein he shows what is required on their part to overcome this obstacle, namely, that henceforth they not give their consent to any deceiver: “We are not of the night nor of the darkness; therefore, let us not sleep” (1Thes 5:5); “Have no fellowship with the unfruitful works of darkness but rather reprove them” (Eph 5:11); “And their speech spreadeth like a canker” (2 Tim 2:17). From this it can be gathered that they were not yet corrupted, but he was concerned.

Secondly, he gives an explanation of this, when he says, This persuasion is not from him that calleth you, and it is twofold. First, because a man, when he gives himself to someone, ought to do nothing save what is of advantage to the latter. But you have been given to Christ. Therefore, you should not heed or consent to anyone but those who come from Him. Hence because this persuasion, by which they wish to set you under the yoke of the Law, is not from him, i.e., from God who calleth you to life, but from the devil, for it is degrading, you should not consent to them. Or, not from him, i.e., against Him.

The second explanation is that they might suppose that consenting to a few is not a great matter, since it constitutes no danger. But he says that they must not consent to them at all, nor underestimate their artifices; rather they must oppose them at the start, because a little leaven corrupteth the whole lump, i.e., those few who are persuading you. Or, This persuasion small in the beginning corrupts the whole lump, i.e., the congregation of the faithful: “Neither shall any leaven or honey be burnt in the sacrifice to the Lord” (Lev. 2:11).

Then when he says, I have confidence in you in the Lord that you will not be of another mind, he removes the obstacle on the part of God Who offers His help to this end. And he mentions a twofold help: one as to the deceivers; the other as to the trouble makers. He says therefore, I have confidence in you in the Lord that you will not be of another mind. As if to say: I have told you not to obey the deceivers and I have confidence in you: “I rejoice that in all things I have confidence in you” (2 Cor 7:16); “But, dearly beloved, we trust better things of you and nearer to salvation” (Heb 6:9). 1 have confidence, I say, in this, namely, that you will not be of another mind than what I have taught you—but though we or an angel from heaven preach a Gospel to you besides that which we have preached to you, let him be anathema (1:8); “Fulfill ye my joy, that you be of one mind” (Phil 2:2)—and this with God’s help. Hence he says, in the Lord God working: “And such confidence we have through Christ towards God” (2 Cor 3:4), because the Lord will give you a mind according with the standard of the Catholic Faith: “It is good to have confidence in the Lord rather than to have confidence in a man” (Ps 117:8).

As to the trouble makers, he says, he that troubleth you shall bear the judgment, whosoever he be, i.e., he that perverts you from right order so as to be turned from spiritual to corporeal things, whereas it should be the contrary: “Yet that was not first which was spiritual, but that which is natural; afterwards that which is spiritual” (1 Cor 15:46).

Therefore, he shall bear the judgment, i.e., he will undergo damnation. For as one who urges another to good is rewarded—“They that instruct many to justice shall shine as stars for all eternity” (Dan. 12:3)—so one who urges another to evil is condemned: “Because thou hast troubled us, the Lord trouble thee this day” (Jos. 7:25); “Curst be he that maketh the blind to wander out of his way” (Deut 27:18). And this, whosoever he be, i.e., whatever his dignity, he will not be spared.

But Porphyry and Julian censure Paul for presumption, and assert that in saying this he defames Peter (since he wrote above that he withstood him to his face) so that the meaning would be: whosoever he be, i.e., even if it be Peter, he would be punished. But as Augustine says, one should not believe that Paul was calling down a curse on the Prince of the Church—for it is written in Exodus (22:28): “Thou shalt not curse the prince of thy people”—or that Peter committed an offence worthy of damnation. Therefore the Apostle is speaking of someone else who, coming from Judea, claimed to be a disciple of the important apostles and with that authority he and other false teachers were subverting the Galatians, because of false brethren unawares brought in (2:4).

Then when he says, And I brethren, if I yet preach circumcision, why do I yet suffer persecution?, he removes the obstacle on his part.

First, he presents his defense;

Secondly, he rebukes his slanderers (v. 12).

He refutes the false charge against him.

First, a charge that pertains to himself alone;

Secondly, one that pertains to all (v. 11).

With respect to the first, it should be noted that the false brethren, when the Galatians excused themselves from observing the legal ceremonies because they had been so taught by the Apostle, declared that the Apostle misled them and that he persuaded them to this in order to lord it over them. As confirmation of this they alleged that when he preached in Judea, Paul taught that the legal ceremonies should be observed. But the Apostle clears himself of this, when he says, And I, brethren, if I yet preach circumcision, why do I yet suffer persecution from the Jews? “We are persecuted and we suffer it” (1 Cor 4:12). For the Jews persecuted Paul precisely because he taught that the legal ceremonies should not be observed. Indeed in Acts (21:21) James says to Paul: “They have heard of thee that thou teachest those Jews who are among the Gentiles to depart from Moses; saying that they ought not to circumcise their children nor walk according to custom.” It is plain, therefore, that their charge is not true; otherwise, he would not have suffered their persecutions.

False, too, is that which they impute to me because of something generally held by others; because if I preach circumcision, Then is the scandal of the cross made void. For not only I but all the apostles “Preach Christ crucified, to the Jews indeed a stumbling-block and unto the Gentiles, foolishness,” as is said in 1 Corinthians (1:23). And the main reason why they are scandalized is because we preach that through the Cross of Christ the legal ceremonies are made void. Therefore, if I preach circumcision, the stumbling-block is removed, i.e., there will no longer be a stumbling-block for the Jews from the Cross. For they would endure it patiently; indeed, they would welcome it, if along with the Cross we preached the obligation to observe the legal ceremonies. Or, according to Augustine (on this passage) the scandal of the cross is made void, i.e., the Cross is made void; which is a scandal. As if to say: The Cross has lost its effect and its power: If justice be by the law, then Christ died in vain (2:21). Now the Apostle specifically says, the scandal of the cross is made void, to denote that the reason the Jews killed Christ was because He did not observe the legal ceremonies and taught that they were not to be observed: “This man is not of God who keepeth not the sabbath” (Jn 9:16).

Then he rebukes the false brethren who had slandered him, saying, I would they were even cut off who trouble you. As if to say: They trouble you on one matter, namely, they want you to be circumcised; but I would that they be not only circumcised but wholly emasculated.

But this is contrary to Romans (12:14): “Bless, and curse not.” To this there are two responses: first, that the Apostle was not calling down an evil on them but rather a blessing; because he was wishing them to be emasculated spiritually, i.e., abolish the legal ceremonies, that they might preserve spiritual chastity: “There are eunuchs who have made themselves such for the kingdom of heaven” (Mt 19:12). The second is that he is wishing them the impotence that eunuchs have, so that they might not procreate. Hence he says: I would they were even cut off who trouble you, i.e., that they lose the power of engendering among you and others. And this deservedly, because they engender sons unto error and subject them to the bondage of the Law: “Give them a womb without children, and dry breasts” (0s. 9:14).

 

Galatians 5:13-15

 

13 For you, brethren, have been called unto liberty. Only make not liberty an occasion to the flesh; but by charity of the spirit serve one another.

14 For all the law is fulfilled in one word: Thou shalt love thy neighbour as thyself.

15 But if you bite and devour one another; take heed you be not consumed one of another.

Having proposed an example of standing, and eliminated an obstacle thereto, be now establishes its mode.

First, he establishes the mode of standing;

Secondly, he gives an explanation (v. 14).

As to the first he does three things:

First, he sets down the condition of a state;

Secondly, he describes its abuse;

Thirdly, he asserts its mode (v. 13).

The condition of standing is liberty. For the condition of any given state pertains either to liberty or to bondage; but the state of faith in Christ, to which the Apostle urges them, pertains to liberty and is liberty itself. Hence he says: For you, brethren, have been called unto liberty. As if to say: They are indeed troubling you; for they are drawing you from what is better to what is worse, because you have been called by God unto the liberty of grace: “You have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons” (Rom 8:15); We are not the children of the bondwoman but of the free (4:31). You, I say, who are free in Christ, they want to lead into bondage. But a state is being misused if it declines and if liberty of the spirit is perverted into slavery of the flesh. Now the Galatians were free of the Law; but lest they suppose this to be a license to commit sins forbidden by the Law, the Apostle touches on abuse of liberty, saying, Only make not liberty an occasion to the flesh. As if to say: You are free, but not so as to misuse your liberty by supposing that you may sin with impunity: “But take heed, lest perhaps this your liberty become a stumbling-block to the weaV (1 Cor 8:9).

Now the mode of standing is through charity; hence he says: but by charity of the spirit serve one another. In fact the whole state consists in charity, without which a man is nothing (1 Cor 13:1 ff.). Moreover, it is according to the various degrees of charity that various states are distinguished. Consequently, the state of grace does not exist in virtue of a desire of the flesh but by charity of the spirit, i.e., a charity which proceeds from the Holy Spirit, through Whom we should be subject to and serve one another: Bear ye one another’s burdens (6:2); “With honor preventing one another” (Rom 12:10).

But since he said earlier that they have been called unto liberty, why does he now say, serve one another? I answer that charity requires that we serve one another; nevertheless, it is free. Here one might interject that, as the Philosopher says, he is free who is for his own sake; whereas he is a slave who is for the sake of another as of a mover or an end. For a slave is moved to his work not by himself but by a master and for the benefit of his master. Charity, therefore, has liberty as to its movent cause, because it works of itself: “The charity of Christ presseth us” spontaneously, to work (2 Cor 5:14). But it is a servant when, putting one’s own interests aside, it devotes itself to things beneficial to the neighbor.

Then when he says, For all the law is fulfilled in one word, he explains what he says:

First, about charity;

Secondly, about not making liberty an occasion to the flesh (v. 16).

As to the first he admonishes them to follow charity:

First, because of the benefit we obtain in fulfilling charity;

Secondly, because of the injury incurred by neglecting charity (v. 15).

Now the benefit we obtain in fulfilling charity is of the highest order, because in it we fulfill the whole law; hence he says, For all the law in fulfilled in one word. As if to say: Charity must be maintained, because the whole law is fulfilled in one word, namely, in the one precept of charity: “He that loveth his neighbor hath fulfilled the law” (Rom 13:8) and “Love is the fulfillment of the law” (13:10). Wherefore he says in 1 Timothy (1:5): “The end of the commandment is charity.”

However, it is said in Matthew (22:40): “On these two commandments,” namely, of the love of God and of neighbor, “dependeth the whole law and the prophets.” Therefore, it is not fulfilled in the one precept alone. I answer that in the love of God is included love of neighbor: “This commandment we have from God, that he, who loveth God, love also his brother” (1 Jn 4:21). Conversely, we love our neighbor for the love of God. Consequently, the whole law is fulfilled in the one precept of charity. For the precepts of the law are reduced to that one precept. Indeed, precepts are either moral or ceremonial or judicial. The moral are the precepts of the decalogue: three concern the love of God, and the other seven the love of neighbor. The judicial are, for example, that whosoever steals anything shall restore fourfold, and others like this; and they pertain absolutely to the love of neighbor. The ceremonial concern sacrifices and related matters which are reduced to love of God. And so it is plain that all are fulfilled in the one precept of charity, Thou shalt love thy neighbor as thyself, which is also written in Leviticus (19:18).

He says, as thyself, not “as much as thyself,” because according to the order of charity a man should love himself more than his neighbor. Now this is explained in three ways: First, as referring to the genuineness of the love. For to love is to will good to someone: hence we are said to love both the one to whom we will a good and the very good which we will to someone; but not in the same way. For when I will a good to myself, I love myself absolutely for myself, but the good which I will to myself, I do not love for itself but for myself. Accordingly, I love my neighbor as myself in the same way that I love myself, when I will him a good for his sake, and not because it is useful or pleasant for me.

In a second way, as referring to the justice of love. For each thing is inclined to want for itself that which is most eminent in it; but in man, understanding and reason are the most eminent. He, therefore, loves himself who wants for himself the good of understanding and reason. Accordingly, you then love your neighbor as yourself, when you will him the good of understanding and reason.

In a third way, as referring to order, i.e., that just as you love yourself for the sake of God, so you love your neighbor for the sake of God, namely, that he may attain to God.

Then when he says, But if you bite and devour one another, take heed you be not consumed one of another, he urges them to follow charity, because of the harm we incur if we neglect it. Here he continues to speak to the Galatians as to spiritual men, not bringing up their greater vices but mentioning ones that seem to be minor, such as sins of the tongue. Hence he says: If you bite and devour one another, take heed you be not consumed one of another. As if to say: All the law is fulfilled in love; but if you bite one another, i.e., partially destroy the good name of your neighbor by slander (for one who bites takes not the whole but a part) and devour, i.e., destroy his good name entirely, and completely shame him by slander (for he that devours, consumes all): “Detract not one another, my brethren; he that detracteth his brother detracteth the law” (Jam 4:11). If you neglect charity in that way, I say, take heed for the calamity that threatens you, namely, you might be devoured one of another: “Beware of dogs, beware of evil workers, beware of the concision” (Phil 3:2); “1 have spent my strength without cause and in vain” (Is 49:4). For as Augustine says, by the vice of contention and envy pernicious rivalries are bred among men, and both life and society are thereby brought to ruin.

 

Galatians 5:16-17

16 I say then: Walk in the spirit; and you shall not fulfil the lusts of the flesh.

17 For the flesh lusteth against the spirit; and the spirit against the flesh. For these are contrary one to another; so that you do not the things that you would.

After indicating what the spiritual state consists in, namely, in charity, the Apostle then deals with the cause of the state, namely, of the Holy Spirit Whom he says they must follow. And he mentions three benefits obtained from the Holy Spirit.

First, freedom from the bondage of the flesh;

Secondly, freedom from the bondage of the Law (v. 18);

Thirdly, the conferring of life, or security from the damnation of death (v. 25).

As to the first, he does two things:

First, he sets down the first benefit of the spirit;

Secondly, he shows the need for this benefit (v. 17).

He says therefore: I say that you are obliged by charity of spirit to serve one another, because nothing profits without charity. But this I say in Christ [not in Vulgate], i.e., by the faith of Christ, walk in the spirit, i.e., in the mind and reason. For sometimes our mind is called a spirit, according to Ephesians (4:23): “Be renewed in the spirit of your mind,” and “I will sing with the spirit, I will sing also with the understanding” (1 Cor 14:15). Or, walk in the spirit, i.e., make progress in the Holy Spirit, by acting well. For the Holy Spirit moves and incites hearts to do well: “Whosoever are led by the Spirit of God, they are the sons of God” (Rom 8:14). One should walk, therefore, by the spirit, i.e., the mind, so that one’s reason or mind is in accord with the Law of God, as it is said in Romans (7:16). For the human spirit is fickle, and unless it is governed from elsewhere, it turns now in one direction and now in another, as is said in Sirach (34:6): “The heart fancieth as that of a woman in travail. Except it be a vision sent forth from the most High, set not thy heart upon them.” Hence Ephesians (4:17) says of certain ones: “They walk in the vanity of their mind.” Therefore the human reason cannot stand perfectly except to the extent that it is governed by a divine spirit.

Accordingly the Apostle says, walk in the spirit, i.e., under the rule and guidance of the Holy Spirit, Whom we should follow as one pointing out the way. For knowledge of the supernatural end is in us only from the Holy Spirit: “Eye hath not seen nor ear heard, neither hath it entered into the heart of man what things God hath prepared for them that love Him,” and immediately is added, “But to us God hath revealed them by his Spirit” (1 Cor 2:9). Also as one who inclines us. For the Holy Spirit stirs up and turns the affections to right willing: “Whosoever are led by the Spirit of God, they are the sons of God” (Rom 8:14); “Thy good spirit shall lead me into the right land” (Ps 142:10).

Now one ought to walk in the spirit, because it frees him from the defilement of the flesh. Hence he follows with: and you shall not fulfil the lusts of the flesh, i.e., the pleasures which the flesh suggests. This the Apostle yearned for, saying: “Unhappy man that I am, who shall deliver me from the body of this death?” (Rom 7:24). Later he concludes: “There is now therefore no condemnation to them that are in Christ Jesus, who walk not according to the flesh” (Rom 8: 1). And at once hegives the reason for this: “For the law of the spirit of life in Christ Jesus hath delivered me from the law of sin and of death” (Rom 8:2). And this is the special desire of the saints, that they not fulfill the desires to which the flesh stirs them, but always understanding that in this are not included desires which pertain to the necessities of the flesh, but those that pertain to superfluities.

Then when he says, For the flesh lusteth against the spirit, he tells why this benefit is needed, namely, because of the struggle between flesh and spirit.

First, he asserts that there is a struggle;

Secondly, he elucidates this by an obvious sign (v. 17).

He says therefore: It is necessary that by the spirit you overcome the desires of the flesh, for the flesh lusteth against the spirit. But one might have a doubt here, because, since lusting is an act of the soul alone, it does not seem to come from the flesh. I answer that, according to Augustine, the flesh is said to lust inasmuch as the soul lusts by means of the flesh, just as the eye is said to see, when as a matter of fact, it is the soul that sees by means of the eye. Consequently, the soul lusts by means of the flesh, when it seeks, according to the flesh, things which are pleasurable. But the soul lusts by means of itself, when it takes pleasure in things that are according to the spirit, as virtuous works, contemplation of divine things, and mediation of wisdom: “The desire of wisdom bringeth to the everlasting kingdom” (Wis 6:21).

But if the flesh lusts by means of the spirit, how does it lust against it? It does so in the sense that the lusting of the flesh hinders the desires of the spirit. For since the pleasures of the flesh concern goods which are beneath us, whereas the pleasures of the spirit concern goods which are above us, it comes to pass that when the soul is occupied with the lower things of the flesh, it is withdrawn from the higher things of the spirit.

But his further statement that the spirit lusts against the flesh may cause a problem. For if we take “spirit” for the Holy Spirit, and the desire of the Holy Spirit is against evil things, it seems to follow that the flesh against which the spirit lusts is evil—which is the Manichean error. I answer that the spirit does not lust against the nature of the flesh, but against its desires, namely, those that concern superfluities; hence he said above, you shall not fulfil the lusts of the flesh (v. 16), i.e., superfluous things. For in things necessary the spirit does not contradict the flesh, as we are told in Ephesians (5:29): “No man hateth his own flesh.”

Then when he says, For these are contrary one to an other, he gives evidence of the struggle. As if to say: It is obvious from experience that they fight and struggle against one another, so far forth that you do not, i.e., are not suffered to do, the things, good or evil, that you would: “The good which I will I do not: but the evil which I will not, that I do” (Rom 7:19). However, free will is not taken away. For since free will consists in having choice, there is freedom of the will with respect to things subject to choice. But not all that lies in us is fully subject to our choice, but only in a qualified sense. In specific cases we are able to avoid this or that movement of lust or anger, but we cannot avoid all movements of anger or lust in general—and this by reason of the “fomes” introduced by the first sin.

Here it should be noted that with respect to lusts there are four categories of men who do not that which they would. For intemperate men, who of set intention follow the passions of the flesh—according to Proverbs (2:14): “They are glad when they have done evil”—do, indeed, what they will, inasmuch as they follow their passions; but inasmuch as their reason complains and is displeased, they are doing what they would not. But incontinent persons, who resolve to abstain but are, nevertheless, conquered by their passions, do what they would not, inasmuch as they follow such passions contrary to what they resolved. As between these two types the intemperate do more of the things that they would. Those, however, who are continent, i.e., who would prefer not to lust at all, do what they intend, as long as they are not subject to lust; but because they cannot completely repress lust, they do what they would not. Finally, those who are temperate do what they would, inasmuch as there is no lust in the tamed flesh; but because it cannot be totally tamed so as never to rise up against the spirit—just as neither can malice so abound that reason would never complain—therefore, in those instances in which they do lust, they are doing what they would not; but for the most part they do what they would.

 

Galatians 5:18-21

 

18 But if you are led by the spirit, you are not under the law.

19 Now the works of the flesh are manifest, which are: fornication, uncleanness, immodesty, luxury,

20 Idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissension, sects,

21 Envies, murders, drunkenness, revellings, and such like. Of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God.

After showing that through the spirit we are freed from the desires of the flesh, the Apostle here shows that through it we are released from the bondage of the Law.

First, he mentions a benefit of the spirit;

Secondly, he manifests it by certain effects (v. 19).

 

He says therefore: I say that if you walk in the spirit, not only will you not carry out the desires of the flesh, but, what is more, if you are led by the spirit (which happens when you do what the spirit suggests, as director and guide, and not what your sense desires urge, you are not under the law: “Thy good spirit shall lead me into the right land,” not by compelling, but by guiding (Ps 142:10).

Jerome infers from these words that after the coming of Christ no one having the Holy Spirit is obliged to observe the Law. But it should be recognized that the saying, if you are led by the spirit, you are not under the law, can be referred either to the ceremonial or to the moral precepts of the Law. If it is referred to the ceremonial precepts, then it is one thing to observe the Law and another to be under the Law. For to observe the Law is to carry out the works of the Law without putting any hope in them; but to be under the Law is to put one’s hope in the works of the Law. Now in the early Church there were some just men who observed the Law without being under the Law, inasmuch as they observed the works of the Law; but they were not under the Law in the sense of putting their hope in them. In this way even Christ was under the Law: Made under the law (4:4). Thus Jerome’s opinion is excluded.

But if it is referred to the moral precepts, then to be under the Law can be taken in two ways: either as to its obliging force, and then all the faithful are under the Law, because it was given to all—hence it is said: I have not come to destroy the law but to fulfill it” (Mt 5:17)—or as to its compelling forces, and then the just are not under the Law, because the movements and breathings of the Holy Spirit in them are their inspiration; for charity inclines to the very things that the Law prescribes. Therefore, because the just have an inward law, they willingly do what the Law commands and are not constrained by it. But those who would do evil but are held back by a sense of shame or by fear of the Law are compelled. Accordingly, the just are under the Law as obliging but not as compelling, in which sense the unjust alone are under it: “Where the spirit of the Lord is, there is liberty” (2 Cor 3:17); “The law,” as compelling, 11 is not made for the just man” (1 Tim 1:9).

Then when he says, the works of the flesh are manifest, he proves what he has said through certain effects.

First, he mentions the works of the flesh which are opposed to the Holy Spirit;

Secondly, he shows how the works of the Spirit are not forbidden by the Law (23b).

As to the first, he does two things:

First, he mentions the works of the flesh that are forbidden by the Law;

Secondly, the works of the Spirit which are not forbidden by it (v. 22).

As to the first, he does two things:

First, he enumerates the works of the flesh;

Secondly, he mentions the harm that follows from them (v. 21).

With respect to the first, two doubts arise. First, as to ,the Apostle’s mentioning things that do not pertain to the flesh, but which he says are works of the flesh, such as idolatry, sects, emulations, and the like. I answer that, according to Augustine in The City of God, (Bk. 14), he lives according to the flesh who lives according to himself. Hence flesh is taken here as referring to the whole man. Accordingly, whatever springs from disordered self-love is called a work of the flesh. Or, one should say that a sin can be called “of the flesh” in two ways: namely, with respect to fulfillment, and in this sense only those are sins of the flesh that are fulfilled in the pleasure of the flesh, namely, lust and gluttony; or with respect to their root, and in this sense all sins are called sins of the flesh, inasmuch as the soul is so weighed down by the weakness of the flesh (as is written in Wisdom 9:15) that the enfeebled intellect can be easily misled and hindered from operating perfectly. As a consequence, certain vices follow therefrom, namely, heresies, sects and the like. In this way it is said that the “fomes” is the source of all sins.

The second doubt is that, since the Apostle says that they who do such things shall not obtain the kingdom of God, whereas no one is excluded from the kingdom of God except for mortal sin, it follows that all the sins enumerated are mortal sins. But the contrary seems to be the case, because in this list he enumerates many that are not mortal sins, such as contention, emulation, and the like. I answer that all the sins listed here are mortal one way or another: some are so according to their genus, as murder, fornication, idolatry, and the like; but others are mortal with respect to fulfillment, as anger, whose fulfillment consists in harm to neighbor. Hence if one consents to that harm, there is mortal sin. In like manner, eating is directed to the pleasure of food, but if one places his end in such pleasures, he sins mortally; accordingly, he does not say “eating” but revellings. And the same must be said of the others that are like this

Thirdly, there is a doubt about the order followed in this list. However, it should be recognized that when the Apostle varies his enumeration of various vices in various texts, it is not his intention to enumerate all the vices in perfect order and according to the rules of the art, but only those in which the persons to whom he is writing abound and in which they are excessive. Therefore in these lists one should look not for completeness but for the cause of the variation.

Having settled these doubts, we should next observe that the Apostle lists certain vices of the flesh that concern things not necessary to life and others that concern things necessary to life. As to the first, he mentions certain vices that a man commits against himself; then those that are against God; finally, those that are against the neighbor.

Against the self are four. These he mentions first, because they obviously spring from the flesh. Two of these pertain to the carnal act of lust, namely, fornication, when an unmarried man becomes one with an unmarried woman with respect to the natural use of lust. The other is uncleanness as to a use which is contrary to nature—“No fornicator or unclean . . . hath inheritance in the kingdom of Christ and of God” (Eph 5:5); “They have not done penance for the uncleanness and fornication and lasciviousness that they have committed” (2 Cor 12:21). The other two are ordained to the aforesaid acts: one is performed outwardly, as touches, looks, kisses and the like; as to these he says, immodesty: “Who despairing, have given themselves up to immodesty unto the working of all uncleanness” (Eph 4:19). The other inwardly, namely, unclean thoughts; as to this he says, luxury: “When they have grown wanton in Christ, they will marry” (1 Tim 5:11).

Against God he lists two: one of these is that whereby divine worship is hindered by the enemies of God; as to this he says, idolatry: “Neither become ye idolaters as some of them” (1 Cor 10:7); “For the worship of abominable idols is the cause and beginning and end of all evil” (Wis 14:27). The other is that in which a pact is struck with demons; as to this he says, witchcrafts, which are performed through magical arts, and are called in Latin veneficia, from venom, because they result in great harm to man: I would not that you should be made partakers with devils” (1 Cor 10:20); “Without are dogs and sorcerers” (Rev 22:15).

Against one’s neighbor he enumerates nine, the first of which is enmity and the last murder, because from the former, one comes to the latter. The first, therefore, is animosity in the heart, which is hatred toward one’s neighbor: “And a man’s enemies shall be they of his own household” (Mt 10:36); hence he says enmities: from which arise verbal disputes. And so he says, contentions, which are attacks on the truth with the confidence of shouting: “It is an honor for a man to separate himself from quarrels” (Prov 20:3).

The second is emulation, which consists in contending with another to obtain a same thing; hence he says, emulations, which arise from contention. The third arises when one is hindered by someone else who is tending to a same thing, so that on this account anger arises against him. Hence he says, wraths: “The anger of men worketh not the justice of God” (Jam 1:20); “Let not the sun go down on your anger” (Eph 4:26).

The fourth is when anger of spirit leads to blows; and with respect to this he says, quarrels: “Hatred stirs up strifes” (Prov 10:12). The fifth, namely, dissensions, arise from quarrels: if they concern human matters they are called dissensions: for example, when factions arise in the Church—“Mark them who make dissensions and offences contrary to the doctrine which you have learned, and avoid them” (Rom 16:17) —if they concern divine matters, they are called sects, i.e., heresies: “They shall bring in sects of perdition, and deny the Lord who bought them,” and “They fear not to bring in sects, blaspheming” (2 Pet. 2:1, 10). From these envy follows, when those they vie with prosper: “Envy slayeth the little one” (Job 5:2). And from these follow murders in heart and deed: “Whosoever hateth his brother is a murderer” (I Jn 3:15).

Finally, of vices that pertain to the ordering of the necessaries of life he mentions two: one concerns drink; hence hesays, drunkenness, i.e., continual: “Take heed lest perhaps your hearts be overcharged with surfeiting and drunkenness and the -cares of this life” (Lk 21:34). The other concerns food, touching which he says, revellings: “Not in rioting and drunkenness” (Rom 13:13).

 

Galatians 5:22-23

 

22 But the fruit of the Spirit is: charity, joy, peace, patience, benignity, goodness, longanimity,

23a Mildness, faith, modesty, continency, chastity.

Having listed the works of the flesh, the Apostle then manifests the works of the spirit.

First, he manifests them;

Secondly, he shows how the Law is related to the works of the spirit and to the works of the flesh (v. 23b).

As to the first, he enumerates the spiritual goods which he calls “fruits.” But here a question arises, because fruit is something we enjoy; but we should enjoy not our acts, but God alone. Therefore, acts of this kind, which the Apostle lists here, ought not be called “fruits.” Furthermore, a Gloss says that these works of the spirit are to be sought for themselves; but that which is sought for itself is not referred to something else. Therefore virtues and their works are not to be referred to happiness.

I answer that “fruit” is said in two ways: namely, as something acquired, for example, from labor or study-“The fruit of good labors is glorious” (Wis 3:15)-and as something produced, as fruit is produced from a tree: “A good tree cannot bear evil fruit” (Mt 7:18). Now the works of the spirit are called fruits, not as something earned or acquired, but as produced. Furthermore, fruit which is acquired has the character of an ultimate end; not, however, fruit which is produced. Nevertheless’ fruit so understood implies two things: namely, that it is the last thing of the producer, as the last thing produced by a tree is its fruit, and that it is sweet or delightful: “His fruit was sweet to my palate” (Cant 2:3). So, then, the works of the virtues and of the spirit are something last in us. For the Holy Spirit is in us through grace, through which we acquire the habit of the virtues; these in turn make us capable of working according to virtue. Furthermore, they are delightful and even fruitful: “You have your fruit unto sanctification, i.e., in holy works (Rom 6:22). And that is why they are called fruits. But they are also called “flowers,” namely, in relation to future happiness; because just as from flowers hope of fruit is taken, so from works of the virtues is obtained hope of eternal life and happiness. And as in the flower there is a beginning of the fruit, so in the works of the virtues is a beginning of happiness, which will exist when knowledge and charity are made perfect.

From this the answer to the second objection is plain. For something can be said to be worthy of being sought for itself in two ways, according as “for” (propter) designates formal cause or final cause. Works of the virtues are to be sought for themselves formally but not finally, because they are a delight in themselves. For a sweet medicine is formally sought for itself, because it has something within itself that makes it pleasant, namely, sweetness, which however is sought for an end, namely, for the sake of health. But a bitter medicine is not sought formally for itself, because it does not please by reason of its form; yet it is sought for something else finally, namely, for health, which is its end.

This explains why the Apostle calls the effects of the flesh “works,” but the fruits of the spirit he calls “fruits.” For it has been pointed out that a fruit is something last and sweet, produced from a thing. On the other band, that which is produced from something but not according to nature, does not have the character of fruit but is, as it were, an alien growth. Now the works of the flesh and sins are alien to the nature of those things which God has planted in our nature. For God planted in human nature certain seeds, namely, a natural desire of good and knowledge, and He added gifts of grace: And therefore, because the works of the virtues are produced naturally from these, they are called “fruits,” but the works of the flesh are not. And for this reason, the Apostle says: “What fruit, therefore, had you then in those things of which you are now ashamed?” (Rom 6:21). It is plain, therefore, from what has been said, that the works of the virtues are called fruits of the spirit, both because they have a sweetness and delight in themselves and because they are the last and congruous products of the gifts.

The difference from one another of the gifts, beatitudes, virtues and fruits is taken in the following way. In a virtue can be considered the habit and the act. Now the habit of a virtue qualifies a person to act well. If it enables him to act well in a human mode, it is called a virtue. But if it qualifies one for acting well, above the human mode, it is called a gift. Hence the Philosopher, above the common virtues, puts certain heroic virtues: thus, to know the invisible things of God darkly is in keeping with the human mode, and such knowledge pertains to the virtue of faith; but to know the same things more penetratingly and above the human mode pertains to the gift of understanding. But as to the act of a virtue, it is either perfective, and in this way is a beatitude; or it is a source of delight, and in this way it is a fruit. Of these fruits it is said in the Apocalypse (22:2): “On both sides of the river was the tree of life, bearing twelve fruits.”

He says, therefore, the fruit of the Spirit, which arises in the soul from the sowing of spiritual grace, is charity, joy, peace, patience, Ionganimity . . . which indeed are thus distinguished because fruits perfect one either inwardly or outwardly.

First, he mentions those that perfect inwardly;

Secondly, those that perfect outwardly (v. 22).

 

Now a man is perfected and directed inwardly both as to good things and as to evil: “By the armor of justice on the right hand and on the left” (2 Cor 6:7). With respect to good things a person is perfected, first of all, in his heart through love. For just as in natural movements there is first an inclination of a nature’s appetite to its end, so the first of the inward movements is the inclination to good, i.e., love; accordingly, the first fruit is charity: “The charity of God is poured forth in our hearts by the Holy Ghost Who is given to us” (Rom 5:5). And through charity the others are perfected; wherefore, the Apostle says in Colossians (3:14): “But above all these things have ‘charity, which is the bond of perfection.” But the ultimate end that perfects man inwardly is joy, which proceeds from the presence of the thing loved. And he that has charity already has what he loves: “He that abideth in charity abideth in God and God in him (1 Jn 4:16). And from this springs joy: “Rejoice in the Lord always; again I say, rejoice” (Phil 4:4).

But this joy should be perfect, and for this two things are required: first, that the object loved be enough to perfect the lover. And as to this he says, peace. For it is then that the lover has peace, when he adequately possesses the object loved: I am become in his presence as one finding peace” (Cant 8:10). Secondly, that there be perfect enjoyment of the thing loved, which is likewise obtained by peace, because whatever else happens, if someone perfectly enjoys the object loved, say God, he cannot be hindered from enjoying it: “Much peace have they that love thy law and to them there is no stumbling-block” (Ps 118:165). In this way, therefore, joy connotes the fruition of charity, but peace the perfection of charity. And by these is man inwardly made perfect as to good things.

Also with respect to evils, the Holy Spirit perfects and adjusts a person: first, against the evil that disturbs peace, which is disturbed by adverse objects. Touching this the Holy Spirit perfects one by patience, which makes for patient endurance of adversities; hence he says, patience: “In your patience you shall possess your souls” (Lk 21:19). Secondly, against the evil which hinders joy, namely, the deferment of the object loved, the Spirit opposes long-suffering, which is not broken by delay. As to this he says, longanimity: “If it make any delay, wait for it; for it shall surely come, and it shall not be slack” (Hab. 2:3): “In long-suffering” (2 Cor 6:6). Hence the Lord says in Matthew (10:22): “He that shall persevere unto the end, he shall be saved.”

Then when he says, goodness, benignity, he mentions the fruits of the spirit that perfect a man with respect to external things. Now external to man are things next to him, above him and beneath him. Next to him is the neighbor; above him is God; beneath him is his sensitive nature and body.

In regard to his neighbor He perfects men, first of all, from the heart with a right and good will. Concerning this he says, goodness, i.e., rectitude and gentleness of spirit. For if a man has all his other powers good, he cannot be said to be good unless he has a good will, according to which he uses all the others well. The reason for this is that the good denotes something perfect. But perfection is twofold: the first concerns the being of a thing; the second, its operation-and the latter is greater than the former. For that is called perfect in the absolute sense which has attained its perfect operation, which is its second perfection. Therefore, since it is by his will that man exercises the act of any power, right will makes for the good use of all the powers, and, consequently, makes the man himself good. Of this fruit it is said in Ephesians (5:9): “The fruit of the light is in all goodness and justice and truth.”

Secondly, He perfects a man in his deeds, so that he will share with his neighbor. Concerning this he says, benignity, i.e., giving: “The Lord loveth a cheerful giver” (2 Cor 9:7). For benignity is said to be, as it were, a good fire, which makes a man melt to relieve the needs of others: “For the spirit of wisdom is benevolent” (Wis 1:6); “Put ye on, therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity . . .” (Col 3:12).

Again, they perfect one with respect to evils inflicted by others, so that one meekly bears and endures harassment from another. Touching this he says, mildness: “Learn of me, because I am meek and humble of heart” (Mt 2:29); “To the meek he will give grace” (Prov 3:34).

With respect to what is above us, namely, God, the Spirit establishes right order through faith; hence he says, faith, which is a knowledge of invisible things with certainty: “Abraham believed God and it was reputed to him unto justice” (Gen 15:6); “He that cometh to God must believe that he is” (Heb 11:6). On this account it is said in Sirach (1:34): “That which is agreeable to the Lord is faith and meekness.

Touching what is beneath us, namely, the body, the Spirit directs us first as to the outward acts of the body by modesty, which moderates its deeds or utterances—concerning this he says, modesty: “Let your modesty be known to all men” (Phil 4-5). Secondly, as to the interior appetite, and concerning this he says continency, which abstains even from things that are lawful; and chastity, which correctly uses what is lawful, as a Gloss says. Or, another way: continence refers to the fact that although a man be assailed by base desires, yet by the vigor of his reason he holds fast lest he be carried away. According to this the word “continence” is taken from a person’s holding fast under attack. But “chastity” is taken from the fact that one is neither attacked nor carried away, and is derived from “chastening.” For we call him well-chastened who is rightly tempered in all things.

Concerning the aforesaid, two problems arise. The first is that since the fruits of the spirit are opposed to the works of the flesh, it seems that the Apostle should have mentioned as many fruits of the spirit as he mentioned works of the flesh—which he did not do. I answer that he did not do so, because there are more vices than virtues.

The second problem is that the fruits of the spirit mentioned do not correspond to the works of the flesh. I answer that since it is not the Apostle’s intention here to teach the art of the virtues and vices, he does not set one against the other; but he mentions as many of the one and as many of the other as are suited to his present objective.

Yet a more diligent consideration discloses that they are in some fashion set in opposition. For in opposition to fornication, which is illicit love, is set charity; in opposition to uncleanness, immodesty, and luxury, which are allurements of the flesh that arise from fornication, is set joy, which is the spiritual delight produced by charity, as has been said. In opposition to what are called witcherafts, enmities, contentions, dissensions, are set patience, longanimity, and goodness. To what are called sects, faith is set in opposition. To what is called murder, benignity. To what are called drunkenness, revellings, and the like, are opposed modesty, continency and chastity.

 

Galatians 5:23-26

 

23b Against such there is no law.

24 And they that are Christ’s have crucified their flesh, with the vices and concupiscences.

25 If we live in the Spirit, let us also walk in the Spirit.

26 Let us not be made desirous of vainglory, provoking one another, envying one another.

 

Having enumerated the works of the flesh and of the spirit, the Apostle then concludes from both, that those who follow the spirit are not under the Law. The proof he uses is this: he is under the Law who is liable to the Law, i.e., who does things contrary to the Law. But those who are led by the spirit do not the works contrary to the Law. Therefore, they are not under the Law.

First, therefore, he proves the proposition on the part of the works of the spirit;

Secondly, on the part of the works of the flesh (v. 24).

He says, therefore: I say that those who are led by the Spirit do not the works that are contrary to the Law, because they either do the works of the spirit, and Against such there is no law, i.e., against the works of the spirit, but the Spirit teaches such works. For as the Law outwardly teaches works of virtue, so the Spirit inwardly moves one to them: “For I am delighted with the law of God according to the inward man “ (Rom 7:22). Or they do the works of the flesh; and in those who are led by the spirit, such works are not contrary to the Law. Hence he says, they that are Christ’s, i.e., who have the spirit of God; for “if any man have not the spirit of Christ, he is none of His” (Rom 8:9). Accordingly, those are led by the spirit of God who are Christ’s.

They, I say, have crucified their flesh with the vices and concupiscences. He does not say that they shun vices and concupiscences, because a good physician cures well, when he applies remedies against the cause of the disease. But the flesh is the root of vices. Therefore, if we would shun vices, the flesh must be tamed: “I chastise my body and bring it under subjection” (1 Cor 9:27). But because the flesh is tamed by vigils, fasts and labors—“Torture and fetters are for a malicious slave; send him to work that he be not idle” (Sir 33:28)—and one is led to such works out of devotion to Christ crucified. Therefore he specifically says, they have crucified, i.e., conformed themselves to Christ crucified by afflicting their flesh: “Our old man is crucified with him that the body of sin may be destroyed” (Rom 6:6); that I may live to God: with Christ I am nailed to the cross (2:19).

But because they do not crucify the flesh by destroying nature, for “No one hates his own flesh” (Eph 5:29), but with respect to matters that are contrary to the Law, for that reason he says, with the vices, i.e., with the sins, and concupiscences, i.e., passions, whereby the soul is inclined to sin. For he does not crucify his flesh well who leaves room for passions; otherwise, since reason is not always alert to avoid sin, as it ought, he might fall at some time: “Go not after thy lusts, but turn away from thy own will” (Sir 18:30); “Make not provision for the flesh in its concupiscence” (Rom 13:14).

Then when he says, If we live in the Spirit, let us also walk in the Spirit, he mentions the third benefit of the Holy Spirit, namely, the conferring of life.

First, he mentions this benefit of the Spirit of God;

Secondly, he rejects the vices of the spirit of the world (v. 26).

Therefore, including himself with those to whom he writes, he says: I say that we ought to walk by the Spirit, because we live by Him and not by the flesh: “We are debtors not to the flesh to live according to the flesh” (Rom 8:12). Therefore, If we live in the Spirit, we ought in all things to be led by Him. For as in bodily life the body is not moved save by the soul, by which it has life, so in the spiritual life, all of our movements should be through the Holy Spirit: “It is the spirit that giveth life” (Jn 6:64); “In him we live and move and are” (Acts 17:28). But lest the things said of the spirit be understood of the spirit of the world-concerning which it is said in 1 Corinthians (2:12): ‘We have received not the spirit of this world”—the Apostle forestalls this when he says, Let us not be made desirous of vainglory, provoking one another, envying one another. Here he excludes things proper to the spirit of the world, namely, vainglory, anger and envy, all three of which are aptly described by the word “spirit.”

For “spirit” denotes a swelling. According to this, then, those are called vain spirits who are swollen with vainglory: “The blast of the mighty is like a whirlwind beating against a wall” (Is 25:4). Concerning this he says, Let us not be made desirous of vainglory, i.e., of worldly glory. For since that is vain which is not solidly established nor supported by truth nor loved for any usefulness, then the glory of this world is vain, because it is frail and not solid: “All flesh is grass” (Is 40:6). Furthermore, it is false—“The glory of a sinful man is dung and worms” (1 Mac 2:62)—whereas true glory concerns goods appropriate to man, i.e., the goods of the spirit, such as holy men have: “Our glory is this, the testimony of our conscience” (2 Cor 1:12). Furthermore, this glory is useless and fruitless: for how great soever the glory one acquires from the testimony of men, he cannot on that account achieve his end, which is achieved by the testimony of God: “He that glorieth, let him glory in the Lord” (1 Cor 1:31).

He does not say, “Do not have vainglory,” but be not made desirous of vainglory, because glory sometimes follows those who seek to avoid it, and if they are obliged to receive it, they should not love it. Furthermore, [spirit] connotes vehemence: “Who can bear the violence of one provoked?” (Prov 27:4). It also connotes wrath. And as to this he says, provoking one another, namely, to quarrels and fights or other unlawful things: “Not in contention and envy” (Rom 13:13). Furthermore, it is a spirit of sadness, of which it is said in Proverbs (17:22): “A sorrowful spirit drieth up the bones.” And concerning this he says, envying one another: “Envy is the rottenness of the bones,” because it alone feeds on the good (Prov 14:30).