Down to Earth But Heavenly Minded

What does Galatians Chapter 5 mean?

Paul’s letter to the Galatians can be divided into three parts. Chapters 1—2 focus on Paul’s biography, including his qualifications to represent Christ as an apostle. The end of chapter 2, through chapter 4, deals mainly with theology, explaining that justification comes by faith in Christ and not by following the works of the law. Chapters 5—6 focus on application of these truths. Knowing all that’s been presented in chapters 1—4, how should those who are free in Christ live?

Paul begins chapter 5 by stating flatly that Christ has set us free in order that we should be free. Freedom, though, requires resistance against a return to bondage. Those in Christ must stand firm against anyone who would try to drag them into slavery under the law (Galatians 5:1).

Paul has in mind the issue of circumcision. A group known as the Judaizers were pressuring the Galatians to submit to physical circumcision in order to be acceptable to God. Some of the Galatians may have been willing to do this, simply to cover all possible needs: “Why not believe in Jesus and be circumcised?” they may have thought. Paul insists, however, that faith in Christ must be faith in Christ alone and nothing else. In fact, he writes that to begin to follow the law cuts us off from Christ because we are asking God to judge us by our own works and not by Christ’s (Galatians 5:2–11).

Paul, confident the Galatians will reject this false teaching and that the one responsible for teaching it will be held accountable, rejects a rumor that he himself was teaching anyone to be circumcised. If he were, why would they be persecuting him? In fact, he writes that he wishes the false teachers would go past circumcision to castration (Galatians 5:12).

Paul then turns his focus to another way Christians might waste the freedom Christ has won for us. Some might think that since they have already been forgiven for their sin and justified by faith in Christ, what would keep them from indulging in all their sinful desires? That’s not what our freedom in Christ is for. Instead, we should use our freedom to serve each other in love (Galatians 5:13–15).

But how can we overcome our sinful desires and focus on serving others? We can only do so by the power of God’s Spirit, given to us when we trusted in Christ for our salvation. The Spirit of God is powerful and gives believers the supernatural ability to love as Christ does instead of serving self. The battle for Christians is to allow the Spirit to lead instead of shutting Him down to go our own way. Our own way always leads to sin and then to destruction. Paul provides a list of sinful lifestyles. Those who live in that way without ever turning back should not think that they are in Christ. They will not inherit God’s kingdom along with those who have God’s Spirit (Galatians 5:16–21).

Then Paul offers a second list. This one reveals what comes out of those who allow God’s Spirit to lead the way. It is one “fruit” with nine characteristics: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.

By definition, those who trust in Christ’s death for their sin on the cross have made the choice to crucify their sinful desires along with Him. That doesn’t mean we’ll never sin again, but it does mean that when we keep in step with God’s Spirit we don’t need to sin. In that way, we have been freed from sin’s power, as well as its penalty (Galatians 5:22–25).

Chapter Context
Galatians 3—4 focused on theology. Galatians 5—6 focus on how Christians should live in response to those truths. In short, we must resist being dragged away from the freedom we have in Christ to follow the law. We must also resist wasting our freedom on serving our sinful desires instead of serving others in love. We can do this by the power of God’s Spirit with us. When we give Him the lead, powerful, positive characteristics show up in us. Galatians 6 will show how to use those characteristics to serve each other.

Verse by Verse

Verse 1. For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

Paul is writing to a group of Christians in the region of Galatia. He met them when he traveled through their area and preached the message of Jesus to them (Galatians 1:11). They heard from Paul that, through faith in Jesus’ death for their sins on the cross, they could be forgiven by God and welcomed into His family as His children. They believed (Galatians 1:6).

Later, though, a group of Jewish religious leaders from Jerusalem showed up to add to what Paul taught them. These men said that it was good to believe in Jesus, but they also said men must be circumcised and all must follow the law of Moses to truly be included in the family of God (Galatians 2:4). Without the works of the law, nobody could be saved.

Paul has spent the last two chapters building a case against this teaching. He has been emphatic that the rituals and sacraments of the law cannot save anyone. The law reveals our sinfulness, but it cannot provide a way out (Galatians 3:22–24). Jesus is the only one who ever kept the law of Moses perfectly, and then He died to pay the penalty for the sins of others. Those who continue to follow the law in order to be right before God are still slaves to their own sin, Paul has written (Galatians 4:8–9). Those who come to God by faith in Christ are free.

Now Paul repeats that message with a call to rebellion against sin and slavery. He tells the Galatians—and, by extension, all Christians—that Christ has set us free, so we ought to stand firm. We should not take that yoke of slavery again. In other words, believers ought not let anyone tell them they must follow all of the rules and restrictions of the law of Moses to be right with God.

Paul will show in the following verses the dire consequences of trying to be justified by God through following the law.

Context Summary
Galatians 5:1–15 focuses on what those in Christ should do with our freedom in Christ. First, we must guard it, especially from those who would pressure us to follow the law. Paul was confident the Galatians would resist the one leading them in the wrong direction. Paul also warns us not to waste our freedom in Christ to selfishly serve ourselves instead of serving each other in love. The entire law is fulfilled in that one word: love. Those who serve themselves, though, will always end up in conflict with each other.

Verse 2. Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you.

The Christians in Galatia were listening to false teachers. These Judaizers were telling them that they must add the works of the law to faith in Jesus in order to be truly right with God (Galatians 2:4). Paul has rejected that teaching. Christ has set us free, Paul insists, by buying our way out of slavery to sin. That deal is done. We are justified before God (Galatians 3:25–29). To begin to follow the law of Moses in order to be justified by God is to miss the point of Christianity entirely. Paul has said repeatedly that it amounts to asking God to judge us by our works and not by Jesus’ sinless life and death in our place. It makes us a slave to our inescapable sin.

Now Paul reveals that it’s even worse than that. To seek God’s approval by following the law of Moses makes Christ’s death for our sins worthless. More specifically, Paul says that to “accept circumcision” makes Christ of no help to us. This is a dire remark, and one that needs to be carefully understood.

Paul is not saying nobody should ever be circumcised, or that circumcised people cannot be Christians. This comment is specifically given in the context of a group of false teachers, the Judaizers, who pressured new non-Jewish Christians to be circumcised in order to be welcomed into God’s family. These Galatian men likely did not know what to do. After all, every Hebrew in the Old Testament got circumcised. Even Jesus was circumcised under the law!

Paul’s point is that either salvation is through faith in Christ alone, or it is through circumcision and the law. It cannot be both. Any addition of works, of any kind, is not the same as a gospel of salvation by grace through faith (Romans 11:6). To choose one is to reject the other. To choose circumcision, for the purpose of “making sure” you are saved is to reject faith in Christ as the only sufficient payment for sin.

Verse 3. I testify again to every man who accepts circumcision that he is obligated to keep the whole law.

Paul often repeats things to stress how important the point is. Here he repeats what he said in the previous verse and adds to it. The Galatians were being pressured by the Judaizers to get circumcised in order to be welcomed into the family of God (Galatians 2:4). Paul has urged them to believe that they have already been fully welcomed into God’s family as His very children. Circumcision can do nothing to add to what Christ has already done for them through their faith in him (Galatians 3:25–29).

Some of these Galatian men might have been tempted to go along with being circumcised, though, just to cover all their bases. After all, what could it hurt, spiritually speaking?

Paul is not saying that circumcision, in and of itself, is wrong. What he is saying is this: the Galatians can’t trust in Christ alone for their salvation and also be circumcised “just in case.” To add something to faith in Christ in the hope of being fully accepted by God is to give up on Christ completely. Any addition of works, or rituals, or sacraments is a complete rejection of a gospel of grace through faith (Romans 11:6).

Paul says that anyone who chooses circumcision to be accepted by God is actually signing up to follow the entire law of Moses. That person is asking God to judge him according to his works and not according to Christ’s works and death in his place on the cross. This suggests that such a person does not trust Christ for their salvation.

Verse 4. You are severed from Christ, you who would be justified by the law; you have fallen away from grace.

Paul has said repeatedly that choosing between following the law, as opposed to trusting in Christ, as a means to be accepted by God is a choice between slavery and freedom. He has urged the Galatian Christians not to be talked into following the law and thus make themselves slaves to the law (Galatians 4:1–7).

Some might be tempted to think they could do both: “Who knows if faith alone, or faith-plus works is right? Do I trust Paul, or the Judaizers? I’ll just do it all to make sure I’m covered. I don’t want to risk not being accepted by God, after all.”

However, Paul is showing his readers that acceptance by God is exactly what they risk by trying to do both. Someone who adds works to faith in Christ “just in case” is not truly trusting in Christ, at all. Now Paul puts it in even harsher terms: That person is “severed” or alienated from Christ. Someone who is trying to be justified—”made right with God”—by following the law has missed out on the grace of God.

It’s important to understand that the description given here—”fallen away from grace” in some translations—does not mean this person has lost their salvation. Rather, Paul’s suggestion is that such a person had not been trusting in Christ, at all. Grace comes through faith in Christ and by no other means. To seek salvation apart from Christ is to fall away from the opportunity for grace.

Verse 5. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

Paul has firmly, even harshly, rejected the idea that any person can be made right with God by following the law of Moses. He has gone further, saying that anyone who tries to add works on top of faith in Christ is, in reality, rejecting faith in Christ. Christ’s death for sin is useless to such a person (Galatians 5:2–4).

Yet, that is exactly what the Judaizers were trying to get the Galatian Christians to do: add circumcision and other works of the law on top of faith in Christ in order to be truly acceptable to God (Galatians 2:4). Paul has said in the previous verse that someone who tries to be justified before God by following the law is “severed” from Christ.

Now Paul turns to those who are trusting in Christ alone for their salvation, along with him. Together, he says, we wait eagerly for the hope of righteousness, by faith. What are we waiting for so eagerly? Paul is referring to the day of judgment, when we will hear God Himself declare us righteous because of our faith in Christ. Until that day, we wait, placing all our hope in just one person: Jesus.

Those who follow the law of Moses are waiting, too. Paul has shown that they are waiting in vain, though, since no one can be justified or made righteous without Christ. We can’t follow the law perfectly, and so God will declare those who are not in Christ to be unrighteous, including those who are trusting in their attempt to follow the law to save them (Matthew 7:22–23).

Verse 6. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

Paul has harshly condemned those who “accept circumcision” in hopes of being justified before God. Christ’s death for sin on the cross is useless to them. Either we trust in Christ or we don’t; we can’t trust entirely in Him by faith, and simultaneously trust our ability to follow the law (Galatians 5:2–4).

Here, Paul clarifies that circumcision is not evil in itself. His point is not that circumcision is to be avoided at all costs, or that it makes a person unfit for Christ. Rather, those rituals and sacraments don’t really matter, now that Christ has come. To be circumcised or not circumcised means nothing, at all, in terms of God’s judgment of us. All that matters is if we are in Christ by faith. God accepts Christ, and He accepts all who are in Christ, no matter their works.

Now Paul adds a new idea. He writes that in Christ all that counts is faith “working through love.” Paul will expand on this idea in the following verses, but it’s the first hint that our faith in Christ should motivate some response in how we live. Those who believe that God loves them in and through Christ will begin to respond by loving God and others, as well.

Verse 7. You were running well. Who hindered you from obeying the truth?

Paul turns to a metaphor he uses often in the New Testament: running. Here, he illustrates what has happened to the Galatian Christians. They were “running well.” In other words, they received the good news about Jesus with great joy. They believed that Jesus died in their place, for their sins, on the cross. By faith, they were welcomed as children into God’s family. They received the Holy Spirit. They were following Christ.

Then they stumbled. Paul asks: who tripped them? Who hindered them from obeying the truth? The Galatians were being persuaded to begin following the law in order to be made right before God (Galatians 2:4). They were disobeying the truth that they were fully forgiven and accepted by God (Galatians 1:6–8). They were starting to believe the lie that they must do more to be right with their Father. He must expect more from them.

For the first time, Paul seems to focus on an individual person, instead of the group of Judaizers, in general. Perhaps he had one of their leaders in mind. Paul wanted the Galatians to identify this person as an obstacle to their relationship with God through faith in Christ.

Verse 8. This persuasion is not from him who calls you.

Paul has pointedly asked his Galatian readers: who has tripped them up in the race of following Christ? They were “running well” by following the truth of salvation through faith alone (Galatians 3:23–29). Who redirected their route so that they are no longer obeying the truth? In this segment, Paul seems to be hinting at someone in particular, rather than the general group of Judaizers, who tried to add rituals to the gospel (Galatians 2:4).

Now Paul insists this person—the false teacher—is not the one who “calls” them. Back at the beginning of his letter, Paul identified God as the one calling the Galatians in the grace of Christ (Galatians 1:6). In other words, God wants them. He is telling them to trust in Christ. They should not be duped—”hindered” or tripped up—by believing that the words of a false teacher are coming from the Lord.

Instead, what this person is teaching amounts to a false version of the gospel (Galatians 1:6–7), leading those who listen in the wrong direction.

Verse 9. A little leaven leavens the whole lump.

Would Paul’s readers think he was making too big of a deal out of the issue of circumcision? Earlier, the Galatians had accepted Paul’s teachings (Galatians 5:7). They’d accepted that salvation was by faith alone, before being distracted by a claim that rituals and circumcision were also required (Galatians 2:4). Paul has asked the Galatians who was leading them astray. Paul was making it personal now, suggesting, in essence, that they name names. This man was a false teacher, and his teaching should not be allowed to stand among them.

Paul now shares a familiar proverb meant to illustrate his point, and to show that his concern is not overblown. Leaven—or yeast—does not remain isolated in a single spot within a lump of dough. It spreads and becomes part of the entire loaf. In a similar way, false teaching and its consequences are never limited to just a few people in a group. It is either rejected—and removed—or it works its way into the thoughts and practices of the whole group. False ideas are contagious; they spread and take hold.

Paul desperately wants the Galatian believers to identify the false teaching about adding works to faith in Christ, so that they can remove it from among them.

Verse 10. I have confidence in the Lord that you will take no other view, and the one who is troubling you will bear the penalty, whoever he is.

Someone has been teaching the false idea that Gentile Christians must get circumcised and begin to follow the law in order to truly be made right before God (Galatians 2:4). That teaching goes flatly against Paul’s message that salvation is by faith alone in Christ alone. Anything added to faith in Christ makes faith in Christ meaningless (Galatians 5:2–4; Romans 6:11). Such teaching cannot be allowed to linger among them. Paul has asked pointedly who the person is among them who is responsible for steering them in the wrong direction (Galatians 5:7).

Now Paul declares he is confident “in the Lord” that the Galatians will not ultimately accept this person’s false teaching. God has given Paul confidence to believe the Galatians will get back up and keep running in the right direction together.

He goes further: Paul is confident that the person troubling them with false teaching about the grace of God through faith in Christ will pay the penalty for that sin. Clearly, Paul is serious. This person is not guilty of a minor infraction; he is luring people away from the grace of God. He will face consequences from God Himself (Galatians 1:6–9).

Verse 11. But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed.

In the previous verses, Paul has strongly condemned the idea that anyone must be circumcised in order to be accepted by God. He made his position crystal clear. Only faith in Christ can make anyone righteous before God (Galatians 5:6). As part of this, Paul—perhaps only as a figure of speech—asked why the Galatians would think of him as their enemy for telling them the truth (Galatians 4:16).

Here, Paul addresses what might have been an alternative rumor. Based on this verse, it appears someone had been spreading a claim that Paul taught the necessity of circumcision. This may have been one way the false teachers gained acceptance in the Galatian churches: by suggesting that their message was the same as Paul’s, and that Paul required men to be circumcised to be saved (Galatians 2:4).

Paul makes clear that he teaches no such thing. After all, that is exactly what those persecuting Christians want Paul to say. If he were preaching that men must be circumcised, the Jewish religious leaders would stop persecuting him! The logic here is direct: Why were these leaders persecuting Paul? What were they so angry about? Paul describes it as the “offense of the cross.” The Judaizers were furious because Paul insisted that we can do nothing by our own human effort to save ourselves. Christ paid for all our sin on the cross. The cross completely satisfied all of God’s demands for payment. Period (Galatians 3:23–29).

For those still attached to the law of Moses, that made the cross a scandal—a stumbling block, meaning a great offense. If Paul were really telling Christians they must be circumcised, that offense would be gone. Paul was saying just the opposite. The offense of the cross remained.

Verse 12. I wish those who unsettle you would emasculate themselves!

Paul has been writing to the Galatian Christians, explaining that they need nothing other than faith in Christ in order to be saved (Galatians 3:23–29). False teachers claim one needs to follow rituals and sacraments to be made right with God (Galatians 2:4). Paul has written some harsh words in Galatians, especially to those who bring a lie (Galatians 1:6–9). At times his other letters deal with false teachers using strong terms.

This, however, may be Paul’s most severe comment. He declares angrily that he wishes that those false teachers who are misleading the Galatians would go past circumcision and castrate themselves!

Though it may sound like Paul is just lashing out at his theological enemies, he is not out of control, or speaking without thinking. Not all anger is sinful (Ephesians 4:26). Jesus expressed anger in a righteous way, and for righteous reasons (John 2:13–22; Mark 3:1–5). So, Paul is suggesting something much deeper than a callous physical act. Those who have been castrated can’t produce new converts that are like them. In a spiritual sense, then, those who are “castrated” cannot pass along their lies to a future generation. Their false spiritual perspective would die out.

Perhaps Paul also has in mind the pagan cults of the day whose priests did exactly this, castrating themselves in the worship of their gods. Though circumcision under the law of Moses once carried great meaning in Israel, the arrival of Christ has made it meaningless. Now there was only faith in Christ or nothing at all. Circumcision had no more spiritual value in God’s eyes after the arrival of Christ than full castration would have.

Verse 13. For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another.

Paul has spent most of this letter to the Galatians calling them to live in the freedom that comes with faith in Christ. With His own blood, Christ has purchased for those who trust Him a freedom from slavery to our sinfulness under the law. We are forgiven. We don’t need to toil under the harsh burdens of the law (Galatians 3:23–29). In his letter to the Romans, expanding on these same ideas, Paul put it this way: “There is therefore now no condemnation for those who are in Christ Jesus” (Romans 8:1).

This raises a new question, though, one that Paul’s enemies surely asked: If there is no threat of condemnation for sinning, what is to keep people from sinning more and more? Without a consequence, won’t people just indulge in every kind of evil practice? Now Paul confronts that idea, too. He warns the Galatians not to use their freedom in Christ as an opportunity to selfishly serve the flesh by only doing what feels good. Instead, they should selflessly serve each other in love.

Again, whether or not we live in Christ is all about where we place our focus. Living under the law, by definition, is about trying to justify ourselves before God, by my own effort, through my own works. We focus on ourselves, and are really seeking our own glory as a result. Salvation by faith in Christ is about what He did, through His works. It’s not about us, at all.

In a similar way, living in the freedom Christ purchased should not be about focusing on ourselves. It is about seeing God’s love for us and striving to serve each other with that same love.

Verse 14. For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”

Paul has repeatedly warned the Galatians not to waste the freedom they have through faith in Christ by living in slavery under the law. Jesus has fully paid for all their sin. They are completely justified before God by being in Christ. They cannot earn any more of God’s approval through the law (Galatians 3:23–29).

Now Paul begins to warn the Galatians, and modern readers, as well, about another way to waste the freedom Christ has won for us. Many Bible teachers call it “license,” as in having a license to sin. Since we are in Christ and free from condemnation, why not just indulge in everything that might bring us pleasure?

Paul shows why that is a waste of God’s gift of freedom and our own lives. Instead, Paul calls his readers to trade all of the law of Moses in for a one-word law: love. He quotes Jesus who was quoting Leviticus 19:18, “You shall love your neighbor as yourself” (Matthew 22:39).

The brilliance of this command is obvious. It assumes that we love ourselves in the sense that we know how we would like to be treated. It requires us to take the focus off of ourselves and to use that knowledge of what we would like in order to serve each other. Those who have been loved by God are meant to respond by loving others.

Verse 15. But if you bite and devour one another, watch out that you are not consumed by one another.

Paul has shown that for Christians to try to live under the law of Moses is a waste of their freedom in Christ (Galatians 3:23–29; 5:1–6). Now he is showing that serving only ourselves is also a waste of that freedom. Instead, we must use that freedom to serve each other in self-sacrificing love (Galatians 5:7–14). This love motive will become the replacement for all of the law of Moses.

Why is this so essential for those in Christ? For one thing, any group made up of people who serve only themselves will eventually fall into conflict. Others will—inescapably—get in the way of our agenda, and the ability to perfectly meet our own desires. To always have things “our way,” we will either have to turn aside from the needs of others, or charge on through, trampling on those needs directly. Inevitably, those collisions will lead to the destruction of the entire group.

As James put it, a life lived according to the worldly wisdom of serving self doesn’t lead to human happiness. Instead, it leads to “disorder and every vile practice” (James 3:16), along with coveting, quarreling, and fighting (James 4:1–3). As Paul puts it here, we end up devouring and consuming each other in order to try to get what we want.

The alternative is to use our Christ-won freedom to set ourselves aside and serve each other in love. Not only does that lead to greater joy for all of us, it is living as Jesus would as we live free in Him.

Verse 16. But I say, walk by the Spirit, and you will not gratify the desires of the flesh.

In the previous passage, Paul has spoken truth to the Galatian Christians. That truth applies to all Christians, even today. His plea is for believers not to waste their freedom in Christ on serving their own flesh, and their own selfish desires. Instead, he has told those free in Christ to serve each other in love. He is describing a life of self-sacrifice lived out in response to God’s love for us (Galatians 5:13–15).

Now Paul begins to describe how to live in this way. After all, this kind of love does not come naturally. Not only do we resist giving up our own way, we often simply do not know how to love. Without the rules of the law to guide our every decision, how will we use our freedom in Christ to love each other?

Paul points to the only source of power and wisdom beyond ourselves: the Holy Spirit of God. He revealed earlier in this letter that the Spirit comes to live in the hearts of every one of God’s sons and daughters (Galatians 4:6). Now Paul tells us to use this freedom in Christ to access the power of God’s Spirit in our hearts in our everyday lives. He tells us, literally, to walk, and keep on walking, by the Spirit’s power and guidance.

Again, the picture Paul will paint is about setting aside our own power and relying on God’s. In the same way we could not fulfill the law by our own effort, Paul tells us to quit trying to serve each other in love on our own. The Spirit of God in us is available and willing to help.

Yes, this is a mysterious idea, but it’s also how free people in Christ avoid giving in to the desires of our flesh. It’s how we overcome our strong appetites to do what feels good even if that thing is sinful. In the Spirit’s power, we can say no to ourselves.

Context Summary
Galatians 5:16–26 focuses on how God’s Spirit gives those in Christ the power to serve others in love. We must allow the Holy Spirit to lead, however. When we don’t, our selfishness will lead us into all kinds of sinful lifestyles. When we live by the Spirit, on the other hand, we gain more than just being able not to live in sin. What comes out of us are a collection of powerful, positive characteristics.

Verse 17. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.

Paul has urged the Christians in Galatia not to waste their freedom in Christ, a warning which applies to believers today, as well. The error to avoid is merely serving our flesh by doing whatever feels good to us. Instead, Paul has called us to serve each other in love. Free people in Christ have the opportunity to lead meaningful lives of service instead of meaningless lives of religious rule-following or endless pleasure seeking (Galatians 5:13–15).

But how can we live this way if it does not come naturally to us? In the previous verse, Paul urged us to walk in the power of God’s Spirit. His Holy Spirit lives in the heart of every Christian (Galatians 4:6). When we walk by His power, we won’t indulge our own desires at the cost of others.

Paul now describes a conflict that goes on in the heart and mind of every Christian. Our flesh wants one thing, and God’s Spirit wants something very different. Human beings want to feel good, to be honored, and to possess what looks good to us. All of these, coming from our human nature, are tainted by our selfishness and pride. John identified these things as worldliness (1 John 2:16). We are willing to sin against each other and God to get them.

The Spirit of God, on the other hand, wants to honor God and serve others with His love. When the Spirit comes to live in our hearts, a battle sometimes rages. However, Paul will show that those who are in Christ can win that battle by allowing the Spirit to lead us; that power allows us to love in ways we never would have under the law.

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

Paul has described the Christian life as one of potential inner conflict. In our flesh, we want what we want even if we have to sin against God or others to get it. That’s part of being human, and those desires don’t disappear even for people justified by God because of their faith in Christ (Galatians 5:16–17).

However, God does send His Spirit to live in the “heart” of every Christian (Galatians 4:6). The Spirit arrives with at least two things: One, He—the Spirit—wants what is right and good for those in Christ all of the time. He wants to honor God and serve others in love. Second, the Spirit brings with Him enormous power, the very power of God Almighty.

Paul now reveals that it is possible for free people in Christ to allow the Holy Spirit to lead us, to win that conflict over our selfishness and sinful desires. It is possible to act in the Spirit’s power to love others as Christ loves us. When we do love others in that way, we have no need of the law. None of its rules and regulations matter; our words, actions, and even thoughts will be born out of our love for God and others.

Free people in Christ can—and should—use their freedom in this way.

Verse 19. Now the works of the flesh are evident: sexual immorality, impurity, sensuality,

Paul has urged his readers not to waste their freedom in Christ to merely serve themselves. Some Bible teachers call this “license,” as in having a license to sin. It means to decide that because we are already justified by our faith in Christ, we don’t need to restrain any of our sinful desires. We can just do whatever comes naturally. Paul has made clear that God calls us to use our freedom, instead, to serve each other in love under the power of His Holy Spirit with us. According to Paul, we are absolutely able to allow God’s Spirit to lead our thoughts, words, and actions instead of following our own sinful desires (Galatians 5:16–18).

Now Paul begins to identify some of the sins we are inclined to take part in when we refuse to walk by the power of God’s Spirit. Why does he need to list them, especially if they are “evident” or “obvious”? Part of this tactic comes from Paul’s point that Christians are no longer living under the law of Moses. The Law spelled out in great detail exactly what was sin and what was not.

Paul is not creating a new law to be followed; instead, he seems to say, “We all know what sinful lifestyles look like! Here’s a list.” He is giving examples of sinful behaviors, which don’t correspond to living free in Christ, through the power of God’s Spirit.

The first three sinful lifestyles Paul lists all fall within the category of sexuality. “Sexual immorality” is from the Greek term porneia, a catch-all term referring to any kind of sexual activity outside of biblical marriage. Adultery, bestiality, homosexuality, extramarital sex, promiscuity, and so forth are all covered under this idea.

“Impurity” is from the Greek akatharsia, referring to any kind of uncleanness in our thoughts, words, and actions. Thoughts motivated by lust, greed, or excess are part of this group.

“Sensuality” is a broad term, referring to a kind of shameless, open lifestyle that flaunts indulgence in doing anything that feels good, in spite of consequences or morals. The original Greek term, aselgeia, carries a sense of being out of control; it suggests a person lacking discipline, or any capacity for self-restraint.

Verse 20. idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions,

Paul is listing sinful actions and lifestyles, calling them the “evident” results of living for the flesh, instead of in the power of the Holy Spirit (Galatians 5:16–18). He is not creating a new set of rules or laws for people who are free in Christ. Instead, Paul’s intent is to describe the nature of self-serving lifestyles. Christians are meant to use their freedom and the power of God’s Spirit with them to serve others in love (Galatians 5:13). Those who refuse to do so will end up squandering their lives in service to sins like these.

In the previous verse, Paul listed sins related to sexuality, such as sexual immorality, impurity, and sensuality.

Now he lists two sins related to religion and spirituality. Idolatry is the worship of idols and pagan gods. It is the one sin throughout Scripture over which God seems to express the most outrage. It was absolutely common in the world of Paul’s day. It’s still common today, both directly and in the sense of putting material things above God in our lives. Simply put, Christians should absolutely worship no other god in any way whatsoever.

Next comes “sorcery” or witchcraft. Interestingly, this is from the Greek term pharmakeia, related to the term from which we derive the English word pharmacy. This term implies the use of drugs, potions, and poisons, often for the sake of twisting a person’s mind or spirit. By extension, the “sorcery” Paul refers to often includes calling on demons or nature in an attempt to access supernatural power without God’s help.

Next, Paul lists a group of relationship sins, all of which translate neatly from Greek into English. Enmity means hating certain people or groups. Strife refers to the stirring up of discord and division. Jealousy is self-explanatory. Paul’s reference to “fits of anger” is from the word thymoi, implying uncontrolled outbursts of emotions such as rage. Rivalries are divisions between people driven by selfish ambition. Dissensions are those times when we break unity without good cause. Divisions, as used here, means unjustly or unfairly “taking sides” against others—this from the same root word used to derive the English word heresy, and is sometimes translated as “factions.”

None of these sins should describe the ongoing lifestyle of one who is free and forgiven in Christ and powered by the Holy Spirit.

Verse 21. envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.

Paul continues his list of sins which he says should “obviously” not mark the lifestyle of one who is free in Christ. In the previous verses, he listed sexual sins, anger-related sins, and relationship sins (Galatians 5:19–20).

Now, Paul mentions envy. Envy is sometimes described as wanting what someone else has. It can also include resenting people who have the things we want. For Christians in particular, envy implies that we’re discontent with what God has given to us.

Paul then concludes his list with two sins of excess. “Drunkenness” is from the Greek term methai, which specifically means the effect of consuming too much alcohol, and by extension, any other mind-altering substance. This is consistent with the approach to alcohol taken by Scripture, which never forbids consumption, but always condemns drunkenness (Ephesians 5:18).

Related to this, Paul uses the term komōi, referring to a popular practice of the Roman world. These were events well-reflected in English terms such as bacchanals, or more commonly as orgies. Such parties were wild, alcohol-fueled events featuring all sorts of lewd behavior, excessive eating and drinking, wild dancing, and sexual immorality, sometimes as part of the worship of pagan gods.

It’s important to understand that Paul’s list here is not meant to be exhaustive. It does not include every sin that human beings might do. Paul was not creating a simplified version of the law for Christians to live by. Instead, Paul is demonstrating what a life spent serving ourselves looks like. Those who are in Christ must not squander their freedom in living in that way.

Paul is not saying here that anyone who commits any of these sins at any time is not in Christ. Christians still sin sometimes. We don’t always win the battle with ourselves to let the Holy Spirit lead in our decisions. That, of course, is part of Paul’s point—these are sins Christians need to purposefully avoid, and not fall back into by ignoring the power of the Holy Spirit.

Paul does warn the Galatians—and, by extension, all believers—that someone who indulges in these kinds of sins as an ongoing lifestyle without ever turning back—without repenting, or changing course—is not “in Christ.” In other words, there is a marked difference between those who slip into sin, as opposed to those who perpetually revel in it. Those who are in Christ begin to give the Holy Spirit control and turn away from sin, and those in Christ will definitely inherit the kingdom of God along with Jesus.

Verse 22. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,

What should the lives of those who are free in Christ look like? In other words, how should Christians live if we are not under the law of Moses? Paul has answered that question in two ways so far. First, Christians must not squander our freedom in Christ, which is freedom from under the law, by serving only ourselves (Galatians 5:13–15). That leads to a laundry list of sinful lifestyles. Instead, Paul has written, those in Christ should allow God’s Spirit to lead them into powerful service to others motivated by love (Galatians 5:16–21).

Now Paul begins to offer a new list. This describes what those in Christ should expect to see flowing from their lives when they let the Holy Spirit lead them. Paul calls this the “fruit of the Spirit.” It’s helpful to understand this is meant to imply a single fruit—the Greek term is singular. This is not a list of nine separate fruits, but nine characteristics of the (single) fruit of the Spirit. In Christ, we should expect to see all of these characteristics showing up together as we give God’s Spirit control. They come in no particular order, or rank, or schedule.

Paul begins with love, from the Greek term agapē. This is famously described as “selfless love,” or an attitude that considers other people more than ourselves, without expecting anything in return. God’s Spirit in us produces God’s unconditional love in us for Him and for others (1 Corinthians 13:4–13).

Joy is translated from the Greek chara, which does not necessarily imply happiness. “Joy,” in a biblical sense, is best described as an inner confidence. This allows us to declare to our soul that all is well with us, now and forever, because of our place in Christ. Supernatural peace comes as a result of trusting God and is not dependent on our circumstances (Philippians 4:4–9).

Peace is the concept of restful, assured stillness. This is different from something frozen or fearful. It’s not the same as being restrained, nor does it mean a lack of motivation. Biblical “peace” involves emotions such as assurance, and an overall sense of spiritual calm.

Patience is the ability, in the Spirit, to wait on God’s perfect timing even when our personal agenda seems to be failing. Translated from the term makrothymia, “patience” includes controlling our response to circumstances. This contrasts with the error Paul gave in verse 20, translated “fits of anger,” from the related word thymoi. Scripture uses the term “patience” to mean an ability to endure hardship—to “weather the storm.”

Kindness may be simple, but it is not always easy. The original term, chrēstotēs, includes concepts of being good and gentle. In the Spirit, we can be kind to anyone, even those who are challenging and offensive.

Goodness is the ability to do the right thing in every circumstance. The term agathōsynē implies a moral decency: this describes someone respectable, honorable, and righteous.

Faithfulness is a crucial word, from the Greek term pistis, frequently translated simply as “faith” in the New Testament. This represents a kind of endurance, driven by trust. In the Spirit, Christians can keep going in the right direction, even when we don’t fully understand all God is doing.

Verse 23. gentleness, self-control; against such things there is no law.

To compare a life devoted to serving self with a life lived in the power of God’s Spirit, Paul has made two lists. The first list (Galatians 5:19–21) showed the sinful lifestyles resulting from a worldly “me first” attitude. Such lifestyles are completely natural for human beings, but they are not beneficial. Paul’s second is what grows naturally from those supernaturally led by the Spirit of God. Only those who are God’s, by faith in Christ, have the opportunity to live this way. Those who do are marked by the characteristics of the “fruit of the Spirit,” as listed beginning in the previous verse. Paul concludes his list of those characteristics here with two more: gentleness and self-control.

Gentleness is not to be misunderstood as weakness or a willingness to let others always have their way. Instead, this is the supernatural ability in the Spirit’s power not to demand control or be extreme in our responses. Rather, we can submit to God’s control over whatever situation we are in. The Greek word used here is prautēs, which implies someone humble and tranquil, not frail or fragile.

The final characteristic of the fruit of the Spirit is self-control, from the original word enkrateia. This is an important inclusion, since it helps prove that God does not intend His Spirit to overcome our will and possess us, turning us into robotic servants. In the context of our relationship with Christ, self-control is the supernatural ability to submit our will to His leading in our lives. A Spirit-controlled person is always in full control of his or her own mind, body, and words. This contrasts with Paul’s condemnation of sins such as sensuality and impurity, from verses 19 and 20.

Verse 24. And those who belong to Christ Jesus have crucified the flesh with its passions and desires.

Paul has strongly argued that we are saved by faith alone, and that our works are helpless in obtaining salvation (Galatians 3:22–29). Paul not only taught that this meant we were saved solely on the basis of faith, but that true salvation could not be lost due to our works, either (Ephesians 4:30; Romans 8:38–39). Those who disagreed with Paul’s teaching that in Christ, we are fully forgiven and justified by God, often raised an objection: Without the threat of punishment by God, why would anyone avoid sin? Why would people choose to do what is right?

Paul’s answer, in part, is found here. Those who truly understand what it means to trust in Christ’s death on the cross to pay for their sins understand how destructive their sins truly are. After all, our sins were the reason we stood condemned to die by the curse of the law. That’s why Paul writes that those who belong to Christ gave up trying to defeat their sin on their own. Instead, with gratitude, we performed a kind an execution of our sinful desires when we trusted Christ to die for them. We gave up the right to keep holding on to our sin and indulging in it and enjoying it.

There’s a fine line here, though. In most cases, those who trust in Christ do not immediately and completely lose our desire or instinct to do sinful things. The “want” to sin is not entirely gone. Paul has written, though, that two significant things do change when we are saved. First, by definition, we recognize that sin is eternally fatal. By trusting in Christ, we reject sin as a path leading to death. Second, God gives us the power in His Spirit to win the battle against our sinful desires (Galatians 5:16–17).

We may sometimes still give in to our desire to sin, but Christians are no longer people controlled by our sin. We have agreed sin is worthless, and we have declared, in Christ, our intention to move, with Him, away from sin using God’s power.

Verse 25. If we live by the Spirit, let us also keep in step with the Spirit.

Paul has been describing what it looks like to live as one who is free in Christ. He has been clear that this is not a freedom to do whatever feels good. It is not a freedom to simply indulge in trying to satisfy all our sinful desires. On the contrary, true salvation—and freedom from the Old Testament’s ritual law—is freedom from being controlled by our sinful desires. How? Just as we needed an external source, Jesus, to pay for our sin, we also need an external source of power, the Holy Spirit, to overcome our sinful desires and lead us in the right direction.

This happens, Paul has written, when we “walk by” (Galatians 5:16) and are “led by” (Galatians 5:18) the Spirit. The picture he paints is not one of possession in the sense that the Spirit takes us over and does whatever He wants. We are not spiritual robots, or puppets who suddenly lack free will. Instead the picture is one of Christians using our will to allow God’s Spirit to set the direction we will go.

It’s a mysterious idea than none of us fully understand, but the way Paul describes it in this verse is helpful. He says living by the Spirit involves keeping in step with the Spirit. It involves adjusting our pace to match the pace and direction the Spirit is leading. Sometimes, Bible teachers describe it as allowing one’s partner to lead in a dance. In other words, it involves submitting to God’s way, but we are still the one taking each next step.

This will not happen automatically. It is something we must choose from day to day. In fact, we must choose often to give the lead to the Spirit moment by moment as we follow after Christ.

Verse 26. Let us not become conceited, provoking one another, envying one another.

In this chapter, Paul has been describing how those in Christ should live. Believers ought to live in the power of, and by the direction of, the Spirit of God. Paul wrote in the previous verse that we must “keep in step with the Spirit.” It’s a mysterious idea that is hard to understand, but it is worth the effort. Life in the Spirit of God is powerful, meaningful, and the absolute pinnacle of human experience on this side of eternity. Like allowing a dance partner to lead, while we follow their guidance, we are meant to allow the Spirit of God to guide our will, so we can fully embrace who we are in Christ.

But what if we skip this kind of obedience? What if, in our willfulness or neglect or lack of interest, a Christian just does not participate in “walking by the Spirit”?

Paul answers that, in part, in this verse: we become conceited, proud, and arrogant. Life in the Spirit of God requires submission to God and humility. It is about Him and not us. Trying to lead a Christian life in our own power results in too much focus on ourselves, puffing us up in the way that religious people often become self-righteous.

From there, it gets worse. Proud people, by definition, are in the business of self-promotion. That leads to provoking others to compete with us instead serving alongside us. Inevitably, prideful religious competitions for honor and self-worth lead to envy, resenting those who seem to outwardly have obtained what we want everyone to see in us.

Without the power and direction-setting of the Holy Spirit, the Christian life turns into a destructive and self-serving religious existence. Rather than fall into that pit, Paul seems to say, we should figure out how to walk by the Spirit.

End of Chapter 5.

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