13 15<\/strong>. Liberty must not be abused<\/p>\n 13<\/strong>. St Paul seems to be recurring to what he had said in Gal 5:7<\/em><\/span>, the intermediate verses being a sort of parenthesis in which he wanders from the main line of thought. ‘This submission cometh not from Him that calleth<\/em> you a little leaven, &c. for ye were called<\/em> unto freedom brethren’.<\/p>\n unto liberty<\/em> ] lit. ‘on condition of freedom.’ The terms (and so the object) of your calling were freedom.<\/p>\n an occasion to the flesh<\/em> ] By the word ‘flesh’ we must understand not merely sensual indulgence, but that natural selfishness which finds expression in the disregard of other people’s rights and interests, ‘hatred, variance, emulations’, and the like. Patristic expositors take occasion to point out that ‘the flesh’ does not mean ‘the material<\/em> body’, for many of the sins enumerated below as ‘works of the flesh’ have their seat in the soul. The effects of the Fall have extended to the whole man, that unrenewed nature which ‘is become corrupt in accordance with the lusts of deceit’ (Eph 4:22<\/span>) and ‘which is not subject to the law of God, neither indeed can be’, see Rom 8:5-7<\/span>.<\/p>\n by love serve one another<\/em> ] The service of God, and of man for His sake, is alone perfect freedom. Too much stress cannot be laid on the expression, ‘ serve<\/em> one another’. Act as the slaves<\/em> of your fellow-men. This is true Christian liberty.<\/p>\n For, brethren, ye have been called unto liberty – <\/B>Freedom from Jewish rites and ceremonies; see the notes at Gal 3:28<\/span>; Gal 4:9<\/span>, note, Gal 4:21-31<\/span>, note. The meaning here is, that Paul wished the false teachers removed because true Christians had been called unto liberty, and they were abridging and destroying that liberty. They were not in subjection to the Law of Moses, or to anything else that savored of bondage. They were free; free from the servitude of sin, and free from subjection to expensive and burdensome rites and customs. They were to remember this as a great and settled principle; and so vital a truth was this, and so important that it should be maintained, and so great the evil of forgetting it, that Paul says he earnestly wishes Gal 5:12<\/span> that all who would reduce them to that state of servitude were cut off from the Christian church.<\/P> Only use not liberty … – <\/B>The word use here introduced by our translators, obscures the sense. The idea is, You are called to liberty, but it is not liberty for an occasion to the flesh. It is not freedom from virtuous restraints, and from the laws of God. It is liberty from the servitude of sin, and religious rites and ceremonies, not freedom from the necessary restraints of virtue. It was necessary to give this caution, because:<\/P> (1) There was a strong tendency in all converts from paganism to relapse again into their former habits. Licentiousness abounded, and where they had been addicted to it before their conversion, and where they were surrounded by it on every hand, they were in constant danger of falling into it again. A bare and naked declaration, therefore, that they had been called to liberty, to freedom from restraint, might have been misunderstood, and some might have supposed that they were free from all restraints.<\/P> (2) It is needful to guard the doctrine from abuse at all times. There has been a strong tendency, as the history of the church has shown, to abuse the doctrine of grace. The doctrine that Christians are free; that there is liberty to them from restraint, has been perverted always by Antinomians, and been made the occasion of their indulging freely in sin. And the result has shown that nothing was more important than to guard the doctrine of Christian liberty, and to show exactly what Christians are freed from, and what laws are still binding on them. Paul is, therefore, at great pains to show that the doctrines which he had maintained did not lead to licentiousness, and did not allow the indulgence of sinful and corrupt passions.<\/P> An occasion – <\/B>As allowing indulgence to the flesh, or as a furtherance or help to corrupt passions; see the word explained in the notes at Rom 7:8<\/span>.<\/P> To the flesh – <\/B>The word flesh is often used in the writings of Paul to denote corrupt and gross passions and affections; see the notes at Rom 7:18<\/span>; Rom 8:1<\/span>, note.<\/P> But by love serve one another – <\/B>By the proper manifestation of love one to another strive to promote each others welfare. To do this will not be inconsistent with the freedom of the gospel. When there is love there is no servitude. Duty is pleasant, and offices of kindness agreeable. Paul does not consider them as freed from all law and all restraint; but they are to be governed by the law of love. They were not to feel that they were so free that they might lawfully give indulgence to the desires of the flesh, but they were to regard themselves as under the law to love one another; and thus they would fulfil the law of Christian freedom.<\/P> <\/p>\n Gal 5:13<\/span><\/p>\n For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.<\/em><\/p>\n<\/p>\n Christian liberty<\/strong><\/p>\n 1. <\/strong>The measure of spiritual liberty, which a Christian even now attains, removes or alleviates some of the keenest and heaviest sorrows to which man is subject.<\/p>\n 2. <\/strong>The measure of spiritual liberty, which a Christian now possesses, greatly heightens and refines all his enjoyments. Countermanding the original curse, it brings back some of the productions of paradise. It opens the noblest faculties and animates the best feelings of the mind.<\/p>\n 3. <\/strong>It is but the beginning and pledge of that complete deliverance from all sin and sorrow, to which he is looking with lively hope. The best state on earth bears the marks of imperfection. Even where grace reigns, sin, like a rebel dethroned but not<\/em> destroyed, is too near to<\/em> leave any long interval of peace. In that kingdom to which we are hastening, no tumults or temptations will rise; no sickness or sighing, death or danger, will be known. No law in the members will be found warring against the law of the mind, or bringing us into captivity to sin. Even creation itself shall be delivered from the bondage of corruption into the glorious liberty of the sons of God (Rom 8:21<\/span>).<\/p>\n 1. <\/strong>He gives a word of salutary warning–Use not liberty, etc. There is hardly any good but is liable to abuse. Every sacred privilege has been and may be perverted. We must be on our guard against this. To use Christian liberty for an occasion to indulge the flesh is the best thing in the world turned to the worst purpose.<\/p>\n 2. <\/strong>The apostle, in our text, gives a suitable word of direction–By love serve one another. Love is the first and best of all the Christian graces. The fruit of the Spirit is love, joy, peace, etc. Love finds out many means of serving our brethren. It prompts and animates the mind-it makes us cheerful, active, tender, kind, forbearing. (Essex Congregational Remembrancer.<\/em>)<\/p>\n<\/p>\n By love serve one another–Christianity a system of love<\/strong><\/p>\n Look at the operations of charity, or the love of benevolence. It was this which existed in the mind of Deity from eternity, and in the exercise of which He so loved our guilty world as to give His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. It was on the wings of charity that the Son of God flew from heaven to earth, on an errand of mercy to our lost world; it <\/strong>was charity that moved in the minds and hearts of the apostles, and urged them with the glad tidings of salvation, from country to country. The whole missionary enterprise is founded, not of course on the basis of brotherly kindness, but on that of charity. All those splendid instances that have been presented to us of the exercise of philanthropy are the operations of this Divine charity. See Howard, leaving the seclusion of a country gentleman, giving up his elegant retreat and all its luxurious gratifications, pacing to and fro through Europe, plunging into dungeons, battling with pestilence, weighing the fetters of the prisoner, gauging the disease of the pest-house–all under the influence of heavenly charity. See Wilberforce, through twenty years of his eventful life, lifting up his unwearied voice, and employing his fascinating eloquence against the biggest outrage that ever trampled on the rights of humanity. What formed his character, sketched his plan, inspired his zeal, but charity? See that illustrious woman, lately departed, so ripe for glory and so richly invested with it, who interested herself amidst the prisoners of Newgate–to chain their passions, to reclaim their vices, and to render them more meet for society, which had condemned them as its outcasts. What was it that gave to Mrs. Fry her principle of action, what indeed was the principle itself, but charity? (J. Angell James.<\/em>)<\/p>\n<\/p>\n One another<\/strong><\/p>\n 1. <\/strong>Not a club, an association of persons belonging to the same rank in life, but a Divine society <\/strong>embracing all classes.<\/p>\n 2. <\/strong>Not a republic where majorities rule, but a society where the will of the Divine Head is the governing power.<\/p>\n 3. <\/strong>Two or three, met in Christs name, and loyal to His will, are sufficient to constitute a Christian Church.<\/p>\n 1. <\/strong>The root of all is obedience to the law. Love one another.<\/p>\n 2. <\/strong>Love gives rise to mutuality in everything.<\/p>\n 3. <\/strong>Mutual feeling branches out in various ways.<\/p>\n (1)<\/strong> Where help is wanted–Bear ye one anothers burdens, Edify one another, Admonish one <\/strong>another.<\/p>\n (2)<\/strong> Where wounded feelings prevail–Confess to one another, Pray for one another, Forbearing one another, Forgiving one another.<\/p>\n 4. <\/strong>From the whole proceeds the Christian law of courtesy and etiquette–Be subject to one another, In honour prefering one another, In lowliness of mind let each esteem other better than himself. (E. Johnson,<\/em> M. A.<\/em>)<\/p>\n<\/p>\n Law and liberty<\/strong><\/p>\n There is a great mistake about liberty from law. Some religious persons think it means free, so that though you sin, the law will not punish. This is the liberty of devils: free to do as much evil as you will, and yet not suffer. True Christian liberty is this, self-command; to have been brought to Christ; to do right and to love right without a law of compulsion to school you into doing it. If we have not got so far, the law has all its power hanging over us still. (F. W. Robertson.<\/em>)<\/p>\n<\/p>\n To preach justification by the law as a covenant is legal, and makes void the death and merits of Jesus Christ. But to preach obedience to the law as a rule is evangelical; and it savours as much of a New Testament spirit to urge the commands of the law as to display the promises of the gospel. (Bishop Hopkins.<\/em>)<\/p>\n<\/p>\n True liberty is only realized in obedience. The abuse of freedom is bondage, from which there is no self-deliverance. <\/em>(T. T. Lynch.<\/em>)<\/p>\n<\/p>\n The joy of liberty<\/strong><\/p>\n Dr.<\/em> Fletcher was passing the Old Bailey one day, and saw a couple of boys turning somersaults, standing on their heads, making wheels of themselves, and all sorts of things; and he stopped, and said, Why, boys, whatever are you at? You seem to be delighted; to which one of them replied, Ah! and you would be delighted, too, if you had been locked up in that jail three months. You would jump when you came out. And the good old doctor said he thought it was very likely he should. And the man who has been called unto liberty by Christ, knows the sweets of freedom, because aforetime the iron had entered his soul. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n Loving service<\/strong><\/p>\n A train from the Far West of America was once passing through Saratoga, having among other passengers a man with an infant child. The mans garments showed him to be poor, and the crape on his hat showed the child to be motherless. The infant was restless, and the father handled it clumsily; with all his efforts he could not quiet it. He wiped the tears from its eyes, and then from his own. All who saw him pitied him. At length a richly-dressed lady, whose infant lay in the arms of its nurse, said, with motherly tenderness in her tone, Give me the child. The poor man gave her his boy, whose coarse and soiled robes rested for once on costly silk; his head disappeared under her shawl, and all was still. She held him mile after mile, and did not relinquish him until her own child required attention. (Biblical Treasury.<\/em>)<\/p>\n<\/p>\n Liberty through love<\/strong><\/p>\n 1. <\/strong>This liberty is freedom from the burden of a religion of ordinances.<\/p>\n 2. <\/strong>It is liberty from the moral law as the awakener of sin, and from the fear of its punishment, which is death.<\/p>\n 1. <\/strong>It may be so used as, to allow the lower nature to rule–as an occasion to the flesh.<\/p>\n (1)<\/strong> We are freed from ceremonies, but we cannot live without some forms. Spiritual life, left to silence, unsymbolized, unused, fades away.<\/p>\n (2)<\/strong> We err if we use liberty to despise those who love ceremonial; or if we bind ourselves never to use it.<\/p>\n 2. <\/strong>Our liberty from coercive law is produced in us by a love which obeys the law. If we do not love to obey, we are not in Christian liberty at all. St. Paul calls such despisers of law the servants of sin.<\/p>\n 3. <\/strong>The use of freedom must be in subordination to love. It is the <\/strong>habit of many to placard their freedom; to violate the scruples of others. What sort of Christianity is that which uses the freedom of Christ to do violence to the love of Christ? The rule is–Use your liberty, not for your own gratification, but for the good of others. Liberty is not a principle of action; it is a mode of action. Love is its principle, and love is the test which tells whether we are free or enslaved. (S. A. Brooke,<\/em> M. A.<\/em>)<\/p>\n Verse 13. Ye have been called unto liberty<\/B><\/I>] A total freedom from all the burthensome rites and ceremonies of the Mosaic law. Only<\/I> use not that liberty for an occasion to the flesh<\/I>. By flesh,<\/I> here, we may understand all the unrenewed desires and propensities of the mind; whatsoever is not under the influence and guidance of the Holy Spirit of God. Your liberty is from that which would oppress the spirit<\/I>; not from that which would lay restraints<\/I> on the flesh<\/I>. The Gospel proclaims liberty from the ceremonial<\/I> law: but binds you still faster under the moral law<\/I>. To be freed from the ceremonial<\/I> law is the Gospel liberty<\/I>; to pretend freedom from the moral<\/I> law is Antinomianism<\/I>.<\/P> <\/P> By love serve one another.<\/B><\/I>] Having that faith which worketh by love, serve each other to the uttermost of your power: , serve each other, when necessary, as slaves<\/I> serve their masters. Several excellent MSS. and versions<\/I>, instead of , by<\/I> love<\/I>, have , in the love of the Spirit serve<\/I> one another<\/I>.<\/P><\/p>\n Ye have been called unto liberty; <\/B>a liberty from the covenant of the law, and the curse of the law, as Gal 3:13<\/span>; from servile fear, as Luk 1:74<\/span>; and from sin, Rom 6:7<\/span>. <\/P> Only use not liberty for an occasion to the flesh; <\/B>but you must take heed that you do not abuse this liberty by making it an occasion for sin, so as from thence to conclude, that you may give your flesh more liberty in obeying the lusts of it: you must not think, that the gospel hath set you at liberty from the obedience of the law; the gospel liberty to which you are called, doth not set you free from the duty of love, either to God or men. Therefore <\/P> by love serve one another.<\/B> Our Christian liberty neither freeth us from the serving of God, nor from our mutual serving each other by love, according to Rom 8:8<\/span>; Owe no man any thing, but to love one another.<\/I> <\/P> <\/p>\n 13.<\/B> The “ye” isemphatical, from its position in the Greek,<\/I> “Yebrethren”; as opposed to those legalists “who trouble you.”<\/P> unto liberty<\/B>The Greek<\/I>expresses, “on a footing of liberty.” The state<\/I> orcondition<\/I> in which ye have been called to salvation, is one ofliberty. Gospel liberty consists in three things, freedom from theMosaic yoke, from sin, and from slavish fear. <\/P> only,<\/B> c.Translate,”Only turn not your<\/I> liberty into an occasion for theflesh.” Do not give the flesh the handle or pretext (Ro7:8<\/span>, “occasion”) for its indulgence which it eagerlyseeks for do not let it make Christian “liberty” itspretext for indulgence (Gal 5:16<\/span>;Gal 5:17<\/span>; 1Pe 2:16<\/span>;2Pe 2:19<\/span>; Jdg 1:4<\/span>).<\/P> but by love serve oneanother<\/B>Greek,<\/I> “Be servants (be in bondage) to oneanother.” If ye must be servants,<\/I> then be servants toone another in love.<\/I> While free as to legalism, be bound<\/I>by Love (the article in the Greek<\/I> personifies love in theabstract) to serve one another (1Co9:19<\/span>). Here he hints at their unloving strifes springing out oflust of power. “For the lust of power is the mother of heresies”[CHRYSOSTOM].<\/P><\/p>\n For brethren, ye have been called unto liberty<\/strong>,…. He calls them “brethren”, to testify his affection to them, and to put them in mind of their relation to one another, which required mutual love, a thing he is about to press them to; he asserts that they were “called” not merely externally, but internally, by the effectual grace of God, out of bondage to sin, Satan, and the law, unto the liberty of the Gospel and of the grace of God; that liberty wherewith Christ had made them free, Ga 5:1<\/span> this he said in a judgment of charity, hoping well of them:<\/p>\n only use not liberty for an occasion to the flesh<\/strong>; corrupt nature, which in unregenerate men takes encouragement from, and makes an ill use of the best of things, as the mercy and patience of God; and not only takes an occasion by the law, forbidding sin to work and stir up all manner of concupiscence; but also by the Gospel, and the doctrines of it, such as eternal election, free justification, c. which though the source and fountain, the barrier and security, of all true and real holiness, are improved and abused by wicked minds, under the influence and instigation of Satan, to vile purposes and though regenerate persons are not in the flesh, and do not live after it, yet that is in them, and there is a proneness in them to sin; and Satan is watching all opportunities and advantages against them; so that there is need for such a caution as this, that they do not misuse their Christian liberty by indulging the flesh and the lusts of it, which is apt to take an occasion to cherish its lusts, and especially when given: Christ’s free men should not do so, for that is to disgrace the doctrine of Christian liberty, to enthral themselves in, bondage instead of using their liberty aright, and to give the enemy occasion to blaspheme: the doctrine of Christian liberty may bc abused, or used as an occasion to the flesh, and to fulfil the lusts of it; when under a pretence thereof men think themselves exempt from obedience to the civil magistrate, which is using this liberty as a cloak of maliciousness; or that they are free from obedience to the law of God, as a rule of walk and conversation; or from subjection to the ordinances of the Gospel; or when they use the creatures God has given them the free use of without thankfulness, and in an immoderate manner; and when they make things indifferent which are not, or use indifferent things to the prejudice of others; and their liberty becomes a stumblingblock to weak Christians, which the apostle seems greatly to regard here; since he adds,<\/p>\n but by love serve one another<\/strong>: the Vulgate Latin version reads, “by the love of the Spirit”: and so some copies; Gospel liberty and the service of the saints are not at all inconsistent; as it becomes them to love one another, as the new command of Christ, their profession of religion, and their relation to each other, require, so they should show their love by their service; as by praying one with and for another, by bearing each other’s burdens, sympathizing with and communicating to each other in things temporal and spiritual; in forbearing with and forgiving one another; by admonishing each other when there is occasion for it, in a meek, tender, and brotherly way; by instructing and building up one another on their most holy faith, and by stirring up one another to all the duties of religion, private and public.<\/p>\n Practical Godliness Enforced; Works of the Flesh and of the Spirit; The Fruits of the Spirit.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 56.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 13 For, brethren, ye have been called unto liberty; only use<\/I> not liberty for an occasion to the flesh, but by love serve one another. 14 For all the law is fulfilled in one word, even<\/I> in this; Thou shalt love thy neighbour as thyself. 15 But if ye bite and devour one another, take heed that ye be not consumed one of another. 16 This<\/I> I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18 But if ye be led of the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these;<\/I> Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you<\/I> in time past, that they which do such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law. 24 And they that are Christ’s have crucified the flesh with the affections and lusts. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain glory, provoking one another, envying one another.<\/P> In the latter part of this chapter the apostle comes to exhort these Christians to serious practical godliness, as the best antidote against the snares of the false teachers. Two things especially he presses upon them:–<\/P> I. That they should not strive with one another, but love one another. He tells them (v.<\/I><\/span> 13<\/span>) that they had been called unto liberty,<\/I> and he would have them to stand fast in the liberty wherewith Christ had made them free; but yet he would have them be very careful that they did not use this liberty as an occasion to the flesh<\/I>–that they did not thence take occasion to indulge themselves in any corrupt affections and practices, and particularly such as might create distance and disaffection, and be the ground of quarrels and contentions among them: but, on the contrary, he would have them by love to serve one another,<\/I> to maintain that mutual love and affection which, notwithstanding any minor differences there might be among them, would dispose them to all those offices of respect and kindness to each other which the Christian religion obliged them to. Note, 1. The liberty we enjoy as Christians is not a licentious liberty: though Christ has redeemed us from the curse of the law, yet he has not freed us from the obligation of it; the gospel is a doctrine according to godliness<\/I> (1 Tim. vi. 3<\/span>), and is so far from giving the least countenance to sin that it lays us under the strongest obligations to avoid and subdue it. 2. Though we ought to stand fast in our Christian liberty, yet we should not insist upon it to the breach of Christian charity; we should not use it as an occasion of strife and contention with our fellow Christians, who may be differently minded from us, but should always maintain such a temper towards each other as may dispose us by love to serve one another. To this the apostle endeavours to persuade these Christians, and there are two considerations which he sets before them for this purpose:– (1.) That all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself,<\/I> v.<\/span> 14<\/span><\/U><\/I><\/span>. Love is the sum of the whole law; as love to God comprises the duties of the first table, so love to our neighbour those of the second. The apostle takes notice of the latter here, because he is speaking of their behaviour towards one another; and, when he makes use of this as an argument to persuade them to mutual love, he intimates both that this would be a good evidence of their sincerity in religion and also the most likely means of rooting out those dissensions and divisions that were among them. It will appear that we are the disciples of Christ indeed when we have love one to another (John xiii. 35<\/span>); and, where this temper is kept up, if it do not wholly extinguish those unhappy discords that are among Christians, yet at least it will so far accommodate them that the fatal consequences of them will be prevented. (2.) The sad and dangerous tendency of a contrary behaviour (v.<\/I><\/span> 15<\/span>): But,<\/I> says he, if instead of serving one another in love, and therein fulfilling the law of God, you bite and devour one another, take heed that you be not consumed one of another.<\/I> If, instead of acting like men and Christians, they would behave themselves more like brute beasts, in tearing and rending one another, they could expect nothing as the consequence of it, but that they would be consumed one of another; and therefore they had the greatest reason not to indulge themselves in such quarrels and animosities. Note, Mutual strifes among brethren, if persisted in, are likely to prove a common ruin; those that devour one another are in a fair way to be consumed one of another. Christian churches cannot be ruined but by their own hands; but if Christians, who should be helps to one another and a joy one to another, be as brute beasts, biting and devouring each other, what can be expected but that the God of love should deny his grace to them, and the Spirit of love should depart from them, and that the evil spirit, who seeks the destruction of them all, should prevail?<\/P> II. That they should all strive against sin; and happy would it be for the church if Christians would let all their quarrels be swallowed up of this, even a quarrel against sin–if, instead of biting and devouring one another on account of their different opinions, they would all set themselves against sin in themselves and the places where they live. This is what we are chiefly concerned to fight against, and that which above every thing else we should make it our business to oppose and suppress. To excite Christians hereunto, and to assist them herein, the apostle shows,<\/P> 1. That there is in every one a struggle between the flesh and the spirit (v.<\/I><\/span> 17<\/span>): The flesh<\/I> (the corrupt and carnal part of us) lusts<\/I> (strives and struggles with strength and vigour) against the spirit:<\/I> it opposes all the motions of the Spirit, and resists every thing that is spiritual. On the other hand, the spirit<\/I> (the renewed part of us) strives against the flesh,<\/I> and opposes the will and desire of it: and hence it comes to pass that we cannot do the things that we would.<\/I> As the principle of grace in us will not suffer us to do all the evil which our corrupt nature would prompt us to, so neither can we do all the good that we would, by reason of the oppositions we meet with from that corrupt and carnal principle. Even as in a natural man there is something of this struggle (the convictions of his conscience and the corruption of his own heart strive with one another; his convictions would suppress his corruptions, and his corruptions silence his convictions), so in a renewed man, where there is something of a good principle, there is a struggle between the old nature and the new nature, the remainders of sin and the beginnings of grace; and this Christians must expect will be their exercise as long as they continue in this world.<\/P> 2. That it is our duty and interest in this struggle to side with the better part, to side with our convictions against our corruptions and with our graces against our lusts. This the apostle represents as our duty, and directs us to the most effectual means of success in it. If it should be asked, What course must we take that the better interest may get the better? he gives us this one general rule, which, if duly observed, would be the most sovereign remedy against the prevalence of corruption; and that is to walk in the Spirit (v.<\/I><\/span> 16<\/span>): This I say, then, Walk in the Spirit, and you shall not fulfil the lust of the flesh.<\/I> By the Spirit<\/I> here may be meant either the Holy Spirit himself, who condescends to dwell in the hearts of those whom he has renewed and sanctified, to guide and assist them in the way of their duty, or that gracious principle which he implants in the souls of his people and which lusts against the flesh, as that corrupt principle which still remains in them does against it. Accordingly the duty here recommended to us is that we set ourselves to act under the guidance and influence of the blessed Spirit, and agreeably to the motions and tendency of the new nature in us; and, if this be our care in the ordinary course and tenour of our lives, we may depend upon it that, though we may not be freed from the stirrings and oppositions of our corrupt nature, we shall be kept from fulfilling it in the lusts thereof; so that though it remain in us, yet it shall not obtain a dominion over us. Note, The best antidote against the poison of sin is to walk in the Spirit, to be much in conversing with spiritual things, to mind the things of the soul, which is the spiritual part of man, more than those of the body, which is his carnal part, to commit ourselves to the guidance of the word, wherein the Holy Spirit makes known the will of God concerning us, and in the way of our duty to act in a dependence on his aids and influences. And, as this would be the best means of preserving them from fulfilling the lusts of the flesh, so it would be a good evidence that they were Christians indeed; for, says the apostle (v.<\/I><\/span> 18<\/span>), If you be led by the Spirit, you are not under the law.<\/I> As if he had said, “You must expect a struggle between flesh and spirit as long as you are in the world, that the flesh will be lusting against the spirit as well as the spirit against the flesh; but if, in the prevailing bent and tenour of your lives, you be led by the Spirit,<\/I>–if you act under the guidance and government of the Holy Spirit and of that spiritual nature and disposition he has wrought in you,–if you make the word of God your rule and the grace of God your principle,–it will hence appear that you are not under the law, not under the condemning, though you are still under the commanding, power of it; for there is now no condemnation to those that are in Christ Jesus, who walk not after the flesh, but after the Spirit;<\/I> and as many as are led by the Spirit of God, they are the sons of God,<\/I>” Rom. viii. 1-14<\/span>.<\/P> 3. The apostle specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be cherished and brought forth (v.<\/I><\/span> 19<\/span>, c.) and by specifying particulars he further illustrates what he is here upon. (1.) He begins with the works of the flesh,<\/I> which, as they are many, so they are manifest. It is past dispute that the things he here speaks of are the works of the flesh, or the product of corrupt and depraved nature; most of them are condemned by the light of nature itself, and all of them by the light of scripture. The particulars he specifies are of various sorts; some are sins against the seventh commandment, such as adultery, fornication, uncleanness, lasciviousness,<\/I> by which are meant not only the gross acts of these sins, but all such thoughts, and words, and actions, as have a tendency towards the great transgression. Some are sins against the first and second commandments, as idolatry<\/I> and witchcraft.<\/I> Others are sins against our neighbour, and contrary to the royal law of brotherly love, such as hatred, variance, emulations, wrath, strife,<\/I> which too often occasion seditions, heresies, envyings,<\/I> and sometimes break out into murders,<\/I> not only of the names and reputation, but even of the very lives, of our fellow-creatures. Others are sins against ourselves, such as drunkenness and revellings;<\/I> and he concludes the catalogue with an et cetera,<\/I> and gives fair warning to all to take care of them, as they hope to see the face of God with comfort. Of these and such like,<\/I> says he, I tell you before, as I have also told you in times past,<\/I> that those who do such things,<\/I> how much soever they may flatter themselves with vain hopes, shall not inherit the kingdom of God.<\/I> These are sins which will undoubtedly shut men out of heaven. The world of spirits can never be comfortable to those who plunge themselves in the filth of the flesh; nor will the righteous and holy God ever admit such into his favour and presence, unless they be first washed and sanctified, and justified in the name of our Lord Jesus, and by the Spirit of our God,<\/I> 1 Cor. vi. 11<\/I><\/span>. (2.) He specifies the fruits of the Spirit, or the renewed nature, which as Christians we are concerned to bring forth, Gal 5:22<\/span>; Gal 5:23<\/span>. And here we may observe that as sin is called the work of the flesh,<\/I> because the flesh, or corrupt nature, is the principle that moves and excites men to it, so grace is said to be the fruit of the Spirit,<\/I> because it wholly proceeds from the Spirit, as the fruit does from the root: and whereas before the apostle had chiefly specified those works of the flesh which were not only hurtful to men themselves but tended to make them so to one another, so here he chiefly takes notice of those fruits of the Spirit which had a tendency to make Christians agreeable one to another, as well as easy to themselves; and this was very suitable to the caution or exhortation he had before given (v.<\/I><\/span> 13<\/span>), that they should not use their liberty as an occasion to the flesh, but by love serve one another.<\/I> He particularly recommends to us, love,<\/I> to God especially, and to one another for his sake,–joy,<\/I> by which may be understood cheerfulness in conversation with our friends, or rather a constant delight in God,–peace,<\/I> with God and conscience, or a peaceableness of temper and behaviour towards others,–long-suffering,<\/I> patience to defer anger, and a contentedness to bear injuries,–gentleness,<\/I> such a sweetness of temper, and especially towards our inferiors, as disposes us to be affable and courteous, and easy to be entreated when any have wronged us,–goodness<\/I> (kindness, beneficence), which shows itself in a readiness to do good to all as we have opportunity,–faith,<\/I> fidelity, justice, and honesty, in what we profess and promise to others,–meekness,<\/I> wherewith to govern our passions and resentments, so as not to be easily provoked, and, when we are so, to be soon pacified,–and temperance,<\/I> in meat and drink, and other enjoyments of life, so as not to be excessive and immoderate in the use of them. Concerning these things, or those in whom these fruits of the Spirit are found, the apostle says, There is no law against them,<\/I> to condemn and punish them. Yea, hence it appears that they are not under the law, but under grace; for these fruits of the Spirit, in whomsoever they are found, plainly show that such are Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The nature of that liberty of which the apostle here speaks. There is a charm in the very sound of liberty; it awakens many grateful recollections. But the word is employed in various acceptations. Civil liberty is that freedom which is our birthright as men. Spiritual liberty is that freedom, which belongs to us, not as men, but as Christians.<\/p>\n
II. <\/strong>The great value of that spiritual liberty to which all believers of gospel truth are called. Political freedom, important as it is, may be overrated. It is highly advantageous to a nation, but not essential to the happiness of individuals. Good men have been happy in exile or in prison, and bad men cannot be so under any circumstances however favourable; the cause of the difference is to be referred to the state of the mind.<\/p>\n
III. <\/strong>The way in which the liberty to which the believer is called may be duly improved. All the principles of our holy religion have a practical bearing. We see a beautiful harmony in its doctrines and precepts. This is one of the great excellencies of Christianity. Paul was a wise master-builder, equally concerned to lay a good foundation, and to carry up the superstructure.<\/p>\n
I. <\/strong>What is a Christian Church?<\/p>\n
II. <\/strong>What are the conditions of happy Church life?<\/p>\n
I. <\/strong>The nature of this liberty.<\/p>\n
II. <\/strong>To keep this liberty pure, we should know its dangers, and avoid them.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n