{"id":29124,"date":"2022-09-24T13:08:11","date_gmt":"2022-09-24T18:08:11","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-521\/"},"modified":"2022-09-24T13:08:11","modified_gmt":"2022-09-24T18:08:11","slug":"exegetical-and-hermeneutical-commentary-of-galatians-521","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-521\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Galatians 5:21"},"content":{"rendered":"

Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things shall not inherit the kingdom of God. <\/i><\/b><\/h3>\n

Envyings – <\/B>see the note at 2Co 12:20<\/span>.<\/P>

Revellings – <\/B>2Co 12:20<\/B><\/span>, note; Rom 13:13<\/span>, note.<\/P>

And such like – <\/B>This class of evils, without attempting to specify all.<\/P>

Of which I tell you before – <\/B>In regard to which I forewarn you.<\/P>

As I have also told you in time past – <\/B>When he was with them.<\/P>

Shall not inherit the kingdom of God – <\/B>Cannot possibly be saved; see the notes at 1Co 6:9-11<\/span>. In regard to this passage, we may remark:<\/P>

(1) That it furnishes the most striking and unanswerable proof of human depravity. Paul represents these things as the works of the flesh, the works of the unrenewed nature of man. They are such as human nature, when left to itself, everywhere produces. The world shows that such is the fact; and we cannot but ask, is a nature producing this to be regarded as pure? Is man an unfallen being? Can he save himself? Does he need no Saviour?<\/P>

(2) This passage is full of fearful admonition to those who indulge in any or all of these vices. Paul, inspired of God, has solemnly declared, that such cannot be saved. They cannot enter into the kingdom of heaven as they are. Nor is it desirable that they should. What would heaven be if filled up with adulterers, and fornicators, and idolaters, with the proud and envious, and with murderers, and drunkards? To call such a place heaven, would be an abuse of the word. No one could wish to dwell there; and such people cannot enter into heaven.<\/P>

(3) The human heart must be changed, or man cannot be saved. This follows of course. If such is its tendency, then there is a necessity for such a change as that in regeneration, in order that man may be happy and be saved.<\/P>

(4) We should rejoice that such people cannot, with their present characters, be admitted to heaven. We should rejoice that there is one world where these vices are unknown, a world of perfect and eternal purity. When we look at the earth; when we see how these vices prevail; when we reflect that every land is polluted, and that we cannot traverse a continent or an island, visit a nook or corner of the earth, dwell in any city or town, where these vices do not exist, O how refreshing and invigorating is it to look forward to a pure heaven! How cheering the thought that there is one world where these vices are unknown; one world, all whose ample plains may be traversed, and the note of blasphemy shall never fall on the ear; one world, where virtue shall be safe from the arts of the seducer; one world where we may forever dwell, and not one reeling and staggering drunkard shall ever be seen; where there shall be not one family in want and tears from the vice of its unfaithful head! With what joy should we look forward to that world! With what ardor should we pant that it may be our own!<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Gal 5:19<\/span>; Gal 5:21<\/span><\/p>\n

Now the works of the flesh are manifest.<\/em><\/p>\n<\/p>\n

The works of the flesh our own<\/strong><\/p>\n

It is the same with all the passions and appetites. No one of them ever leaves a man, who indulges them, just where he was before. No one of them is a mere dry, isolated fact, that drops into his record and stops there. If a bank-clerk steals his employers money, we do not put our funds in his hands, as if that were a simple fact, and he the same as before. If a woman loses her purity by a single act, no sensible man seeks her in marriage, on any theory that he can afford to condone the fall. Such is the nature of the soul that it lives in its own issues, or dies in its own empoisoned evil deeds. They are all our works–ours only. God has no part in them; good angels have no part in them; yea, that thing in us, which is truest self, the conscience, resists and struggles against them. As the eye weeps and inflames at the irritation of a grain of sand, so the conscience resists and inflames before the works of the flesh–before adultery, fornication, uncleanness, and such like. I do not wonder at the despair, the black despair, which, like a dark night in winter of clouds and sleet and chill, settles down on such souls as are victims to bodily lusts, namely, hatred, envyings, murders, drunkenness, and such like; and men hear the howling of fiends, and see lurid lights, and moan of a hell of fears, horrible to think of, as yawning before them. These things are the inheritance of their election. (C. H. Hall,<\/em> D. D.<\/em>)<\/p>\n<\/p>\n

The works of the flesh<\/strong><\/p>\n


I. <\/strong>What is flesh? It is taken for–<\/p>\n

1. <\/strong>The whole man (Gen 6:3<\/span>).<\/p>\n

2. <\/strong>The mortal body (2Co 7:1<\/span>; Gal 2:20<\/span>).<\/p>\n

3. <\/strong>The ceremonies of the law (Gal 3:3<\/span>; Gal 6:12<\/span>; Php 3:3<\/span>), because performed by the body.<\/p>\n

4. <\/strong>The human nature of Christ (Rom 1:3<\/span>; 1Pe 3:18<\/span>; 1Pe 4:1<\/span>) as spirit for the Divine (Rom 1:4<\/span>).<\/p>\n

5. <\/strong>All mankind (Gen 6:12<\/span>; Isa 40:6<\/span>).<\/p>\n

6. <\/strong>The human nature, as corrupt, or a state of sin (Eph 2:3<\/span>; Rom 7:5<\/span>). This denotes the corruption of soul as well as body (Rom 8:6<\/span> Col 2:18<\/span>).<\/p>\n

7. <\/strong>The unregenerate part in the regenerate man (Rom 7:18<\/span>).<\/p>\n


II. <\/strong>What are works? Whatsoever proceeds from the body of death.<\/p>\n


III. <\/strong>How are they manifest?<\/p>\n

1. <\/strong>By the light of nature.<\/p>\n

2. <\/strong>They cannot be hid (Heb 4:13<\/span>).<\/p>\n

Conclusion:<\/p>\n

1. <\/strong>Take notice of them.<\/p>\n

(1)<\/strong> The power of the flesh in your heart.<\/p>\n

(2)<\/strong> The works of the flesh in your life,<\/p>\n

2. <\/strong>Labour against them. They are<\/p>\n

(1)<\/strong> pleasing to Satan,<\/p>\n

(2)<\/strong> offensive to God,<\/p>\n

(3)<\/strong> tormenting to the conscience,<\/p>\n

(4)<\/strong> injurious to religion,<\/p>\n

(5)<\/strong> destructive to the soul. (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Though some have all flesh and no spirit, none have all spirit and no flesh. (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Adultery<\/strong><\/p>\n


I. <\/strong>Its nature. It is a vice opposed to chastity, and may be committed–<\/p>\n

1.<\/strong> In the heart (Mat 5:28<\/span>); and therefore<\/p>\n

(1)<\/strong>look not oh yourselves as innocent because not actual idolaters.<\/p>\n

(2)<\/strong> Repent of unchaste thoughts.<\/p>\n

(3)<\/strong> Labour against them.<\/p>\n

2. <\/strong>In the act.<\/p>\n


II.<\/strong> its greatness as a sin.<\/p>\n

1. <\/strong>It is frequently forbidden.<\/p>\n

2. <\/strong>It is destructive to self and others.<\/p>\n

3. <\/strong>It is the occasion of many sins.<\/p>\n

4. <\/strong>It is a punishment as well as a sin (Pro 22:14<\/span>; Rom 1:24<\/span>).<\/p>\n

5. <\/strong>It consumes a mans estate (Pro 5:10<\/span>; Pro 6:26<\/span>; Job 31:12<\/span>).<\/p>\n

6. <\/strong>The body also (Pro 5:11<\/span>).<\/p>\n

7. <\/strong>It defiles the body (1Co 6:18<\/span>).<\/p>\n

8. <\/strong>It darkens a mans judgment and understanding Hos 4:11<\/span>).<\/p>\n

9. <\/strong>It destroys the whole soul (Pro 6:32<\/span>).<\/p>\n

10. <\/strong>It brings irreparable is grace (Pro 6:33<\/span>).<\/p>\n

11. <\/strong>Ordinarily it is punished in this life (Num 25:6<\/span>; 1Co 10:8<\/span>).<\/p>\n

12.<\/strong> Certainly in the life to come (Heb 13:4<\/span>; 1Co 6:9-10<\/span>).<\/p>\n


III. <\/strong>Its prevention.<\/p>\n

1. <\/strong>Avoid the occasions.<\/p>\n

(1)<\/strong> Idleness (Eze 16:49<\/span>; 2Sa 11:2<\/span>);<\/p>\n

(2)<\/strong> Bad company (Pro 7:25<\/span>);<\/p>\n

(3)<\/strong> All other sins (Pro 1:25<\/span>).<\/p>\n

2. <\/strong>Make a covenant with thine eyes (Job 31:1<\/span>).<\/p>\n

3. <\/strong>Watch over thy thoughts (Mal 2:16<\/span>),<\/p>\n

4. <\/strong>Keep in with God (Pro 22:14<\/span>).<\/p>\n

5. <\/strong>Delight in the Word of God (Pro 2:10-16<\/span>).<\/p>\n

6. <\/strong>Be much in prayer and meditation (Psa 119:37<\/span>). (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Fornication<\/strong><\/p>\n


I.<\/strong> What It Is. When two single persons come together out of the state of matrimony (Deu 22:28<\/span>).<\/p>\n


II. <\/strong>Its Sinfulness.<\/p>\n

1. <\/strong>Contrary to Gods command (1Co 6:18<\/span>; Eph 5:3<\/span>; 1Th 4:3<\/span>).<\/p>\n

2. <\/strong>Provokes Gods anger (Col 3:5-6<\/span>; Jer 5:7<\/span>; Hos 4:14<\/span>).<\/p>\n

3. <\/strong>God will judge it (Heb 13:4<\/span>; 1Co 3:9<\/span>). (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Uncleanness<\/strong><\/p>\n


I. <\/strong>Inward.<\/p>\n

1. <\/strong>The desire of strange flesh, with a resolution to enjoy it if he could (Col 3:5<\/span>; 1Th 4:5<\/span>).<\/p>\n

2. <\/strong>Sinful lusts and affections (Jam 1:15<\/span>).<\/p>\n

3. <\/strong>Unclean thoughts.<\/p>\n


II. <\/strong>Outward. Adultery, fornication, incest or nameless infamies. (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Lasciviousness<\/strong><\/p>\n

Wantonness, whereby the soul is inflamed to the other sins, expressed:<\/p>\n


I. <\/strong>In apparel.<\/p>\n

1. <\/strong>Excess.<\/p>\n

2. <\/strong>Lightness (Pro 7:10<\/span>).<\/p>\n

3. <\/strong>Singularity (2Sa 13:18<\/span>).<\/p>\n

4. <\/strong>Of a contrary sex,<\/p>\n


II. <\/strong>Gestures.<\/p>\n

1. <\/strong>Wanton looks, etc. (2Pe 2:14<\/span>; Job 31:1<\/span>).<\/p>\n

2. <\/strong>Wanton walking, etc. (Isa 3:16<\/span>).<\/p>\n


III. <\/strong>Meat and drink.<\/p>\n

1. <\/strong>The quantity (Eze 16:49<\/span>).<\/p>\n

2. <\/strong>The quality (Luk 16:19<\/span>).<\/p>\n


IV. <\/strong>Words.<\/p>\n

1. <\/strong>Foolish (Eph 5:3-4<\/span>).<\/p>\n

2. <\/strong>Obscene talking (1Co 15:33<\/span>). (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Idolatry<\/strong><\/p>\n


I. <\/strong>Its nature. The worshipping of anything besides God, so as–<\/p>\n

1. <\/strong>To pray to them (Isa 44:17<\/span>),<\/p>\n

2. <\/strong>To sacrifice to them (2Ki 17:35<\/span>).<\/p>\n

3. <\/strong>To build temples and altars to them (Hos 12:11<\/span>).<\/p>\n

4. <\/strong>Asking counsel of them (Hos 4:12<\/span>).<\/p>\n

5. <\/strong>Thanking them (Jdg 16:23-24<\/span>; Dan 5:4<\/span>).<\/p>\n


II. <\/strong>Those who are guilty of it.<\/p>\n

1. <\/strong>Heathens, who worship–<\/p>\n

(1)<\/strong> Men; as Jupiter, Saturn, etc.<\/p>\n

(2)<\/strong> Devils.<\/p>\n

(3)<\/strong> Beasts.<\/p>\n

(4)<\/strong> Stars.<\/p>\n

(5)<\/strong> Images.<\/p>\n

2. <\/strong>Christians.<\/p>\n

(1)<\/strong> Popish, who worship the sacramental bread, saints, images, relics.<\/p>\n

(2)<\/strong> Protestants: the covetous (Col 3:5<\/span>; Eph 5:5<\/span>); voluptuous (Php 3:19<\/span>); ambitious; sinful.<\/p>\n


III. <\/strong>the greatness of the sin.<\/p>\n

1. <\/strong>It is frequently forbidden (Exo 20:3-4<\/span>).<\/p>\n

2. <\/strong>Severely punished (Exo 22:20<\/span> : Deu 17:3-5<\/span>).<\/p>\n

3. <\/strong>No sin can bring greater dishonour to God (Jer 2:13<\/span>).<\/p>\n

4. <\/strong>It will certainly bring thee to hell (Rev 21:8<\/span>; Rev 22:15<\/span>).<\/p>\n

Witchcraft<\/strong><\/p>\n


I. <\/strong>The biblical estimate of it.<\/p>\n

1. <\/strong>As a stern and diabolical reality (Lev 20:27<\/span>; Deu 18:19<\/span>).<\/p>\n

2. <\/strong>As unlawful trafficking with the unseen world (Lev 19:31<\/span>; Isa 8:19<\/span>).<\/p>\n

3. <\/strong>As sometimes trickery and imposture (Isa 8:19<\/span>).<\/p>\n

4. <\/strong>As filthy defilement (Lev 19:31<\/span>).<\/p>\n

5. <\/strong>As deserving death (Lev 20:6<\/span>; Exo 22:18<\/span>).<\/p>\n

6. <\/strong>As one of the crimes for which the Canaanites were destroyed.<\/p>\n

7. <\/strong>As inconsistent with a trust in God (Isa 8:19<\/span>).<\/p>\n

8. <\/strong>As frustrated by God (Isa 44:25<\/span>).<\/p>\n

9. <\/strong>As a power from which the godly have nothing to fear.<\/p>\n


II. <\/strong>Its prevalence.<\/p>\n

1. <\/strong>Amongst the heathen. Pythagoras, Plutarch, Pompey, Croesus, Caesar, were all under its spell.<\/p>\n

2. <\/strong>The progress of modern civilization has not exterminated it.<\/p>\n

3. <\/strong>But whilst it assumes the form of astrology, with its star-gazing; palmistry, with its handwriting; or spiritualism, with its media and trances and dark seances; it is the same abomination reprobated in the Word of God.<\/p>\n

Hatred (of God)<\/strong><\/p>\n


I. <\/strong>What is this? (Rom 1:30<\/span>).<\/p>\n

1. <\/strong>God is the chiefest good (Luk 18:19<\/span>): the essential, original, universal, infinite, satisfying, necessary, and eternal good.<\/p>\n

2. <\/strong>Therefore He ought to be loved supremely.<\/p>\n

3. <\/strong>The want of this love is accounted as hatred.<\/p>\n


II. <\/strong>Who are guilty of it.<\/p>\n

1. <\/strong>Those who wish there were no God (Psa 14:1<\/span>).<\/p>\n

2. <\/strong>Who hate the knowledge of Him (Psa 50:17<\/span>; Job 21:14<\/span>; Pro 8:36<\/span>).<\/p>\n

3. <\/strong>Who hate His ways and ordinances.<\/p>\n

4. <\/strong>Who love other things more than God (2Ti 3:4<\/span>).<\/p>\n

5. <\/strong>Who love sin.<\/p>\n

6. <\/strong>Who break His commandments (Exo 20:5-6<\/span>; Joh 14:15<\/span>). (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Hatred (of man)<\/strong><\/p>\n


I. <\/strong>Its <\/strong>nature: the transgression of the commandment to love our neighbours as ourselves.<\/p>\n


II. <\/strong>Its sinfulness.<\/p>\n

1. <\/strong>It is contrary to the law.<\/p>\n

2. <\/strong>It is the cause of many sins, as–<\/p>\n

(1)<\/strong> Anger (Eph 4:26<\/span>; Eph 4:31<\/span>).<\/p>\n

(2)<\/strong> Envy (Jam 3:14<\/span>).<\/p>\n

(3)<\/strong> Unmercifulness (Rom 1:31<\/span>; Amo 6:6<\/span>).<\/p>\n

(4)<\/strong> Cruelty (Psa 5:6<\/span>).<\/p>\n

(5)<\/strong> Pride (Pro 13:10<\/span>).<\/p>\n

(6)<\/strong> Desire of revenge (Rom 12:19<\/span>).<\/p>\n

(7)<\/strong> Uncharitable suspicions (1Co 13:5-7<\/span>).<\/p>\n

(8)<\/strong> Refractoriness (Rom 1:31<\/span>).<\/p>\n

3. <\/strong>It is the breaking of the whole law (Rom 13:9<\/span>; Gal 5:14<\/span>).<\/p>\n


III. <\/strong>Who are guilty of it? All who–<\/p>\n

1. <\/strong>Wish their neighbours evil, or not good.<\/p>\n

2. <\/strong>Who do not what good they can.<\/p>\n

3. <\/strong>Who do not reprove of sin and excite to good (Lev 19:17<\/span>; Heb 10:24<\/span>).<\/p>\n

4. <\/strong>Who bear any secret grudge and malice. (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Variance<\/strong><\/p>\n


I. <\/strong>Its nature. A sin opposed to amity.<\/p>\n

1. <\/strong>In opinion (Eph 4:13<\/span>).<\/p>\n

2. <\/strong>Affection (Eph 4:3<\/span>).<\/p>\n


II. <\/strong>Its sinfulness.<\/p>\n

1. <\/strong>It is contrary to Gods law.<\/p>\n

2. <\/strong>It springs from–<\/p>\n

(1)<\/strong> Pride and ambition (Pro 13:10<\/span>).<\/p>\n

(2)<\/strong> Want of true love.<\/p>\n

3. <\/strong>Its effects are sinful.<\/p>\n

(1)<\/strong> Vexation and trouble to self and others.<\/p>\n

(2)<\/strong> Hatred.<\/p>\n


III. <\/strong>Those guilty of it.<\/p>\n

1. <\/strong>Infidels.<\/p>\n

2. <\/strong>Such as fall out for trifles.<\/p>\n

3. <\/strong>Such as being fallen out refuse to be reconciled. (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Emulation<\/strong><\/p>\n


I. <\/strong>What is it? Twofold.<\/p>\n

1. <\/strong>Good (Gal 4:18<\/span>).<\/p>\n

2. <\/strong>Evil.<\/p>\n

(1)<\/strong> To grieve for anothers excelling us.<\/p>\n

(2)<\/strong> To desire to excel him.<\/p>\n


II. <\/strong>IT IS A SIN.<\/p>\n

1. <\/strong>It proceeds from an evil root.<\/p>\n

(1)<\/strong> Error.<\/p>\n

(2)<\/strong> Pride.<\/p>\n

2. <\/strong>It brings forth sinful fruit.<\/p>\n

(1)<\/strong> Contention.<\/p>\n

(2)<\/strong> Envy.<\/p>\n


III. <\/strong>Who are guilty of it.<\/p>\n

1. <\/strong>Such as are zealous in a bad cause.<\/p>\n

2. <\/strong>In a good cause in a bad manner (Rom 10:2<\/span>).<\/p>\n

3. <\/strong>More for themselves than God.<\/p>\n

4. <\/strong>Such as love to see nobody above them. (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Anger<\/strong><\/p>\n

It is sinful when with–<\/p>\n

1. <\/strong>The providence of God.<\/p>\n

2. <\/strong>The laws of God.<\/p>\n

3. <\/strong>The doctrines of the gospel.<\/p>\n

4. <\/strong>The good we see in others.<\/p>\n

5. <\/strong>Those who differ from us in religious sentiments.<\/p>\n

6. <\/strong>Reproof.<\/p>\n

7. <\/strong>Our reprover, wishing him evil.<\/p>\n

8. <\/strong>When we use unlawful means to avenge ourselves. (J. Beaumont, M. D.<\/em>)<\/p>\n<\/p>\n


I. <\/strong>What is it? A passion raised up in the mind against some present evil that cannot easily be removed.<\/p>\n


II. <\/strong>Whether a man may be ever lawfully angry? Yes (Eph 4:26<\/span>).<\/p>\n

1. <\/strong>When it proceeds from a lawful cause (Mar 3:5<\/span>).<\/p>\n

2. <\/strong>When it is placed on a lawful object (Exo 11:8<\/span>; Exo 32:19<\/span>; Lev 10:16-17<\/span>).<\/p>\n

3. <\/strong>In a lawful manner (Mat 8:22<\/span>).<\/p>\n

4. <\/strong>To a lawful end.<\/p>\n


III. <\/strong>Who sin in their anger? Such as are angry–<\/p>\n

1. <\/strong>Not so much at the offence as the offender.<\/p>\n

2. <\/strong>At anything rather because it dishonours them than God.<\/p>\n

3. <\/strong>Without a cause (Mat 5:22<\/span>).<\/p>\n

4. <\/strong>Excessively, though in a good cause (Gen 49:7<\/span>).<\/p>\n

5. <\/strong>And hateful.<\/p>\n

6. <\/strong>And curse (Psa 106:33<\/span>).<\/p>\n

7. <\/strong>And therefore indisposed to duties.<\/p>\n

8. <\/strong>From sinful causes.<\/p>\n

9. <\/strong>For a wrong end.<\/p>\n

10. <\/strong>And continue long in their auger (Eph 4:26<\/span>).<\/p>\n


IV. <\/strong>Motives against it.<\/p>\n

1. <\/strong>God forbids it (Eph 4:31<\/span>; Col 3:8<\/span>).<\/p>\n

2. <\/strong>It disturbs soul and body.<\/p>\n

3. <\/strong>It is not only a sin but a folly (Ecc 7:9<\/span>; Pro 14:17<\/span>; Pro 14:29<\/span>).<\/p>\n

4. <\/strong>It may prove thy ruin.<\/p>\n

5. <\/strong>It may keep thee out of heaven. (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Strife<\/strong><\/p>\n


I. <\/strong>Lawful.<\/p>\n

1. <\/strong>Which should bring the most glory to Gods name.<\/p>\n

2. <\/strong>Perform the exactest obedience to His precepts (Php 3:10-13<\/span>).<\/p>\n

3. <\/strong>Believe the firmest in His Son.<\/p>\n

4. <\/strong>Grow the fastest in His grace (2Pe 3:18<\/span>).<\/p>\n

5. <\/strong>Make our calling and election surest (2Pe 1:10<\/span>).<\/p>\n


II. <\/strong>Sinful.<\/p>\n

1. <\/strong>When proceeding from anger and malice.<\/p>\n

2. <\/strong>About trifles.<\/p>\n

3. <\/strong>In opprobrious terms.<\/p>\n

4. <\/strong>Ending in hatred and revenge. (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Seditions<\/strong><\/p>\n


I. <\/strong>To oppose lawful governors (Rom 13:1<\/span>).<\/p>\n


II. <\/strong>To consent to and connive at those who do it.<\/p>\n


III. <\/strong>To raise tumults in a kingdom, commonwealth, or parish. (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Heresies<\/strong><\/p>\n

There is no heresy in the long list of heresies which have invaded the Church, like the heresy of negativeness, of inaction, of death. The dead man is the great heresiarch. (H. W. Beecher.<\/em>)<\/p>\n<\/p>\n

Envyings<\/strong><\/p>\n


I. <\/strong>In what consists the sinfulness of envy.<\/p>\n

1. <\/strong>It is contrary to Gods command (Rom 13:13<\/span>; 1Pe 2:1<\/span>).<\/p>\n

2. <\/strong>Repining at Gods providence and goodness.<\/p>\n

3. <\/strong>The fruit of pride.<\/p>\n

4. <\/strong>The root of confusion and evil (Jam 3:16<\/span>).<\/p>\n

5. <\/strong>The cause of hatred.<\/p>\n


II. <\/strong>Have a care of it.<\/p>\n

1. <\/strong>Thou <\/strong>art never the worse for others being better.<\/p>\n

2. <\/strong>Envy makes him never the worse, nor thee the better.<\/p>\n

3. <\/strong>Thou hast more cause to rejoice than to be troubled at anothers goodness.<\/p>\n

4. <\/strong>Thy envying Gods goodness to others may hinder it to thyself. (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n


I. <\/strong>Its nature.<\/p>\n

1. <\/strong>Its object is something good, natural, or acquired, even religious excellence.<\/p>\n

2. <\/strong>Something in the possession of another which is grudged and desired,<\/p>\n

3. <\/strong>Something not altogether unattainable.<\/p>\n


II. <\/strong>Its properties.<\/p>\n

1. <\/strong>It is common.<\/p>\n

2. <\/strong>Odious.<\/p>\n

3. <\/strong>Destructive.<\/p>\n


III. <\/strong>Its cure.<\/p>\n

1. <\/strong>A scriptural estimate of the objects which excite envy. They are not so valuable as they appear to be.<\/p>\n

2. <\/strong>A just opinion of ourselves. We do not deserve as <\/strong>much as we imagine.<\/p>\n

3. <\/strong>An entire change of heart.<\/p>\n

Application:<\/p>\n

1.<\/strong> Do not needlessly provoke envy.<\/p>\n

2. <\/strong>Do not wickedly indulge it.<\/p>\n

3. <\/strong>Do net basely fear it.<\/p>\n

4. <\/strong>Do not angrily resent it. (G. Brooks.<\/em>)<\/p>\n<\/p>\n

Envy is the daughter of pride, the author of revenge and murder, the beginning of sedition and the perpetual tormentor of virtue. (Socrates.<\/em>)<\/p>\n<\/p>\n

Murders<\/strong><\/p>\n

Life is threefold of the body, mind, and spirit; and murder against each may be deliberate or careless, resulting from action or inaction.<\/p>\n

1. <\/strong>Deliberate murder is life taken by malice aforethought.<\/p>\n

2. <\/strong>Careless murder, resulting from careless or culpable ignorance; e.g.,<\/em> the builder who neglects the drains; the parent who spreads an infectious disorder through sending his children to school while tainted with it.<\/p>\n

3. <\/strong>Inactive murder (Jam 4:17<\/span>), e.g.,<\/em> a man who allows another to commit murder, or who neglects to save life physical or moral. (C. A. Goodheart.<\/em>)<\/p>\n<\/p>\n

Murder is not mere blood-shedding.<\/strong><\/p>\n

1. <\/strong>Anger without cause is murder.<\/p>\n

2. <\/strong>So is oppression of the weak.<\/p>\n

3. <\/strong>So is depriving a man of the means of getting his livelihood to gratify revenge.<\/p>\n

4. <\/strong>Whosoever hateth his brother in his heart is a murderer. (J. Parker,<\/em> D. D.<\/em>)<\/p>\n<\/p>\n

Drunkenness<\/strong><\/p>\n


I. <\/strong>What is it? An immoderate use of any liquor (Eph 5:18<\/span>).<\/p>\n


II. <\/strong>Its sinfulness.<\/p>\n

1. <\/strong>It transgresses the law (Eph 5:18<\/span>; Rom 13:13<\/span>).<\/p>\n

2. <\/strong>Abuses the creature.<\/p>\n

3. <\/strong>Destroys the body (Pro 23:29<\/span>).<\/p>\n

4. <\/strong>Disturbs the soul (Hos 4:11<\/span>).<\/p>\n

5. <\/strong>Spends time.<\/p>\n

6. <\/strong>Unfits for employment (Luk 21:34<\/span>).<\/p>\n

7. <\/strong>Entails woe (Isa 5:11<\/span>). (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Evil of hatred<\/strong><\/p>\n

If you hate your enemies, you will contract such a vicious habit of mind as by degrees will break out upon those who are your friends, or those who are indifferent to you. (Plutarch.<\/em>)<\/p>\n<\/p>\n

All sin is seen by God<\/strong><\/p>\n

In Mr. Ralph Wellss school the other day, the lesson was about Gods all-seeing eye. On the blackboard, Mr. Wells placed the words, Thou God seest me. He then held up a vase of water, in which a gold-fish was swimming about. Now, children, said Mr. Wells, see this fish hide. Do you see him now? Yes, sir, the children shouted. Do you see him now? Yes, sir. Now do you see him? Yes, sir: yes, sir, they all said. Cant he hide from you? No, sir. Why? Because we see <\/strong>right through the glass. So, said Mr. Wells, God sees right through our hearts. We cannot hide from Him. (Picture<\/em> Paper.<\/em>)<\/p>\n<\/p>\n

Fleshly sins<\/strong><\/p>\n

The list of fleshly sins here given is not an exhaustive one; merely samples. Seventeen distinct sins are specified, which may be roughly grouped in four classes.<\/p>\n

1. <\/strong>Sensuality–viz., adultery, fornication, uncleanness, wantonness.<\/p>\n

2. <\/strong>Idolatry, or unlawful dealing in things spiritual; consisting of idolatry, or the open recognition of false gods, and sorcery or witchcraft, the secret tampering with the powers of evil.<\/p>\n

3. <\/strong>Malice, or violation of the principle of brotherly love; such as hatreds, strife, rivalry, outbursts of wrath, cabals, dissensions, heretical factions, envyings, murders.<\/p>\n

4. <\/strong>Intemperance–viz., drunkenness and riotous revelry. These vices are probably named by St. Paul as being those to which the Galatians had been specially addicted, and to which they might now be tempted. From early habit a Gentile Church would be exposed to sins of the first two classes, sensuality and idolatry. Sins of the third class, consisting of breaches of brotherly love, would be a probable consequence of their religious dissensions. Vices of the fourth class, when once established, are not easily shaken off, and, as we know from the example of the Corinthian Church, may even find their way into the holiest services of the Christian religion. But we must not confine this catalogue of sins to the Galatians, as though it had no application to ourselves (1Co 10:11-12<\/span>). (Emilius Bayley, B. D.<\/em>)<\/p>\n<\/p>\n

The old life<\/strong><\/p>\n

As St. Paul looks back at that bad life out of which he had snatched the souls of his Gentile converts, it is its bitter brutality that he most vividly remembers and recalls. It was a jarring life, in which there was no tenderness, no courtesy, no kindliness, no peace. It was full of collisions, of frictions, of wounds, of sores. It was a loud and violent life, in which men fought, and hit, and swore. As he runs over his list of old habits once familiar to them, his picture is as of some back alley in our crowded towns, in which all is shrill, rough, boisterous, with women screaming, with children shrieking, a nest of noises, a swarm of jangling cries. This is what they have left behind, this which had made life one long quarrel, pitiless and brutal. They had left it, mastered and enthralled by the <\/strong>sweet vision of Him, the Man of peace, and meekness, and lowliness, who had been led, quiet and patient, as a lamb to the slaughter, and, as a sheep before its shearers, had never opened His mouth; who, when He was reviled, reviled not again; and when He was threatened, threatened not; One who never gave back railing for railing, but only blessing. You all remember it, he keeps crying to them, those old days, so merciless, so angry, so cruel; how you grated on one another, how you rasped one another, how you bit and devoured one another like snarling dogs. It had been one long quarrel, a life of wrath, full of bitterness, clamour, evil speaking; they knew it all but too well what he meant, for the works of the flesh are manifest, which are these–hatred, etc. Works of the flesh, he calls them His keen eye sweeps over the whole range of this loud quarrelling; to him, it is no senseless storm that rages on without rhyme or reason. Nay! it has, all of it, a story and a cause; it is the witness, on the surface of life, to inner disorder. These rough oaths, these venomous taunts, this bitter tumult–these are the natural issues of the root from which they spring. They are works–normal, and anticipated, and legitimate deeds, which appear in obedience to a law of rational production. They are fruits–results that grow out of certain creative activities, as accurately and inevitably as grapes from vines and figs from fig-trees. And what is this root which so legitimately flowers into these uncomfortable blossoms? The flesh, St. Paul names it; the flesh is as much the seat and home of this passionate violence as it is of those other passions and appetites with which we commonly identify it. This petulance, this savagery, this hail of malice, this outcry of rage, this havoc of revenge, this recklessness of cruelty–all this finds its principle, its origin, its motive-cause in that same activity of the flesh. Set the law of the flesh in action, and you must have quarrels. Out of the flesh they fly, these oaths and screams, just as sparks out of a smitten flint. It would be a miracle if men who lived after the methods of the flesh failed to envy and to hate one another. (Canon<\/em> Scott<\/em> Holland.<\/em>)<\/p>\n<\/p>\n

St. Pauls conception of the flesh<\/strong><\/p>\n

Try to enter into the solid and broad meaning which St. Paul attaches to this, his favourite term for the root-principle of human sin–the flesh. Obviously, it is much more to him than the mere matter of animal passions. It expresses to him the typical nature, the essential form, of all that can be set in antithesis to spirit. It includes the pride and the falsity of intellect. It embraces the disorder and stubbornness of the will. What, then, is this flesh? How can we describe and define it? The flesh represents all that a man is, when he is his own aim, his own end. His power of self-observation, that Divine gift, in possessing which he is the image of his God, has about its use this terrible risk–that he may cease to observe himself as he is in God, as he is in Gods ordered world, set to fulfil an office in combination with his fellows, the member of a vast body, pledged to a peculiar or disciplined service; he may forget all this, and only observe himself, himself just as he stands, with his own private appetites, likes, gifts, feelings. And, so observing, he may separate himself off from all else, hold himself up before his own eyes, and fasten upon himself all his interest, all his thought, and his imagination, and his pains; and may spend his every effort in scheming how best to serve, in richness of pleasurable experience, this self, who has become his idol, and before which he bows himself to minister as to a god. This he may do; and that which a man has then in front of him as his aim or end whether it be low and gross, or whether it be delicate and intellectual–that is the flesh. And the life that he lives in obeying its behest, that is the life after the flesh; that is minding the things of the flesh; that is walking after the flesh. And the end of that walk is Death. (Canon<\/em> Scott<\/em> Holland.<\/em>)<\/p>\n<\/p>\n

Result of walking after the flesh<\/strong><\/p>\n

We can easily understand why life in the flesh is a life of jars and quarrels, as much as a life of passion and lust. The man who walks after the flesh is absorbed in self-interests. He has dropped his eyes from their outward gaze at that busy and social world which encompasses him. That world is calling to him with all its voices, but he hears them no longer; it is appealing to him to act, to hope, to aspire, to give, but he pays no heed to its invocations. He has forgotten its wants and its movements; he is dead to its touch and to its cry. His brothers look to him for help, but they have ceased to interest him: his sisters turn to him for tenderness, but he is chill as a blind stone. All this crowded scene of our human story has lost for him its charm, its colour, its warmth, its neighbourly friendliness. He has turned his eyes within; he has bent all his gaze in upon himself; it is his own feelings that alone have an interest to him, his own needs that alone entice. He is busy night and day in considering himself; he is picturing his own success; he is planning his own pleasures; he is brooding over his own possibilities; he is filled with his own imaginations. Round and round himself he is always weaving the ever-thickening web of his own fancies, and his own schemes; and fainter and more distant grows the sound of outward things. He walks abroad, brimming with self-interests; and he is bent on things fulfilling themselves according to his fostered expectations; and so, walking, he must of necessity jar at once against a world that he has not taken the pains to study, or understand, or revere. He clashes against it, as against a wall; he is pushed and squeezed by the crowd of bustling men, who have no time to give to his breedings, and are at variance with his designs, and upset his favourite plans, and traverse his ambitions. He is disappointed, as he must be; for this earth demands of us a social temper,.and he is hopelessly and helplessly individual; it asks us to give, and he is proposing only to take. He is wholly out of tune with a world that exists only through self-sacrifice, and is bonded together by the grace of humility; he must be repudiated by it, he must be disregarded, he is bound to be checked at every turn, and he gets cross, angry, bitter. The world ignores him, laughs at him, brushes him aside, bowls him over. And the man, so treated, grows more and more wounded, hurt, indignant. Perhaps he rails and storms at the world that he finds so hard, at the men whom he thinks so unsympathetic and so cruel. Perhaps he retreats into sulky silence, and shuts himself up in clouds of vaporous passion, and fumes out his angry soul in secret breedings, and hugs himself the closer, and vents his grudge against life in spite, and scorn, and uncomfortable depression. (Canon<\/em> Scott<\/em> Holland.<\/em>)<\/p>\n<\/p>\n

Remedy for selfishness<\/strong><\/p>\n

Self-pre-occupation, self-breedings, self.interest, self-love–these are the reasons why you go jarring against your fellows. Turn your eyes off yourself; forget your own pet schemes, the hopes you are always nursing to yourself, the self-importance that you hug. Forget them, throw them aside, push through them. Look up, and out! There is a larger world outside you, brimming over with far other hopes than yours, illumined by a vaster sun, travelling to some far historic goal. Look up, and out upon it! It has its interests, its purposes, its ends, which it is your glad privilege to learn, and, by learning, to obey and follow. Give it your heart, and it will show you its own. Take its road, and it will, then, take yours. Look up, and out! There are men, your brothers, and women, your sisters; they have needs that you can aid. Listen for their confidences; keep your heart wide open to their calls, and your hands alert for their service. Learn to give, and not to take; to drown your own hungry wants in the happiness of lending yourself to fulfil the interests of those nearest or dearest. Break through your own moody musings, and run out abroad, from these closed and darkened chambers of self-consideration–out into the wide and teeming earth, where not your scheme, but Gods great hope, is working out its world-wide triumph. Look up and out, from this narrow, cabined self of yours, and you will jar no longer, you will fret no more, you will provoke no more, you will quarrel no more; but you will, to your own glad surprise, find the secret of the meekness and the gentleness of Jesus; and the peace of God which passeth all understanding will drop down like dew upon your happy-hearted days; and the fruits of the Spirit will all bud and blossom from out of your life–love, joy, peace, <\/strong>gentleness, meekness, goodness, long-suffering, faith, temperance. (Canon<\/em> Scott<\/em> Holland.<\/em>)<\/p>\n<\/p>\n

The spirit above nature<\/strong><\/p>\n


I. <\/strong>Natural desires are never to rule, always to be ruled.<\/p>\n


II. <\/strong>By the help of the Spirit of God they are kept in subjections.<\/p>\n


III. <\/strong>Unrestrained, they produce all kinds of wickedness.<\/p>\n


IV. <\/strong>Present goodness and happiness are the fruit of the Spirit of God.<\/p>\n


V. <\/strong>Self-denial and suffering are requisite for the highest good.<\/p>\n


VI. <\/strong>By faith in Christ men follow Him and become like Him. (J. H. Godwin.<\/em>)<\/p>\n<\/p>\n

Drunkenness, revellings<\/strong><\/p>\n

The apostle is not speaking merely of the habit and custom of drinking; therefore it is a false excuse if any one thinks that a debauch is no sin if one does not make a business of it. The devil invented this excuse. When any one so overfills himself that he is unfit for prayer and the business of his calling, that is drunkenness. What, then, are we to think of the respectable world with its sinful and damnable Christian drinking bouts? and what, too, of this continual drinking of healths, but as of a temptation to swill down liquor? (Starke.<\/em>)<\/p>\n<\/p>\n

The list of vices<\/strong><\/p>\n

These works of the flesh have often been divided into four classes. Any classification or system, however, is scarcely to be expected; but each term of the catalogue may have been suggested by some law of association, especially as some of the terms are similarly arranged in other places. In the first class are sensual sins–fornication, impurity, wantonness; in the second class are sins of superstition–idolatry and sorcery; in the third class, sins of malice and social disorder–hatred, strife, jealousy, wraths, caballing, divisions, heresies, envying, murders; and in the fourth class-are sins of personal excess–drunkenness and revellings. In the first class, the first term, which has a distinct meaning, may have suggested the other and allied vices–miscellaneous and grosser aspects of forbidden indulgence. The two terms of the second class are somewhat similar–the first more precise in meaning, and the second more comprehensive–all occult dealings with the powers of evil. In the third class there is a climatic enumeration–hatreds ripening into strife; jealousy venting itself in passionate outbursts; cabals yet darker and more selfish; divisions, the result of deepening hostility; envyings quite fiendish in nature; and murders–the extreme result, and no uncommon thing in such countries, to obtain an end and consummate an intrigue by the removal of a rival. In the fourth class are first the simple term drunkenness, and the more inclusive term after it, referring either to scenes of dissipation so gay and wanton, or to orgies so gross <\/strong>and sensual, that they may not be described. (John<\/em> Eadie,<\/em> D. D.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Gal 5:21<\/span><\/p>\n

That they which do such things shall not inherit the Kingdom of God.<\/em><\/p>\n<\/p>\n

Sins dominion fatal to the soul<\/strong><\/p>\n

It is not said: They that do such things daily; for even though one does any such thing only now and then, on certain occasions, yea even only once, but voluntarily, he forfeits the Kingdom of God, so long as he remains under the dominion of this work of the flesh. Nor is it said: They that do all this. It is not needful for a man to do all these sins, or many such, to fall under the penalty; it is enough if he lets one single sin rule over him, let it be what it will. Now it rules over him, not only while he is committing it, but so long as the purpose never to commit it again is not fully fixed They shall not only not procure eternal life by their works of the flesh (as may well be supposed), but, if they set their hopes, not upon earning eternal life by their works, but receiving it as a gift to be received by faith, they will not, leading a dissolute life, inherit it <\/strong>any more than earn it. Such a man inherits not the kingdom of grace, still less the kingdom of glory, even though his funeral sermon extols him as blessed. (Starke.<\/em>)<\/p>\n<\/p>\n

Shall not inherit the Kingdom of God<\/strong><\/p>\n


I. <\/strong>What is the Kingdom of God? Twofold.<\/p>\n

1. <\/strong>Of grace (Mat 5:19-20<\/span>).<\/p>\n

2. <\/strong>Glory (Mat 18:1<\/span>; Mat 18:3<\/span>; Mat 19:23<\/span>). Where<\/p>\n

(1)<\/strong> Jehovah is king<\/p>\n

(2)<\/strong> the laws are just;<\/p>\n

(3)<\/strong> the subjects unanimous;<\/p>\n

(4)<\/strong> sin and misery banished;<\/p>\n

(5)<\/strong> righteousness triumphant;<\/p>\n

(6)<\/strong> the citizens happy.<\/p>\n


II. <\/strong>How it appears that the vicious cannot inherit it.<\/p>\n

1. <\/strong>From the Word of God (Eph 5:5; 1Co 6:9-10<\/span>; Heb 12:14<\/span>).<\/p>\n

2. <\/strong>The rules of justice.<\/p>\n

3. <\/strong>The conclusions of reason; because not capable. (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Heaven will be inherited by every man who has heaven in his soul: it is equally true that there are materials enough in every mans mind to make a hell. (H. W. Beecher.<\/em>)<\/p>\n<\/p>\n

Sin cuts men off from God<\/strong><\/p>\n

Were a cup of pleasant wine put into your hands, and you knew for certain that a deadly poison was mixed up with the wine, which would rack you with the fiercest pains, and ere long tear soul and body in sunder, who would drink it?–who would not dash it from him forthwith? Yet, if we had but faith, we should know and feel that sin is deadlier than the deadliest poison, that it racks us with fiercer pains, and gives us over to a more terrible dissolution; for it cuts us off from God–from Him who is the only source of all blessing and peace. (Hare.<\/em>)<\/p>\n<\/p>\n

Sin and death<\/strong><\/p>\n

The tale of the goblet, which the genius of a heathen fashioned, was true; and taught a moral of which many a death-bed furnishes the melancholy illustration. Having made the model of a serpent, he fixed it in the bottom of a cup. Coiled for the spring, a pair of gleaming eyes in its head, and in its open mouth fangs raised to strike, it lay beneath the ruby wine. Nor did he who raised that golden cup to quench his thirst, and quaff the delicious draught, suspect what lay below, till, as he reached the dregs, that dreadful head rose up and glistened before his eyes. So, when lifes cup is nearly emptied, and sins last pleasure quaffed, and unwilling lips are draining the bitter dregs, shall rise the ghastly terrors of remorse, and death, and judgment, upon the despairing soul. Be assured, a serpent lurks at the bottom of guilts sweetest pleasure. To this awful truth may God, by His Word and Holy Spirit, open your eyes! (T. Guthrie,<\/em> D. D.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 21. Envyings<\/B><\/I>] . “Pain felt, and malignity conceived, at the sight of excellence or happiness.” A passion the most base and the least curable of all that disgrace or degrade the fallen soul. See Clarke on Ro 13:13<\/span>.<\/P>

<\/P>

Murders<\/B><\/I>] . Similarity of sound<\/I> to the preceding seems to have suggested the word in this association; it is wanting in several MSS. Murder<\/I> signifies the destruction of human life; and as he who hates his brother in his heart<\/I> is ready to take away his life, so he is called a murderer<\/I>. After all the casuistry of man, it does not appear that the right<\/I> of taking away a human life on any pretence, except for the crime of murder<\/I> belongs to any but the Maker and Judge of all men.<\/P>

<\/P>

Drunkenness<\/B><\/I>] . Taking more wine or any kind of inebriating liquor than is necessary for health; whatever unfits for public, domestic<\/I>, or spiritual<\/I> duties; even the cares of the<\/I> world<\/I>, when they intoxicate the mind. See Clarke on Ro 13:13<\/span>.<\/P>

<\/P>

Revellings<\/B><\/I>] . Lascivious feastings, with obscene songs, music, c. See Clarke on Ro 13:13<\/span>.<\/P>

<\/P>

And such like<\/B><\/I>] . All that proceeds from the evil passions of a fallen spirit, besides those above specified and all that the law of God specifies and condemns.<\/P>

<\/P>

Of the which I tell you before<\/B><\/I>] When I first<\/I> preached the Gospel to you.<\/P>

<\/P>

As I have also told<\/B><\/I> you in time past<\/I>] When I paid my second<\/I> visit to you; for the apostle did visit them twice<\/I>. See Ac 16:6<\/span>; Ac 18:23<\/span>; and see preface<\/I>, p. 385.<\/P>

<\/P>

Shall not inherit<\/B><\/I>] They are not children<\/I> of God, and therefore cannot inherit<\/I> the kingdom which belongs only to the children<\/I> of the Divine family<\/I>.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Envyings; <\/B>repinings at that good which is enjoyed by our brethren: <\/P>

murders; <\/B>unjust taking away the lives of others, with any actions tending or subservient thereunto: drunkenness; <\/I>immoderate drinkings: <\/P>

revellings, and such like; <\/B>immoderate eatings; all abuses of the creatures of God beyond necessity, or a moderate delight. <\/P>

Of the which I tell you before; <\/B>I tell you of it before the day of judgment comes, when you will find that which I tell you to be truth. <\/P>

As I have also told you in time past; <\/B>as you know I have in my preaching to you in times past told you. <\/P>

That they which do such things shall not inherit the kingdom of God; <\/B>that they who ordinarily do these things, and do not only live in such practices, but die without repentance for them, shall never be saved: see 1Co 6:9<\/span>,10<\/span>; Re 21:7<\/span>,8<\/span>. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

21. tell . . . before<\/B>namely,before the event. <\/P>

I . . . told <\/B>you<\/B><\/I>in time past<\/B>when I was with you. <\/P>

you<\/B>who, thoughmaintaining justification by the law, are careless about keeping thelaw (Ro 2:21-23<\/span>). <\/P>

not inherit . . . kingdom ofGod<\/B> (1Co 6:9<\/span>; 1Co 6:10<\/span>;Eph 5:5<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

Envyings<\/strong>….. Uneasy distressing tortures of the mind, grieving at the good of others, that any should be in an equal, or in a better condition than themselves:<\/p>\n

murders<\/strong>, destroying of men’s lives, which is often the consequence of the above evils:<\/p>\n

drunkenness<\/strong>; excess in drinking of wine or strong drink, whereby the stomach is overcharged, the mind is intoxicated, and the body enfeebled and unable to perform its office; this is often the source of many, or all of the works of the flesh before mentioned:<\/p>\n

revellings<\/strong>; excess in feed, nocturnal riotings in eating, drinking, dancing, singing, chambering and wantonness. The Syriac version renders it, , “lascivious singing”; and the Arabic version, “songs” which are a part of the nightly revels: and such like which are of the same nature and kind; so the apostle shuts up the account, it being too tedious to give an enumeration of all the works of the flesh; nor was it necessary, judgment may be made of the rest by these; nor might it be so proper, since the carnal heart is but the more pleased with, and irritated by, the mention of evil things:<\/p>\n

of the which I tell you before<\/strong>: before the judge comes and the awful judgment proceeds, when these will all be made manifest, and every man will be judged according to his works: this the apostle did, as putting them in mind of the evil nature of these things, and assuring them of the bad consequences that would follow, if grace prevented not:<\/p>\n

as I have also told you in time past<\/strong>; when he first preached among them, and warned them to flee from the wrath to come; he then laid before them the evil nature of these things, the dreadful effects of them, and showed that there was no salvation from them, but by Christ:<\/p>\n

and that they which do such things, shall not inherit the kingdom of God<\/strong>; by which is meant the heavenly glory, called a “kingdom”, because of the grandeur and magnificence of that state; and “of God”, because it is of his preparing and giving, what he calls his own to by his grace, and puts them into the possession of and where he reigns and will reign for ever, and show forth the glory of his majesty: this is possessed in way of inheritance, which shows it to be a bequest of our heavenly Father’s, a free grace gift of his, and not to be obtained by the works of the law, or merits of men; but what belongs, and is peculiar to the children of God, who are so by adopting grace: now they that do such works of the flesh as before enumerated; that is, that live in the commission of these things, whose whole lives are employed in such work, living and dying in such a state, without repentance towards God and faith in Christ, shall never enjoy eternal life and happiness; though such who have done these things, being brought to a sense of them, and to the blood and righteousness of Christ for pardon and justification, for life and salvation; such, notwithstanding the works of the flesh done by them, shall, through the free grace of God, and the propitiatory sacrifice of Christ, inherit the kingdom and glory of God.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Forewarn <\/B> (<\/SPAN><\/span>)<\/P>

–did forewarn <\/B> (<\/SPAN><\/span>). Paul repeats his warning given while with them. He did his duty then. Gentile churches were peculiarly subject to these sins. But who is not in danger from them?<\/P>

Practise <\/B> (<\/SPAN><\/span>). <\/SPAN><\/span> is the verb for habitual practice (our very word, in fact), not <\/SPAN><\/span> for occasional doing. The<\/P>

habit <\/B> of these sins is proof that one is not in the Kingdom of God and will not inherit it. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Murders. Omit from the text. <\/P>

Revelings [] <\/SPAN><\/span>. Comp. Rom 13:13<\/span>; 1Pe 4:3<\/span>. In both passages coupled with drunkenness as here. See on 1Pe 4:3<\/span>. <\/P>

I tell you before [] <\/SPAN><\/span>. Better beforehand, or as Rev. I forewarn you. P o. Comp. 2Co 13:2<\/span>; 1Th 3:4<\/span>. <\/P>

The kingdom of God. See on Luk 6:20<\/span>.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

n) “Envyings,”<\/strong> (phthonoi) “envyings”, discontent or displeasure at the achievements or fortunes of another, a selfish, carnal disposition, hurtful to Christian influence, Rom 13:13<\/span>; 2Co 12:20<\/span>; Jas 3:14<\/span>; Jas 3:16<\/span>.<\/p>\n

o) “Murders,”<\/strong> The taking of human lives with premeditated malice aforethought, Gen 9:6<\/span>; Mat 15:19<\/span>; Mar 7:21<\/span>; Rev 9:21<\/span>.<\/p>\n

p) “Drunkenness,”<\/strong> (methai) inebriation, drunkenness, a state of physical and emotional instability resulting from strong alcoholic drink, Pro 23:21<\/span>; Luk 21:34<\/span>; Rom 15:13<\/span>; 1Co 6:10<\/span>; Eph 5:18<\/span>.<\/p>\n

q) “Revellings,”<\/strong> (komoi) “revellings”, sensuous physical contacts designed to incite sex excitement, as intimate contact in dancing, 1Pe 4:3<\/span>.<\/p>\n

1) “And such like,”<\/strong> (kai ta homoia toutois) “And things likened to these,” these fruits of the flesh, each of which is displeasing to God and disapproved in Scriptural citations given above.<\/p>\n

2) “Or the which I tell you before,”<\/strong> (ha prolego humin) “Which I tell you beforehand,” before you are called to account for your conduct, that you may avoid, shun, or put off these sins and any appearance of them, Eph 5:22<\/span>; Eph 5:25<\/span>; Eph 5:27<\/span>; Col 3:8-9<\/span>.<\/p>\n

3) “As I have also told you in time past,”<\/strong> (kathos proeipon “just as I previously said (to you all)”; no particular past time is denoted. But warnings against the sins of the flesh had been evidently a part of many former messages to them.<\/p>\n

Q “That they which do such things,”<\/strong> (hoti hoi ta toiauta prassontes) “That the ones (those who) habitually practice such things”; that those following a habit pattern of practice of such sins of the flesh as named above, 1Co 6:9<\/span>; Eph 5:5<\/span>.<\/p>\n

5) “Shall not inherit the kingdom of God,”<\/strong> (Basileian theou ou kleronomesousin) “Will not have an heir-setting in the kingdom of God;” will not have an heir-possession of reigning to the coming era of the millennial reign of Christ on earth, when church saints are promised a joint-heirsetting or reigning with Him. This does not refer to Salvation, for Salvation is neither a reward nor inheritance, but a gift. Eph 2:8-9<\/span>; Luk 22:29-30<\/span>; Mat 19:27-28<\/span>; 1Co 6:2<\/span>; Rom 8:17-18<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

21. Of which I tell you before. By this awful threatening he intended not only to alarm the Galatians, but likewise to glance indirectly at the false apostles, who had laid aside the far more valuable instruction, and spent their time in disputing about ceremonies. He instructs us, by his example, to press those exhortations and threatenings, agreeably to the words of the prophet, <\/p>\n

“<\/p>\n

Cry aloud, spare not; proclaim to my people their sins.” (Isa 58:1<\/span>) <\/p>\n

What can be conceived more dreadful than that men should walk after the flesh, and shut themselves out from the kingdom of God? Who will dare to treat lightly the “abominable things which God hates?” (Jer 44:4<\/span>.) <\/p>\n

But in this way, we shall be told, all are cut off from the hope of salvation; for who is there that is not chargeable with some of those sins? I reply, Paul does not threaten that all who have sinned, but that all who remain impenitent, shall be excluded from the kingdom of God. The saints themselves often fall into grievous sins, but they return to the path of righteousness, “that which they do they allow not,” (Rom 7:15<\/span>,) and therefore they are not included in this catalogue. All threatenings of the judgments of God call us to repentance. They are accompanied by a promise that those who repent will obtain forgiveness; but if we continue obstinate, they remain as a testimony from heaven against us. <\/p>\n

They who do such things shall not inherit the kingdom of God. The word κληρονομεῖν signifies to possess by hereditary right; for by no right but that of adoption, as we have seen in other passages, do we obtain eternal life. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

TEXT 5:21<\/strong><\/p>\n

(21) envyings, drunkenness, revellings, and such like; of which I forewarn you, even as I did forewarn you, that they who practice such things shall not inherit the kingdom of God.<\/strong><\/p>\n

PARAPHRASE 5:21<\/strong><\/p>\n

21 Inward grievings at the happiness of others; the taking of mens lives unjustly, and the maiming of their members; drinkings to intoxication; lewd frolics, and running through the streets in the night-time; and such like evil practices: concerning which I foretell you now, as I have often done formerly, that they who practice such things shall not inherit the kingdom of God. Awful declaration!<\/p>\n

COMMENT 5:21<\/strong><\/p>\n

envyings<\/strong><\/p>\n

1.<\/p>\n

When you feel a pain at the sight or sound of excellence or happiness you are envious.<\/p>\n

a.<\/p>\n

Are you able to enjoy the success, the victories, and joys of other people?<\/p>\n

b.<\/p>\n

There is no room for envy in a Christians life, nor in the church.<\/p>\n

2.<\/p>\n

What is the difference between envy and jealousy?<\/p>\n

a.<\/p>\n

EnvyOne who discontentedly desires or covets the good fortunes or attainments of others is envious.<\/p>\n

b.<\/p>\n

JealousyOne is jealous who suspects and resents the diversion to another (especially to one regarded as a rival) of what one loves or prizes as his own.<\/p>\n

3.<\/p>\n

The scriptures speak on the subject.<\/p>\n

a.<\/p>\n

Examples of envy.<\/p>\n

1)<\/p>\n

Jews, were filled with jealousy. Act. 13:45<\/span><\/p>\n

2)<\/p>\n

Jews being moved with jealousy. Act. 17:5<\/span><\/p>\n

3)<\/p>\n

The Philistines envied Isaac. <\/span>Gen. 26:14<\/span><\/p>\n

4)<\/p>\n

Rachel envied her sister. Gen. 30:1<\/span><\/p>\n

5)<\/p>\n

Josephs brothers envied him. Gen. 37:11<\/span><\/p>\n

b.<\/p>\n

Condemnation of it.<\/p>\n

1)<\/p>\n

Putting away . . . envies. 1Pe. 2:1<\/span><\/p>\n

2)<\/p>\n

. . . Love envieth not . . . 1Co. 13:4<\/span><\/p>\n

3)<\/p>\n

See also Jas. 3:14-16<\/span>.<\/p>\n

murder<\/strong><\/p>\n

1.<\/p>\n

This word does not appear in the American Standard version.<\/p>\n

a.<\/p>\n

It definitely is a fruit of the flesh.<\/p>\n

b.<\/p>\n

Some felt that the Galatians were not guilty of this sin, that the others were appropriate to them.<\/p>\n

2.<\/p>\n

Murder is not alone the taking of life.<\/p>\n

a.<\/p>\n

Hear JesusFor out of the heart come forth evil thoughts, murders, adulteries, etc. Mat. 5:19<\/span><\/p>\n

b.<\/p>\n

Hear JohnWhosoever hateth his brother is a murderer. 1Jn. 3:15<\/span><\/p>\n

drunkenness<\/strong><\/p>\n

1.<\/p>\n

Millions are spent on liquor in face of the warning that drunkards will be condemned. 1Co. 6:10<\/span><\/p>\n

2.<\/p>\n

Liquor is the greatest enemy to marriage, yet America spends a large percentage of its income on liquor.<\/p>\n

a.<\/p>\n

Divorce is the Number One cause of juvenile delinquencyyet America drinks.<\/p>\n

b.<\/p>\n

This is an awful price for freedom in appetites.<\/p>\n

revellings<\/strong><\/p>\n

1.<\/p>\n

Revelling is carrying to excess such things as feasting, drinking, and hilarity.<\/p>\n

a.<\/p>\n

Sin fills the night air with jesting, carousing, etc.<\/p>\n

b.<\/p>\n

It is to take great or intense delight or satisfaction in merry-making.<\/p>\n

2.<\/p>\n

This may have been a special sin of people in this area, for Peter likewise writes to the churches of Pontus, Galatia saying: lust, winebibbing, revellings, carousings, and . . . excess of riot . . . 1Pe. 4:3-4<\/span><\/p>\n

and such like<\/strong><\/p>\n

1.<\/p>\n

He has not named everything specifically but he has given examples, and anything like them are just as much condemned.<\/p>\n

a.<\/p>\n

Such like means works which are like these.<\/p>\n

b.<\/p>\n

He has not named the theatre, gambling or dancing, but they are such like.<\/p>\n

2.<\/p>\n

These sins may be placed in categories.<\/p>\n

a.<\/p>\n

Sin against marriage is adultery and fornication, the seventh commandment.<\/p>\n

b.<\/p>\n

Sin against the dignity of the body is uncleanness, lasciviousness, drunkenness, and revelry.<\/p>\n

c.<\/p>\n

Sin against the first and second commandment is idolatry, or witchcraft.<\/p>\n

d.<\/p>\n

Sin against a neighbor is hatred, variance, wrath.<\/p>\n

e.<\/p>\n

Sin against the church is heresies, factions.<\/p>\n

f.<\/p>\n

Sin against ones mind is envy, jealousy.<\/p>\n

shall not inherit the kingdom of God<\/strong><\/p>\n

1.<\/p>\n

What will they inherit?<\/p>\n

a.<\/p>\n

Their part shall be in the lake of fire . . . Rev. 21:8<\/span><\/p>\n

b.<\/p>\n

For without are the dogs . . . <\/span>Rev. 22:15<\/span><\/p>\n

2.<\/p>\n

The kingdom of God is a familiar expression.<\/p>\n

Worthy of the kingdom of God. 2Th. 1:5<\/span><\/p>\n

His heavenly kingdom. <\/span>2Ti. 4:18<\/span><\/p>\n

Entrance into the eternal kingdom. <\/span>2Pe. 1:11<\/span><\/p>\n

STUDY QUESTIONS 5:21<\/strong><\/p>\n

779.<\/p>\n

Define envy.<\/p>\n

780.<\/p>\n

Compare it to jealousy.<\/p>\n

781.<\/p>\n

Give Biblical examples of envy.<\/p>\n

782.<\/p>\n

Is it a common sin today?<\/p>\n

783.<\/p>\n

How strongly is it condemned in the Bible?<\/p>\n

784.<\/p>\n

Does love envy?<\/p>\n

785.<\/p>\n

Define the word murder.<\/p>\n

786.<\/p>\n

How serious are murderous thoughts according to Jesus?<\/p>\n

787.<\/p>\n

Would your church be shocked if all murderous thoughts were revealed as in a newspaper?<\/p>\n

788.<\/p>\n

Define drunkenness.<\/p>\n

789.<\/p>\n

Does Paul say that this is only a disease?<\/p>\n

790.<\/p>\n

If an alcoholic is a drunkard because he has alcoholic disease can God condemn him?<\/p>\n

791.<\/p>\n

Are people who vote for liquor guilty of helping to make drunkards?<\/p>\n

792.<\/p>\n

Is the United States a drunkard nation?<\/p>\n

793.<\/p>\n

How much was the liquor bill for the last political election?<\/p>\n

794.<\/p>\n

Have you heard where in the United States the most liquor is consumed per capita?<\/p>\n

795.<\/p>\n

Define revellings.<\/p>\n

796.<\/p>\n

What cities are known for their all night gambling and drinking dens?<\/p>\n

797.<\/p>\n

Is all merry-making revelling?<\/p>\n

798.<\/p>\n

How far can one go in fun without being guilty?<\/p>\n

799.<\/p>\n

How much money is spent in the United States on revelling?<\/p>\n

800.<\/p>\n

Define such like.<\/p>\n

801.<\/p>\n

What all would you include in this category?<\/p>\n

802.<\/p>\n

What if someone prepares a list with which you disagree?<\/p>\n

803.<\/p>\n

Should we speak with the same authority about the ones we name as the ones specifically stated in the Word?<\/p>\n

804.<\/p>\n

Is your preacher a hobbyist on the such like subjects or does he prefer to speak where the Word speaks?<\/p>\n

805.<\/p>\n

If these flesh workers do not inherit the kingdom of God, what will they inherit?<\/p>\n

806.<\/p>\n

What is the kingdom of God?<\/p>\n

807.<\/p>\n

Why will men take their chances on the two kingdoms?<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(21) Murders.<\/strong>There is considerable doubt as to whether this word ought to stand in the text. It is wanting in the two oldest MSS. and in some other good authorities. Internal considerations may be made to tell either for its omission or for its retention.<\/p>\n

I tell you before.<\/strong>I<\/em> foretell<\/em> (or, forewarn<\/em>) you;<\/em> I tell you before the event proves my words to be truei.e.,<\/em> before the day of judgment.<\/p>\n

As I have also told you in time past.<\/strong>As I also told you before.<\/em> The idea is the same as that in the last phrase. In the Greek all that corresponds to in time past is the use of the past tense. The occasion appears to have been on St. Pauls last or second visit to Galatia.<\/p>\n

The kingdom of God.<\/strong>The Messianic kingdom; so called frequently in the Gospels (especially the second and third), and also by St. Paul in 1Co. 6:9-10<\/span>; 1Co. 15:50<\/span>.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

21<\/strong>. <\/strong> Envyings<\/strong> Distinguished from emulation. The latter is a desire to equal or excel another; the former to reduce another below ourselves. <\/p>\n

Murder<\/strong> The completion of all the previous malignities. Next follow the indulgences of appetite. <\/p>\n

Revellings<\/strong> Inclusive of drinking, feasting, dancing, etc. And here we record our testimony against all dancing, <\/em> even in private circles. It is a branch of a whole system of connected revelry, <\/em> just as card playing <\/em> is a branch of a whole connected system of venture and gambling. <\/em> Precisely to the degree that these prevail, especially with the connivance of the Christian Church, will frivolity, gliding into revelry, extravagance, and irreligion, prevail. It is never conducive to health, and in the best sanitary institutions is not practised. <\/p>\n

Told you in time past<\/strong> Referring, doubtless, to his testimonies in his earlier preaching in Galatia. They had been warned already in vocal announcement; they are now warned in recorded testimony. It is a deep and solemn warning. <\/p>\n

Inherit<\/strong> Note on 1Co 6:9<\/span>.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Gal 5:21<\/span><\/em><\/strong>. <\/strong>Revellings,<\/em><\/strong><\/strong> , or revellings, <\/em>among the Greeks, were a disorderly spending of the night in feastings, with a licentious indulging in wine, good cheer, music, dancing, &c. See Rom 13:13<\/span>. 1Pe 4:3<\/span>. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Gal 5:21<\/span> . , ] paronomasia, as in Rom 1:29<\/span> ; Eur. Troad<\/em> . 736.<\/p>\n

] revellings, comissationes<\/em> , especially at night; Herm. Privatalterth<\/em> . 17. 29. Comp. Rom 13:13<\/span> ; 1Pe 4:3<\/span> ; Plat. Theaet<\/em> . p. 173 D: . Symp<\/em> . p. 212 C; Isaeus, p. 39. 21: . Herod. i. 21: . . Jacobs, Del. epigr<\/em> . iv. 43: . .<\/p>\n

] and the things which are similar to these<\/em> (the whole matters mentioned in Gal 5:20-21<\/span> ). “Addit et iis<\/em> similia, quia quis omnem lernam carnalis vitae recenseat?” Luther, 1519.<\/p>\n

The in and is the beforehand<\/em> in reference to the future realization<\/em> (Herod. i. 53, vii. 116; Lucian. Jov. Trag<\/em> . 30; Polyb. vi. 3. 2) at the ; and the past<\/em> reminds the readers of the instructions and warnings orally given to them, the tenor of which justifies us in thinking that he is referring to the first and<\/em> second sojourn in Galatia.<\/p>\n

] those who practise<\/em> such things; but in Gal 5:17<\/span> : ye do<\/em> . See on Rom 1:32<\/span> ; Joh 3:20<\/span> .<\/p>\n

.] Comp. 1Co 6:9<\/span> f., 1Co 15:50<\/span> ; Eph 5:5<\/span> ; Jas 2:5<\/span> ; and generally, Rom 6:8<\/span> ff. Sins of this kind, therefore, exclude the Christian from the kingdom of the Messiah, and cause him to incur condemnation, unless by he again enters into the life of faith, and so by renewed faith appropriates forgiveness (2Co 7:9-10<\/span> ; Rom 8:34<\/span> ; 1Jn 2:1<\/span> f.; observe the present<\/em> participle). For the having been reconciled by faith is the preliminary condition of the new holy life (Rom 6<\/span> ), and therefore does not cancel responsibility in the judgment (2Co 5:10<\/span> ; Rom 14:10<\/span> ).<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you<\/em> in time past, that they which do such things shall not inherit the kingdom of God. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 21. Murders, drunkenness<\/strong> ] This is often the mother of murder. Domitius, the father of Nero, slew Liberius, an honest man, because he refused to drink so much as he commanded him. (Sueton.) Alexander killed many of his dear friends in his drunkenness, whom he would have revived again (but could not) with his own heartblood. Once he invited a company to supper, and provided a crown of 180 pounds to be given to those that drank most. One and forty killed themselves with drinking to get that crown. Mr Samuel Ward in his Woe to Drunkards maketh mention of many brought by this swinish sin to untimely shameful ends in a brutish and bestial manner; among the rest, one of Aylesham in Norfolk, a notorious drunkard, drowned in a shallow brook of water with his horse by him. The like whereunto has occured in the place where I now live, this instant November 14th, A. D. 1650. At a blind clandestine alehouse, a company of odious drunkards having drunk all the three outs (that is, ale out of the pot, money out of the purse, and wit out of the head), one of them, making homeward, was drowned in a shallow ditch, his body not yet buried: upon his soul I pass no definitive sentence; but what hope can we comfortably conceive of such? Another of the same crew (rebuked by his father at the same time for his ill husbandry) swore he would hang himself; which also he did presently, and had perished by his own hands, had not his father come seasonably and cut the halter. Oh, these ale houses! the pest houses of our nation, the very sinks and sources of all villany. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

21<\/strong> . <\/strong> ., (<\/strong> <\/strong> .)<\/strong> ] see Rom 1:29<\/span> , where we have the same alliteration.<\/p>\n

<\/strong> .<\/strong> ] The construction of <\/strong> is exactly as Joh 8:54<\/span> , : it is governed, but only as matter of reference, by , not to be joined by attraction with , as Olsh., al.<\/p>\n

<\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> ] I forewarn you<\/strong> (now), and did forewarn you<\/strong> (when I was with you): the – in both cases pointing on to the great day of retribution.<\/p>\n

<\/strong> ] The article generalizes , the things of this kind<\/strong> , i.e. all such things<\/strong> . See Ellic.’s note.<\/p>\n

<\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> ] See reff.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Gal 5:21<\/span> . . No particular admonition is here specified: warnings against these sins had, of course, formed the staple of many former discourses.<\/p>\n

The Epistle has already claimed for Christians the inheritance of sons. That this inheritance included a kingdom needed no proof; for the conception of a Messianic kingdom ran through Hebrew prophecy and covered the whole range of Gospel teaching.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

Envyings. See Rom 1:29. <\/p>\n

drunkenness. See Luk 21:34. <\/p>\n

revellings. Literally Comus banquets. Greek. komas (Chemosh of O.T.) See Rom 13:13, In this list two sins, idolatry and witchcraft, involve traffic with the powers of evil. <\/p>\n

have, &c. = told you before also, <\/p>\n

do = practise, <\/p>\n

inherit. Greek. kleronomeo. Compare 1Co 6:9, <\/p>\n

kingdom. See App-114.<\/p>\n

God. App-98. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

21. ., (.)] see Rom 1:29, where we have the same alliteration.<\/p>\n

.] The construction of is exactly as Joh 8:54, :-it is governed, but only as matter of reference, by ,-not to be joined by attraction with , as Olsh., al.<\/p>\n

. . ] I forewarn you (now), and did forewarn you (when I was with you): the – in both cases pointing on to the great day of retribution.<\/p>\n

] The article generalizes , the things of this kind, i.e. all such things. See Ellic.s note.<\/p>\n

. . .] See reff.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Gal 5:21<\/p>\n

Gal 5:21<\/p>\n

envyings,-The rankling anger, the persistent ill will caused by party feuds. [Quarrels leave behind them grudges and resentments which become inveterate. Envyings, the fruit of old contentions, are in turn the seed of strife. Settled rancor is the last and worst form of contentiousness. It is so much more culpable than jealousy or wrath, as it has not the excuse of personal conflict, and it does not subside, as the fiercest of passions may, leaving room for forgiveness. It nurses its revenge, waiting for the time to come when it shall find the opportunity to give expression to its pent-up grudge.]<\/p>\n

drunkenness,-The practice in seeking pleasure in intoxication is a remnant of savagery, which exists to a shameful extent, and is growing at an alarming rate in this country. It appears to have been prevalent among the Galatians. [A man drinks and forgets his poverty, and remembers his misery no more. For the hour, while the spell is upon him, he has untold wealth-the worlds wealth is his! He awakes to find that he is wretched and miserable and poor and blind and naked. With fornication at the head of this dark list, and drunkenness at its close, the description of the works of the flesh is far from being out of date. The horrible processions of sins march on before our eyes. Races of men and temperaments vary, but the ruling appetites and passions, of perverted human nature, are unchanged, and its blighting vices are with us today.]<\/p>\n

revellings,-Revellings are excessive and boisterous festivities; carousals; taking part in or enjoying something without restraint; acting conspicuously and wantonly; giving reins to ones inclinations, propensities, or passions.<\/p>\n

and such like;-This includes not only the things enumerated, but all of that kind. None included in this list can be omitted, and all others of the same kind are included. It is sometimes contended by worldly-minded church members that revelry does not include dancing; if not, such like certainly does.<\/p>\n

of which I forewarn you, even as I did forewarn you,-He warns them now of the judgment impending over those who are guilty of such sins, and reminds them that his teaching on this subject had been the same when he was with them.<\/p>\n

that they who practise such things shall not inherit the kingdom of God.-He acted on the principle given to the prophet of old: Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thy hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. (Eze 3:17-19). Whatever may be the relation of men to the church, however their profession of faith in Christ, they shall not, if their works are such as he has just enumerated, be admitted into the everlasting kingdom of our Lord and Savior Jesus Christ. (2Pe 1:11). Their very characters unfit them for that kingdom. Moreover they are rebels against the government of God.<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

drunkenness: Deu 21:20, Luk 21:34, Rom 13:13, 1Co 5:11, 1Co 6:10, Eph 5:18, 1Th 5:7 <\/p>\n

revellings: 1Pe 4:3 <\/p>\n

that they: Isa 3:11, Rom 2:8, Rom 2:9, Rom 8:13, 1Co 6:9, 1Co 6:10, Eph 5:5, Eph 5:6, Col 3:6, Rev 21:27, Rev 22:15 <\/p>\n

inherit: Mat 25:34, 1Co 6:10, 1Co 15:50, Eph 5:5 <\/p>\n

Reciprocal: Gen 9:21 – and was Gen 30:1 – Rachel envied Gen 37:11 – envied Exo 20:13 – General Psa 37:1 – neither Pro 3:31 – Envy Pro 20:1 – General Pro 23:21 – the drunkard Isa 5:11 – rise Mar 7:13 – such Luk 9:46 – General Joh 3:26 – he that Act 5:17 – indignation Act 13:45 – they Act 17:5 – moved 1Co 13:4 – envieth Phi 2:3 – nothing Phi 3:18 – I have 1Th 4:6 – as we 2Th 2:5 – when 1Ti 1:9 – manslayers 1Ti 6:4 – words Heb 13:4 – and the bed Jam 1:19 – slow to wrath Jam 3:14 – if 1Pe 2:1 – envies 1Jo 3:15 – hath<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Gal 5:21. , -Envyings, murders. The second term is omitted in B, , several cursives and fathers, Jerome; but it is found in A, C, D, F, G, K, L, majority of MSS., and in the Latin and Syriac versions. It is admitted by Lachmann, but rejected as doubtful by Tischendorf. The omission was probably owing to the similarity of sound (Gleichklang); but the paronomasia is in the apostle’s style. Rom 1:29, , ; Winer, 68; , , Eurip. Troades, 770-1; Btticher, de Paronom. Lipsiae 1828. <\/p>\n

-envy-is the desire to appropriate what another possesses. It has no redeeming feature about it: , , Arist. Rhet. 2.9, 10; or , Plato, Men. 242; Trench, Synon. 1st ser. p. 99. <\/p>\n

-murders-the sudden or the deliberate sacrifice of any human life that stands in the way of self-advancement, or it may be a deed of vengeance. <\/p>\n

, -drunkenness, carousals. Drunkenessis, immesurable etyngis (Wycliffe); ebrieties, commessations (Rheims); dronkenes, glottony (Genevan). The last Greek term is the more comprehensive one. Jdt 13:15, . In Rom 13:13 the words are joined; also in Dio Cassius, , p. 272, Opera, vol. ii. ed. Bekker. The second term-in Latin comissationes-is described by Hesychius as being , , , . So Plato, Theaet. 173, D; Herod. 1.121. See Becker’s Charicles, vi., and Gallus, x. Compare Isa 5:11-12, Amo 6:4-6, 1Th 5:7, 1Pe 4:3. <\/p>\n

And not only these sins, but- <\/p>\n

-and such like. Luther says-addit et iis similia quia quis omnem lernam carnalis vitae recenseat? Ed. 1519. <\/p>\n

These works of the flesh have been often divided into four classes. Any classification or system, however, is scarcely to be expected; but each term of the catalogue may have been suggested by some law of association, especially as some of the terms are similarly arranged in other places. In the first class are sensual sins-fornication, impurity, wantonness; in the second class are sins of superstition-idolatry and sorcery; in the third class, sins of malice and social disorder-hatred, strife, jealousy, wraths, caballing, divisions, heresies, envying, murders; and in the fourth class are sins of personal excess-drunkenness and revellings. In the first class, the first term, which has a distinct meaning, may have suggested the other and allied vices-miscellaneous and grosser aspects of forbidden indulgence. The two terms of the second class are somewhat similar,-the first more precise in meaning, and the second more comprehensive-all occult dealings with the powers of evil. In the third class there is a climactic enumeration-hatreds ripening into strife; jealousy venting itself in passionate outbursts; cabals yet darker and more selfish; divisions, the result of deepening hostility; envyings quite fiendish in nature; and murders-the extreme result, and no uncommon thing in such countries, to obtain an end and consummate an intrigue by the removal of a rival. In the fourth class are first the simple term drunkenness, and the more inclusive term after it, referring either to scenes of dissipation so gay and wanton, or to orgies so gross and sensual, that they may not be described; and the terms stand each in its own prominence, unconnected by any particle,-an asyndeton common before such phrases as , . Jelf, 792, 2. <\/p>\n

, -concerning which I tell you before, as also I did foretell you. Engl. Ver.: as I have also told you in time past. The is not in B, F, 1, nor in the Vulgate, and is bracketed by Lachmann; but it is retained on the authority of A, C, D, K, L, 4, almost all MSS., and the majority of versions. The is not governed by (Olshausen, Schott), but by , as an accusative of contents (Inhalt), and may be resolved by was anbetrifft-quod attinet ad ea quae. Scheuerlein, p. 55; Thucyd. 2.62, and Poppo’s note. The anacoluthon and the position of the relative, used in a sense absolutely, emphasize it. Joh 8:54. The in both verbs is beforehand-not before they come to light (Matthies); nor does the in mean already (Baumgarten-Crusius), but before the event, 1Th 3:4, or the day of retribution. He gives them a present forewarning, ere it is too late; and this was by no means the first warning he had given them-as also I did foretell you; that is, when he had been with them; both during his first and second sojourn, he had forewarned them as he now is writing to them. The theme of forewarning then and now was- <\/p>\n

-that they who are doing such things shall not inherit the kingdom of God. The contents of the are prefaced by , and described by -such things as these-the sins referred to and all similar sins, the article specifying the things as a class; de toto genere eorum qui tales sunt, usurpatur. Khner, Xen. Mem. 1.5, 2. The verb and may sometimes be distinguished, as Joh 3:20-21; Xen. Mem. 2.9, 4; but as, with these exceptions and Joh 5:29, the verb occurs only in Luke and Paul, and characterizes their style, it would be wrong to lay any stress on its use. The persons described are they who are doing and continuing to do such things, and are not -they shall not inherit the kingdom of God. 2Co 5:10; Rom 14:10. They prove by their perseverance in such practices that they are not led by the Spirit; that they are not justified through faith; that they are not children, and therefore not heirs of the promise: 1Co 6:9-10. See under Eph 5:4. Heaven, according to the popular adage, is a prepared place for a prepared people. The kingdom of Christ exists on earth, with Him as its Head and Defence, and only those who are qualified, through a change inwrought and sustained by His Spirit, are admitted into it in its ultimate and glorious form in heaven. The inheritor of the kingdom must be brought into congenial harmony with its occupations and enjoyments. They which do such things prove their want of meetness for the inheritance of the saints in light, and therefore cannot enter it; it has no attraction for them, and they could find no enjoyment in it. See under Col 1:12. <\/p>\n

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians<\/b><\/i><\/h4>\n

Gal 5:21. The simple word envy is the only definition the lexicons give for the original Greek word, hence we are left to the English dictionary for information. Webster defines it “Chagrin or discontent at the excellence or good fortune (of another) to begrudge.” Such a state of mind is a violation of Rom 12:15. Murder literally means the unlawful slaying of a human being, which all will admit to be a work of the flesh. However, one can be guilty of murder in God’s sight without the literal performing of it (1Jn 3:15). Drunkenness. Thayer gives the simple fact of intoxication as his definition of the Greek. Robinson gives a somewhat fuller definition, “strong drinking, drunkenness, a drunken-frolic.” <\/p>\n

Revelings is from KOMOS. I have consulted seven lexicons, including Thayer and Robinson, and they all give virtually the same definitions and explanations. However, I shall quote from Groves because his definition is more concise and will require less space: “Festivity, feasting, revelry, riotous mirth; dancing and song; wantonness, dissoluteness, debauchery; luxury, indulgence, voluptuousness; a company of revelers, troop of bacchanals; any company, society, party.” The definitions, together with the connections in which the original word is used in the New Testament (Rom 13:13; Gal 5:21; 1Pe 4:3), clearly indicates loud or boisterous conduct, which should not be any part of the conduct of Christians. Such like is rendered by the Englishman’s Greek New Testament, “things like these.” Thayer defines the word for like, “like, similar, resembling; may be compared to.” The phrase is very significant in that Paul knew that as time passed, men would be originating new forms of sin, and he thus includes all. such in the condemnations, even though a person might deny guilt of the ones specified. Any conduct, therefore, that resembles or may be compared to any or the evils named would he wrong for Christians. The question arises, who is to decide in any given case, whether it comes under the classification? Hebrew 5:14 shows that such ability should come from use or practice in the Christian life. But if a disciple refuses to use his ability thus acquired, then 1Co 11:31-32 shows that some other person must exercise the judgment in the case. Heb 13:17 says the rulers (elders) watch for the souls of the flock, hence the sheep are commanded to obey them. <\/p>\n

Elders must be the final judges on the unspecified things, as to whether they are to be considered “such like” or compared to the works of the flesh enumerated in this passage. The importance of this teaching is seen in the words that they which do such things shall not inherit the kingdom of God.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Gal 5:21. Of which I forewarn you, as I did tell you before, on my former visits (Gal 1:9; Gal 4:13; Gal 4:16), when I preached to you the gospel which is death to all forms of immorality, and demands conformity to the holy character of Christ. They who do such things shall not inherit the kingdom of God, unless they be converted and sanctified. A hard and terrible word, yet most true (comp. 1Co 6:9-10; 1Co 15:50; Rev 22:15). Heaven is the abode of absolute purity, and nothing unclean can enter therein. Without sanctification no man shall see the Lord. Heb 12:14.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

envyings, drunkenness, revellings, and such like; of which I forewarn you, even as I did forewarn you, that they who practice such things shall not inherit the kingdom of God. [These sins are too well known to need analysis or comment. It is startling to find “factions, divisions, parties,” in so black a list, and coupled with so clear a declaration that these sins exclude the perpetrator of them from the kingdom of God. Verily all professing Christians would do well to take heed to what the Bible designates as sins, and not trust too much to their own fallible sentiment and judgment in such matters.] <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things shall not inherit the kingdom of God. Envyings – see the note at 2Co 12:20. Revellings – 2Co 12:20, note; Rom 13:13, note. And such like … Continue reading “Exegetical and Hermeneutical Commentary of Galatians 5:21”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-29124","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29124","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=29124"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29124\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29124"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29124"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29124"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}