Gal 5:19-21, Eph 2:3, Tit 3:3 | Barnes | STEP | Verse 19. Now the works of the flesh . What the flesh, or what corrupt and unrenewed human nature produces. Are manifest . Plain, well-known. The world is full of illustrations of what corrupt human nature produces; and as to the existence and nature of those works, no one can be ignorant, It is evident here that the word σαρξ, flesh , is used to denote corrupt human nature , and not merely the body; since many of the vices here enumerated are the passions of the mind, or the soul, rather than of the body. Such are "wrath," "strife," "heresies," "envyings," etc., which cannot be said to have their seat in the body. If the word, therefore, is used to denote human nature, the passage furnishes a sad commentary on its tendency, and on the character of man. It is closely parallel to the declaration of the Saviour in . Of the nature of most of these sins, or works of the flesh, it is unnecessary to offer any comment. They are not so rare as not to be well known, and the meaning of the words requires little exposition. In regard to the existence of these vices as the result of human nature, and following; a single glance at the history of the past, or at the present condition of the heathen and a large part of the Christian world, would furnish an ample and a painful demonstration. (g) "flesh"

Galatians 5:19-21

Verse 19. Now the works of the flesh. What the flesh, or what corrupt and unrenewed human nature produces.

Are manifest. Plain, well-known. The world is full of illustrations of what corrupt human nature produces; and as to the existence and nature of those works, no one can be ignorant, It is evident here that the word σαρξ, flesh, is used to denote corrupt human nature, and not merely the body; since many of the vices here enumerated are the passions of the mind, or the soul, rather than of the body. Such are "wrath," "strife," "heresies," "envyings," etc., which cannot be said to have their seat in the body. If the word, therefore, is used to denote human nature, the passage furnishes a sad commentary on its tendency, and on the character of man. It is closely parallel to the declaration of the Saviour in Mt 15:19. Of the nature of most of these sins, or works of the flesh, it is unnecessary to offer any comment. They are not so rare as not to be well known, and the meaning of the words requires little exposition. In regard to the existence of these vices as the result of human nature, Rom 1:1 and following; a single glance at the history of the past, or at the present condition of the heathen and a large part of the Christian world, would furnish an ample and a painful demonstration.

(g) "flesh" Mt 15:19, Eph 5:3-6, Col 3:5,6, Rev 22:15 Verse 20. Witchcraft. Pretending to witchcraft. The apostle does not vouch for the actual existence of witchcraft; but he says that what was known as such was a proof of the corrupt nature of man, and was one of the fruits of it. No one can doubt it. It was a system of imposture and falsehood throughout; and nothing is a better demonstration of the depravity of the human heart than an extended and systematized attempt to impose on mankind. The word which is here used, (φαρμακεια, whence our word pharmacy, from φαρμακον a medicine, poison, magic potion,) means, properly, the preparing and giving of medicine. Then it means also poisoning, and also magic art, or enchantment; because in savage nations, pharmacy or medicine consisted much in magical incantations. Thence it means sorcery or enchantment, and it is so used uniformly in the New Testament. It is used only in Gal 5:20, Rev 9:21; Rev 18:23, 21:8. Some have supposed that it means here poisoning, a crime often practised; but the more correct interpretation is, to refer it to the black art, or to pretensions to witchcraft, and the numerous delusions which have grown out of it, as a striking illustration of the corrupt and depraved nature of man.

Hatred. Gr., hatreds--in the plural. Antipathies, and want of love, producing contentions and strifes.

Variance. Contentions. Rom 1:29.

Emulations, ζηλοι In a bad sense, meaning heart-burning, or jealousy, or perhaps inordinate ambition. The sense is, ardour or zeal in a bad cause, leading to strife, etc.

Wrath. This also is plural in the Greek, θυμοι, meaning passions, bursts of anger. 2Cor 12:20.

Strife. Also plural in the Greek. 2Cor 12:20.

Seditions. Rom 16:17.

Heresies. Acts 5:17; 1Cor 11:19

(*) "witchcraft" "sorcery" (+) "emulations" "rivalries" (++) "strife" "disputes" (**) "seditions" "factions" (|) "heresies" "sects" Verse 21. Envyings. 2Cor 12:20.

Revellings. 2Cor 12:20, Rom 13:13.

And such like. This class of evils, without attempting to specify all.

Of the which I tell you before. In regard to which I forewarn you.

As I have also told you in time past. When he was with them.

Shall not inherit the kingdom of God. Cannot possibly be saved. 1Cor 6:9; 1Cor 6:10-11. In regard to this passage we may remark,

(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?

(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 men cannot enter into heaven.

(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.

(4.) We should rejoice that such men 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, oh 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 axe 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 for ever 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 ardour should we pant that it may be our own!

Ephesians 2:3

Verse 3. We all had our conversion. 2Cor 1:12. Comp. 1Pet 4:3.

In the lusts of our flesh. Living to gratify the flesh, or the propensities of a corrupt nature. It is observable here, that the apostle changes the form of the address from "ye" to "we," thus including himself with others, and saying that this was true of all before their conversion. He means undoubtedly to say, that whatever might have been the place of their birth, or the differences of religion under which they had been trained, they were substantially alike by nature. It was a characteristic of all that they lived to fulfil the desires of the flesh and of the mind. The design of the apostle in thus grouping himself with them was, to show that he did not claim to be any better by nature than they were, and that all which any of them had of value was to be traced to the grace of God. There is much delicacy here on the part of the apostle. His object was to remind them of the former grossness of their life, and their exposure to the wrath of God. Yet he does not do it harshly. He includes himself in their number. He says that what he affirms of them was substantially true of himself --of all--that they were under condemnation, and exposed to the Divine wrath.

Fulfilling the desires of the flesh and of the mind. Marg. as in Greek, wills. Complying with the wishes of a depraved nature. The "will of the flesh" is that to which the flesh, or the unrenewed nature of man, prompts; and Paul says that all had been engaged in fulfilling those fleshly propensities. This was clearly true of the heathen, and it was no less true of the unconverted Jew that he lived for himself, and sought to gratify the purposes of a depraved nature, though it might manifest itself in a way different from the heathen. The "will of the mind" referred to here relates to the wicked thoughts and purposes of the unrenewed nature--the sins which relate rather to the intellect than to the gross passions. Such, for instance, are the sins of pride, envy, ambition, covetousness, etc.; and Paul means to say, that before conversion they lived to gratify these propensities, and to accomplish these desires of the soul.

And were by nature, φυσει. By birth, or before we were converted. By conversion and adoption they became the children of God; before that, they were all the children of wrath. This is, I think, the fair meaning of this important declaration. It does not affirm when they began to be such, or that they were such as soon as they were born, or that they were such before they became moral agents, or that they became such in virtue of theft connexion with Adam--whatever may be the truth on these points; but it affirms that before they were renewed, they were the children of wrath. So far as this text is concerned, this might have been true at their very birth; but it does not directly and certainly prove that. It proves that at no time before their conversion were they the children of God, but that their whole condition before that was one of exposure to wrath. Comp. Rom 2:14,27, 1Cor 11:14; Gal 2:15. Some men are born Jews, and some heathen; some free, and some slaves; some white, and some black; some are born to poverty, and some to wealth; some are the children of kings, and some of beggars; but, whatever their rank or condition, they are born exposed to wrath, or in a situation which would render them liable to wrath. But why this is the apostle does not say. Whether for their own sins, or for the sins of another; whether by a corrupted soul, or by imputed guilt; whether they act as moral agents as soon as born, or at a certain period of childhood, Paul does not say.

The children of wrath. Exposed to wrath, or liable to wrath. They did not by nature inherit holiness; they inherited that which would subject them to wrath. The meaning has been well expressed by Doddridge, who refers it "to the original apostasy and corruption, in consequence of which men do, according to the course of nature, fall early into personal guilt, and so become obnoxious to the Divine displeasure." Many modern expositors have supposed that this has no reference to any original tendency of our fallen nature to sin, or to native corruption, but that it refers to the habit of sin, or to the fact of their having been the slaves of appetite and passion. I admit that the direct and immediate sense of the passage is, that they were, when without the gospel, and before they were renewed, the children of wrath; but still the fair interpretation is, that they were born to that state, and that that condition was the regular result of their native depravity; and I do not know a more strong or positive declaration that can be made to show that men are by nature destitute of holiness, and exposed to perdition.

Even as others. That is, "do not suppose that you stand alone, or that you are the worst of the species. You are indeed, by nature, the children of wrath; but not you alone. All others were the same. You have a common inheritance with them. I do not mean to charge you with being the worst of sinners, or as being alone transgressors. It is the common lot of man--the sad, gloomy inheritance to which we all are born." The Greek is, οιλοιποι-- "the remainder, or the others," --including all. Rom 5:1. This doctrine, that men without the gospel are the children of wrath, Paul had fully defended in Romans, chapters 1-3. No truth, perhaps, is more frequently stated in the Bible; none is more fearful and awful in its character. What a declaration, that we "are by nature the children of wrath!" Who should not inquire what it means? Who should not make an effort to escape from the wrath to come, and become a child of glory and an heir of life?

(a) "all had" 1Pet 4:3 (*) "lusts" "desires" (1) "desires" "wills"

Titus 3:3

Verse 3. For we ourselves. We who are Christians. There is no reason for supposing, as Benson does, that this is to be understood as confined to Paul himself. There are some things mentioned here which were not probably true of him before his conversion, and the connexion does not require us to suppose that he referred particularly to himself. He is stating a reason why those to whom Titus was appointed to preach should be urged to lead holy lives, and especially to manifest a spirit of order, peace, kindness, and due subordination to law. In enforcing this, he says, that those who were now Christians had formerly been wicked, disorderly, and sensual, but that under the influence of the gospel, they had been induced to lead better lives. The same gospel which had been effectual in their case, might be in others. To others it would be an encouragement to show that there were cases in which the gospel had been thus efficacious, and those who were appointed to preach it might refer to their own example as a reason why others should be persuaded to lead holy lives. In preaching to others, also, they were not to be proud or arrogant. They were to remember that they were formerly in the same condition with those whom they addressed, and whom they exhorted to reformation. They were not to forget that what they had that was superior to others they owed to the grace of God, and not to any native goodness. He will exhort the wicked to repentance most effectually who remembers that his own former life was wicked; he will evince most of the proper spirit in doing it who has the deepest sense of the errors and folly of his own past ways.

Foolish. See this word explained in Lk 24:26, where it is rendered fools. Comp. Rom 1:14, where it is rendered unwise; and Gal 3:1,3, 1Timm 6:9, where it is rendered foolish.

Disobedient. To law, to parents, to civil authority, to God. This is the natural character of the human heart. See Lk 1:17, Rom 1:30 2Ti 3:2, Tit 1:16, where the same word occurs.

Deceived. By the great enemy, by false teachers, by our own hearts, and by the flattery of others. It is a characteristic of man by nature that he sees nothing in its true light, but walks along amidst constant, though changing and very beautiful illusions. Comp. Mt 24:4,6,11; 2Ti 3:13, 1Pet 2:25, Rev 12:9, 18:23, where the same word occurs. See also Rev 20:3,8,10, where the same word is applied to that great deceiver who has led the world astray. Every one who is converted feels, and is ready to confess, that before conversion he was deceived as to the comparative value of things, as to the enjoyment which he expected to find in scenes of pleasure and riot, and often in what seemed to him well-formed plans.

Serving divers lusts and pleasures. Indulging in the various corrupt passions and propensities of the soul. We were so under their influence that it might be said we were their servants, or were slaves to them (δουλευοντες;) that is, we implicitly obeyed them. Rom 6:16,17.

Living in malice. Gr., in evil ενκακια; that is, in all kinds of evil. Rom 1:29, where the word is rendered maliciousness.

And envy. Displeasure at the happiness and prosperity of others. Rom 1:29.

Hateful. στυγητοι. This word does not elsewhere occur in the New Testament. It means, that our conduct was such as to be worthy of the hatred of others. Of whom, before his conversion, is not this true?

And hating one another. There was no brotherly love; no true affection for others. There was ill-will felt in the heart, and it was evinced in the life. This is an apt description of the state of the heathen world before the gospel shines on it, and it may be regarded as the characteristic of all men before conversion. They have no true love for one another, such as they ought to cherish, and they are liable constantly to give indulgence to feelings which evince hatred. In contentions, and strifes, and litigations, and wars, this feeling is constantly breaking out. All this is suggested here as a reason why Christians should now be gentle and mild toward those who are evil. Let us remember what we were, and we shall not be disposed to treat others harshly. When a Christian is tempted to unkind thoughts or words towards others, nothing is more appropriate for him than to reflect on his own past life.