People without the law have it written on their hearts but they continue to excuse their sins (Rom 2.15). People

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1 A Summons to Walk by the Spirit in Repentance (Gal ) WestminsterReformedChurch.org Pastor Ostella February 17, But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law. 19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. 24 And those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25 If we live by the Spirit, let us also keep in step with the Spirit. 26 Let us not become conceited, provoking one another, envying one another. Introduction The subject of the flesh was introduced in 3.3. In 5.13, Paul brings it into view again. A warning is given against an abuse of freedom by using it (misusing it) as an opportunity to engage in sinful actions. Next, flesh-driven conduct is put in contrast to loving and serving one another ( ) with an example of fleshly unloving conduct in v. 15. So, the flesh presupposes the obvious but perplexing fact that the people of God who have been transformed by grace still sin. We still sin because the remnants remain of our corruption since the fall, because we have a sin nature. This is perplexing and could be deeply troubling if we did not know that God has so ordained it, has reasons for it, and as stated in (our text last week), He promises sure victory over it. At this point, we may well wonder how the next section ( ) fits into the flow of thought. The theme of the flesh continues when the apostle says (19): now the works of the flesh are evident. Then he presents a list of these works (19-21), a list of the fruit of the Spirit (22-23), a comment about crucifixion of the flesh (24), and another exhortation regarding the Christian walk (25-26). Because of the back and forth between the flesh and the Spirit, it seems that a good way to summarize this unit is to call it a summons to repentance (to a turning away from and a turning to; away from the flesh and to the Spirit). Also, because of the reference to walking, we can use the title: a summons to walk in repentance by the Spirit, which obviously means not by the flesh. The text thus opens up under two thoughts: perspective on this walk in repentance, and exhortation to this walk in repentance. I. We begin with perspective on this walk by the Spirit in repentance The notion of perspective comes from how Paul presents the way Christians are not to walk in contrast to the way they should walk. He puts both ways before us in lists, without any commands. But the contrast is such that intuitively we sense a summons to move away from the one and to the other. Many of you, I dare say, have an experience similar to mine as a first time reader of the NT. When I first read through the NT as a teenager, certain things made distinct impressions and have stayed with me from that day to the present. One was this word of Paul about works of the flesh and fruit of the Spirit. Without even being aware that there is no command in the text, I was prompted to avoid some things and embrace other things. It was as if the text said do not do these bad things; instead, do these good things. The lists not only show the differences between unholy and holy living, they prompt turning away from the one and to the other. They reveal details (representatively) about the putting off and putting on of repentance. The lists give us background details of the repentant life; they give perspective that underlies the summons to repent that we detect intuitively as we read and that becomes explicit in With that in mind, let s consider each list (works of the flesh and fruit of the Spirit).

2 !2 A. First, the works of the flesh We can cover both lists by making some observations and explaining a notification. 1. On one hand we can make some observations We can make some observations about a where we read: Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. a. Number one: the term works brings to mind the works of the law misused for justification (2.16). Interestingly, these obvious, unmistakable, and self-evident sinful practices come to expression not only among fallen sinners in general, but they manifest themselves among very religious people such as the false teachers in Galatia and among the Galatian churches as well. 1 To seek justification by the works of the law is implicitly on this list in every item. The way of the Judaizers is the way of the flesh and a clear manifestation of the sinful nature. Of course, these misbehaviors may show up among Christians in the warfare of the Spirit and the flesh. b. Another observation is that it is helpful to read and reread this list, even though the things listed are negatives. Pondering them develops awareness and awareness is key to avoiding the traps of sin that are subtle and deceitful. c. Number three: you can infer to the opposite while pondering the works of the flesh. Thus, the opposite of sexual immorality is sexual purity in heart, speech and behavior (so WSC 71). So, sexual purity is here though not listed with the positive fruit later. Opposite false religion (idolatry and the not really another gospel of the false teachers, 1.6-7) is the truth of the gospel (Gal 2.5); of greed is giving; true religion affects the pocketbook. The opposite of enmity is love, of strife is peace, of envy is contentment, of drunkenness, moderation. Trying to fix on what is precisely contradictory to a work of the flesh draws attention to both the sin and its godly opposite (with some range and overlap). d. Observation number four: another way to imbed these things in the mind is to try to organize the list into groups or categories. This is not hard and fast but it goes in the right direction to think for example of three groups of sins: sexual, religious, and social. Sexual immorality in general is an umbrella over many ways that the seventh commandment against adultery may be violated. Impurity is any kind of promiscuity, and sensuality refers to more extreme and perverse sins (Expositor s). Religious sins include idolatry, false teaching, and even greed. Social sins take in all the rest, but we might subdivide into sins of the heart that affect others (enmity, jealousy, envy) and outward actions that affect others: strife, anger, rivalry, dissension, division, drunkenness, and orgies. As he leaves this section, Paul makes it clear that his list is not exhaustive, but representative of the behaviors that believers are to identify, be aware of as pitfalls, and thus turn away from in repentance. Without a direct command to repent, intuitively we sense that turning to Christ involves turning away from these works of the flesh. 2. On one hand we make observations; on the other hand, we can explain a notification In 5.21b, we have a notification of judgment, something that Paul had cautioned them about in his first preaching in Galatia: I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. In keeping with the other warnings of the book, we should approach this announcement of judgment to be a real threat that should be taken to heart by all who profess to own Christ (as their very clothing, 3.27; 5.24). Therefore, those who profess faith in Christ but who rely on good works for justification must turn back from this turning away People without the law have it written on their hearts but they continue to excuse their sins (Rom 2.15). People 1 with the law given to them in writing claim to teach others but they do not teach themselves the way of true obedience (Rom 2.21).

3 !3 from grace; if they do not repent, they will perish in their sins. Furthermore, those who profess faith in Christ but who practice the style of life represented by the works of the flesh, and do not turn away from that way of living, will perish in their sins. Clearly, true Christians still sin, having a sinful nature, but they have been set free from the bondage of sin under the law so they are not duty bound to do the works of the flesh, but have certain victory over it ( ). Accordingly, it is one thing to commit any particular sin, even one on this list, but it is totally another to do such things as a dominant way of life, whether in the heart or in outward action. So, the notification is a prompting, a summons in its own right, intuitive and self-evident. Thus, we have perspective on sins that we are to turn away from in repentance. B. Now we turn to the other list regarding the fruit of the Spirit Again, we have some observations and a notification for perspective on our walk. 1. Some observations a. The term fruit brings to mind the astounding and comforting fact that the growth of godly fruit is not something we cause; it is of the Spirit ( a): But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control (see His leading, 5.18). b. Also, as we said above, it is helpful to read and reread these lists, especially given that this one is wonderfully positive. Meditation on the things listed and the obvious virtue that each represents is central to learning for godly living. c. Finally, another way to imbed these things in the mind is to try to organize the list into groups or categories. This is not hard and fast but it goes in the right direction to subdivide into two categories: matters of the heart and matters of relationship. Matters of the heart are love, joy, peace; perhaps goodness of character may be put here. It is easy to see how these things spill over to social interaction as in self-sacrificing love that serves others. Matters of relationship are patience, kindness, faithfulness, 23 gentleness, self-control. Socially, this fruit involves bearing with the sins of others, being true to your word to them, displaying tenderness, and exercising restraint versus fits of anger (these fits may be subtle in a boiling countenance or explosive). By implication, this list is not exhaustive either, but representative of the style of life toward which believers are to aim in repentance. Without a direct command to repent, we intuitively sense that turning to Christ involves turning to this fruit of the Spirit, to value it and long for it. 2. As to notification Instead of a solemn warning, the announcement here is a small saying with big meaning for Paul adds (5.23b) against such things there is no law. In other words, go through every single law within the whole law, view it all in its true spirit and intent, see everything in its new wineskin fulfillment form, and there is one important thing you will discover, namely, not one of these laws in their depth and fulness as reflection of the holiness of God, not a single one mind you not one can be found that condemns love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control. These things mark the way of freedom from the law s intensification of sin. Those who display this style of life are free for law-fulfillment and the doing of good works that glorify the Father in heaven. No condemnation means justification with a wide open door to sanctification that leads to kingdom inheritance and eternal life (How refreshing and uplifting! In these words we have a taste of heaven.). The blessing attached warmly encourages holy conduct. No imperative is here but the blessing is a prompting to practice this kind of behavior. Again, it is intuitive without an imperative. The pronouncement of blessing raises aspirations and encourages the practice of righteous living defined by this list, plus a host of other righteous actions only represented here in part. Together the lists reveal many details; they do so representatively, and they give perspective about the putting off and putting on of repentance (without a discouraging word).

4 II. Additional to this perspective, consider the exhortation to walk by the Spirit in repentance The exhortation can be subdivided into ground, standard, and specifics. A. First, on the ground It is easy to misread 5.24 by conflating it with Romans 6.6: our old self (man or the flesh) was crucified with him, i.e., with Christ. But 5.24 does not speak of union with Christ in history at the time of the cross (i.e., that we were crucified with Him when He died). Instead, note how 5.24 reads: And those who belong to Christ Jesus have crucified the flesh with its passions and desires. The crucifixion in view is something that those who belong to Christ did in a decisive way. What we have here is an emphasis on human responsibility, and more precisely, on the turning in repentance that begins the new life in Christ. Thus, Paul is summoning those who have repented to walk now on the pathway of the repentant life. Furthermore, it makes sense to understand that by these words the apostle grounds his exhortation in their baptismal profession (in their initial pledge or covenant with God). The connection of repentance to baptism was made by John and Peter at the dawn of the church; both preached a repentant-baptism. Thus, to prepare a people for the Lord in calling out a new Israel, John proclaimed a baptism of repentance for the forgiveness of sins (Lk 3.3), and when the church began on the day of Pentecost, Peter summoned his listeners to save themselves from the crooked generation (Acts 2.40) and enter the new Israel by repentance-baptism (Acts 2.38): And Peter said to them, "Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. Paul does the same thing in Galatians as is evident when we compare 5.24 (you have crucified the flesh) with 3.27 (you have put on Christ). In both texts, he refers to all the children of God (3.26) and all who belong to Christ (5.24a) and he says that all of you were baptized, put on Christ, and crucified the flesh. Baptism, of course, is not a law-work that justifies; it is the obedience of faith through which the Lord brings to realization His election and calling. It is such that those who repent from the heart, and obey the simple command from the heart, manifest the saving work of the Spirit. Therefore, Paul looks back to this complex of the efficacious working of the Spirit that is realized in the gift of faith proclaimed in repentance-baptism (by freed sinners). Obviously, priority is given in Scripture to the plan and promises of God above our response, but it does not eliminate or downplay the importance of our response. We therefore need to hear His call to believe, repent, receive baptism. And the apostle reminds us here that when we turned to Christ, we turned away from the flesh with its passions and desires. This turning away was decisive and forceful as Jesus explained (Mat ): the kingdom is manifesting itself with power and forceful men, determined men, seize it as a prize. In the language of Galatians, turning to Christ is so forceful that it involved not only taking up our cross of self-denial to carry it, but it involved crucifying the flesh; the commitment of our baptism is decisive against the flesh. In baptismal symbolism, we turn to serve our King by His commands. Thus, Peter speaks of the pledge we make in baptism to maintain a good conscience, which in context refers to good behavior (1 Pet 3.21 w/ 3.16); so, the commitment we made is not to works of the flesh but to fruits of the Spirit. 2 B. On that ground, second, Paul puts the new standard of our walk before us Thus, he says (5.25): If we live by the Spirit, let us also keep in step [walk in step] with the Spirit. The conditional is saying, if we have life by the Spirit that we claim to have, then the exhortation to walk by the Spirit in repentance has focus: walk by the standard of life laid down by the Spirit. Thus, the ground of this exhortation is the radical break with sin made by those set free by efficacious grace. This 2 break is decisive, a virtual crucifixion, and in the symbol of baptism, it is a determined commitment to live a clean life of good behavior in obedience to the Lordship of Christ. In simple terms, Paul is saying, you have made this radical commitment, now renew it in taking up your cross daily to walk in step with the Spirit by His word.!4

5 !5 This standard is the word of God, the sword of the Spirit, the lamp of our feet. Therefore, with flesh-crucifying determination, keep in step with the Holy Spirit to learn His holy word and to go wherever your feet take you to do His will. C. Finally, the text gives specifics about this walk by the Spirit in repentance In 5.26, our thoughts are directed to some highlights of the flesh that contradict serving one another with love: Let us not become conceited, provoking one another, envying one another. The exhortation is to turn from the infighting described earlier (in 5.15) to be animal-like, not being human yourself and dehumanizing others. Here is a profound and practical truth: to be human is to promote peace and harmony, and that takes many graces/virtues operating at the same time as if they are a single fruit. All the fruits on the list work together to complement each other in the face of a large variety of works of the flesh. So, Paul cites some representative sins of the flesh to put off that have been crucified in principle and that must be crucified when you get to the fine print of your covenant-commitment to repentance. They speak to the heart and how the sins of the heart come to expression among the people of God. Envy of the heart and conceit of the heart show up in being annoying and provoking competitiveness. This is a sample of the complexity of sin that works out from within, as Jesus taught: from the heart comes sins like those listed here. But note the two references to one another in 26 that reveal the opposite of one-anothering love, and implicitly call for love that shows determination to treat others as humans made in the image of God. Concluding exhortation The exhortation to walk by the Spirit in repentance does not involve a purely passive stance; it is not saying, surrender, let go, and let God. As we should know, no one lets or allows God to do something; we do not hold God hostage to our willingness. Indeed, He works in us to develop our willingness and our obedience to His will (Phil 2.13 and Gal ). Furthermore, instead of exhorting to passive inactivity, Scripture summons us to commitment that submits in active practice to the standards of the Spirit, to follow in His steps, and to take up the means of grace. We must walk actively and purposefully. Per His leading (5.18), He will get us where He chooses to take us, but we must walk every step by our powers of locomotion. We are exhorted to deliberately, consciously, willingly, submissively walk along the path in the footsteps of the Holy Spirit in line with what He lays down setting our minds on things of the Spirit seeking things above. In a wonderful summary way, in Philippians 4.8 through Paul, the Holy Spirit says, brothers [and sisters], whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. Scripture exhorts us to a diligent use of the means of grace, to spiritual discipline of ourselves for godliness, to constant prayer in meditation on God s word day and night. The Spirit exhorts us to fellowship meaningfully with one another not forsaking the church-assembly, but provoking/stimulating love and good works, attending to preaching by word and sacrament. This is so much more than passive yielding; it is active walking that by the Spirit in repentance that turns out to involve work we do while we wait eagerly (5.5) for the Holy Spirit to grant us the fruit of love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control. Let us fall down before the majestic holiness of God in humble acknowledgment of our sins, with thankfulness for full and free forgiveness, and with determined resolve to live by the Spirit in repentance; may the Holy Spirit teach us what it truly means to walk in His steps and display godly fruit to the glory of the triune God in His churches on earth now, and forever in His church in heaven on the new earth, amen.