Galatians 5:13Meaning & Commentary from the Church Fathers

What do the words mean: "only do not use your freedom as an occasion for the flesh"? "Christ," he says, "freed us from the yoke of slavery and gave us freedom not for evil, but so that we might use it as a means for receiving a greater reward, ascending to more perfect wisdom."

Since everywhere he calls the Law a yoke of slavery, and grace the deliverer from the curse of the Law, he forestalls a suspicion. Someone might think that he commands leaving the Law so that we might live lawlessly.

He says: "We were not freed from the Law in order to live lawlessly, but to acquire wisdom higher than the Law, because the bonds of the Law have been loosed."

"I say this not so that we might be lowered still more, but so that we might rise higher. For the fornicator and the virgin both transgressed the limits of the Law, but not in the same way."

"One fell into what is worse, while the other rose to what is better. One transgressed the Law, and the other surpassed the Law."

Thus Paul says the following: "Christ freed you from the yoke not so that you might leap and rage, but so that, freed from the yoke, you might run in better order."

Then the Apostle points out the means by which this can easily be attained. What is this means? "Through love," he says, "serve one another."

Here again he indicates that the cause of their error was ambition, discord, love of rule, and pride. For the passion for power is the mother of heresies.

By the words "serve one another," he showed that this evil arose precisely from vainglory and pride. Therefore he presents the corresponding remedy.

"Since you were divided among yourselves through the desire to rule over one another, serve one another, and in this way you will be united again."

Yet he does not clearly name the sin. He clearly proposes only the means of correction, so that from this they may recognize their own sin.

It is like someone who, without saying directly to a dissolute man that he is dissolute, begins to persuade him to be chaste.

Indeed, whoever loves his neighbor as he ought will not refuse to serve him more obediently than any slave.

As fire brought near wax easily softens it, so the warmth of love, stronger than fire, destroys every pride and haughtiness.

Therefore he did not simply say, "love one another," but, "serve," thereby indicating the highest degree of love.

And lest they become disorderly after being freed from the yoke of the Law, he imposes another yoke on them, the yoke of love. Though stronger than the first, it is far lighter and more pleasant.

"But through love serve one another." Having removed the yoke of the Law, he imposes another yoke, the yoke of love. It is both lighter and at the same time stronger than the former one.

He also hints that these deceivers came to them from a desire for authority, for love of power is the mother of heresies.

Therefore, since ambition has produced division among you, serve one another through love. The word "serve" denotes an intense and strong love.

Then, turning to moral instructions, he shows the way by which enslavement to fleshly desires can be removed.

For these cannot be fulfilled except by love. And so the Apostle says: "For you were called to freedom, brethren; only do not use your freedom as an occasion for the flesh." That is, when you hear the word freedom, do not think that you may sin with impunity.

This passage is very obscure. Therefore we have decided to translate literally Origen's interpretation of it from the tenth book of the Stromata. We do so not because individual expressions cannot be explained in their own place and proper sense, but because, when separated from what precedes, they form a difficult whole. If understood merely as they stand, they seem to flow with unexpected inconsistency and to contradict themselves.

These, then, are Origen's words: "This passage is difficult, and in our judgment it should be explained thus. He who is free and follows the Spirit and truth in the higher sense despises the former types and the letter. Therefore he must not look down upon those who are lesser. Nor should he give occasion for self-abasement to those who cannot rise to the higher sense. For although they are weak, and in comparison with the Spirit are called flesh, nevertheless they are the flesh of Christ.

If such a man understands the mystery of the flesh that serves the weaker, he does something for the sake of the weak. Thus, while he possesses knowledge, his brother, for whom Christ died, does not perish.

Therefore consider carefully whether this meaning can be drawn from what follows. He says, 'You, brethren, were called to freedom.' Perhaps he says this because not all could understand the calling to freedom. Therefore now you hear, 'Only do not give your freedom as an occasion for the flesh.'

For the greater must serve the lesser through love, since he who wishes to be great shall be the servant of all (Mt 20:16; Mk 10:43-44). Therefore let the spiritual man not tear the flesh of Christ. Let him not give them occasion to bite Him, who calls them not to consume one another.

Thus he who walks in the Spirit, and in the Spirit follows the words of the Scriptures, must not desire their fleshly sense. But if we understand the words, 'Walk in the Spirit, and do not follow the desires of the flesh,' simply, then Paul seems, as many think, suddenly to turn against the proofs and purpose of this whole epistle.

For immediately afterward there follows, 'But if you are led by the Spirit, you are no longer under the Law' (Gal 5:18). Up to this point the discourse is, in some measure, coherent. But if we again follow the simple understanding, he suddenly transfers us to instructions hard to connect with what precedes.

These are the discussions concerning flesh and spirit: 'The works of the flesh are known, such and such.' Conversely, 'The fruits of the Spirit are love,' and so forth. Yet even in these words we must not despair of seeing coherence.

The historical books of the divine Scriptures contain an indication of the works of the flesh. They do not greatly help those who understand them only as written. Indeed, who will not learn incontinence, and count fornication as nothing, when he reads of Judah going in to a wanton woman, and of the patriarchs having several wives (Gen 38:8)?

How will he not incline toward idolatry who thinks that the blood of bulls, and the other sacrifices in Leviticus, mean no more than the letter of the Law shows? As for enmity, the plainly expressed word of Scripture teaches it. It is approved by this passage: 'Desolate daughter of Babylon! Blessed is he who repays you for what you have done to us. Blessed is he who takes your little ones and dashes them against the rock' (Ps 136:8-9).

So also it is written, 'In the morning I will destroy all the sinners of the earth' (Ps 100:8), and other passages of this kind. They speak of enmity, zeal, anger, disputes, and dissensions. If we do not have higher perceptions, then the examples of former life urge us toward these things more than they draw us away.

Even heresies have their source rather in a fleshly understanding of Scripture than in the activity of our flesh, as very many suppose. Moreover, through a literal understanding of the Law, we are taught envy and incontinence in drink. Noah after the flood became drunk, as did the patriarchs in Egypt at Joseph's brother's house (Gen 9:21; Gen 43:34).

In the book of Kings excess in food is depicted, as are David's dancing and his playing on timbrels before the ark of God's covenant (2 Sam 6:5). Similar examples occur elsewhere. The question is how the simple word of Scripture, called flesh, summons us to sorceries and evil deeds, if we pass to the Spirit of the same Scripture.

I think this is what is signified by Daniel and the three youths being found ten times wiser than the magicians and diviners of the Gazarenes and Chaldeans. So also Moses was instructed in all the wisdom and learning of Egypt. Therefore, if anyone remains in the fleshly understanding of Scripture, this becomes the cause of many evils. Those who do this will not inherit the Kingdom of God.

Let us then seek the Spirit and the fruits of Scripture, which the Apostle does not call known. For the fruits of the Spirit in the Scriptures are found with great difficulty, labor, and fitting study. Therefore, it seems to me, the Apostle Paul spoke circumspectly and cautiously concerning the fleshly sense of Scripture: 'The works of the flesh are known' (Gal 5:19).

But concerning the spiritual fruits he did not say, as there, 'The fruit of the Spirit is known.' Rather he said, 'But the fruit of the Spirit is love, joy, peace,' and so forth (Gal 5:22). Therefore, if we leave the types and pass to the truth and Spirit of Scripture, love will at once be revealed to us first.

Passing from love to joy, we come to peace, through which we inherit patience. Who will not learn mercy and goodness when he understands that the punishments addressed through the prophets to the nations, and those in the Law which seem harsh to some, are healings rather than punishments? These are wars, the destruction of nations, and threats against them.

For the Lord will not be angry forever (Isa 57:16). Therefore, when this becomes clear to us, we shall have a more rational faith. Continence will accompany improved conduct. Moderation and purity will follow this. Afterward the Law will become everything for us."

Thus far Origen. To these words of his we may add our own thought. Men were called from slavery under the Law to the freedom of the Gospel. It was said to them above, 'Stand fast, and do not again be fastened to the yoke of slavery.' Now they are persuaded that, having received the yoke of Christ and the sweet commandments of the Gospel, they must not think it permitted to use this freedom of life as an occasion for fleshly desires.

That is, they must not live according to the flesh, nor be circumcised according to the flesh. Rather, they must choose to stand firmly in the Spirit, spiritually cut away the foreskin, and, stretching toward the higher regions of the Spirit, leave behind the lowliness of the letter.

But this may also be understood otherwise. Perhaps someone will say, 'Paul, I have ceased to be under the Law, and from slavery I have been called to freedom. Therefore I must live as befits freedom. I must not hold to any commandments, but do, perform, and follow whatever pleases me and whatever my will suggests.'

To this the Apostle replies, 'It is true that we have been called to the Spirit of freedom, yet in such a way that freedom itself must not be enslaved to the flesh. We must not think that everything is lawful for us, or that everything is possible. Therefore it is better that, having ceased to be slaves of the Law, we should choose mutual service through love. Thus the commandments of the Law, expressed in scattered parts, are contained in one heading concerning love.'

Walking in the Spirit (18), avoiding the works of the flesh (19-21), and bringing forth the fruits of the Spirit (22-23) are precisely the reasons a man becomes free from the Law and is not under the Law (18).

How is this so? Defining the essence of the Old Testament Law, the Apostle says: "The whole Law is fulfilled in one word: You shall love your neighbor as yourself" (v. 14).

When he shows the fruits of spiritual life (v. 22), he places love first, then joy, peace, longsuffering, kindness, mercy, faith, meekness, and self-control.

It is clear that against such virtues the Old Testament Law can have no censure, condemnation, or punishment. "Against such there is no law" (v. 23).

On the contrary, having fulfilled the final aim and essential demand of this Law, Christians already become higher than it. "If you are led by the Spirit, you are not under the Law" (v. 18).

Thus, when proclaiming freedom, the Apostle means freedom from the Law of Moses. He bases this freedom on submission to another and higher law, the law of life in Christ.

He also bases it on participation in His sufferings through the crucifixion of the flesh with its passions and desires: "Those who are Christ's have crucified the flesh with its passions and desires" (v. 24).

"Thus we may acquire wisdom higher than the Law, since the bonds of the Law have been loosed. Then the Apostle shows the easy way to attain this. What is it? Through love, he says, serve one another."

"Lest they become disorderly after being freed from the yoke of the Law, he imposes on them another yoke, love. Though greater and stronger than the first, it is far lighter and more pleasant."

"Having considered the Law from every side, he says: if you wish to fulfill the Law, then do not be circumcised. For it is fulfilled not in circumcision, but in love."

Blessed Augustine asks: "Why does the Apostle speak only of love for neighbors?" He resolves the question in this way: "Love for God and love for neighbors are inseparable. Whoever loves God necessarily loves his neighbor also."

"Love is properly one: it loves God, and for God's sake it loves one's neighbor. But since religious disagreements had begun among the Galatians, love too had evidently begun to dry up."

"This also moved the Apostle to speak only of love for neighbors, in order to restore its weakening bonds."

According to Blessed Jerome, by the words "you bite and devour," the Apostle means something like this: "Having received freedom from the Law, serve one another through love. This will be the best fulfillment of the Law itself."

"But if you remain with the Law, you will have to accept everything, including an eye for an eye. By following this, you will bite and devour one another. Beware! This is where the Law will lead you. You will be destroyed by one another."

"But through love serve one another." Here is a fitting occupation for you: to serve one another. Help one another, assist one another in his affairs, instruct and console one another.

This will be the best use of freedom. It will bring unspeakable consolation to you yourselves, even more than to others, if only you take care to act in this way through love.

Be filled with love for one another. Then this love will give you no rest, compelling you constantly to do something for others, according to your strength and beyond your strength.

"He who sincerely loves does not refuse to serve the beloved" (Blessed Theodoret). Not only does he not refuse, but he himself seeks how he might serve someone. He is grieved when he cannot manage to do anything for others.

St. Chrysostom says: "Christ, says the Apostle, freed us from the yoke of slavery and granted us freedom to do what we wish. Yet we must use this freedom not for evil, but as a means to receive a greater reward, ascending to more perfect wisdom."

"Since the Apostle above and below calls the Law a yoke of slavery, and mentioned liberation from the curse of the Law, he forestalls a possible thought. Someone might think that he urges us to leave the Law in order to live lawlessly."

"He says: Christ freed us from the Law not so that we might live lawlessly, but so that we might acquire wisdom higher than the Law. The bonds of the Law have been loosed."

"I say this not so that we might be further degraded, but so that we might rise higher. For the adulterer and the virgin both transgress the limits of the Law, but not in the same way."

"One has fallen into what is worse, while the other has risen to what is better. One has transgressed the Law, while the other has surpassed the Law."

"Thus St. Paul says: Christ removed the yoke from you not so that you might leap and rage like horses, but so that, freed from the burden, you might run in better order."

"Then the Apostle shows an easy way to attain this. What is it? Through love, he says, serve one another. Lest they become disorderly after being freed from the yoke of the Law, he lays another yoke upon them, the yoke of love. Though greater and stronger than the first, it is far lighter and more pleasant."