Galatians 5:17Meaning & Commentary from the Church Fathers

In other places Scripture also says, "My soul longs" (Ps 84:2), and, "Whatever your soul desires, I will do for you" (1 Sam 20:4). Again it says, "Do not follow the impulse of your soul" (Sir 5:2), and, "So my soul longs" (Ps 42:1). How then does Paul say, "The flesh desires against the spirit"?

By flesh he customarily means not bodily nature, but the evil will. For example, he says, "You are not in the flesh, but in the Spirit" (Rom 8:9), and again, "Those who are in the flesh cannot please God" (Rom 8:8). What then? Must one kill the flesh? But was not the very man who said this clothed with flesh?

Such suggestions are not the work of the flesh, but of the devil, for "he was a murderer from the beginning" (Jn 8:44). Of what, then, does the Apostle speak? By flesh he here means the earthly, frivolous, and negligent thought, and for this the body is not guilty, but the negligent soul.

The body is only an instrument. No one turns away from or hates an instrument, but one turns away from the person who uses the instrument for evil. We do not hate and punish the sword, but the murderer.

"But," someone will say, "to call the sins of the soul by the name of flesh is precisely to accuse the body." I acknowledge that, although the flesh is lower than the soul, it too is beautiful. For what is lower than the good is itself good, whereas evil is not lower than the good, but wholly opposite to it.

If you can truly point out an evil that comes from the body, then accuse the flesh. But if you wish to reproach the flesh on the basis of the name alone, beware lest you also have to accuse the soul. For the man deprived of truth is called a soulish man (1 Cor 2:14), and the armies of demons are called spirits of evil (Eph 6:12).

On the other hand, Scripture also customarily calls the mysteries by the name of flesh. Likewise it calls the whole Church the Body of Christ (Col 1:18). If you wish me to indicate the benefits we receive through the body, imagine all its senses destroyed. Then you will see the soul deprived of every knowledge and having no conception of what it now knows.

For if the power of God from the creation of the world is seen through the contemplation of created things (Rom 1:20), how could we know it without eyes? If faith also comes by hearing (Rom 10:17), how shall we hear of it without ears? Preaching and going around the earth are possible only by means of the tongue and feet. For how shall they preach unless they are sent? (Rom 10:15). Writing too is possible thanks to the hands.

Do you see how many good things the service of the flesh brings us? If the Apostle says, "The flesh desires against the spirit," he is speaking of two opposing kinds of thoughts, virtue and vice. These are what oppose one another, not soul and body.

If soul and body were mutually hostile, they would destroy one another, just as water destroys fire and darkness destroys light. But the soul cares for the body and shows great concern for it. It endures very much so as not to be separated from it, and resists when others wish to part it from the body. In turn, the body serves the soul, brings it much knowledge, and is itself fitted for its activity. How then can they be opposed and hostile to one another?

Indeed, from their very actions I see that they are not only not opposed, but very much in agreement and mutually support one another. Therefore the Apostle does not speak of body and soul in the words, "they oppose one another." Rather, he points to the struggle of evil and good thoughts.

To will and not to will is certainly the work of the soul. Therefore he says, "They are opposed, so that you may not allow the soul to give itself over to its evil desires." He said this as a guide and teacher, arousing fear.

The soul cleaves to the body and endures everything so as not to leave it. When torn away from it, the soul grieves.

How, then, can they be opponents after this, when they have such a bond with each other?

Here, as people think, the Apostle denies that we possess freedom of will. But they do not understand what the Apostle says to them.

If they do not wish to keep the grace of faith they have received, through which alone it is possible to walk in the spirit and not follow the desires of the flesh, then they cannot do what they wish.

They wish to do good works according to the Law, but the desires of the flesh bind them. By following these desires, they lose the grace of faith.

Therefore Paul also says to the Romans: "The mind of the flesh is enmity against God. It is not subject to the Law of God, nor indeed can it be" (Rom 8:7).

Love is the fulfillment of the Law (Rom 13:10), but the prudence of the flesh, which seeks temporal advantage, stands opposed to spiritual love.

How, then, can the flesh be subject to the Law of God, that is, freely and obediently fulfill righteousness and not resist it, when even if it tries, it must be overcome?

For it discovers that unrighteousness gives it greater temporal comfort. If it follows righteousness, it will receive less.

Thus the first life of man is before the Law, when no wickedness is limited by anything, and nothing resists desires because there is no one to restrain them.

The second stage is under the Law before grace. Then man is restrained and tries to abstain from sin, but he is bound.

He does not yet love righteousness for God's sake and for its own sake. Rather, he desires it for himself in order to obtain earthly goods.

So, seeing righteousness on one side and earthly good on the other, he is forced to weigh his desires and abandons righteousness.

He had sought righteousness in order to have what he now sees he will lose if he follows righteousness.

The third life is under grace, when nothing temporal is exalted above righteousness. This cannot happen apart from spiritual love, which the Lord taught by His example and bestowed by mercy.

In the present life, though desires of the flesh remain because of the body's frailty, they still do not subject reason to consent to sin.

"For the flesh reveals desire against the spirit, and the spirit against the flesh; so that you do not do the things you wish." The flesh delights in present and transitory things, but the spirit delights in future and eternal things. Between this hostility the soul stands as mediator. It truly has good and evil, willing and unwilling, within its power. Yet it does not have within its power both to will and not to will one and the same thing. It may agree with the flesh and do its works. Then, tormented by repentance, it again yields to union with the spirit and does its works.

This is what his words mean: "They truly oppose one another," namely, the spirit and the flesh, "so that you do not do the things you wish." This is not because our free will compels us to agree now with the spirit and now with the flesh. Rather, this action, strictly speaking, is not ours. It must be counted as the work either of the flesh or of the spirit.

After indicating the works of the flesh and of the spirit, it is very difficult and much disputed to disclose certain intermediate works. They seem to belong neither to the flesh nor to the spirit. We are called fleshly when we give ourselves wholly into the power of pleasures. We are called spiritual when we follow the Holy Spirit Who guides us. That is, we think according to His instruction and are taught by Him Himself. The soulish, in my opinion, are the philosophers. They regard their own inventions as wisdom. Of them it is rightly said: "The soulish man does not receive the things of the Spirit of God, for they are foolishness to him."

To make this clearer, let us take an example. Let the flesh be called earth, the soul gold, and the spirit fire. As long as the gold remains in the earth, it loses its own name. It is called by the name of the earth with which it is mixed. But when it is separated from the earth, then it receives both the form and the name of gold. In reality it is called gold, though not yet tested. But if it is burned and purified by fire, it acquires the brilliance of gold and the beauty proper to it.

So too the soul stands between earth and fire, that is, between flesh and spirit. When it gives itself to the flesh, it is called flesh. When it gives itself to the spirit, it is called spirit. Therefore, if it relies on its own thoughts and thinks that it has found truth without the grace of the Holy Spirit, it will be called by the name of the soulish man.

This passage can also be explained differently. It may be presented as a whole sequence, or as a body, mutually joined together and not contradicting itself. Brethren, you have been called from the bondage of the Law to the freedom of the Gospel. But I beseech you, do not misuse freedom for self-will. Do not imagine that everything permitted is useful for you. Do not give occasion to the flesh and its excesses.

Rather, know this: freedom of this kind is a far greater servitude. Formerly the Law demanded obedience from you against your will. Now, by the impulse of love, you serve one another. The whole burden of the Law and its many commandments have not so much been removed by the grace of the Gospel. Rather, they have been briefly set forth in the single word of love: that we should love our neighbor as ourselves. For he who loves his neighbor fulfills the Law (Mt 22:37-40). He brings him good and does him no harm.

Therefore, if love ceases and charity is absent, a kind of public brigandage will take place among men. Raging against one another and biting themselves, they are destroyed by one another. But you, brethren, since you must live according to the spiritual Law, do not satisfy the desires that come from the flesh.

For the flesh fears cold, loathes hunger, is exhausted by sleeplessness, is inflamed by lusts, and desires something soft and pleasant. The spirit, on the contrary, strives toward what is opposed to the flesh and can weaken it. The matter stands thus. You must not consider yourselves free merely because you have ceased to be under the bondage of the Law. You must know that you are held much more by the law of nature. If the Law does not demand, nature has not therefore at once fallen silent. It still demands that your deeds should not proceed exactly according to your wish. On the contrary, you are often called to do what you do not wish, because the flesh wars against the spirit.

Therefore, brethren, I beseech you not to give your freedom as occasions for the lusts of the flesh. Rather serve the spirit more, so that you may begin to do what you wish. Then you will owe nothing to the Law. That is, you will not be subject to the flesh. You will truly have freedom in the Gospel from the Law that has been abolished when the flesh no longer compels you to do what you do not wish. Serving the spirit, you will learn that you are not under the Law.

Since above we began to expound this passage according to a twofold meaning, we must add what we omitted. The flesh reveals desire against the spirit. That is, the events of past life and the fleshly understanding of Scripture rise up against the mystical meaning and spiritual teaching. And the spirit is against the flesh. That is, the higher resists the fallen, the eternal resists the transitory, and truth resists the shadow. The fleshly meaning of Scripture cannot be fulfilled, because we are unable to accomplish all that is written. It shows us that we are placed in the impossibility of fulfilling the Law. Even if we wished to follow the letter, impossibility does not allow us to do so.

The flesh wants to avenge itself on its enemy. The spirit wants to love enemies, to do good to those who hate, and to bless those who curse. The flesh wants to please itself. The spirit seeks the good of the neighbor. The flesh wants to seize what belongs to another. The spirit wants even to distribute its own. The flesh wants to follow its own will in everything. The spirit wants to follow the will of God.

Thus there is unceasing warfare between the flesh and the spirit. From these opposing desires two kinds of mind, or action, arise: fleshly and spiritual. Fleshly-mindedness is when one thinks or does what the flesh wants. Spiritual-mindedness is when one thinks what the spirit wants.

Whatever a man sets his mind upon, that is what he is called. He who is fleshly-minded is called a fleshly man, and such he is. He who is spiritually-minded is spiritual. Or, to speak more simply, he who listens to the flesh and obeys it is a fleshly man. He who follows the spirit and subjects the flesh to the spirit is spiritual.

As flesh and spirit are opposed to each other, so the actions of the fleshly man and the spiritual man are entirely unlike, and even opposed. The whole mind and plans of the fleshly man are directed only toward acquiring what is temporal. The spiritual man always strives toward what is eternal. The fleshly man fulfills his calling for his own temporal profit alone. The spiritual man labors for the extension of God's glory and the benefit of his neighbor.

If the fleshly man does anything worthy of praise, he seeks reward in this age. The spiritual man awaits recompense for virtue from God in the age to come. Though the fleshly man may do something praiseworthy, he does it for vainglory and to acquire vain glory. The spiritual man directs all his intentions toward the glory of God and the hope of eternal life.

The fleshly man is proud toward all and exalts himself. No one is equal to him. He sets himself above all and despises all. The spiritual man humbles himself before God and men. The fleshly man cannot bear contempt. The spiritual man accepts it willingly.

The fleshly man reviles one who reviles him, reproaches one who reproaches him, speaks evil of one who speaks evil, and hates one who hates him. The spiritual man, when reviled, is comforted. When persecuted, he endures. He blesses the one who curses and does good to the one who hates (1 Cor 4:12-13; Mt 5:44).

The fleshly man does not even love his neighbor. The spiritual man does not withdraw his love even from enemies. The fleshly man remembers wrongs and seeks revenge for a small offense. The spiritual man prays even for those who take his life: "Lord, do not hold this sin against them." The fleshly man acts treacherously, flatteringly, and cunningly with everyone. The spiritual man is simple-hearted toward all.

The fleshly man robs, seizes, and steals what belongs to another. The spiritual man distributes even from his own to those in need. The fleshly man is implacable. The spiritual man is at peace even "with those who hate peace" (Ps 119:6). The fleshly man follows impure inclinations and desires. The spiritual man devotes himself to purity and chastity.

The fleshly man always uses his reason for his own gain or for the ruin of his neighbor. The spiritual man directs all his effort toward building up his brethren. Therefore the fleshly man is harmful to society, while the spiritual man is useful. The fleshly man regards every sin as nothing. The spiritual man flees every sin, even the smallest, as from the face of a serpent.

The fleshly man places his hope in honor, wealth, his own strength, and his patrons. The spiritual man places his trust in the help of the Most High and the merciful providence of his Creator. The fleshly man greatly fears losing honor and wealth, or being exiled. The spiritual man shows himself ready for all this willingly, or with magnanimity.

The fleshly man does not want to part from this world. The spiritual man joyfully desires to be loosed from bodily bonds. Thus the mind of the fleshly man is pride and arrogance. The mind of the spiritual man is humility. The mind of the fleshly man is love of pleasure and lack of restraint. The mind of the spiritual man is sobriety and self-control.

The mind of the fleshly man is love of money. The mind of the spiritual man is love of poverty. The fleshly man's mind is fornication and impurity. The spiritual man's mind is chastity and purity. The fleshly man's mind is murmuring and evil speech. The spiritual man's mind is patience and silence.

The fleshly man's mind is enmity and quarrel. The spiritual man's mind is peace and stillness. The fleshly man's mind is malice and revenge. The spiritual man's mind is meekness and forgetfulness of wrongs. The fleshly man's mind is laziness. The spiritual man's mind is love of labor.

The fleshly man's mind is flattery, treachery, and deceit. The spiritual man's mind is simplicity and sincerity. The fleshly man's mind is robbery, plunder, and theft. The spiritual man's mind is love of generosity and almsgiving. The fleshly man's care is for vain things. The spiritual man's care is for eternal things.

In the fleshly man, deed, word, and thought are sin. He sins by deed, by word, and by thought. In the spiritual man, virtue is in deed, virtue is in word, and virtue is in thought.

Its aim is not only to erase every trace of sinful corruption, but also to bring man to the original goal of his being. Hence arises the necessary struggle of sin and grace, or of flesh and spirit (Rom 6:6).

Having said that freedom from the law of Moses must not become an occasion for pleasing the flesh, the Apostle then explains the contrary. Walking in the Spirit (18), turning away from the works of the flesh (19-21), and bringing forth the fruits of the Spirit (22-23) are precisely why 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: love your neighbor as yourself” (v. 14). Showing the fruits of the spiritual life (v. 22), he places love first, then joy, peace, longsuffering, kindness, mercy, faith, meekness, and self-control.

Clearly, against such virtues the Old Testament law can have no rebuke, 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 rise above it: “if you are led by the Spirit, you are not under the law” (v. 18).

Thus, in proclaiming freedom, the Apostle means freedom from the law of Moses. He grounds this freedom in submission to another and higher law, the law of life in Christ, and in 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).

Then begins a fierce struggle between these two principles in man. However holy he may be, he cannot avoid this struggle.

Only with the passage of time does it grow weaker and weaker, until there is complete victory over the passionateness of the flesh by the help of God's grace.

"The Apostle indicated the struggle of evil and good thoughts. But to will and not to will belong to the soul. Therefore he says, 'These are opposed to one another,' so that you may not permit the soul to walk in its evil desires."

"Whoever has the Spirit extinguishes every evil desire in himself with His help. Whoever has been freed from evil desires no longer needs the help of the Law, having become far higher than its teaching."

If the Law, before the coming of the Spirit, replaced the Spirit as far as it could, then there is now no need to remain under the tutor. Why does one who by himself does more need a tutor?

Why, then, do you so abase yourselves? At first you declared yourselves ready to serve the Spirit, but now you listen to the Law again.

Blessed Theodoret writes: "By flesh the Apostle means the inclination of the will toward what is worse. By spirit he means the indwelling grace, because it guides toward what is better."

Warfare begins when our spirit comes alive and receives power from the Spirit of God. After this the spirit stands on one side, and selfhood with the passions and lusts on the other. The latter strives to regain the stolen prey, and the former strives to keep it for itself. This is warfare.

Self-love with the passions arouses sinful thoughts, impulses, and sympathies. The spirit, with the fear of God and zeal for pleasing God, repels them by the power of the grace of the Holy Spirit.

"The flesh lusts against the spirit" can be restated in two ways. Either the flesh, that is, selfhood with the passions, generates desires contrary to the spirit, or the flesh rises up in hostility against the spirit. Likewise, "the spirit lusts against the flesh" means either that the spirit generates desires contrary to self-pleasing, or that the spirit is hostile toward them.

With regard to the latter thought, the rule of the holy ascetics is remarkable: when temptation from selfhood and the passions approaches, hasten to arouse aversion and anger against it, and it will flee in the twinkling of an eye.

"These are opposed to one another, so that you do not do the things that you wish." The Apostle speaks as though saying: this is what takes place within you if you stand as you ought in the spirit. Warfare is being carried out. When self-pleasing devises something contrary to God, the spirit does not allow you to fulfill its suggestion and desire. When the spirit demands something contrary to selfhood, the latter binds your hands and feet so that you do not do what the spirit requires.

Neither side wishes to permit you to do anything against it, to please the opposite side. This is the goal of the warfare, the goal of each of the warring sides. But what follows? Stand in the middle, neither here nor there?

The Apostle does not say what the one standing in the middle, drawn now here and now there, should do. This is obvious by itself. Besides, it has already been indicated above: "Walk by the Spirit, and do not fulfill the lust of the flesh."

Here, after pointing to the struggle taking place within, he does not say toward which side one should incline. Yet he clearly desires that they listen not to the flesh, but to the spirit. He suggests, as it were: see for yourselves where you must incline. If you must walk by the Spirit and not fulfill the lust of the flesh, then it is obvious that you must always go against selfhood, to please the requirements and impulses of the spirit, stopping before no sacrifices of self-denial.

All our interpreters understand the words, "so that you do not do the things that you wish," directly in this way, as an exhortation that believers should not fulfill the desires of lust, but should strictly resist them.

Saint Chrysostom says: "The Apostle has pointed here to the struggle of evil and good thoughts. But to will and not to will is the work of the soul. Therefore he says, 'These are opposed to one another,' so that you may not allow the soul to walk in its evil desires. He said this as a guide and teacher, arousing fear."

Blessed Theodoret writes: "By flesh the Apostle means the inclination of the will toward what is worse. By spirit he means the indwelling grace, because it guides the soul toward what is better. How, then, is it possible to overcome the fleshly passions? 'So that you do not do the things that you wish.' Do not follow improper thoughts, that is, overcome them, having the grace of the Spirit as your helper."