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 σὰρξ sarx, "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 Matthew 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, the notes at Romans 1 may be examined; or a single glance at the history of the past, or at the present condition of the pagan and a large part of the Christian world, would furnish an ample and a painful demonstration.

Now the works of the flesh are manifest - By flesh we are to understand the evil and fallen state of the soul, no longer under the guidance of God's Spirit and right reason, but under the animal passions; and they are even rendered more irregular and turbulent by the influence of sin; so that man is in a worse state than the brute: and so all-commanding is this evil nature that it leads men into all kinds of crimes; and among them the following, which are manifest - known to all, and most prevalent; and, though these are most solemnly forbidden by your law, the observance of its ordinances gives no power to overcome them, and provides no pardon for the guilt and condemnation produced by them.

Adultery - Μοιχεια· Illicit connection with a married person. This word is wanting in this place in the best MSS., versions, and fathers; the next term often comprehending both.

Fornication - Πορνεια· Illicit connection between single or unmarried persons; yet often signifying adultery also.

Uncleanness - Ακαθαπσια· Whatever is opposite to purity; probably meaning here, as in Romans 1:24; 2 Corinthians 12:21, unnatural practices; sodomy, bestiality.

Lasciviousness - Ασελγεια· Whatever is contrary to chastity; all lewdness.

Now the works of the flesh are manifest,.... By "flesh" is meant corrupt nature, as before, and by the works of it, not only external acts of sin, but inward lusts; for such are here mentioned among its works, as "hatred", "wrath", "envyings", &c. and both external and internal acts are so called, because they spring from the flesh, or corrupt nature, and are what that urges and solicits to, and are wrought thereby, and are what denominate and show men to be carnal: these are said to be "manifest"; not that they are all, and always publicly done, and are open to the sight of men; for they are works of darkness, and often done in secret, though they are always manifest to God the searcher of hearts, and will be brought to light in the day of judgment; but they are known to be sins in some measure by the light of nature, and especially by the law of God; and a clear case it is, that they are contrary to the Spirit, both to the Spirit of God, and to the principle of grace he forms in the heart; and that such who live in the commission of them are not led by him, nor are under the influence of his grace:

which are these; though all are not mentioned, only some of the chief, by which judgment may be made of the rest:

adultery; this is left out in the Vulgate Latin, Syriac, and Ethiopic versions, and in the Alexandrian copy; it is a defilement of the marriage bed, and is the sin of uncleanness committed by two persons, one of which at least is in a married state, is condemned by the law of God and light of nature:

fornication; which though by many of the Gentiles was reckoned no sin, or a very small one, stands here among the works of the flesh, that are manifest and to be avoided; it is the sin of uncleanness committed by persons in a single state;

uncleanness, it is a general name for all unchastity, in thought, word, or action; and may here design more especially all unnatural lusts, as

sodomy, self-pollution, &c.

lasciviousness; or wantonness, all lustful dalliance, everything that leads on to acts of uncleanness, or attends them, as impure words, filthy gestures, and the like.

Manifest

You have a clearly defined standard by which to decide whether you are led by the Spirit or by the flesh. Each exhibits its peculiar works or fruits.

Adultery (μοιχεία)

To be dropped from the text.

Uncleanness (ἀκαθαρσία)

See on 1 Thessalonians 2:3.

Lasciviousness (ἀσελγεια)

See on Mark 7:22.

{16} Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

(16) He sets out that particularly of which he spoke generally, reckoning up some principal effects of the flesh, and opposing them to the fruits of the Spirit, that no man may pretend ignorance.

5:19 Now the works of the flesh... are these. The tree is known by its fruits. We show our fruits whether we are of the flesh or Spirit. The works of the flesh are first given. Paul names (1) Four sins of sensuality; (2) two spiritual sins of false religion; (3) sins against our fellow men, of which nine are specified; (4) sins of intemperance, of which two are named.

Adultery, fornication, uncleanness, lasciviousness. The sins of sensuality were sanctioned by the heathen religion in the worship of Venus, and sanctioned by the purest heathen moralists. Christianity had to breast the current of the whole world. It differs from heathen morality as day from night.

5:19 Now the works of the flesh - By which that inward principle is discovered. Are manifest - Plain and undeniable. Works are mentioned in the plural because they are distinct from, and often inconsistent with, each other. But the fruit of the Spirit is mentioned in the singular, Ga 5:22, as being all consistent and connected together. Which are these - He enumerates those works of the flesh to which the Galatians were most inclined; and those parts of the fruit of the Spirit of which they stood in the greatest need. Lasciviousness - The Greek word means anything inward or outward that is contrary to chastity, and yet short of actual uncleanness.

19-23. Confirming Ga 5:18, by showing the contrariety between the works of the flesh and the fruit of the Spirit.

manifest-The hidden fleshly principle betrays itself palpably by its works, so that these are not hard to discover, and leave no doubt that they come not from the Spirit.

which are these-Greek, "such as," for instance.

Adultery-omitted in the oldest manuscripts.

lasciviousness-rather, "wantonness" petulance, capricious insolence; it may display itself in "lasciviousness," but not necessarily or constantly so (Mr 7:21, 22, where it is not associated with fleshly lusts) [Trench]. "Works" (in the plural) are attributed to the "flesh," because they are divided, and often at variance with one another, and even when taken each one by itself, betray their fleshly origin. But the "fruit of the Spirit" (Ga 5:23) is singular, because, however manifold the results, they form one harmonious whole. The results of the flesh are not dignified by the name "fruit"; they are but works (Eph 5:9, 11). He enumerates those fleshly "works" (committed against our neighbor, against God, and against ourselves) to which the Galatians were most prone (the Celts have always been prone to disputations and internal strifes): and those manifestations of the fruit of the Spirit most needed by them (Ga 5:13, 15). This passage shows that "the flesh" does not mean merely sensuality, as opposed to spirituality: for "divisions" in the catalogue here do not flow from sensuality. The identification of "the natural (Greek, 'animal-souled') man," with the "carnal" or fleshly man (1Co 2:14), shows that "the flesh" expresses human nature as estranged from God. Trench observes, as a proof of our fallen state, how much richer is every vocabulary in words for sins, than in those for graces. Paul enumerates seventeen "works of the flesh," only nine manifestations of "the fruit of the Spirit" (compare Eph 4:31).

5:16-26 If it be our care to act under the guidance and power of the blessed Spirit, though we may not be freed from the stirrings and oppositions of the corrupt nature which remains in us, it shall not have dominion over us. Believers are engaged in a conflict, in which they earnestly desire that grace may obtain full and speedy victory. And those who desire thus to give themselves up to be led by the Holy Spirit, are not under the law as a covenant of works, nor exposed to its awful curse. Their hatred of sin, and desires after holiness, show that they have a part in the salvation of the gospel. The works of the flesh are many and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves Christians, live in these, and say they hope for heaven! The fruits of the Spirit, or of the renewed nature, which we are to do, are named. And as the apostle had chiefly named works of the flesh, not only hurtful to men themselves, but tending to make them so to one another, so here he chiefly notices the fruits of the Spirit, which tend to make Christians agreeable one to another, as well as to make them happy. The fruits of the Spirit plainly show, that such are led by the Spirit. By describing the works of the flesh and fruits of the Spirit, we are told what to avoid and oppose, and what we are to cherish and cultivate; and this is the sincere care and endeavour of all real Christians. Sin does not now reign in their mortal bodies, so that they obey it, Ro 6:12, for they seek to destroy it. Christ never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Ro 8:5. We must set ourselves in earnest to mortify the deeds of the body, and to walk in newness of life. Not being desirous of vain-glory, or unduly wishing for the esteem and applause of men, not provoking or envying one another, but seeking to bring forth more abundantly those good fruits, which are, through Jesus Christ, to the praise and glory of God.