For the flesh lusteth against the spirit: and the spirit against the flesh; for these are contrary one to another: so that you do not the things that you would.

“And perhaps the two tables themselves may be the prophecy of the two covenants. They were accordingly mystically renewed, as ignorance along with sin abounded. The commandments are written, then, doubly, as appears, for twofold spirits, the ruling and the subject. "For the flesh lusteth against the Spirit, and the Spirit against the flesh." Through the corporeal spirit, then, man perceives, desires, rejoices, is angry, is nourished, grows. It is by it, too, that thoughts and conceptions advance to actions. And when it masters the desires, the ruling faculty reigns. The commandment, then, "Thou shalt not lust," says, thou shalt not serve the carnal spirit, but shall rule over it; "For the flesh lusteth against the Spirit," and excites to disorderly conduct against nature; "and the Spirit against the flesh" exercises sway, in order that the conduct of the man may be according to nature.”

“Moreover, we ask that the will of God may be done both in heaven and in earth, each of which things pertains to the fulfilment of our safety and salvation. For since we possess the body from the earth and the spirit from heaven, we ourselves are earth and heaven; and in both-that is, both in body and spirit-we pray that God's will may be done. For between the flesh and spirit there is a struggle; and there is a daily strife as they disagree one with the other, so that we cannot do those very things that we would, in that the spirit seeks heavenly and divine things, while the flesh lusts after earthly and temporal things; and therefore we ask that, by the help and assistance of God, agreement may be made between these two natures, so that while the will of God is done both in the spirit and in the flesh, the soul which is new-born by Him may be preserved. This is what the Apostle Paul openly and manifestly declares by his words: "The flesh," says he, "lusteth against the spirit, and the spirit against the flesh: for these are contrary the one to the other; so that ye cannot do the things that ye would. Now the works of the flesh are manifest, which are these; adulteries, fornications, uncleanness, lasciviousness, idolatry, witchcraft, murders, hatred, variance, emulations, wraths, strife, seditions, dissensions, heresies, envyings, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in times past, that they which do such things shall not inherit the kingdom of God. But the fruit of the spirit is love, joy, peace, magnanimity, goodness, faith, gentleness, continence, chastity." And therefore we make it our prayer in daily, yea, in continual supplications, that the will of God concerning us should be done both in heaven and in earth; because this is the will of God, that earthly things should give place to heavenly, and that spiritual and divine things should prevail.”

“Here some make the charge that the Apostle has divided man into two parts, and that he states the essence of which he is compounded to be conflicting with itself, and that the body has a contest with the soul. But this is not so, most certainly; for by "the flesh," he does not mean the body; if he did, what would be the sense of the clause immediately following, "for it lusteth," he says, "against the Spirit?" yet the body moves not, but is moved, is not an agent, but is acted upon. How then does it lust, for lust belongs to the soul not to the body, for in another place it is said, "My soul longeth," (Ps. lxxxiv: 2.) and, "Whatsoever thy soul desireth, I will even do it for thee," (1 Sam. xx: 4.) and, "Walk not according to the desires of thy heart," and, "So panteth my soul." (Ps. xlii: 1.) Wherefore then does Paul say, "the flesh lusteth against the Spirit?" he is wont to call the flesh, not the natural body but the depraved will, as where he says, "But ye are not in the flesh, but in the Spirit," (Rom. viii: 8, 9.) and again, "They that are in the flesh cannot please God." What then? Is the flesh to be destroyed? was not he who thus spoke clothed with flesh? such doctrines are not of the flesh, but from the Devil, for "he was a murderer from the beginning." (John viii: 44.) What then is his meaning? it is the earthly mind, slothful and careless, that he here calls the flesh, and this is not an accusation of the body, but a charge against the slothful soul. The flesh is an instrument, and no one feels aversion and hatred to an instrument, but to him who abuses it. For it is not the iron instrument but the murderer, whom we hate and punish. But it may be said that the very calling of the faults of the soul by the name of the flesh is in itself an accusation of the body. And I admit that the flesh is inferior to the soul, yet it too is good, for that which is inferior to what is good may itself be good, but evil is not inferior to good, but opposed to it. Now if you are able to prove to me that evil originates from the body, you are at liberty to accuse it; but if your endeavor is to turn its name into a charge against it, you ought to accuse the soul likewise. For he that is deprived of the truth is called "the natural man." (1 Cor. ii: 14.) and the race of demons "the spirits of wickedness." (Eph. vi: 12.) Again, the Scripture is wont to give the name of the Flesh to the Mysteries of the Eucharist, and to the whole Church, calling them the Body of Christ. (Col. i: 24.) Nay, to induce you to give the name of blessings to the things of which the flesh is the medium, you have only to imagine the extinction of the senses, and you will find the soul deprived of all discernment, and ignorant of what it before knew. For if the power of God is since "the creation of the world clearly seen, being perceived through the things that are made," (Rom. i: 20.) how could we see them without eyes? and if "faith cometh of hearing," (Rom. x: 17.) how shall we hear without ears? and preaching depends on making circuits wherein the tongue and feet are employed. "For how shall they preach, except they be sent?" (Rom. x: 15.) In the same way writing is performed by means of the hands. Do you not see that the ministry of the flesh produces for us a thousand benefits? In his expression, "the flesh lusteth against the Spirit," he means two mental states. For these are opposed to each other, namely virtue and vice, not the soul and the body. Were the two latter so opposed they would be destructive of one another, as fire of water, and darkness of light. But if the soul cares for the body, and takes great forethought on its account, and suffers a thousand things in order not to leave it, and resists being separated from it, and if the body too ministers to the soul, and conveys to it much knowledge, and is adapted to its operations, how can they be contrary, and conflicting with each other? For my part, I perceive by their acts that they are not only not contrary but closely accordant and attached one to another. It is not therefore of these that he speaks as opposed to each other, but he refers to the contest of bad and good principles. (Compare Rom. vii: 23.) To will and not to will belongs to the soul; wherefore he says, "these are contrary the one to the other," that you may not suffer the soul to proceed in its evil desires. For he speaks this like a Master and Teacher in a threatening way.”

“The fact is that both are good: the spirit is good and the flesh too is good. And the whole person who consists of both, one ruling and one obeying, is indeed good but a changeable good. Yet these changing goods could not arise were it not for the immutable good, which is the source of every created good, whether small or great. But however small might be one particular good, it is nonetheless made by the one incomparably good. Yet however great, it is in no way comparable to the greatness of its Maker. But in this human nature, good as it is in origin and constitution, there is now war, because there is not yet salvation.”

“An inward war is being waged every day within us. The desires of the flesh and of the spirit are within one and the same person. The lust of the flesh rushes headlong into vice, delights in the worldly enjoyments that seem to satisfy. By contrast the opposed desire of the spirit is so eager to cleave entirely to spiritual pursuits that it in an exaggerated way chooses even to exclude the necessary uses of the flesh. By wishing to be so inseparably attached to spiritual things it refuses to take care of its own bodily fragility.”

“For each of these, whether it be the body, or the soul, draweth the other unto its own will, because they are contrary to each other in their natures, and also in their wills, according to the word of the Apostle, who said, "The body lusteth for that which injureth the spirit, and the spirit lusteth for that which injureth the body; and the two are contrary each to each." Now if, according to the word of the wise Apostle, all the lusts of the body are contrary to the soul, the lust of the belly must be more contrary than they all, because it is the door of all lusts, and among them all there is none so heavy as it is. For as a weight which is light and volatile by nature, if suspended, inclineth downwards, even so is this lust of the belly, for it is composed of moisture and weight, and although the body naturally possesseth weight—for its nature is so to do—yet by a superabundance of food, other weight is added thereunto, and when weight is added unto weight, and body is doubled upon body, that is to say, the body of food upon the body of nature, the weight upon the soul increaseth, and the mistress becometh a handmaid in subjection; for the soul cannot henceforth rule over the body like a free thing, but it beareth the weight thereof like a slave.”

“After the Apostle has shown in what the state of spiritual life consists — namely, that it consists in charity — he consequently here deals with the cause of that state, namely the Holy Spirit, whom he says must be followed. Here he sets down a threefold benefit of the Holy Spirit. The first of these is liberation from the servitude of the flesh; the second is liberation from the servitude of the law; and the third is the conferring of life, or security from the damnation of death. The second is given where he says, "But if you are led," etc. The third, where he says, "If we live by the spirit," etc. Concerning the first he does two things. First he sets down the first benefit of the Spirit; second he shows the necessity of this benefit, where he says, "For the flesh," etc. He says therefore: I say that you ought through charity to serve one another by the Spirit, because nothing profits without charity. But I say this: "in Christ," that is, through faith in Christ, "walk by the spirit," that is, by mind and reason. For sometimes our mind is called "spirit," according to that word of Ephesians 4: "be renewed in the spirit of your mind"; and 1 Corinthians 4: "I will sing with the spirit, I will sing also with the mind." Or, "walk by the spirit," that is, make progress by the Holy Spirit through good working. For the Holy Spirit moves and instigates hearts to work well. Romans 8:14: "who are led by the Spirit of God," etc. One must walk, therefore, by the spirit, that is, by the mind, so that reason or the mind itself may agree with the law of God, as is said in Romans 7:16. For the human spirit is of itself vain, and unless it is ruled from elsewhere, it wavers this way and that, as is said in Sirach 34:6: "and as the heart of one in labor conceives fantasies unless a visitation has been sent from the Most High," etc. Whence of certain men it is said in Ephesians 4:17: "they walk in the vanity of their sense," etc. Human reason, therefore, cannot stand perfectly, except insofar as it is made right by the divine Spirit. And therefore the Apostle says, "walk by the spirit," that is, through the Holy Spirit ruling and leading, whom we ought to follow as one showing the way. For the knowledge of the supernatural end is not ours except from the Holy Spirit. 1 Corinthians 2:9: "eye has not seen, nor ear heard, nor has it entered into the heart of man," etc., and it continues: "but to us God has revealed it through his Spirit." Likewise as one inclining us. For the Holy Spirit instigates, and inclines the affection to willing well. Romans 8:14: "who are led by the Spirit of God," etc. Psalm 142:10: "your good spirit shall lead me into the right land." Now one must walk by the spirit for this reason: because it frees from the corruption of the flesh. Whence it follows, "and you shall not fulfill the desires of the flesh," that is, the delights of the flesh, which the flesh suggests. This the Apostle desired, saying in Romans 7:24: "unhappy man that I am, who shall deliver me from the body of this death? The grace of God," etc. And afterward he concludes in the eighth chapter: "there is therefore now no condemnation to those who are in Christ Jesus, who walk not according to the flesh." The reason for this he subjoins in the same place, saying: "for the law of the spirit of life in Christ Jesus has freed me from the law," etc. And this is the special desire of the saints, that they not fulfill the desires to which the flesh instigates — yet in such a way that under this are not included the desires that pertain to the necessity of the flesh, but those that pertain to superfluity. Consequently, when he says, "for the flesh lusts," etc., he sets down the necessity of this benefit, which arises from the mutual assault of flesh and spirit. And first he sets down the assault itself; second he manifests it through a clear sign, where he says, "for these are contrary to one another," etc. He says therefore: it is necessary that through the spirit you overcome the desires of the flesh. For "the flesh lusts against the spirit." But here there seems to be a difficulty, since, since to lust is an act of the soul alone, it does not seem to belong to the flesh. To this it must be said, according to Augustine, that the flesh is said to lust insofar as the soul, by means of the flesh itself, lusts — just as the eye is said to see, though it is rather the soul that sees through the eye. Thus, then, the soul lusts through the flesh when it seeks after those things which are delightful according to the flesh. But the soul lusts of itself when it is delighted in those things which are according to the spirit, such as the works of the virtues and the contemplation of divine things and the meditation of wisdom. Wisdom 6:21: "the desire of wisdom, therefore, leads to an everlasting kingdom," etc. But if the flesh lusts through the spirit, how does it lust against it? In this, namely, that the concupiscence of the flesh impedes the concupiscence of the spirit. For since the delightful things of the flesh are goods that are below us, while the delightful things of the spirit are goods that are above us, it happens that when the soul is occupied about the lower things, which are of the flesh, it is drawn back from the higher things, which are of the spirit. But there seems to be a difficulty also about what he says, namely, that "the spirit lusts against the flesh." For if we here take "spirit" for the Holy Spirit, and the concupiscence of the Holy Spirit is against evils, it seems to follow that the flesh, against which the spirit lusts, is evil, and thus the error of the Manichean follows. I respond. It must be said that the spirit does not lust against the nature of the flesh, but against its desires, namely those which are for superfluity. Whence also it was said above: "the desires of the flesh," namely the superfluous ones, "you shall not fulfill." For in necessary things the spirit does not contradict the flesh, since, as is said in Ephesians 5:29, "no man ever hated his own flesh." Consequently, when he says, "for these," etc., he sets down the sign of the mutual conflict, as if he were saying: it is clear by experience that they fight against one another and are contrary, to such an extent that "not whatsoever things you will" — namely, good or evil — "you do," that is, you are permitted to do. Romans 7:19: "for the good which I will, I do not, but," etc. Nevertheless free choice is not thereby taken away. For since free choice consists in this, that it has election, freedom of choice is found in those things which fall under election. But not all the things that are in us are simply subject to our choice, but only in a certain respect. For in a particular instance I can avoid this or that movement of concupiscence or of anger, but in general we cannot avoid all movements of anger or concupiscence, and this on account of the corruption of the tinder introduced from the first sin. But it should be noted that there are four kinds of men with respect to concupiscences, of whom none does whatsoever he wills. For the intemperate, who out of set purpose follow the carnal passions, according to that word of Proverbs 2:14, "who rejoice when they have done evil," do indeed do what they will, insofar as they follow those very passions; but insofar as their own reason murmurs against it and it displeases them, they do what they do not will. The incontinent, however, who have the purpose of abstaining, and yet are overcome by the passions, do indeed do what they do not will, insofar as they follow those very passions against their own purpose; and thus the intemperate do more of what they will. The continent, however, who would wish altogether not to lust, do what they will while they do not lust; but because they cannot altogether not lust, they do what they do not will. The temperate, on the other hand, do indeed what they will, insofar as, the flesh being tamed, they do not lust; but because it cannot be tamed entirely so that it does not in some measure resist the spirit — just as neither can malice grow so great that reason does not murmur against it — therefore, when at some time they do lust, they do what they do not will, yet more of what they will.”

“The flesh lusteth against the Spirit. From this the Manichaeans inferred that man has two souls— one spiritual, which is good and the gift of a good god, and another carnal, which is evil and the gift of an evil god. Some philosophers, too, hold that man has two souls — one sensational, by which he feels, eats, and generates as do the beasts; and another rational, by which he reasons and understands as do the angels ; and they depend for this conclusion on the contrary appetites and mental operations found in the same individual 1. But it is certain that in man there is but one soul, and that a rational one, but which also in a special degree embraces vegetative and sensational powers. Hence, as man has in him both sets of powers, it is no wonder if he experiences contrary appetites, carrying him to diverse objects, and exciting him to action when they are present. In its powers the soul of man is twofold or rather threefold. 2. The word flesh stands by metonymy for that concupiscence which is in the flesh, impressing on it its own ideas and desires. 3. This concupiscence resides not only in the sensitive appetite, but also in the rational, as S. Augustine points out (Con/, viii. 5) ; for as in the domain of desire it excites the appetites of hunger and procreation, in the domain of self-protective instinct the passions of envy and hatred, so in the domain of reason it arouses the desire to excel and the spirit of curiosity. All our mental powers are infected by the leaven of original sin, but they are described as the flesh, because the desires of the flesh are those that are most frequently and most violently aroused, and so are 3 1 8 THE EPISTLE TO THE the principal part of our desires, and give their name to the whole. Hence the Apostle uses the phrase “ works of the flesh,” i,e., of concupiscence, not only for fornication, drunkenness, and revellings, which are strictly fleshly sins, but also for such things as the service of idols and envy, which are strictly sins of the rational part of our nature. 4. The flesh lusieth against the Spirit , because it lusteth for carnal things, and the Spirit against the flesh , because it desires spiritual goods. This warfare is carried on within between the flesh and the Spirit; their forces are marshalled by the Apostle when he says, on the one side, The works of the flesh are manifest , which are these, &c., and on the other, But the fruit of the Spirit is love, joy, &c. Prudentius gives a vivid description of this warfare in his Psychomachia, and S. Augustine in his “ Confessions ” (viii. 11). Cassian ( Col/at , iv. 11) describes it as follows: “ The flesh delights in lust and lasciviousness ; the spirit can hardly be brought to acknowledge the existence of these natural desires. The flesh seeks for sleep and food ; the spirit is so engaged in fasting and watching that with difficulty it brings itself to consent to the necessities of nature. The flesh would abound in this worlds goods; the spirit is content with the slenderest provision of daily bread. The flesh loves the baths , and troops of flatterers ; the spirit rejoices in squalor, and in the silence of the desert. The flesh is fed on honours and praises ; the spirit joys in the persecutions and injuries inflicted on it,” See to the motives of grace and of nature depicted by Thomas k Kempis in his “Imitation of Christ” (lib. iii. c. 59), in his own simple but vigorous style. The Abbot Pamenius, in his “Lives of the Fathers” (vii. 27), rightly describes concupiscence as an evil will, a devil attacking us; or, as Abbot Achilles in the same passage puts it, as <z handle of the devil, Augustine at one time thought that this warfare was waged in a sinner under the law, not in one living under grace ; but he afterwards modified this opinion ( Retract . i. 24). It is beyond question that it is found in the Saints, nay, is the more fierce in proportion as they strive to live more spiritually. Accordingly, S. Augustine says THE SPIRITUAL COMBAT 319 (Serm. 43 de Verbis Domini) : “ The Spirit lusteth against the flesh in good men, not in evil men , who have not the Spirit of God for the flesh to lust against Again, commenting on Ps. lxxvi. 2. (A.V.), S. Augustine says : “ You have to meet an attack not only from the wiles of the devils but also from within yourself— against your bad habits , against your old evil life, which is ever drawing you to its wonted courses . On the other hand you are held back by the new life , while you still belong to the old '. Hence you are lifted up by the joy of the new, you are weighed down by the burden of the old The war is against yourself ; but just where it is irksome to yourself it is pleasing to God, and where it is pleasing to God you gain power to conquer, jor He is with you who overcometh all things. Hear what the Apostle saitk: * With my mind I serve the law of God, but with the flesh the law of sin.’ How with the mind l Because your evil life is hateful to you. How with the flesh l Because you are beset by evil suggestions and delights. But from union with God comes victory. In part you go before; in part you follow after. Betake yourself to Him who will lift you up. Being weighed down with the burden of the old man, cry aloud and say : i O wretched man that I am ; who shall deliver me from the body of this death, from the burden which is weighing me down ' —for the body which is corrupted weigheth down the soul. But why is this warfare permitted to last so long, even till all evil lusts are swallowed up l It is that you may understand that the punishment is in yourself Your scourge is in yourself , and proceeds from yourself , and therefore your quarrel is against yourself. This is the penalty imposed on any one who rebels against God, that as he would not have peace with God he shall have war within himself But do you hold your members bound against your evil lusts. If anger, for example, is roused, remain close to God and hold your hand. It will not do more than rise if it finds no weapons. The attack is on the side of anger ; the arms, however, are with you ; let the attacking force find no arms, and he will soon learn not to rise if he finds that his rising is to no purpose .” Cf. my comments on Rom. vii. in fine. These are contrary the one to the other: so that ye cannot do the 320 THE EPISTLE TO THE things that ye would. You would wish to be free from the feelings of lust, anger, and gluttony, so as not to be hindered from charity, temperance, chastity, and prayer ; and yet you are not free, nor can be free in this life. Or, on the other hand, you would wish to do cheerfully heroic deeds of virtue, but often you cannot, because the flesh is contrary. Anselm well says : “ Your lusts do not allow you to do what you wish ; do not permit them to do what they wish , and then neither you nor they will attain your ends . Although lusts rise in you, yet they are not consummated if you withhold your consent Jn the same way, though there may be in you good works of the Spirit , yet they are not consummated either, because you cannot do them cheerfully and perfectly, while you have the pain of resisting your lusts." Ver. 1 8 .— But if ye are led of the Spirit, ye are not under the law . This anticipates a possible objection of the Galatians that they had apparently only exchanged one yoke for another heavier one, under which they had constantly to fight a tedious and irksome battle. The Apostle replies to this that if they were led by the Spirit they were not the slaves of concupiscence but its masters, and so were not under the law, inasmuch as they kept its provisions not from fear, but by spontaneously doing what it bade, and restraining the motions of concupiscence forbidden by it The Galatians were not, says S. Paul, under the law as a compelling force, still less under it as accusing and condemning, but they were under it as binding the conscience. Even so, however, they kept the law of their own accord, and so might be said to be outside the law, or above the law ; not under it, but rather under the Spirit. This is why, after enumerating the fruits of the Spirit, he adds, Against such there is no law”

“But if ye be led by the Spirit,.... That is, of God, who is the guide and leader of his people. It is a metaphor taken from the leading of persons that are blind; as such are before conversion, and whom the Spirit of God leads in ways they knew not, and in paths they had not known: or from the leading of children, and teaching them to go; so the Spirit leads regenerate persons, and teaches them to walk by faith in Christ. This act of leading supposes life in the persons led, for dead men cannot be led; the Spirit is first a Spirit of life from Christ before he is a leader; and also it supposes some strength, though a good deal of weakness; were there no spiritual strength derived from Christ, they could not be led; and if there was no weakness, there would be no need of leading; it is an instance of powerful and efficacious grace upon them, yet not contrary to their wills, though they are led, they are not forced; they go freely, being led, as there is good reason for it; for the Spirit of God always leads for their profit and advantage, and for the spiritual delight, pleasure, and comfort of their souls; he leads out of the ways of sin, and so of ruin and destruction, and from Mount Sinai, and all dependence on a legal and moral righteousness; he leads to Christ, to his person, for shelter, safety, and salvation, to his blood, for pardon and cleansing, to his righteousness, for justification, and to his fulness, for every supply of grace; he leads into the presence of God, and to his house and ordinances; he leads into the covenant of grace, to the blessings, promises, and Mediator of it; he leads into all truth as it is in Jesus, in the ways of faith and truth, and in the paths of righteousness and holiness, and always in a right way, though sometimes in a rough one, to the city of their habitation; he leads from one degree of grace to another, and at last to glory: all which he does gradually; he leads by little and little into a man's sinfulness, and to see his interest in Christ, and by degrees into the doctrines of the Gospel, and the everlasting love of the three Persons; and proportionally to the strength he gives, and as they are able to bear: now such persons as these have nothing to fear from the law of God: ye are not under the law; such are not only delivered from the law in fact, but in their own apprehensions; they have the comfortable knowledge and experience of it; the law is no terrifying law to them; it works no wrath in them; they are delivered from the spirit of bondage to fear, by the Spirit of God, by whom they are led; nor are they under it, nor do they need it as a pressing forcing law to duty; they delight in it, and cheerfully serve it, being constrained by love, and not awed by fear; nor are its accusations and charges regarded, or to be regarded, by such who are led by the Spirit to Christ, the end of the law for righteousness; and they are entirely freed from its curse and condemnation, though they are under it, and desire to be under it, as held forth by Christ the King of saints; and, under the Spirit's influence and guidance, yield a cheerful and evangelical obedience to it.”

“For the flesh lusteth against the Spirit - God still continues to strive with you, notwithstanding your apostasy, showing you whence you have fallen, and exciting you to return to him; but your own obstinacy renders all ineffectual; and through the influence of these different principles, you are kept in a state of self-opposition and self-distraction, so that you cannot do the things that ye would. You are convinced of what is right, and ye wish to do it; but, having abandoned the Gospel and the grace of Christ, the law and its ordinances which ye have chosen in their place afford you no power to conquer your evil propensities. It was on this ground that the apostle exhorted them, Gal 5:16, to walk in the Spirit, that they might not fulfill the lust of the flesh; as without the grace of God they could do nothing. Who can suppose that he speaks this of adult Christians?”

“So that you [1] do not the things that you would. He does not say, so that you cannot do, as others falsely translate; as if men were under an absolute necessity of sinning, or doing ill; which is also contradictory to the foregoing words, walk by the spirit, and you will not accomplish the works of the flesh. (Witham) — Here some suppose, says St. Augustine, that the apostle denieth that we have free liberty of will: not understanding that this is said to them, if they will not hold fast the grace of faith conceived, by which only they can walk in the spirit, and not accomplish the lusts of the flesh. (St. Augustine, in chap. v. Gal.) Ver 19-21. Uncleanness, immodesty, luxury. In the Greek there are but two vices named; luxury is not mentioned; and, perhaps, the Latin interpreter put two words to explain one Greek word. (Witham) — St. Augustine here sheweth that there are other damnable sins besides infidelity.”

“For--the reason why walking by the Spirit will exclude fulfilling the lusts of the flesh, namely, their mutual contrariety. the Spirit--not "lusteth," but "tendeth (or some such word is to be supplied) against the flesh." so that ye cannot do the things that ye would--The Spirit strives against the flesh and its evil influence; the flesh against the Spirit and His good influence, so that neither the one nor the other can be fully carried out into action. "But" (Gal 5:18) where "the Spirit" prevails, the issue of the struggle no longer continues doubtful (Rom 7:15-20) [BENGEL]. The Greek is, "that ye may not do the things that ye would." "The flesh and Spirit are contrary one to the other," so that you must distinguish what proceeds from the Spirit, and what from the flesh; and you must not fulfil what you desire according to the carnal self, but what the Spirit within you desires [NEANDER]. But the antithesis of Gal 5:18 ("But," &c.), where the conflict is decided, shows, I think, that here Gal 5:17 contemplates the inability both for fully accomplishing the good we "would," owing to the opposition of the flesh, and for doing the evil our flesh would desire, owing to the opposition of the Spirit in the awakened man (such as the Galatians are assumed to be), until we yield ourselves wholly by the Spirit to "walk by the Spirit" (Gal 5:16, Gal 5:18).”