Envies, murders, drunkenness, revellings, and such like. Of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God.

“But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved. Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then, again, at every heathen festival celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual.”

“It is after displaying to the Galatians these pernicious works that he professes to warn them beforehand, even as he had "told them in time past, that they which do such things should not inherit the kingdom of God," even because they bore not the image of the heavenly, as they had borne the image of the earthy; and so, in consequence of their old conversation, they were to be regarded as nothing else than flesh and blood.”

“Those, furthermore, who commit those sins whereof the apostle says, "They who do such things shall not inherit the kingdom of God," are by all means to be guarded against, and are to be compelled to seek amendment if they do not choose it voluntarily, because they are marked with the stains of infamy, and go down into the pit, unless assistance is brought them by sacerdotal authority.”

“Answer me now, thou that accusest thine own flesh, and supposest that this is said of it as of an enemy and adversary. Let it be allowed that adultery and fornication proceed, as you assert, from the flesh; yet hatred, variance, emulations, strife, heresies, and witchcraft, these arise merely from a depraved moral choice. And so it is with the others also, for how can they belong to the flesh? you observe that he is not here speaking of the flesh, but of earthly thoughts, which trail upon the ground. Wherefore also he alarms them by saying, that "they which practice such things shall not inherit the kingdom of God." If these things belonged to nature and not to a bad moral choice, his expression, "they practice," is inappropriate, it should be, "they suffer." And why should they be cast out of the kingdom, for rewards and punishments relate not to what proceeds from nature but from choice?”

“Let no one suppose that envy is the same thing as jealousy. For they are indeed neighbors and because of that very neighborhood either of them is often freely substituted for the other.… But because each is distinguished here they require us to make a distinction. Jealousy is the mind's anguish when someone achieves something that two or more were seeking but which can be had only by one. Jealousy is cured by peace, in which all may obtain that which is sought and thus become one. Envy on the other hand is the grief one feels in one's mind when an unworthy person appears to have obtained something, even if it is not being sought by others. Envy is overcome by meekness, when all who yearn appeal to the judgment of God and do not resist his will, trusting rather in the justice of what he does than in one's own estimate of what people deserve.”

“After the Apostle has shown that through the spirit we are freed from the desires of the flesh, here he consequently shows that through it we are freed from the servitude of the law. And first he sets forth the benefit of the spirit; second, he makes it manifest through its effect, where he says, "the works of the flesh are manifest," etc. He says therefore: I say that if you walk by the spirit, not only will you not accomplish the desires of the flesh, but what is more, if you are led by the spirit (which happens when you do what the spirit suggests, as a director and governor, and not what your own sense and affection prompts you to), you are not under the law. Psalm 142:10: "Your good spirit shall lead me into the right land" — not indeed as one who compels, but as one who governs. From these words Jerome wishes to conclude that after the coming of Christ no one who has the Holy Spirit is bound to observe the law. But it must be known that this saying, "if you are led by the spirit, you are no longer under the law," can be referred to the precepts of the law, whether ceremonial or moral. If indeed it is referred to the ceremonial precepts, it must be known that it is one thing to observe the law, another to be under the law. To observe the law is to do the works of the law without placing one's hope in them; but to be under the law is to place one's hope in the works of the law. Now in the primitive Church there were some just persons who observed the law but were not under the law, insofar as they observed the works of the law but were not under the law, as if placing their hope in them. Thus also Christ was under the law: above, chapter 4: "made under the law," etc. And thus the opinion of Jerome is excluded. If, however, it is referred to the moral precepts, then being under the law can be understood in two ways: either as to obligation — and thus all the faithful are under the law, because it was given to all; whence it is said in Matthew 5:17: "I have not come to abolish the law," etc.; or as to compulsion — and thus the just are not under the law, because the movement and instinct of the Holy Spirit, which is in them, is their own proper instinct; for charity inclines to that same thing which the law commands. Therefore, because the just have the law within them, they do spontaneously what the law commands, not compelled by it. But those who have the will to do evil are nevertheless held back by shame or by fear of the law — these are compelled. And thus the just are under the law only as obliging, not as compelling; under it as compelling are only the unjust. 2 Corinthians 3:17: "Where the spirit of the Lord is, there is liberty." 1 Timothy 1:9: "The law is not laid down for the just man" — namely, as compelling. Consequently, when he says, "Now the works of the flesh are manifest," etc., he proves what he has said through its effect. And first he sets down the works of the flesh, which are contrary to the Holy Spirit; second, he shows how the works of the spirit are not forbidden by the law, where he says, "against such there is," etc. Concerning the first he does two things. First he sets down the works of the flesh, which are forbidden by the law; second he sets down the works of the spirit, which are not forbidden by it, where he says, "but the fruit," etc. Concerning the first he does two things. First he sets forth the works of the flesh; second he adds the harm that follows from them, where he says, "which I foretell," etc. Now there is a difficulty concerning the first point. First, indeed, concerning the fact that the Apostle here sets down certain things which do not pertain to the flesh, and yet he calls them works of the flesh — such as the service of idols, sects, rivalries, and the like. I respond. It must be said, according to Augustine, Book 14 of the City of God, chapter 2, that whoever lives according to himself lives according to the flesh. Hence "flesh" here is taken for the whole man. Whatever, therefore, arises from disordered love of self is called a work of the flesh. Or it must be said that a sin can be called carnal in two ways: namely, as to its consummation — and thus only those things are called carnal which are consummated in the delight of the flesh, namely lust and gluttony; and as to its root — and thus all sins are called carnal, insofar as the soul is weighed down by the corruption of the flesh, as is said in Wisdom 9:15, from which the understanding, weakened, can more easily be deceived, and is impeded from its perfect operation. Whence from this vices also follow, namely heresies, sects, and other things of this kind. And in this way it is said that the tinder of sin is the principle of all sins. Second, there is a difficulty, because since the Apostle says, "those who do such things shall not obtain the kingdom of God," and no one is excluded from the kingdom of God except for mortal sin, it follows therefore that all the things he enumerates are mortal sins. The contrary of this seems to be the case, because among these he enumerates many things which are not mortal sins, such as contention, rivalry, and the like. I respond. It must be said that all these enumerated things are in some way mortal; but some indeed according to their genus, such as homicide, fornication, the service of idols, and the like; but some according to their consummation, such as anger, whose consummation is in the harm of one's neighbor — whence if consent is given to the harm itself, it is a mortal sin. And likewise eating is ordered to the delight of food, but if someone places his end in delights of this kind, he sins mortally; and therefore he does not say "eatings" but "carousings"; and the same is to be understood concerning other similar things. Third, there is a difficulty concerning their order and enumeration. Concerning this it must be said that, since the Apostle in different places enumerates different vices and in different ways, he does not intend to enumerate all vices in order and according to art, but only those in which those to whom he writes abound and in which they exceed. And therefore in them one should not look for completeness, but the cause of the diversity. Having established these things, therefore, it must be known that the Apostle enumerates certain vices of the flesh which occur concerning things that are not necessary for life; and certain others concerning things that are necessary for life. Concerning the first he sets down certain vices which are of a man toward himself, certain ones against God, certain ones against his neighbor. Against himself there are four, which he therefore sets down first because they manifestly proceed from the flesh, of which two pertain to the carnal act of lust: namely, fornication, which occurs, namely, when an unmarried man approaches an unmarried woman, or as to the natural use of lust. The other is uncleanness, as to use against nature. Ephesians 5:5: "every fornicator or unclean person," etc. 2 Corinthians 12:21: "who have not done penance for the uncleanness and fornication and impurity," etc. The other two are ordered to the acts themselves. One, namely, exterior, such as touch, looks, kisses, and the like; and as to this he says, "impurity," Ephesians 4:19: "who despairing, have given themselves up to impurity," etc. The other interior, namely in unclean thoughts; and as to this he says, "luxury," 1 Timothy 5:11: "for when they have grown wanton against Christ, they will marry," etc. Against God he sets down two, of which one is that by which divine worship is impeded by the enemies of God; and as to this he says, "the service of idols," 1 Corinthians 10:7: "neither become idolaters," etc. Wisdom 14:27: "for the worship of unspeakable idols is the cause and beginning and end of every evil." The other is that by which a pact is entered into with demons; and as to this he says, "sorceries," which are done through magic arts, and are called sorceries from poison, because they are done to the harm of men. 1 Corinthians 10:20: "I would not have you become partakers with demons." Apocalypse, last chapter: "outside are dogs, and sorcerers," etc. Against his neighbor, however, he sets down nine, of which the first is enmities, and the last homicide, because from the one there is an arrival at the other. The first, therefore, is enmity in the heart, which is hatred toward one's neighbor. Matthew 10:36: "a man's enemies are those of his own household." And therefore he says, "enmities." From this, however, arises dissension in words. And therefore he says, "contentions," which is an assault upon truth accompanied by confidence of outcry. Proverbs 20:3: "it is an honor for a man to separate himself from contentions." The second is rivalry, which consists in this, that one strives to obtain the same thing as another. Whence he says, "rivalries," which arise from contention. The third is when one is impeded by another as they both tend toward the same thing, and from this he becomes angry against him, and therefore he says, "wraths," James 1:20: "for the wrath of a man," etc. Ephesians 4:26: "let not the sun go down upon your anger." The fourth is when from anger of soul one arrives at blows; and as to this he says, "quarrels." Proverbs 4: "hatred stirs up quarrels." The fifth from these, namely "dissensions" — and if indeed they are in human matters, they are called dissensions, namely when partisan divisions occur in the Church. Romans 16:17: "mark those who cause dissensions and offenses contrary to the doctrine which you have learned, and avoid them." If in divine matters, they are then called "sects," that is, heresies. 2 Peter 2:1: "they will bring in sects of perdition," etc. And, in the same place: "they do not fear to bring in sects, blaspheming." From these, moreover, follows "envy," when those whom they rival prosper. Job 5:2: "envy slays the little one," etc. From these, moreover, follow homicides of the heart and of the deed. 1 John 4: "he who hates his brother is a murderer." As to the vices, however, which pertain to the ordering of things necessary for life, he sets down two: one as to drink; whence he says, "drunkenness," namely habitual, Luke 21:34: "take heed lest your hearts be weighed down with surfeiting and drunkenness," etc. The other as to food, and as to this he says, "carousings," Romans 13:13: "not in carousings and drunkenness."”

“Bevellings . This seems to teach that immoderate indulgence in the pleasures of the table is a mortal sin, as it excludes from the Kingdom of heaven. On this I remark that some theologians hold from this verse that gluttony and lust are mortal sins, not only if they impair the use of reason, but if they be excessive. They rely on the case of the rich man in the parable, who was condemned, not because he was a drunkard, but because he fared sumptuously every day; on the words of Isaiah (v. 22), where woe , i.e., eternal damnation, is threatened against those who are mighty to drink strong drink ; on the fact that excess in eating may be more than bestial ; and they ask why should gluttony, so degrading to reason as it is, not be a mortal sin, if pollution is. But the common opinion of doctors is in favour of a milder view, viz., that excess in eating is not a deadly sin, except when it seriously impairs the health, or causes some disease ; or when a man eats with the object of vomiting, so as to commence again — and even this some hold to be not a deadly sin. VOL. 11. x 322 THE EPISTLE TO THE . Note that revellings represents the Greek word #cwfw>i, which stands for the lascivious words and actions of drunkards, for obscene songs, dances, and kisses. Hence Bacchus is called Comus, and Kw/uu^€tv is to revel, or to be wanton. Cf. notes to Rom. xiii. 13. 2. If the word is to be understood of banquetings, then it must be also understood of them in their most extreme and finished form, when men sit at table till they are overcome with excess. C£ Isa. xxviii. 8. As in the preceding words the Apostle subjoins variance to wrath, and heresies to seditions, and murders to envyings, so here he subjoins revellings to drunkenness, the second member in each case showing what the first tends to end in. Cf. Prov. xxiil 20. 1. As to the opinions referred to above, I remark as follows : (a) to fare sumptuously is by itself a venial sin, and becomes mortal only when it leads to vomiting and similar excesses. ( b ) It also becomes a mortal sin per accidens , /.*, when it is united to drunkenness, lust, slander, cruelty, and contempt for the poor. This last was the sin of Dives. 2. The denunciation of Isa. v. 22 is directed against those who mix their drinks so as to make them more intoxicating, and who make a point of making themselves and their guests drunken, and think their hospitality disgraced if they fail in this. 3. Undoubtedly gluttony is a base thing in itself, but so are all our bodily functions ; but they are not entirely contrary to right reason, unless indeed they deprive reason of its power to act The case is different with aberrations of the generative powers. The act of copulation is ordained for a special end, and in its proper method. To defeat this, or to elude the end, is to go contrary to the workings of God, and is therefore a deadly sin”

“But the fruit of the Spirit,.... Not of nature or man's free will, as corrupted by sin, for no good fruit springs from thence; but either of the internal principle of grace, called the Spirit, Gal 5:17 or rather of the Holy Spirit, as the Ethiopic version reads it; the graces of which are called "fruit", and not "works", as the actions of the flesh are; because they are owing to divine influence efficacy, and bounty, as the fruits of the earth are, to which the allusion is; and not to a man's self, to the power and principles of nature; and because they arise from a seed, either the incorruptible seed of internal grace, which seminally contains all graces in it, or the blessed Spirit, who is the seed that remains in believers; and because they are in the exercise of them acceptable unto God through Christ, and are grateful and delightful to Christ himself, being "his pleasant fruits"; which as they come from him, as the author of them, they are exercised on him as the object of them, under the influence of the Spirit; and because they are profitable to them that are possessed of them, seeing the promise of this life and that which is to come is annexed to them; and the good works which are done in consequence of them are profitable to men: once more, as the works of the flesh are the unfruitful works of darkness, and make men so, and therefore cannot be called fruit properly; these, as they are fruits, and are rightly and properly so called, so they make men fruitful, and to abound in divine things, and are as follow: Love. This the apostle begins with, it being the fulfilling of the law, the bond of perfectness, and without which a profession of religion is insignificant; it may be understood of love to God, of which every man's heart is destitute, being enmity against God, until regenerated by the Spirit of God; when he sheds abroad the love of God in the heart, and which is the ground and reason of any man's truly loving God: and also of love to Christ, which the natural man feels nothing of till the spirit of wisdom and revelation, in the knowledge of Christ, opens his eyes to see the loveliness of his person, the suitableness of his grace, righteousness, and fulness, and the necessity of looking to him for life and salvation; and likewise of love to the saints, which a carnal man is a stranger to, until he is renewed by the Holy Ghost, who in regenerating him teaches him to love the brethren; and which is the evidence of his having passed from death to life, through the mighty power of his grace. Moreover, love to the house and worship of God, to the truths and ordinances of the Gospel, all which men have naturally an aversion to, may be included in this first fruit of the Spirit: the next follows, which is joy, even that which is in the Holy Ghost, and has him for its author. The object of it is God, not as an absolute God, but as a covenant God and Father in Christ; as the God of salvation, as clothing with the robe of his Son's righteousness, and as pardoning iniquity, transgression, and sin, full atonement being made by the sacrifice of Christ; who also is the object of this joy in his person, fulness, righteousness, offices, relations, and when beheld, embraced, and enjoyed in a way of communion. This joy, likewise, which is the produce of the Spirit, lies in spiritual things, and arises from an apprehension or good hope of interest in them, as justification, pardon, peace, adoption, and eternal glory; and is peculiar to such who have the Spirit, for a stranger intermeddles not with this joy, nor can he form any judgment of it, and is even unspeakable by the believer himself. Moreover, joy in the good of others, of fellow creatures and fellow Christians, in their outward and inward prosperity, in their temporal, spiritual, and eternal good, which, as it is a grace of the Spirit, may well enough be thought to be at least part of the sense of the word here; since it follows upon, and is joined with love, and stands between that and peace, which is another fruit of the Spirit: and designs peace with God in a man's own conscience, produced there by the Spirit of God, in consequence of peace being made by the blood of Christ; and that through the application of the blood of Christ for pardon, and of his righteousness for justification to the soul of a sensible sinner by the blessed Spirit, the effect of which is peace, quietness, and tranquillity of mind; also peace with men, with the saints, and with all others; for such who are under a work of the Spirit of God, and are influenced and led by him, seek after the things which make for peace and edification among the brethren, and are desirous if possible to live peaceably with all men: hence appears another grace in them, longsuffering; which intends not so much a patient waiting for good things to come, for more grace, and for glory, through the Spirit; but a patient bearing and enduring of present evils with joyfulness, being strengthened by the Spirit with all might, according to his glorious power; being slow to anger, ready to forgive injuries, put up with affronts, and bear with, and forbear one another: and which is usually accompanied with gentleness, humanity, affability, courteousness, shown both in words, gestures, and actions; in imitation of the gentleness of Christ, and agreeably to that wisdom, that heavenly doctrine of the Gospel, which, among other things, is said to be gentle, and easy to be entreated. To which is added goodness; and what else can come from the good Spirit of God, the author of the good work of grace upon the soul? and which disposes it to acts of goodness unto men, in a natural, civil, moral, spiritual, and evangelic way, for the benefit both of soul and body; and which must here be understood, and which is well pleasing to God when done in the exercise of the following grace, faith; for though fidelity, both in words and actions, which is very ornamental to the Gospel, and a profession of religion may be meant; yet faith in Christ is not to be excluded, as it is generally by interpreters; for this is not of a man's self, nor have all men it: it is a gift of God, the operation of his power, and the work of his Spirit, whence he is styled the spirit of faith; and which therefore must have a place among his fruits; and which lies and shows itself in believing in Christ for salvation, in embracing the doctrines of the Gospel, and making a profession of them, which is called the profession of faith; all which, when right, comes from the Spirit of God.”

“Envyings - Φθονοι· "Pain felt, and malignity conceived, at the sight of excellence or happiness." A passion the most base and the least curable of all that disgrace or degrade the fallen soul. See on Rom 13:13 (note) Murders - Φονοι· Similarity of sound to the preceding seems to have suggested the word in this association; it is wanting in several MSS. Murder signifies the destruction of human life; and as he who hates his brother in his heart is ready to take away his life, so he is called a murderer. After all the casuistry of man, it does not appear that the right of taking away a human life on any pretense, except for the crime of murder belongs to any but the Maker and Judge of all men. Drunkenness - Μεθαι· Taking more wine or any kind of inebriating liquor than is necessary for health; whatever unfits for public, domestic, or spiritual duties; even the cares of the world, when they intoxicate the mind. See on Rom 13:13 (note). Revellings - Κωμοι· Lascivious feastings, with obscene songs, music, etc. See on Rom 13:13 (note). And such like - Και τα ὁμοια τουτοις· All that proceeds from the evil passions of a fallen spirit, besides those above specified; and all that the law of God specifies and condemns. Of the which I tell you before - When I first preached the Gospel to you. As I have also told you in time past - When I paid my second visit to you; for the apostle did visit them twice. See Act 16:6; Act 18:23; and see preface. Shall not inherit - They are not children of God, and therefore cannot inherit the kingdom which belongs only to the children of the Divine family.”