Galatians 5:18

16. 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. …

Paul to the Galatians: “The flesh lusteth against the Spirit, and the Spirit against the flesh: for these are contrary the one to the other, that ye cannot do even those things which ye wish. But the deeds of the flesh are manifest, which are: adulteries, fornications, impurities, filthiness, idolatries, sorceries, murders, hatreds, strifes, emulations, animosities, provocations, hatreds, dissensions, heresies, envyings, drunkenness, revellings, and such like: with respect to which I declare, that they who do such things shall not possess the kingdom of God. But the fruit of the Spirit is charity, joy, peace, magnanimity, goodness, faith, gentleness, continency, chastity. For they who are Christ’s have crucified their flesh, with its vices and lusts.”

14. For what Christian will submit to hear what is said in your letter? “Paul was indeed a Jew; and when he had become a Christian, he had not abandoned those Jewish sacraments which that people had received in the right way, and for a certain appointed time. Therefore, even when he was an apostle of Christ, he took part in observing these; but with this view, that he might show that they were in no wise hurtful to those who, even after they had believed in Christ, desired to retain the ceremonies which by the law they had learned from their fathers.” Now I implore you to hear patiently my complaint. Paul, even when he was an apostle of Christ, observed Jewish ceremonies; and you affirm that they are in no wise hurtful to those who wish to retain them as they had received them from their fathers by the law. …

19. But the words of the apostle himself may be quoted against me: “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.” It follows from this that he deceived Timothy, and made Christ profit him nothing, for he circumcised Timothy. Do you answer that this circumcision did Timothy no harm, because it was done with an intention to deceive? I reply that the apostle has not made any such exception. He does not say, If ye be circumcised without dissimulation, any more than, If ye be circumcised with dissimulation. …

But even our author should observe that it is to persons who have been already baptized that it was said: “The flesh lusteth against the Spirit, and the Spirit against the flesh, so that ye cannot do the things that ye would.” And lest he should make them slothful for the actual conflict, and should seem by this statement to have given them laxity in sinning, he goes on to tell them: “If ye be led of the Spirit, ye are no longer under the law.” For that man is under the law, who, from fear of the punishment which the law threatens, and not from any love for righteousness, obliges himself to abstain from the work of sin, without being as yet free and removed from the desire of sinning. For it is in his very will that he is guilty, whereby he would prefer, if it were possible, that what he dreads should not exist, in order that he might freely do what he secretly desires. …

Ver. 18 . “But if ye are led by the Spirit, ye are not under the Law.” If it be asked in what way are these two connected, I answer, closely and plainly; for he that hath the Spirit as he ought, quenches thereby every evil desire, and he that is released from these needs no help from the Law, but is exalted far above its precepts. He who is never angry, what need has he to hear the command, Thou shalt not kill? He who never casts unchaste looks, what need hath he of the admonition, Thou shalt not commit adultery? Who would discourse about the fruits of wickedness with him who had plucked up the root itself? for anger is the root of murder, and of adultery the inquisitive gazing into faces. …

[3.] “But why did not the Spirit come before He departed?” Because the curse not having yet been taken away, sin not yet loosed, but all being yet subject to vengeance, He could not come. “It is necessary then,” saith He, “that the enmity be put away, that we be reconciled to God, and then receive that Gift.” But why saith He, “I will send Him”? ( Ver. 7 .) It meaneth, “I will prepare you beforehand to receive Him.” For, how can that which Is everywhere, be “sent”? Besides, He also showeth the distinction of the Persons. On these two accounts He thus speaketh; and also, since they were hardly to be drawn away from Himself, exhorting them to hold fast to the Spirit, and in order that they might cherish It. For He Himself was able to have wrought these things, but He concedeth to the Spirit the working of miracles, on this account, that they might understand His dignity. …