If you are a fan of classic, dry humor, then you probably know Bob Newhart. There is a skit where he’s a Psychiatrist and a patient comes in. After he explains the billing process, she explains her problem. After listening, he replies that he wants to say just two words. I want you to take them out of the office and incorporate them into your life. Here they are: “STOP IT”. She responds: “But doctor, what do you mean?”. Two words: “S-T-O-P, new word, I-T”. “STOP IT”. “I don’t understand”, she said. He replied: “I can’t tell you the number of people who ask this, but it’s not Yiddish”. “STOP IT”. She objected” But my parents didn’t love me, my husband avoids me, my kids ridicule me and my boss, bullies me”. “We don’t go there”, he said. Just “STOP IT”. So I should just stop it then? There you go. You got it. You don’t want to go through life with your problem, so just “STOP IT”. If only dealing with our problems were that easy. (http://www.crosswaystolife.org/Dealing_with_Sin_and_Addiction.html)
When there are personal failings coupled with group conflict, the results are always disastrous. When the Apostle Paul wanted to contrast the life of a spirit filled Christian with someone dominated by the works of the flesh he commented on the nature of Sexual and religious defilement, impacting relational and personal struggles.
The struggle with sin marks one who is led by the Spirit. Someone who exists in the flesh does not struggle with what they are most comfortable with. In Galatians 5:20b-21, Paul now outlines several other pitfalls to watch out for in personal and group dynamics. Understanding the nature of these pitfalls helps us to avoid those things that will be destructive and provide personal directions for living a Spirit controlled life. It has a bearing on our personal, relational and divine relationship
Paul warns of the 1) Relational Struggle (Galatians 5:20b-21a) and 2) Personal Struggle (Galatians 5:21b)
When “Struggling with Sin” we must watch for the:
1) Relational Struggle (Galatians 5:20b-21a)
Galatians 5:20b-21a [20] (idolatry, sorcery), enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, [21] envy, (drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God). (ESV)
Following a presentation of sins that defile sexually, and spiritually, the third group of sins relates to human relationships. It represents the breakdown of Christian community. These sins are against the neighbor, essentially a breaking of the Fifth Commandment. Here we see a degradation from feelings (e.g., hostilities) to actions (quarrels) to results (factions) Paul’s major emphasis in speaking of the Flesh lies on the ways in which that power destroys community life.( Martyn, J. L. (2008). Galatians: a new translation with introduction and commentary (Vol. 33A, p. 497). New Haven; London: Yale University Press.)
Quote: The Problem with sin is that it will TAKE YOU FARTHER THAN YOU PLANNED ON GOING, KEEP YOU LONGER THAN YOU PLANNED ON STAYING
and COST YOU MORE THAN YOU PLANNED ON PAYING. (Wade Martin Hughes, Sr. Kyfingers@aol.com)
The first on the list is one described as “Emnity/Hatred” (echthrai) which is in the plural form, denoting primarily a feeling of (hostility) between groups (Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 2:607) It closely relates to the Greek work for enemy (echthros). This form of hatred includes any kind of political, racial, or religious hostility, whether public or private (Philip Graham Ryken. Galatians: Reformed Expository Commentary. P&R Publications 2005. p. 230). Racism, for example, is the spirit that looks with evil suspicion on anyone of a different race, tongue, nation, or creed (Boles, Kenneth L.: Galatians & Ephesians. Joplin, Mo. : College Press, 1993 (The College Press NIV Commentary), S. Ga 5:20)
This all reflects a way of life before becoming a Christian. As Paul described to Titus:
Titus 3:3 [3] For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. (ESV)
A number of Greek manuscripts and some translations (KJV) include “murder” to this list. The New Testament Ethic explains what the intent of the law meant:
1 John 3:15 [15] Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. (ESV)
• If the list of social sins here are meant to be seen as the mirror opposites of those qualities or actions listed as the fruit of the Spirit in vss. 22–23, then enmity/hatred is contrasted with love in this discussion (Witherington III, Ben: Grace in Galatia : A Commentary on St. Paul's Letter to the Galatians. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1998, S. 400)
Emnity/Hatred often results in: the second quality variously described as: strife/variance/Discord/wrangling/contention/quarreling (eris). Among individuals, it relates to bitter conflicts. Strife is rivalry or discord, which comes from a quarrelsome spirit. (Philip Graham Ryken. Galatians: Reformed Expository Commentary. P&R Publications 2005. p. 230). Wrong attitudes invariably bring wrong actions. Strife represents any contention, fighting, struggling, quarreling, dissension and wrangling. It is when someone fights against another person in order to get something: position, power, promotion, honor or recognition. One may therefore translate “they argue/quarrel with one another,” or “they fight with one another with words.” (Arichea, Daniel C. ; Nida, Eugene Albert: A Handbook on Paul's Letter to the Galatians. New York : United Bible Societies, 1993 (UBS Handbook Series; Helps for Translators), S. 138). Some people just seem to love to start arguments. They can’t get along with anybody. They’re like a porcupine—they have a lot of good points, but you can’t get near them. (Rogers, A. (2017). How to Have a Spirit-Controlled Life. In Adrian Rogers Sermon Archive (Ga 5:19–23). Signal Hill, CA: Rogers Family Trust.)
Please turn to 1 Corinthians 1
A specific form of this strife is when people begin to choose sides and pit one side against the other in a hostile manner. This was indicative of the dysfunctional congregation at Corinth. Paul described the report:
1 Corinthians 1:10-13 [10] I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. [11] For it has been reported to me by Chloe's people that there is quarreling among you, my brothers. [12] What I mean is that each one of you says, "I follow Paul," or "I follow Apollos," or "I follow Cephas," or "I follow Christ." [13] Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? (ESV)
• It is a natural mirror opposite to the third fruit listed in Gal. 5:22, namely ‘peace’((Witherington III, Ben: Grace in Galatia : A Commentary on St. Paul's Letter to the Galatians. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1998, S. 400))
Third, when hatred, leads to strife, it often results in “Jealousy/Emulations/selfish ambition” which is a form of anger and hateful resentment caused by coveting for oneself what belongs to someone else. Jealousy (zelos) refers not to the godly form but to the sinful and self-centered type (Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 2:607).
Jealousy is a characteristic of people of the flesh, as Paul described in 1 Cor. 3:
1 Corinthians 3:1-3 [3:1] But I, brothers, could not address you as spiritual people, but as people of the flesh, as infants in Christ. [2]I fed you with milk, not solid food, for you were not ready for it. And even now you are not yet ready, [3] for you are still of the flesh. For while there is jealousy and strife among you, are you not of the flesh and behaving only in a human way? (ESV)
• Jealousy and strife go together, for what started out as intense devotion to a leader (1 Cor. 1), it degenerates into a jealous craving to retain the feeling of closeness to that leader, to “possess” them, as it were, and to enhance their prestige come what may, resulting in much strife. Jealousy is described here in the plural and is the antithesis to the sixth part of the fruit—generosity or goodness toward others (??a??s???) (Witherington III, Ben: Grace in Galatia : A Commentary on St. Paul's Letter to the Galatians. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1998, S. 401)
Some translations/manuscripts add the term Selfish ambition (eritheiai) which is a self-aggrandizing attitude which shows itself in working to get ahead at other’s expense (cf. Phil. 2:3) (Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 2:608) “Selfish ambition” (????e?^a?, eritheiai, plural of ????e?a, eritheia) is derived from the word for a hireling, someone who does something only for the pay (cf. Tobit 2:11). Crooked politicians, who serve in office only for what they can get out of it, are a good example of this. In Aristotle eritheia is the kind of self-seeking election intrigue that causes governments to fall, merely to satisfy the political cravings of the politician (Aristotle: Politics, 1302 b 4, 1303 a 14).
It is described in Romans 2:
Romans 2:8 [8] but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. (ESV)
• When Paul was imprisoned in Rome awaiting a possible sentence of death from Nero, certain preachers were scheming to stir up even more trouble against Paul. They were jealous of Paul’s stature, and acting out of “selfish ambition,” they wanted to see him punished for his success (Phil 1:17).
Fourth, when hatred, leading to strife, mixed with “Jealousy” it often results in Fits/Outbursts of anger/wrath/rage (thymoi) which are sudden, unrestrained expressions of hostility toward others, often with little or no provocation or justification. It is the all-too-common sin of unbridled temper. (cf. 2 Cor. 12:20; Ephes. 4:31; Col. 3:8 cf. Rom. 2:8 where it is coupled with wrath).The “fits of anger” that so easily get out of control in fallen individuals, then, are what we also call “losing your temper.” Aristotle compared this to emotions which flame up suddenly, “like fire in straw, quickly blazing up.” (Aristotle, Rhet. ii. 13.) or like a dog that will “bark if there is but a knock at the door, before looking to see if it is a friend (Aristotle, Nicomachean Ethics, in the Basic Works of Aristotle, ed. Richard McKeon, Trans. W.D. Ross (New York: Random House, 1941), 1046 (7.6.1).
Please turn to Ephesians 4
“Fits of anger” may be contrasted to the fourth item listed in Gal. 5:22—µa?????µ?a which in its adjectival form most “commonly … occurs in the NT in the sense of a patient endurance of wrong without anger” (cf. 2 Cor. 6:6; Ephes. 4:2; Col. 1:11; 3:12 cf. the verbal form in 1 Thess. 5:14) (Witherington III, Ben: Grace in Galatia : A Commentary on St. Paul's Letter to the Galatians. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1998, S. 400)
This is how Paul made the contrast to the Ephesians:
Ephesians 4:29-32 [29] Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. [30] And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. [31] Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. [32] Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. (ESV)
• If we were to separate the aspect of anger from rage, we could see that the contrast of fits of rage may be contrasted with ‘kindness’ (???st?t?? cf. Rom. 2:4; 11:22; 2 Cor. 6:6), the fifth item listed as part of the fruit. Kindness is by definition a beneficent disposition toward others (Witherington III, Ben: Grace in Galatia : A Commentary on St. Paul's Letter to the Galatians. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1998, S. 401)
Please turn to Romans 16
““Rivalries/“Factions/Seditions/Dissensions/Divisions/Rebellion” (dichostasiai) is the final result of the conflict. It comes from a verb meaning “to choose” literally “dividing and standing apart.” Originally it was the process of choosing up sides over an issue; later it came to mean the troublesome issue itself. This would include a rebellious attitude to authority with the attempt to stir up discontentment and generate complaint. If we were to consider the process at work here, unhealthy rivalries often result in Divisions which then split into factions.
In Rom 16 Paul warned against this:
Romans 16:17-20[17] I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. [18] For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive. [19] For your obedience is known to all, so that I rejoice over you, but I want you to be wise as to what is good and innocent as to what is evil. [20] The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you. (ESV)
• When a preference is put above a doctrine, it results in division and that preference itself creates an obstacle to biblical doctrine. These preferences come from human appetites, and the proponent may even try to persuade with smooth talk and flattery. True Peace occurs when the God of peace rules though His word of peace. God has not set the Galatians right, simply to have them enjoy that condition apart from his continuing presence. If some persons wish to have the gift while spitting into the face of the Giver, they incur his judgment. Nothing Paul has said about God’s grace implies that God has removed himself from the seat of the absolute sovereign, whose gift of freedom is the gift to be obedient to him in his presence.( Martyn, J. L. (2008). Galatians: a new translation with introduction and commentary (Vol. 33A, p. 498). New Haven; London: Yale University Press.)
Some translations next add the term heresy (a???se??, haireseis, plural of a??es??, hairesis), pointing to the too often result of these divisions. When God’s people divide into “sects” or factions around a particular issue or a notable champion of that issue, they are following the urging of the flesh The fundamental problem is not choosing the wrong teacher or the wrong side of an issue; the problem is in choosing up sides over the issue in the first place (Boles, Kenneth L.: Galatians & Ephesians. Joplin, Mo. : College Press, 1993 (The College Press NIV Commentary), S. Ga 5:20)
This is how false prophets stir up division through heresy:
2 Peter 2:1-3 [2:1] But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction. [2] And many will follow their sensuality, and because of them the way of truth will be blasphemed. [3] And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep. (ESV)
““Rivalries/Divisions/“Factions” and “Dissensions” taken together may be contrasted with ‘faithfulness’ which is the attribute of those who are dedicated to others, those who serve rather than sever the body of Christ, those who overlook differences, rather than use differences as an excuse to create factions (Witherington III, Ben: Grace in Galatia : A Commentary on St. Paul's Letter to the Galatians. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1998, S. 401).
The sixth reference in verse 21 to Envy/malice/ill will f?????, is the final item in the list of sins against the community of faith (cf. Mt. 27:18; Mk. 15:10; Rom. 1:29; Phil. 1:15; 1 Tim. 6:4; 1 Pet. 2:10). “Envy” (f?????, phthonoi, plural of f?????, phthonos) is the most sinister form of jealousy. It is not inspired to noble ambition by the success of others, nor even to simple jealousy and coveting. It is “pain at another’s good,”(Diogenes Laertius 7.63, III.) the base feeling of those who are “pained at their friend’s successes.”( Xenophon, Mem. 3.9.8.) Envy could be considered the desire for what others have and jealousy, the displeasure on the consideration that one does not have what another does. Our English word envy is from the Latin in-video, meaning “to look against,” that is to look with ill-will at another person because of what someone is or has. Love never envies (1 Cor. 13:4) It was envy that cause the murder of Abel, threw Joseph into a pit, caused Korah, Datha, and Abiram to rebel agaist Moses and Aaron, made Saul pursue David, and gave rise to the bitter words which “the elder brother” (in the Parable of the Prodigal Son) addressed to his father, and crucified Christ (William Hendriksen. Galatians New Testament Commentary. Baker Publishing Group. 2002. p. 221).
Paul explained the process to Timothy how the false teachers create division which produces envy:
1 Timothy 6:3-5 [3] If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, [4]he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, [5]and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. (ESV)
Envy is in various respects the opposite of considerateness/gentleness toward others (p?a?t??) (1 Cor. 4:21; 2 Cor. 10:1; Gal. 6:1; Ephes. 4:2). The person who envies or is malicious considers only themselves and their desires. The focus is on what others have that he or she wants. By contrast is the considerate person who manifests a concern for others’ well being, considerateness being “the opposite of an arrogant and self-assertive spirit” (Witherington III, Ben: Grace in Galatia : A Commentary on St. Paul's Letter to the Galatians. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1998, S. 401)
We may sum up this portion of our discussion by suggesting that Paul holds up three mirrors to the Galatians—the mirror of the pagan past, the mirror of the present and possible future if dissensions and factions grow under the malign influence of the agitators, and finally the mirror of the true Christian community. The first two stand as contrasts to the third, but there is an especial effort on Paul’s part to contrast the social sins which are beginning to plague the Galatians with the fruit of the Spirit, as we can see now from the following chart:
Chart: “A Summary of Contrasts”
Acts of hatred versus Love (and joy), Discord versus Peace. Anger (quick temper) versus Patience. Fits of rage versus Acts of kindness. Acts of selfish ambition versus Acts of generosity. Dissensions leading to factions versus Faithfulness to others. Acts of envy versus Acts of considerateness. (Witherington III, Ben: Grace in Galatia : A Commentary on St. Paul's Letter to the Galatians. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1998, S. 402)
Finally, when “Struggling with Sin” we must watch for the:
2) Personal Struggle (Galatians 5:21b)
Galatians 5:21b [21] (envy,) drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. (ESV)
First on the list of personal struggles is “Drunkenness” (µ??a?, methai, plural of µ???, methe) which obviously is excessive indulgence in wine and strong drink. While wine was an everyday drink in the Mediterranean world, even pagan Romans and Greeks normally diluted the wine with water to avoid intoxication. A common ratio was one part wine to three parts water. Anything as strong as a 1:1 ratio was called “strong wine.” (Robert H. Stein, “Wine-Drinking in New Testament Times,” Christianity Today (June 20, 1975) 9.)
Please turn to 1 Corinthians 5
You will notice that will all the struggles, the issue resolves around control. If the Holy Spirit is in control, then he produces a righteous fruit through us. If we lose control, such like in a condition of “Drunkenness” then it produces such a dangerous situation for it weakens people’s rational and moral control over their words and actions.” Rather than being controlled by alcohol, the Christian is to be controlled by the Holy Spirit (Eph. 5:18).(Anders, M. (1999). Galatians-Colossians (Vol. 8, p. 65). Nashville, TN: Broadman & Holman Publishers.)
Notice how Paul puts all the conditions together with the Corinthians who had a control problem:
1 Corinthians 5:9-11 [9] I wrote to you in my letter not to associate with sexually immoral people-- [10] not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. [11] But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler--not even to eat with such a one. (ESV)
Paul now continues in Galatians 5:21 putting the conditions together. His reference to “Drunkenness” and “orgies/carousing/revellings” probably had special reference to the activities that so often characterized the pagan worship ceremonies that many of the Gentile converts of Galatia had once participated in. Drunken revelry and “carousing or orgies often accompanied bouts of drinking and the festivals honoring the gods, particularly the god Dionysius (or Bacchus)”( Witherington III, Ben: Grace in Galatia : A Commentary on St. Paul's Letter to the Galatians. Grand Rapids, MI : Wm. B. Eerdmans Publishing Co., 1998, S. 399)
Orgies (komoi) closes the list of sins linking with the previous of idolatry for it probably refers to the drunken carousings commonly associated with such things as the worship of Bacchus, the god of wine. In a more general and universal sense, however, they refer to becoming drunk under any circumstance and to all rowdy, boisterous, and crude behavior. (Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 2:608)
Peter wanted to make the clear distinction between how a believer and non-believer acts:
1 Peter 4:3 [3] For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. (ESV)
Paul had the same thought:
Romans 13:13 [13] Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. (ESV)
Paul concludes the list with the descriptive phrase: “and things like these” which indicates that his list of deeds of the flesh is only representative and not exhaustive. That is why he told the Thessalonians:
1 Thessalonians 5:22 [22] Abstain from every form of evil. (ESV)
Quote: William Barclay provides a helpful summary on the works of the flesh. He notes: “ Without exception, everyone of them is a perversion of something which is in itself good. Immorality, impurity, licentiousness are perversions of the sexual instinct which is in itself a lovely thing and a part of love. Idolatry is a perversion of worship, and was begun as an aid to worship. Sorcery is a perversion of the use of healing drugs in medicine. Envy, jealousy and strife are perversions of that noble ambition and desire to do well which can be a spur to greatness. Enmity and anger are a perversion of that righteous indignation without which the passion for goodness cannot exist. Dissension and the party spirit are a perversion of the devotion to principle which can produce the martyr. Drunkenness and carousing are the perversion of the happy joy of social fellowship and of the things which men can happily and legitimately enjoy. Nowhere is there better illustrated the power of evil to take beauty and to twist it into ugliness, to take the finest things and to make them an avenue for sin. The awfulness of the power of sin lies precisely in its ability to take the raw material of potential goodness and turn it into the material of evil” (William Barclay, Flesh and Spirit, p. 39.)
These sins were not the only ones that Galatian believers had only recently been tempted by or fallen into. I warn you again, Paul says, just as I have warned you before about them in the past (Gal. 1.9; 4.16; 5.3). These appear to have been sins that were dominant in the culture and by which the Galatians were still being tempted. The high point of the apostle’s warning is sobering: “those who do/practice such things will/shall not inherit the kingdom of God”. Because the list of sins is so all-encompassing and the warning so severe, this passage has caused many believers to doubt their salvation. “Who hasn’t done some of those things?” people wonder. “What Christian can claim they have not committed a single one of those sins since they have saved? Who could possibly enter the kingdom of God if committing just one of those sins keeps them out?” The key word in Paul’s warning is “do/practice”, which translates a present active participle of prasso, indicating durative, ongoing action. It is the continual, habitual doing/practice of such things that marks a person as unregenerate and therefore barred from entrance into the kingdom of God. Therefore, the phrase “those who do/practice such things will not inherit the kingdom of God” should not be interpreted to mean that the person who, at any time, commits one of these sins will go to hell. The present tense of the participle “do/practice” (prassontes, Gk.) indicates that what is warned against here is a habitual life-style. One who habitually lives in such a manner will not “inherit the kingdom of God.” (Believer's Study Bible. electronic ed. Nashville : Thomas Nelson, 1997, c1995, S. Ga 5:21)
Please turn to 1 John 3
Scripture always assesses a person’s character on the basis of his common, habitual actions, not their occasional ones. People who habitually indulge in sin show themselves to be enemies of God, whereas those who habitually seek to honor God show themselves to be His children. The unregenerate person occasionally does humanly good things, and the regenerate person occasionally falls into sin. But the basic character of the unregenerate is to do/practice the evil deeds of the flesh and of the regenerate person to bear the good fruit of the Spirit. All the threatenings of God’s judgments call us to repentance, for which pardon is always ready with God; but if we continue obstinate, they will be a testimony against us.( George, T. (1994). Galatians (Vol. 30, p. 398). Nashville: Broadman & Holman Publishers.)
This is the heart of John’s teaching in 1 John 3:4–10.
1 John 3:4-10 [4] Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. [5] You know that he appeared to take away sins, and in him there is no sin. [6] No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. [7] Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. [8] Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. [9] No one born of God makes a practice of sinning, for God's seed abides in him, and he cannot keep on sinning because he has been born of God. [10] By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother. (ESV)
Regardless of what a person may claim, how they habitually live their lives, shows what kingdom they belong to. It is not profession, but possession of eternal life, that determines your destiny. Paul’s concluding description of those who will inherit the Kingdom of God requires some explanation. In its broadest connotation “the kingdom of God” indicates God’s kingship, rule, or sovereignty recognized in the hearts and operative in the lives of His people, and effecting their complete salvation, their constitution as a church, and ultimately a redeemed universe (William Hendriksen. Galatians New Testament Commentary. Baker Publishing Group. 2002. Footnote. p. 222).
Please turn to 1 Corinthians 6
To inherit the Kingdom of God is to come into its rightful possession by receiving the free gift of eternal life While good works cannot get someone into heaven, habitual deeds of the flesh can certainly keep someone out of it. (Philip Graham Ryken. Galatians: Reformed Expository Commentary. P&R Publications 2005. p. 231).
Paul makes a similar statement in 1 Corinthians 6:9–10,
1 Corinthians 6:9-10 [9] Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, [10] nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. (ESV)
Kingdoms have kings. How we live our lives shows to whom we hold as king over our lives, be it sexual desire, self, others or God himself. What we give our allegiance to in this life shows to whom we will offer our allegiance to in eternity. While people can be restrained by human laws backed up by enforced punishments, only the gift of God’s grace in the offer of salvation can break the bondage of sin. When that bondage is truly broken, then a genuine believer is not controlled by the flesh and is kept by the power of the Holy Spirit.
