--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 567 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/567/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 567. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/567/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 567. Galatians · 10 of 12 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/567/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/567/#p-N ### Verse 19 [¶1] Now the works of the flesh are manifest - By flesh we are to understand the evil and fallen state of the soul, no longer under the guidance of God's Spirit and right reason, but under the animal passions; and they are even rendered more irregular and turbulent by the influence of sin; so that man is in a worse state than the brute: and so all-commanding is this evil nature that it leads men into all kinds of crimes; and among them the following, which are manifest - known to all, and most prevalent; and, though these are most solemnly forbidden by your law, the observance of its ordinances gives no power to overcome them, and provides no pardon for the guilt and condemnation produced by them. [¶2] Adultery - Μοιχεια· Illicit connection with a married person. This word is wanting in this place in the best MSS., versions, and fathers; the next term often comprehending both. [¶3] Fornication - Πορνεια· Illicit connection between single or unmarried persons; yet often signifying adultery also. [¶4] Uncleanness - Ακαθαπσια· Whatever is opposite to purity; probably meaning here, as in [Rom 1:24]; [2Cor 12:21], unnatural practices; sodomy, bestiality. [¶5] Lasciviousness - Ασελγεια· Whatever is contrary to chastity; all lewdness. ### Verse 20 [¶7] Idolatry - Worshipping of idols; frequenting idol festivals; all the rites of Bacchus, Venus, Priapus, etc., which were common among the Gentiles. [¶8] Witchcraft - Φαρμακεια, from φαρμακον a drug or poison; because in all spells and enchantments, whether true or false, drugs were employed. As a drug, φαρμακον, might either be the means of removing an evil, or inflicting one, etymologists have derived it from φερον ακος, bringing ease, or φερον αχος, bringing pain. So spells and incantations were used sometimes for the restoration of the health; at others, for the destruction of an enemy. Sometimes, these φαρμακα were used to procure love; at other times, to produce hatred. [¶9] Hatred - Εχθραι· Aversions and antipathies, when opposed to brotherly love and kindness. [¶10] Variance - Ερεις· Contentions, where the principle of hatred proceeds to open acts; hence contests, altercations, lawsuits, and disputes in general. [¶11] Emulations - Ζηλοι· Envies or emulations; that is strife to excel at the expense of another; lowering others to set up one's self; unholy zeal, fervently adopting a bad cause, or supporting a good one by cruel means. Inquisitions, pretending to support true religion by torturing and burning alive those who both profess and practice it. [¶12] Wrath - Θυμοι· Turbulent passions, disturbing the harmony of the mind, and producing domestic and civil broils and disquietudes. [¶13] Strife - Επιθειαι· Disputations, janglings, logomachics, or strife about words. [¶14] Seditions - Διχοστασιαι· Divisions into separate factions; parties, whether in the Church or state. [¶15] Heresies - Αἱρεσεις· Factions; parties in the Church separating from communion with each other, and setting up altar against altar. The word, which is harmless in itself, is here used in a bad sense. In stead of αἱρεσεις the Slavonic has σκανδαλα, scandals, offenses or stumbling-blocks. ### Verse 21 [¶17] 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) [¶18] 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. [¶19] 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). [¶20] Revellings - Κωμοι· Lascivious feastings, with obscene songs, music, etc. See on [Rom 13:13] (note). [¶21] 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. [¶22] Of the which I tell you before - When I first preached the Gospel to you. [¶23] 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. [¶24] 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. ### Verse 22 [¶26] But the fruit of the Spirit - Both flesh - the sinful dispositions of the human heart and spirit - the changed or purified state of the soul, by the grace and Spirit of God, are represented by the apostle as trees, one yielding good the other bad fruit; the productions of each being according to the nature of the tree, as the tree is according to the nature of the seed from which it sprung. The bad seed produced a bad tree, yielding all manner of bad fruit; the good seed produced a good tree, bringing forth fruits of the most excellent kind. The tree of the flesh, with all its bad fruits, we have already seen; the tree of the Spirit, with its good fruits, we shall now see. [¶27] Love - Αγαπη· An intense desire to please God, and to do good to mankind; the very soul and spirit of all true religion; the fulfilling of the law, and what gives energy to faith itself. See [Gal 5:6]. [¶28] Joy - Χαρα· The exultation that arises from a sense of God's mercy communicated to the soul in the pardon of its iniquities, and the prospect of that eternal glory of which it has the foretaste in the pardon of sin. See [Rom 5:2]. [¶29] Peace - Ειρηνη· The calm, quiet, and order, which take place in the justified soul, instead of the doubts, fears, alarms, and dreadful forebodings, which every true penitent less or more feels, and must feel till the assurance of pardon brings peace and satisfaction to the mind. Peace is the first sensible fruit of the pardon of sin. See [Rom 5:1], and the notes there. [¶30] Long-suffering - Μακροθυμια· Long-mindedness, bearing with the frailties and provocations of others, from the consideration that God has borne long with ours; and that, if he had not, we should have been speedily consumed: bearing up also through all the troubles and difficulties of life without murmuring or repining; submitting cheerfully to every dispensation of God's providence, and thus deriving benefit from every occurrence. [¶31] Gentleness - Χρηστοτης· Benignity, affability; a very rare grace, often wanting in many who have a considerable share of Christian excellence. A good education and polished manners, when brought under the influence of the grace of God, will bring out this grace with great effect. [¶32] Goodness - Αγαθωσυνη· The perpetual desire and sincere study, not only to abstain from every appearance of evil, but to do good to the bodies and souls of men to the utmost of our ability. But all this must spring from a good heart - a heart purified by the Spirit of God; and then, the tree being made good, the fruit must be good also. [¶33] Faith - Πιστις, here used for fidelity - punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secret of our friend, nor disappointing the confidence of our employer. ### Verse 23 [¶35] Meekness - Πραοτης· Mildness, indulgence toward the weak and erring, patient suffering of injuries without feeling a spirit of revenge, an even balance of all tempers and passions, the entire opposite to anger. [¶36] Temperance - Εγκρατεια· Continence, self-government, or moderation, principally with regard to sensual or animal appetites. Moderation in eating, drinking, sleeping, etc. [¶37] Several very respectable MSS., as D*EFG, with the Vulgate, most copies of the Itala and several of the fathers, add ἁγνεια, chastity. This we are sure cannot be separated from the genuine Christian character, though it may be included in the word εγκρατεια, continence or moderation, immediately preceding. [¶38] Against such there is no law - Those, whose lives are adorned by the above virtues, cannot be condemned by any law, for the whole purpose and design of the moral law of God is fulfilled in those who have the Spirit of God, producing in their hearts and lives the preceding fruits. ### Verse 24 [¶40] And they that are Christ's - All genuine Christians have crucified the flesh - are so far from obeying its dictates and acting under its influence, that they have crucified their sensual appetites; they have nailed them to the cross of Christ, where they have expired with him; hence, says St. Paul, [Rom 6:6], our old man - the flesh, with its affections and lusts, is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. By which we see that God has fully designed to save all who believe in Christ from all sin, whether outward or inward, with all the affections, παθημασι, irregular passions, and lusts, επιθυμιαις, disorderly wishes and desires. All that a man may feel contrary to love and purity; and all that he may desire contrary to moderation and that self-denial peculiar to the Christian character. ### Verse 25 [¶42] If we live in the Spirit - If we profess to believe a spiritual religion, let us walk in the Spirit - let us show in our lives and conversation that the Spirit of God dwells in us. ### Verse 26 [¶44] Let us not be desirous of vain glory - Κενοδοξοι· Let us not be vain glorious - boasting of our attainments; vaunting ourselves to be superior to others; or seeking honor from those things which do not possess moral good; in birth, riches, eloquence, etc., etc. [¶45] Provoking one another - What this may refer to we cannot tell; whether to the Judaizing teachers, endeavoring to set themselves up beyond the apostle, and their attempts to lessen him in the people's eyes, that they might secure to themselves the public confidence, and thus destroy St. Paul's influence in the Galatian Churches; or whether to some other matter in the internal economy of the Church, we know not. But the exhortation is necessary for every Christian, and for every Christian Church. He who professes to seek the honor that comes from God, should not be desirous of vain glory. He who desires to keep the unity of the Spirit in the bond of peace, should not provoke another. He who knows that he never deserved any gift or blessing from God should not envy another those blessings which the Divine goodness may have thought proper to bestow upon him. May not God do what he will with his own? If Christians in general would be content with the honor that comes from God, if they would take heed to give no provocations to their fellow Christians, if they would cease from envying those on whom either God or man bestows honors or advantages, we should soon have a happier and more perfect state of the Christian Church than we now see. Christianity requires us to esteem each other better than ourselves, or in honor to prefer one another. Had not such a disposition been necessary to the Christian character, and to the peace and perfection of the Church of Christ, it would not have been so strongly recommended. But who lays this to heart, or even thinks that this is indispensably necessary to his salvation? Where this disposition lives not, there are both the seed and fruit of the flesh. Evil tempers are the bane of religion and totally contrary to Christianity.