So, with all the talk in the book of Galatians about religion being worthless, how then are we supposed to practically have a relationship with God?  If a relationship with God isn’t getting circumcised, celebrating certain holidays, not celebrating other holidays, eating certain foods, not eating certain foods, wearing certain kinds of clothing, and not wearing other types of clothing; if it isn’t baptism, taking the Eucharist/The Lord’s Supper, or participating in a specific kind of liturgy, then what it is?   If doing those things, which are not bad, isn’t how we have a relationship with God and experience His life, then how do we have it?

Well, it’s interesting that prior to the Mosaic Law, which established a myriad of religious practices that Israelites were supposed to religiously participate in, we have plenty of examples of people who had incredibly powerful relationships with God and yet had no religious practices. For instance, one of the most inspirational stories of faith in all the Bible is when Abraham takes Isaac to the top of the mountain to obediently offer him as a sacrifice to the Lord (something God then stops and provides a substitute).  The Bible points to that story over and over again as what it means to have a relationship with God.  Meanwhile, Abraham lived centuries before the Mosaic Law, the practices of the tabernacle, religious holidays, instructions for which clothes to wear, rules for the Sabbath, and the list goes on.   Think of all the people before the Mosaic Law who had powerful, fruit-bearing, defining relationships with God, and yet, there was no religious practice other than the offering of sacrifices to the Lord, which clearly pointed to and culminated in the final sacrifice of Jesus!

We, however, all too often find it impossible to think of a relationship with God apart from religious practices, to the extent some believe it is impossible to have a healthy, mature, and righteous relationship with God without certain consistent religious practices.  They believe God created certain methods for us to experience His grace, and if we don’t do them, we can never fully experience His grace and possibly not experience it at all!  In many places in the world, including the United States, people view attending worship not as an opportunity to grow in our relationship with other believers as we praise the Lord with them and hear the teaching of God’s Word, but rather as an instrumental and necessary way to experience the grace of God.  That is, people refer to religious actions as “means of grace,” that is, sanctified pipelines to have a relationship with God, that are so fundamental that if you don’t participate in them, and do so in the correct manner, then you cannot have a relationship with God.   Church is no longer a family that gathers together to encourage one another and grow in faith and in the knowledge of the Gospel, but rather a divinely orchestrated means of knowing God that is so necessary that apart from attending a certain worship service with a certain liturgy, you cannot have a relationship with God!  Nothing in the New Testament takes us to that conclusion, and everything in the New Testament points us away from that conclusion!  But what does it point us to? If it’s pointing us away from all of these so-called religious means of grace, then what is it pointing us to in order to experience a relationship with God?

This is where Galatians 5 begins to become extremely practical.  Paul explains the New Covenant in a way that demonstrates the power of what God has given us with Him through Christ, this simple yet powerful relationship, all while continuing to contrast it with religion.  K.S. Wuest explains,

“ … two methods of determining conduct and following out that determination with the appropriate action, are presented. One is in dependence upon the Holy Spirit for the supply of both the desire and the power to do the will of God. This method results in a life in which the fruit of the Spirit is evident. The other method is that of putting one’s self under law, and by self effort attempting to obey that law. This results in a defeated life full of sin, for the law gives neither the desire nor the power to obey it, and on the other hand, uses the evil nature as a means by which to bring sin into the life, since the evil nature is aroused to active rebellion by the very presence of the law. Those Galatians who were adopting the latter method in conformity to the teaching of the Judaizers, were finding that sin was creeping into their lives. Since they were most earnestly zealous of living a life of victory over sin, and in conformity to the ethical teachings of the New Testament dispensation, the presence of sin in their lives was a source of surprise to them. They found that sin often appeared in their lives before they were conscious of its presence, and at a time when they were not at all conscious of harboring any sinful desire. They were in about the same position as Paul before he knew of the delivering power of the Holy Spirit, when he said, “I am carnal, sold under sin. For that which I do, I do not understand: for what I would (the good), I do not; but what I hate (the evil), that I do.… For to will is present with me: but how to perform that which is good I find not.… For the good that I would I do not: but the evil which I would not, that I do” (Rom. 7:14, 15, 18b, 19). That is exactly the predicament which many Christians are in today, since they do not have an intelligent understanding of the ministry of the Holy Spirit, and the needful and correct adjustment of the Christian to the Spirit, and are consequently depending upon self effort to obey the ethics of the Pauline epistles, or the legal enactments of the Mosaic law. Deprived therefore of the ministry of the Holy Spirit, the lives of the Galatians were an easy prey to the Tempter of men’s souls, and he was working havoc amongst them.”¹³Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Vol. 3, pp. 163–164). Grand Rapids: Eerdmans.

Galatians 5:16-26 reveals 4 amazing descriptions of the New Covenant.

 The first amazing description of the New Covenant in Galatians 5:16-26 has to do with its power.

 The New Covenant empowers us to walk in righteousness. 

 16 But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 

 “ ‘walk by the Spirit’ A PRESENT ACTIVE IMPERATIVE, Paul urged the Galatians to live a life supernaturally and continuously controlled by the Spirit of God. ¹⁴Utley, R. J. (1997). Paul’s First Letters: Galatians and I & II Thessalonians (Vol. Volume 11, p. 58). Marshall, TX: Bible Lessons International.

“Verse sixteen. The word flesh refers here to the totally depraved nature of the person, the power of which is broken when the believer is saved. Therefore, the lusts of the flesh refer to the evil desires, impulses, and passions that are constantly arising from the evil nature as smoke rises from a chimney. The evil nature is not eradicated. Its power over the believer is broken, and the believer need not obey it. But it is there, constantly attempting to control the believer as it did before salvation wrought its work in his being. The word fulfill is from teleo (τελεο) which here means “to bring to fulfillment in action.” The verb is future, and is preceded by two negatives. Two negatives in Greek do not, as in English, make a positive assertion. They strengthen the negation. We have here an emphatic promissory future. It does not express a command, but gives a strong assurance that if the believer depends upon the Spirit to give him both the desire and the power to do the will of God, he will not bring to fulfillment in action, the evil impulses of the fallen nature, but will be able to resist and conquer them. We must be careful to notice that Paul puts upon the believer, the responsibility of refusing to obey the behests of the evil nature by conducting himself in the power of the Holy Spirit, and under His control. The will of the person has been liberated from the enslavement to sin which it experienced before salvation, and is free now to choose the right and refuse the wrong. The Holy Spirit has been given him as the Agent to counteract the evil nature, but He does that for the saint when that saint puts himself under His control, and by an act of his free will, says a point-blank positive NO to sin. In other words, there must be a cooperation of the saint with the Holy Spirit in His work of sanctifying the life. The Holy Spirit is not a perpetual motion machine which operates automatically in the life of the believer. He is a divine Person waiting to be depended upon for His ministry, and expecting the saint to cooperate with Him in it. Thus the choice lies with the believer as to whether he is going to yield to the Holy Spirit or obey the evil nature. The Spirit is always there to give him victory over that nature as the saint says a point-blank NO to sin and at the same time trusts the Spirit to give him victory over it.” ¹⁵Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Vol. 3, pp. 152–154). Grand Rapids: Eerdmans.

“Paul next explained the need for a life that is controlled and energized by the Spirit. The explanation is found in the fact that each Christian has two natures, a sinful nature received at birth, inherited from fallen Adam, and a new nature received at regeneration when said Christian became a participant in the divine nature (cf. 2 Peter 1:4). Both natures have desires, the one for evil and the other for holiness. Thus they are in conflict with each other, and the result can be that they keep a believer from doing what he otherwise would. In other words the Holy Spirit blocks, when He is allowed to do so, the evil cravings of the flesh.” ¹⁶Campbell, D. K. (1985). Galatians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 607). Wheaton, IL: Victor Books.

Notice that apart from the Holy Spirit in our lives, we would only have the desires of the flesh. That is, prior to receiving the Holy Spirit, we had no power to walk in God’s righteousness because there was nothing within ourselves driving us to do it!The Bible says this was the condition of every man prior to the Holy Spirit of God regenerating their soul and literally, with His presence, bringing God’s life alive within us!

9 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, 10 as it is written:  "None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, not even one." 13 "Their throat is an open grave; they use their tongues to deceive." "The venom of asps is under their lips." 14 "Their mouth is full of curses and bitterness." 15 "Their feet are swift to shed blood; 16 in their paths are ruin and misery, 17 and the way of peace they have not known."  18 "There is no fear of God before their eyes." (Romans 3:9-18)

 The third person of the Trinity only filled and empowered select people in the Old Testament and was never promised permanently (i.e., God took the Spirit from Saul in 1 Samuel 16).It’s why David cried out to God to not take the Holy Spirit from him in Psalm 51:11.  But in the New Covenant in Christ, all are given the Spirit who regenerates us into God’s children and then lives in us to empower us to live in fellowship with God and walk in His ways.  The indwelling of the Holy Spirit is a promise to every believer!  It’s why Paul wrote this earlier in this letter:

14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith. (Galatians 3:14)

The Holy Spirit is God, and as such, we can truly live in a real, tangible, and abiding relationship with God because He is in us! Let’s look at some of the Scriptures that speak of what the Holy Spirit is doing in us and even in the world around us!

26 And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. 27 And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules. (Ezekiel 36:26-27)

15  "If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Helper, to be with you forever, 17 even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you. … 26 But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you. (John 14:15-17)

7 Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. 8 And when he comes, he will convict the world concerning sin and righteousness and judgment: 9 concerning sin, because they do not believe in me; 10 concerning righteousness, because I go to the Father, and you will see me no longer; 11 concerning judgment, because the ruler of this world is judged. (John 16:7-11)

13 In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, 14 who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. (Ephesians 1:12-14)

 The second amazing description of the New Covenant in Galatians 5:16-26 has to do with its freedom.

The New Covenant frees us from every aspect of the Old Covenant. 

 18 But if you are led by the Spirit, you are not under the law. 

 Not being under the Law means there is nothing about the Mosaic Law that remains over us. We are not obligated to it in any way.  It is NOT over us.  Now, as you will see very clearly in a minute, that doesn’t mean the New Covenant gives us the freedom to sin; as a matter of fact, it’s the opposite!  The New Covenant gives us freedom from sin, not just in its consequences but also its shackles that leave us incapable of living in anything but sin and thus incapable of God’s righteousness.  So, although the Mosaic Law certainly contained the moral standards of God that He created us to walk in, we don’t look to the Mosaic Law to find them, but rather to the New Testament that makes them clear not only in their standard but also in how we can actually live in them.

The point is that we do not look to the Mosaic Law to find instructions for living.We do not look to it to find power over sin.  We look to it to see how God worked through history to take the world to Christ.  We look to it to see how God's moral standards in the New Covenant were not new to God or creation, but we do not look to it to definitively tell us what those standards are, nor how to live in them, nor even why we should live in them!  Nothing about the Mosaic Law (the Old Covenant) applies to life in the Spirit.  We are not in a reciprocal relationship with God.  We are not living in the promise of land, political power, and financial prosperity. We are being led and empowered by the Spirit of God to live in a New Covenant whose context is a Kingdom, not of this world!  God still has Law and standards (i.e., 1 Corinthians 9:21), and ultimately, He is that standard; that is, HE is the law.  But we are not in a contractual “law” relationship with God whereby we are trying to earn love and blessings and avoid consequences and judgment.  We are not in a conditional relationship in any way, fashion, shape, or form!

Finally, remember what we learned about in Galatians 3.If Israel had just had faith and followed God, He wouldn’t have given the Mosaic Law in the first place.  But apart from the Spirit, we can’t trust and obey God.  So praise God for the New Covenant that now we don’t need the Mosaic Law to shackle us to the promise; we’ve been given the Spirit who has transformed us and empowered us to walk in the promise, so much so that the Mosaic Law has been terminated and replaced with something far greater!

Let’s look at another passage that highlights what the Spirit does in our lives and why we do not need the Old Covenant anymore.Romans 8:1-11 states,

1 There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. 5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. 6 For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7 For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot. 8 Those who are in the flesh cannot please God. 9 You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. 10 But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. 11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. (Romans 8:1-11)

 “‘But if you are being led by the Spirit you are not under law.’ Being “under law” spells defeat, bondage, the curse, spiritual impotence, for the law cannot save (Gal. 3:11–13, 21–23, 25; 4:3, 24, 25; 5:1). It takes the Spirit to set one free (4:29; 5:1, 5; 2 Cor. 3:17).” ¹⁷Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Galatians (Vol. 8, pp. 214–215). Grand Rapids: Baker Book House.

“Paul here presents to them a third way of life, distinct from that of a person under law, and also from that of a person who, because he is not under the restraining influences of law anymore, thinks that that leaves him without restraint of any kind, and thus yields to the impulses of the evil nature. That third way is not a middle road between these two, but a highway above them. It is a highway of freedom from statutes and from the sinful nature, a highway which is a faith way dependent upon the Spirit. The exhortation is therefore to be led by the Spirit. The assurance is given those who do so, that they will not be living their lives on the principle of legalism. The Spirit and the law are here contrasted, and are shown to be methods of living a Christian life that are diametrically opposed to one another. The law is not only no safeguard against the flesh, but rather provokes it to more sin. Therefore, the believer who would renounce the flesh, must renounce the law also. Thus, the flesh and the law are closely allied, whereas the flesh and the Spirit are diametrically opposed to one another. Again, the law finds nothing to condemn in the life of the person who is led by the Spirit, for that person checks every wrong desire which is brought to him by the evil nature, and so he fulfills the law. This is the blessed moral freedom of the person who is led by the Spirit. He is in such a condition of moral and spiritual life that the law has no power to censure, condemn, nor punish him. This is the true moral freedom from the law to which Paul refers (Rom. 8:1–4).” ¹⁸Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Vol. 3, pp. 155–156). Grand Rapids: Eerdmans. 

The third amazing description of the New Covenant in Galatians 5:16-26 has to do with its effect.

A religious life results in sinful works, but a life lived in fellowship with the Spirit results in God’s works! 

 19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 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.

 The works of the flesh necessarily include a life lived trying to earn God’s favor and promises. The works of the flesh are our efforts, even at righteousness.  Because of the nature of our flesh, self-driven efforts to live in righteousness (religion) result in nothing but unrighteousness because it is an unrighteous effort!  God’s will is for us to live by faith; therefore, anything other than a life of faith is sin!  God’s will has always been for us to live by faith in Him (Genesis 15:6, Romans 4).  So, a religious life is fundamentally a life of sin, no matter how holy it may attempt to demonstrate itself, because it’s a life lived in the power of one’s ability for one’s credit before God, instead of His power to nothing but His credit!

“things like these” makes it clear this is a list of examples of “evident” or “obvious” things, not an exhaustive one! The implication is the list could be longer but nothing would show up on it that isn’t obvious to anyone with a moral compass.

The meaning of the last part of verse 21 means that those who “practice” such things, that is, a life most accurately described by one or more of these, is a person who is not being led by the Spirit at all and thus not of God at all!

“The listed sins are commonly seen to fall into four categories. First, three sexual sins are mentioned. Sexual immorality (porneia) is often translated “fornication.” From this word comes the term “pornography.” Porneia refers to any and all forms of illicit sexual relationships. Impurity (akatharsia) is a broad term referring to moral uncleanness in thought, word, and deed (cf. Eph. 5:3–4). Debauchery(aselgeia) connotes an open, shameless, brazen display of these evils (cf. 2 Cor. 12:21 where the same words occur; aselgeia is included in Rom. 13:13). 5:20. Following the sexual sins, Paul cited two religious sins. Idolatry involved the worship of pagan gods by bowing to idols, and because of its mention just after the listing of sexual sins it probably includes the male and female prostitution so often a part of heathen religion. Witchcraft is the translation of the Greek word pharmakeia from which the term “pharmacy” comes. In ancient times the worship of evil powers was accompanied by the use of drugs to create trances. This vice will also be prominent in the Tribulation period (cf. Rev. 9:21; 18:23). Eight societal evils are then listed (the last one in Gal. 5:21). Hatred (echthrai) is in the plural form, denoting primarily a feeling of enmity between groups. Discord (eris) is the natural result of “hatred” and no doubt a problem in the Galatian church. Jealousy (zēlos) refers not to the godly form but to the sinful and self-centered type. (These two words, eris and zelos, are also listed in Rom. 13:13.) Fits of rage (thymoi) or outbursts of temper, often come as a final eruption of smoldering jealousy. Selfish ambition (eritheiai) is a self-aggrandizing attitude which shows itself in working to get ahead at other’s expense (cf. Phil. 2:3). Dissensions (dichostasiai) and factions (haireseis) describe what happens when people quarrel over issues or personalities, causing hurtful divisions. 5:21. Envy (phthonoi) is an evil feeling, a wrongful desire to possess what belongs to someone else. Thus the sinful nature is seen to be responsible for the breakdown of interpersonal relationships in homes, churches, and in public society. Two sins associated with alcohol fall in a fourth category of evils. Drunkenness (methai) refers to excessive use of strong drink by individuals, and orgies (kōmoi) probably refers to the drunken carousings commonly associated with such things as the worship of Bacchus, the god of wine. Finally, to show that this long list was only representative and not exhaustive, Paul added the words and the like. The apostle then solemnly warned the Galatians, as he had done when he was in their midst, that those who live like this, who habitually indulge in these fleshly sins will not inherit the future kingdom of God. This does not say that a Christian loses his salvation if he lapses into a sin of the flesh, but that a person who lives continually on such a level of moral corruption gives evidence of not being a child of God.” ¹⁹Campbell, D. K. (1985). Galatians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 607–608). Wheaton, IL: Victor Books.

“The word uncleanness is from akatharsia (ἀκαθαρσια) which is used in the New Testament of sensual impurity. Lasciviousness is from aselgeia (ἀσελγεια) which refers to lawless insolence and wanton caprice. The word is not limited to impurities of the flesh. It speaks of one who acknowledges no restraints, who dares whatever his caprice and wanton petulance may suggest. It refers to one who has an insolent contempt for public opinion, and shamelessly outrages public decency. Demosthenes, making mention of the blow which Meidias had given him, characterizes it as in keeping with the well-known aselgeia (ἀσελγεια) of the man. The word which is from hatina (ἁτινα), the relative and indefinite pronouns combined into one word, the combination having a qualitative function. That is, all the works of the flesh are not here enumerated, but enough of them are, so that the reader may be able to form an estimate of their character. The word adultery is not in the best Greek texts, hence the reason for its omission in the translation.” ²⁰Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Vol. 3, pp. 156–157). Grand Rapids: Eerdmans.

“Idolatry is from eidololatreia (εἰδολολατρεια), a word which denotes worship of an image or of the god represented by it. Witchcraft is from pharmakia (φαρμακια), which word speaks in general of the use of drugs, whether helpfully by a physician, or harmfully by someone whose purpose it is to inflict injury, hence, in the sense of poisoning. Aristotle, Polybius, and the LXX use the word of witchcraft, since witches used drugs. In Isaiah 47:9, it is a synonym of the word epaiode (ἐπαιοδε) which means enchantment. In the LXX, the word is uniformly used in a bad sense, of the witchcraft or enchantments of the Egyptians (Ex. 7:11, 22), the Canaanites (Wisdom 12:4), and the Babylonians (Isa. 47:9, 12). It is used in the New Testament to refer to sorceries (Rev. 9:21). In the present passage, the reference is to witchcraft, sorcery, magic art, without special reference to the use of drugs. Hatred is from echthra(ἐχθρα), the opposite of love. It speaks of enmity and hostility in whatever form manifested. The word is plural in the Greek text. Variance is from eris (ἐρις) which refers to contention, strife, fighting, discord, quarreling, wrangling. Emulations is from zelos (ζελος) which refers to jealousy, the unfriendly feeling excited by another’s possession of good, and to envy, the eager desire for possession created by the spectacle of another’s possessions. Wrath is from thumos (θυμος) which refers here to passionate outbursts of anger or hostile feeling. Strife is from eritheia (ἐριθεια) which means “self-seeking, selfishness, factiousness.” Seditions is from dichostasia (διχοστασια) which speaks of dissensions and divisions. Heresies is from hairesis (αἱρεσις). The verb of the same stem means “the act of taking, of choosing.” Thus the noun means “that which is chosen.” It can refer therefore to a chosen course of thought or action, hence one’s chosen opinion, and according to the context, an opinion varying from the true exposition of the Word of God, in the latter sense, heresy. It also refers to a body of men separating themselves from others and following their own tenets. The word could have incidental reference to the Judaizers and their teachings.”²¹Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Vol. 3, pp. 157–158). Grand Rapids: Eerdmans.

“Verse twenty one. Revellings is from komos (κομος) which refers to “a nocturnal and riotous procession of half-drunken and frolicsome fellows who after supper parade through the streets with torches and music in honor of Bacchus or some other deity, and sing and play before the houses of their male and female friends; hence used generally of feasts and drinking parties that are protracted till late at night and indulge in revelry” (Thayer). The word do is from prassō (πρασσω) which means “to do, to practice.” It is durative in action, thus speaking of the habitual practice of such things, which indicates the character of the individual. The Word of God bases its estimation of a person’s character, not upon his infrequent, out-of-the-ordinary actions, but upon his habitual ones, which latter form a true indication of character. Such people, the apostle says, shall not inherit the kingdom of God.”²²Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Vol. 3, pp. 158–159). Grand Rapids: Eerdmans. 

22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law.

 Remember that Paul is not saying go work hard at producing these things, but rather that if you live in submission to the work of the Spirit in your life and, as such, live in an abiding relationship with Christ, this will be the fruit of that relationship!

 1 "I am the true vine, and my Father is the vinedresser. 2 Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. 3 Already you are clean because of the word that I have spoken to you. 4 Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. 5 I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. 6 If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. 7 If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you. 8 By this my Father is glorified, that you bear much fruit and so prove to be my disciples. (John 10:1-8)

Interestingly, fruit is not the end.Of itself, fruit has the purpose of reproduction.  Fruit plants more of the vine that created it, thus creating the opportunity for more of the fruit of that vine.  Therefore, when we live according to the flesh, we influence others, as well as ourselves, to do the same by the fruit the flesh produces; we plant those seeds in our lives and others!  However, when we live in the Spirit, we produce the fruit of the life of the Holy Spirit, and it influences others as well as ourselves to live in Him as well!

 “Perhaps the nine pleasing endowments can be divided into three groups, each group comprising three gifts. If this should be correct—it is by no means certain!—, the first group would refer to the most basic spiritual qualities: love, joy, peace. The next group would describe those virtues that reveal themselves in social relationships. We assume that it views believers in their various contacts with each other and with those who do not belong to their company: longsuffering, kindness, goodness. In the last group, though here especially there is room for a difference of opinion, the first item listed may well refer to the relation of believers to God and to his will as revealed in his Word: faithfulness or loyalty. The second probably pertains to their contact with men: meekness. The last, to each believer’s relation to himself, that is, to his own desires and passions: self-control.” ²³Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Galatians (Vol. 8, p. 223). Grand Rapids: Baker Book House.

 “There is a pointed contrast here. As verse 16 indicated, there is no need for a believer to display the works of the flesh. Rather, by the Spirit’s power he can manifest the nine graces that are now listed. It is important to observe that the fruit here described is not produced by a believer, but by the Holy Spiritworking through a Christian who is in vital union with Christ (cf. John 15:1–8). The word “fruit” is singular, indicating that these qualities constitute a unity, all of which should be found in a believer who lives under the control of the Spirit. In an ultimate sense this “fruit” is simply the life of Christ lived out in a Christian. It also points to the method whereby Christ is formed in a believer (cf. 2 Cor. 3:18; Phil. 1:21). The first three virtues are habits of mind which find their source in God. Love (agapē) is listed first because it is the foundation of the other graces. God is love and loves the world (cf. 1 John 4:8; John 3:16). Such self-sacrificing love that sent Christ to die for sinners is the kind of love that believers who are Spirit-controlled manifest. Joy (chara) is a deep and abiding inner rejoicing which was promised to those who abide in Christ (cf. John 15:11). It does not depend on circumstances because it rests in God’s sovereign control of all things (cf. Rom. 8:28). Peace (eirēnē) is again a gift of Christ (cf. John 14:27). It is an inner repose and quietness, even in the face of adverse circumstances; it defies human understanding (cf. Phil. 4:7). The second triad reaches out to others, fortified by love, joy, and peace. Patience(makrothymia) is the quality of forbearance under provocation (cf. 2 Cor. 6:6; Col. 1:11; 3:12). It entertains no thoughts of retaliation even when wrongfully treated. Kindness (chrēstotēs) is benevolence in action such as God demonstrated toward men. Since God is kind toward sinners (cf. Rom. 2:4; Eph. 2:7) a Christian should display the same virtue (cf. 2 Cor. 6:6; Col. 3:12). Goodness (agathōsynē) may be thought of both as an uprightness of soul and as an action reaching out to others to do good even when it is not deserved. The final three graces guide the general conduct of a believer who is led by the Spirit. Faithfulness (pistis) is the quality which renders a person trustworthy or reliable, like the faithful servant in Luke 16:10–12. Gentleness (prautēs) marks a person who is submissive to God’s Word (cf. James 1:21) and who is considerate of others when discipline is needed (cf. “gently” in Gal. 6:1; 2 Tim. 2:25; “gentle” in 1 Cor. 4:21; Eph. 4:2; “gentleness” in Col. 3:12; 1 Peter 3:16). Self-control (enkrateia; this noun is used in the NT only here and in Acts 24:25; 2 Peter 1:6) denotes self-mastery and no doubt primarily relates to curbing the fleshly impulses just described. Such a quality is impossible to attain apart from the power of God’s Spirit (cf. Gal. 5:16). As a final summary statement Paul affirmed that there are no prohibitions (lit., there is not a law) against such In a litotes (understatement) he asserted that obviously no one would make laws against people who practice such things. ²⁴Campbell, D. K. (1985). Galatians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 608–609). Wheaton, IL: Victor Books. 

The fourth amazing description of the New Covenant is in Galatians 5:16-26, and it’s the obligations it presents us with.

The amazing blessings of the New Covenant create inherent joyful obligations within those who know it. 

 The challenge starts with a reminder of what true faith looks like.If we believe Christ to be who He is (God), and that He suffered death on the cross to pay the penalty of our sin, but then rose from the grave as the one who fully conquered death for all who are in Him, then we do not have an option to commit to Him casually.  By nature, the offer He gives us calls us to abandon who we are as sinners separated from God, and instead lay hold of all that we have in Him!

 24 And those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25 If we live by the Spirit, let us also walk by the Spirit. 26 Let us not become conceited, provoking one another, envying one another.

 Let’s look at some other Scriptures that highlight the glad obligation of the New Covenant; that is, given His love for us, what He rescued us from, the price He paid for us to be rescued, and what He’s given us, we should see no other rational conclusion other than living in total submission to Him!

44 "The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field. 45 "Again, the kingdom of heaven is like a merchant in search of fine pearls, 46 who, on finding one pearl of great value, went and sold all that he had and bought it. (Matthew 13:44-46)

35 For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel's will save it. 36 For what does it profit a man to gain the whole world and forfeit his soul? 37 For what can a man give in return for his soul? 38 For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels." (Mark 8:35-38)

23 And Jesus answered them,  "The hour has come for the Son of Man to be glorified. 24 Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. 25 Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. 26 If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him. (John 12:23-26)

1 What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. (Romans 6:1-4)

17 Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. 18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. 19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. 20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, 21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. (Phil 3:17-21)

Challenge

What’s creating the fruit from your life—religion or an abiding relationship with Christ?  How is the fruit coming from your life impacting those around you?

 The same sun that softens butter also hardens the clay. Therefore, the fruit of the Spirit coming from your life will turn heads and hearts towards Jesus, but that doesn’t mean they will fall in love with Christ!  Therefore, we need to be honest about the fruit coming from our lives.  Is it the fruit of religion and thus turning people away from God, or just as bad, turning them towards religion?  Is our life described by the “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control” produced by religion or the kind produced by the Spirit?  Religion offers the world a counterfeit version of the fruits of God.  Therefore, we must meditate on God’s Word to separate what is true from what is false in our own lives so that we are not deceived by our own fleshly desires to live religious lives that earn the respect of others and cause ourselves to think highly of ourselves, all while walking a road that heads straight to hell!