B. Freedom As a Basis for Service (5:13-26)

Freedom in Christ is not to lead into any form of antinomianism, the view that the law has no relevance for Christians. They are not free to do as they wish but are free to serve one another in love, free to live responsibly (BBC, 18:90-91). Paul says that the entire law is summed up in a single quotation from the sacred writings of the Law (probably Lev 19:18), “Love your neighbor as yourself” (v.14).

Following the law is not required to become a disciple of Christ, but fulfilling the law is expected of the disciples of Christ (Betz, 275). Living by the Spirit is contrasted to living according to sinful nature in vv.16-20. Humankind is a virtual battleground where sinful nature and divine Spirit are set against each other; no compromise is possible. Paul tells his followers that if they live by the Spirit they will not gratify the desires of the sinful nature. He also says that if they are led by the Spirit they are not under law.

Even as the law without the Gospel becomes legalism—righteousness depends on good works—the Gospel without concomitant responsibility can easily become libertinism—the belief that one can behave without restrictions. The Gospel contains an imperative! Redemption through Christ and the witness of God’s Spirit are to be made evident by a new lifestyle. To have the Spirit is to live by the Spirit.

Vv.19-21 are a list of the typical acts of sinful human nature. At first glance these appear to be random, but after a further study, there does seem to be an order: sensual passions, spiritual sin, social evils, lack of temperance. A comparison of several translations will help in interpreting Paul.

Following immediately, in sharp contrast, is a list of virtues that are to be evident in the character of those who are directed by the Spirit of God (vv.22-25). It may be possible to list them as characterizing habits of the mind, relationships to others, and conduct in general. It should be noted that “fruit” is singular. The list is a unity. It should not be confused with the gifts of the Spirit discussed by the apostle in 1Co 12-13. “The fruit of the Spirit is the witness of the Spirit,” said Wesley (Sermons, 1:294). These are not natural traits of the human personality but are the results of the Spirit’s coming upon those who acknowledge Christ as Lord and Savior. The Spirit testifies to them that they are the children of God. The immediate result of this testimony is “The fruit of the Spirit . . . and without these the testimony itself cannot continue” (Sermons, 1:296).

In using the metaphor, perhaps Paul was reminded of Isaiah’s “Song of the Vineyard” (ch. 5), in which the prophet speaks of God’s preparing a vineyard. When the vineyard did not produce the expected good fruit, it was abandoned by God and returned to nature, a wasteland. The issue is not salvation by good works but instead the expectation of good works from those whom God had dealt with lovingly.

John Wesley’s three distinctions of God’s grace fit Pauline theology at this point. Wesley believed that humankind, as a result of the Adamic fall, was totally depraved, spiritually corrupt. Had it not been for God’s universal prevenient grace, no one could have responded to the offer of saving grace in the atoning death and resurrection of Jesus Christ. When that saving grace is accepted by the sinner, God’s sanctifying grace begins its work of bringing that redeemed sinner to holy living.

The chapter concludes with a summary statement that those who are Christ’s have crucified their sinful human nature, with its passions and desires, and have received God’s Spirit. That being true, it is totally inconsistent to live according to the flesh. The Spirit makes it possible for the fruit of the Spirit to be evident in our lives (BBC, 18:96-110).