19. Now the works of the flesh are manifest. To obey the spirit and to oppose the flesh, are two great objects which have been set before Christians, and for the attainment of which they have been urged to make the most strenuous exertions. In accordance with these views, he now draws a picture both of the flesh and of the spirit. If men knew themselves, they would not need this inspired declaration, for they are nothing but flesh; but such is the hypocrisy belonging to our natural state, we never perceive our depravity till the tree has been fully made known by its fruits. (Matthew 7:16; Luke 6:44.)
The apostle therefore now points out to us those sins against which we must fight, in order that we may not live according to the flesh. He does not indeed enumerate them all, and so he himself states at the conclusion of the list; but from those brought forward, the character of the remainder may be easily ascertained. Adultery and fornication are placed first, and next follows uncleanness, which extends to every species of unchastity. Lasciviousness appears to be a subsidiary term, for the Greek word ασέλγεια, which is thus translated, is applied to those who lead wanton and dissolute lives. These four denote sins forbidden by the seventh commandment. The next mentioned is idolatry, which is here employed as a general term for services grossly superstitious and openly practiced.
Seven classes which immediately follow, are closely allied, and another two are afterwards added. Anger and hatred differ chiefly in this, that anger is short, and hatred is lasting. Emulations and envyings are the occasions of hatred; and the following distinction between them is stated by Aristotle, in his second book on Rhetoric: — He who emulates is grieved that another should excel him, not because the virtue or worth of that person, in itself considered, gives him uneasiness, but because he would wish to be superior. The envious man has no desire to excel, but is grieved at the excellence of other men. None, therefore, he tells us, but low and mean persons indulge in envy, while emulation dwells in lofty and heroic minds. Paul declares both to be diseases of the flesh. From anger and hatred arise variance, strife, seditions; and he even traces the consequences so far as to mention murders and witchcraft (90) By revellings, (91) he means a dissolute life, and every kind of intemperance in the gratification of the palate. It deserves notice, that heresies are enumerated among the works of the flesh; for it shows clearly that the word flesh is not confined, as the sophists imagine, to sensuality. What produces heresies but ambition, which deals not with the lower senses, but with the highest faculties of the mind? He says that these works are manifest, so that no man may think that he will gain anything by evading the question; (92) for what avails it to deny that the flesh reigns in us, if the fruit betrays the quality of the tree?
(90) “The original word φαρμακεία sometimes denotes ‘poisonings,’ which were frequently practised among the heathens. Sometimes it signifies incantations or magic arts, or witchcraft, by which impostors and cheats endeavoured to impose on ignorant and credulous people, and which were carried on by poisonous intoxicating draughts and ointments, by which they did great mischief to the bodies of men. As it is here immediately placed after idolatry, I should imagine that the apostle intended those cursed arts of incantations and charms, those various methods of imposture and cheats, which were made use of by the heathen priests, to promote the idolatrous reverence and worship of their false gods. (See Revelation 18:23.)” — Chandler.
(91) By κῶμοι are denoted those nocturnal revellings usually attendant on an evening of debauchery, consisting of licentious singing, dancing, and parading the streets with drunken riotings.” — Bloomfield.
(92) “ En volant nier, et usant de tergiversation.” “By wishing to deny it, and by shuffling.”