The Spirituality of the Law - John Calvin

Introduction to Galatians 5:19-23
Galatians 5:19-23
Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.

The Fall of Man and the Works of the Flesh
We saw this morning that men stand condemned in the sight of God because all that proceeds from man is contaminated and filthy. Now, if God is the Author of all perfection, it follows that all that is contrary to his nature or to his Word is totally corrupt. Hence, there is a constant battle of the flesh against the spirit; for if men were left to pursue their own paths, they would be mortal enemies of God throughout their whole lives. For this reason, we can only conclude that men are full of evil and iniquity. When we hear this sentence pronounced, we ought to be utterly ashamed; for here is the decree of our heavenly judge, and it is not lawful to contest it, for God speaks with authority. When he declares that we are evil and perverse by nature, he fulfils his office; for we must give account to him. However, men are so blinded in their hypocrisy or pride that they do not care if they have provoked God’s anger against themselves. This is because we all flatter ourselves and feed our sins. Therefore, the only way we can be made truly to acknowledge our sins is by force. Even then, we make use of evasive techniques and subterfuge. What is more, we brazenly seek out frivolous excuses, as if they would be pleasing to God! Therefore, it is not enough for us to hear God’s general sentence of condemnation pronounced against us; we need God to reveal our own vileness, to make us ashamed of ourselves. We need him to be specific and point his finger at the sins that are apparent and obvious to the people around us.

The Manifestation of the Works of the Flesh
Hence, Paul, having said this morning that all the thoughts and feelings of men strive against God, now adds the declaration that we have just heard. He tells us that the appearance of fruit enables us to assess the condition of the tree, though the most important part, the root, is hidden. Just as the tree is known by its fruit, the sin that reigns in us and in our nature is seen by the works that we produce. Thus, we can see why Paul says here that “the works of the flesh are manifest.” It is as if he is saying that people deliberately close their eyes to obscure their own evil, and deceive themselves into thinking that they are full of nothing but virtue, although they are bursting at the seams with ever so many terrible vices. However much we may protest, seek out different excuses, wipe our mouths, and disguise the way things really are, yet we have to return to the fact that our lives declare, loud and clear, the kind of people we are. Thus, the works of the flesh are indeed manifest. Now this is enough to rebuke those who seek to hide behind a layer of makeup, as it were, as if they were innocent in the eyes of God. It is true that Paul does not give a complete list here of the sins that God condemns in the law, but he recites examples by which we may easily judge the rest. Besides, it would have been a lengthy procedure if Paul had wanted to enumerate them in this way. As we shall see, however, this list is sufficient to convict all those who think they stand to gain by their hypocrisy.

The Nature of Obedience to God
In order to have a better understanding of all this, we need to be aware of what it is to walk in obedience to God. In the second chapter of Titus, verse eleven, it says that the grace of God has appeared that we might walk in the world here below in holiness, temperance, and righteousness while we hope for the life that God has promised us, and the coming of our great Saviour, who will gather us to himself in his heavenly kingdom. To this, Christians must apply themselves above all else. They must be exercised in these things; namely, the knowledge that this is not the place of our eternal rest, nor our inheritance. This world is like a foreign land that we must travel through, whilst our eyes are lifted up to heaven. This is the most important thing. Yet this cannot be achieved unless believers call upon God and have recourse to him alone. As for our lives, Paul speaks of three specific things: there is holiness, which means that we serve God with a pure heart, with integrity and honesty, renouncing all the pollution of this world. This is the first point. Secondly, we must not become worldly or profane, but must lead an honest life. The third is that we harm no one, that we never practise deceit or cruelty, but that we seek, rather, to serve our neighbours. The life of a Christian should be like this.

Examining the Works of the Flesh in Our Lives
Now, Paul says here that for those who do not acknowledge that they are wholly at enmity with God, and full of malice and rebellion, a simple test is needed. If we were to examine their lives, we would find that some are given over to fornication, some are drunkards, others are given up to all kinds of wickedness, some are murderers, others are witches, some stir up revolts, others are full of ambition, some still seek only to sow discord and trouble and to create sects that pervert the truth of God by their corruption. This is what we will find if we look into men’s lives. Now, what will they gain by complaining against God and seeking to hide their baseness by quibbling? If they do not confess this with their mouths, then their lives will speak. Their lives, with all the works that we see them perform, will be a testimony to what we have said; thus, there can be no further debate.

Understanding the Manifestation of Sin
Moreover, when Paul says that the works of the flesh are manifest, he does not mean that all whom God leaves to follow their natural course, and who are not led by the Holy Spirit, are guilty of each sin named here. It is more likely that a person will be corrupt to the extent that he will be given over first to one sin, then to two or three, as occasion arises. Thus, there are many pagans and unbelievers who have no fear of God, and have never been taught his Word, who yet have some appearance of virtue and uprightness. However, this does not mean that they are therefore free from corruption, for if the infection is hidden and lurking inside them, then they have a tumour which will eventually rot every part of them. For man’s nature knows no perimeters, no limits; all is unbounded confusion. This is what we are to retain from this passage; and, in order that none of us should be deceived by hypocrisy, we need to look well to ourselves and examine our lives diligently. Then we will have occasion to cast our eyes downwards, and close our mouths, knowing that we are utterly wretched, and worthy of condemnation. It is true that nothing that Paul lists here is apparent, and maybe we cannot be accused before men; but even if we outwardly appear to be like little angels, we are still evil and perverse, until God has transformed us. It is just that God does not wish us to be without testimony in our lives to cast us down and cause us to condemn ourselves voluntarily.

The Depth of Sin in Our Lives
Now we will see how to apply this doctrine. If we think we are worthy in some way, and do not perceive our own poverty, let us examine our lives, and make a comparison between our own actions and all that God has proscribed and prohibited. It is then we will have a good picture of our wickedness and filth; instead of us thinking that we are full of purity and perfection as we did before, God will reveal to our eyes that we are full of iniquity. Yet, after we have recognised one sin, then two, then three, we must then conclude that this is not even a hundredth part of it. For we are always bedazzled when it comes to awareness of our own poverty. Even when we see our works clearly, we ought to be able to proceed to their source. Some people are so dense that they think they will be acceptable as long as they have not been guilty of fornication, or as long as their drunkenness remains undiscovered, or as long as their deception has been so secretly and carefully carried out that no one has noticed it. Paul’s intention, however, in saying that the works of the flesh are manifest, is not to flatter men by telling them that a sin can remain uncondemned until it is detected. For, as I have said, one sin leads to another. Thus, if fornication, drunkenness, theft, murders, treachery, blasphemy against God, strife and rebellion, are detestable things in themselves, we can only conclude that the same is true of impiety, ambition, pride, or an inordinate sense of self-esteem and self-worth which remain hidden in the heart. Covetousness, where we desire the things that belong to others and such-like, is another sin that we must condemn. In short, external actions give testimony to the fact that we are full of infection in the sight of God. Where is this seen? In our desires, in our advice, in our thoughts, and in all our undertakings; we can see that all these things spring from an evil source.

The Hidden Nature of Sin
Thus, we are drawn to a knowledge of our sins which makes us utterly ashamed of ourselves before God. God uses the same method of instruction in the law. There God does not forbid fornication alone, but he prohibits adultery. At first sight, it looks as if God does not forbid cheating or plundering. Instead, what does he condemn? Stealing. He does not forbid lying, only bearing false witness. Thus, to those who know nothing of the power of the law, it seems as though they have fulfilled their duty if they have abstained from these specific crimes. For this reason, Paul says that for a time he thought he was most righteous, as if God could have discovered nothing for which to reproach him (Rom. 7:7). Thus, hypocrites become drunk with pride and become completely wild if God rebukes them, for they think he greatly wrongs them. Why? Because they do not understand the nature of the law. It is spiritual, says Paul, which means that we must be totally transformed before we can submit to it (Rom. 7:14). So long as we follow our carnal natures, all that we think, all that we do and say, can only be sin in the eyes of God.

The Spiritual Nature of God’s Law
Thus, we are not to look simply at the word that is used in the law. For when God gives the example of adultery, he was also seeking to make any fornication seem detestable to us, for if marriage vows are broken and violated, it is a perversion of all law and order amongst men. By this word ‘adultery’, therefore, God is showing that he detests all sexual impurity and immodesty. We are also told, ‘Thou shalt not kill’. Is it not, therefore, lawful to fight? Not at all; not even to hate, according to John, who tells us that if anyone secretly hates his neighbour, even if he never torments him, nor lifts a finger against him, he is a murderer in the eyes of God (1 John 3:15). Thus, by the word ‘murder’, God is condemning any harm that we might do to our neighbours. Therefore, even though we may not lift a finger to hurt them, if we hate them or bear them ill-will, we are guilty of murder in the eyes of God. The same applies to stealing; thieves are not just the people we flog and hang, and whose ears we cut off. These, I tell you, are not the only thieves in the sight of God. Even those who seek reputation as good people, and are highly respected — if they deceive and cheat on their neighbours, though they cannot be accused of theft because of their high standing in the eyes of men, they are nevertheless thieves before God. The same applies to all other sins.

Conclusion: The Battle Against the Flesh
In this passage, where Paul says that the works of the flesh are manifest, his line of instruction moves from the grosser sins to the lesser ones. Once we have been convinced of our poverty and sin, and once we have discovered our own shameful condition, so that we are left speechless, we must then be convinced of another point: we need to realise that all of the appetites which lead us to do evil, be it theft and cruelty, deception and perjury, or hatred and enmity — all of these things are equally to be condemned. For the tree is still a bad one, even if we do not see its fruit at first sight; the tree has its own nature, but the only way we can judge the nature of the tree is by its fruit. Now, this is worthy of note because, as I have said, though God compels men to condemn themselves, they will only half do so. They want all that is not apparent to others to be forgotten, so that no mention is ever made of it. The person who is condemned for having done evil will doubtless never excuse his sin if he is forced to confess it. Yet, there is no question of him voluntarily examining himself to feel the judgment of God against him. He does not think about what he deserves, or consider the many temptations he went through before he committed this act, and the hundred or so times that he had offended God before his sin was apparent to all.

Avoiding Deception and Hypocrisy
We must, therefore, pay all the more attention to this warning upon which I have commented; especially since the Popish doctors display their excessive stupidity by saying that it is not a sin to think evil, or to be tempted, as long as one does not consent to do it. A man could be tempted to wrong his neighbour in some way; he may have a grievance or frustration which makes him want to avenge himself upon the person who has offended him. If the occasion were to arise, he would be delighted. This is not sin, they tell us, unless he has consented to the temptation with resolve. They are only wiping their mouths like whores, or showing their snouts like sows, after they have wallowed in the mire and dirt. A man may murmur against God and be angry with him, and doubt whether God will look after him; he may be troubled by many mistrustful thoughts, so that he cannot find refuge in God; but none of these things are sin according to the Papists. I am not saying that the common herd are the only ones to be deceived in these matters, for all of their schools hold to the doctrine and belief that this is not sin. They do say that all is sin before baptism; but after baptism, all becomes virtuous, however much we may doubt God, or however many grievances we have against him. We may be very impatient with him, or agitated about this matter or that — but we cannot be accused if we have not been moved to practise evil outwardly! In short, if we are inclined to all that God condemns and reproves in his law — all that is unlawful — it is nothing. They are well suited to believe such stupid things! After all, they have made idols and grotesque statues to worship, and now their minds have become darkened as they make merry around their gods, scoffing at us, as at a little child holding forth about righteousness and integrity. We must not, therefore, be surprised if such people behave like this. Because they have falsified the glory of God and destroyed it, they must be completely brutish.

True Service to God
As for us, let us note the words which I have already quoted from the apostle Paul, namely, that the law is spiritual. If we are convicted as rebels against God because of external, visible acts, let us remember that God will find an infinite number, indeed, an abyss of evil desires writhing inside of us, though they are not regarded by men as rendering us guilty. We must, therefore, conclude that in everything and in every way we are drowned in perdition, until God looks in pity upon us, and draws us out. The way to apply this text of Paul’s to our instruction is as follows: inasmuch as we are unaware of the sins that lurk within us, it is necessary for God to come and examine our lives. After this, we will learn to humble ourselves. So then, once we see the sins that are known and evident to all, and which cannot be excused, even in the eyes of little children, may we be led even further to sound out the depths, and acknowledge that all our appetites and thoughts are like many rebellions against God. Yet if each of us were more careful to examine ourselves in this way, we would all surely have occasion to tremble and sigh; all haughtiness and pride would be cast down and we would be ashamed of every aspect of our lives. But we know that each of us turns away as much as we can from any knowledge of our sins; we throw them all behind our backs. God does not forget them; though we may want them to be forgotten, he has to keep them in remembrance. This is what Paul attracts our attention to in this passage.

John Calvin