John Calvin Commentary Galatians 5:19

"Now the works of the flesh are manifest, which are [these]: fornication, uncleanness, lasciviousness," — Galatians 5:19 (ASV)

Now the works of the flesh are manifest. To obey the Spirit and to oppose the flesh are two great objectives that have been set before Christians, and to attain these, they have been urged to make the most strenuous efforts. Consistent with these views, he now describes both the flesh and the Spirit. If people knew themselves, they would not need this inspired declaration, for they are nothing but flesh. However, such is the hypocrisy of our natural state that we never perceive our depravity until the tree is fully 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, so that we do not live according to the flesh. Indeed, he does not list them all, as he himself states at the end of the list; but from those presented, the character of the remainder can be easily ascertained. Adultery and fornication are placed first, and next follows uncleanness, which extends to every kind of unchastity. Lasciviousness appears to be a secondary term, as the Greek word ἀσέλγεια (aselgeia), which is translated this way, is applied to those who live wanton and dissolute lives. These four denote sins forbidden by the seventh commandment. Next is idolatry, which is used here as a general term for grossly superstitious and openly practiced services.

Seven classes that immediately follow are closely related, and another two are added later. Anger and hatred differ chiefly in that anger is short-lived, and hatred is lasting. Emulations and envyings are causes of hatred. Aristotle states the following distinction between them in his second book on Rhetoric: He who emulates is grieved that another excels him, not because that person's virtue or worth, considered in itself, causes him uneasiness, but because he wishes to be superior.

The envious person has no desire to excel but is grieved by the excellence of other people. Therefore, he tells us, only low and mean persons indulge in envy, while emulation resides 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 to the point of mentioning murders and witchcraft. By revellings, he means a dissolute life and every kind of intemperance in satisfying the palate.

It is noteworthy that heresies are listed among the works of the flesh; for this clearly shows that the word flesh is not confined to sensuality, as the sophists imagine. 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 one may think they will gain anything by evading the question. For what good does it do to deny that the flesh reigns in us, if the fruit reveals the tree's quality?