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Bible Verse About Works of the Flesh in Galatians

Paul's catalog of the "works of the flesh" in Galatians 5:19–21 stands as one of the New Testament's most direct confrontations with human moral failure. The passage begins with a stark declaration: "Now the works of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness" [1], continuing through a list that includes idolatry, sorcery, enmities, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, envyings, murders, drunkenness, orgies, and "things like these." This enumeration appears within Paul's larger argument to the Galatian churches, communities he himself had founded [5] but which had come under the influence of Judaizing teachers attempting to impose Mosaic legal observance on Gentile converts.

The Meaning of "Flesh"

The term "flesh" (Greek sarx) in Galatians carries a specific theological weight distinct from mere physicality. Adam Clarke observes that "by flesh we are to understand the evil and fallen state of the soul, no longer under the guidance of God's Spirit and right reason, but under the animal passions" [11]. Augustine similarly notes that Scripture uses "flesh" in multiple senses, and that "living after the flesh" refers not simply to bodily indulgence but to a comprehensive orientation away from God [12]. The Thirty-Nine Articles articulate this in terms of original sin, stating that "the flesh lusteth always contrary to the spirit" and that this corruption "deserveth God's wrath and damnation" even while remaining in the regenerated [19].

The Tyndale commentary notes Paul's wordplay in Galatians 3:3, where the apostle asks whether the Galatians are trying to become perfect "by human effort through keeping the law about circumcising the flesh of the male foreskin" [13]. This pun underscores that "flesh" encompasses both the physical body and the entire apparatus of human striving apart from divine grace.

The Catalog's Function in Paul's Argument

Paul's list serves a polemical purpose within his letter. John Gill notes that these works "are said to be 'manifest'; not that they are all, and always publicly done," but that they reveal the character of those who practice them as "carnal" [10]. The catalog functions as evidence that life under the law—the very thing the Judaizers were promoting—cannot produce righteousness. Jamieson-Fausset-Brown explains that those led by the Spirit "are not working the works of the flesh which bring one 'under the law,'" since "the law is made for a fleshly man, and for the works of the flesh" [9].

This connects to Paul's broader argument in Galatians 2:16, which cross-references extensively to passages denying justification by works of law [2]. The impossibility of righteousness through law observance is grounded in universal human sinfulness, as reflected in the cross-references to Job 9:2, Psalm 143:2, and Ecclesiastes 7:20 [3]. Calvin draws the inference that "it is from Christ we must seek what the Law would confer on any one who fulfilled it," since "if righteousness come by the law, then Christ is dead in vain" [17].

Contrast with the Spirit's Fruit

The works of the flesh stand in direct opposition to the fruit of the Spirit enumerated in Galatians 5:22–23. Aquinas addresses this contrast explicitly, noting that "the Holy Ghost moves the human mind to that which is in accord with reason, or rather to that which surpasses reason: whereas the fleshly, viz. the sensitive, appetite draws man to sensible goods" [16]. John Chrysostom emphasizes that those who belong to Christ "have crucified the flesh, with its passions and lusts," and that the soul "which by the Spirit hath attained to excellence" does not need "the admonitions of the Law" [15].

Charles Hodge's systematic treatment underscores that the Spirit's indwelling in believers is both corporate and individual, making every Christian "a temple of the Holy Ghost" [14]. This indwelling produces a fundamental reorientation away from the works cataloged in verses 19–21. Luther's Small Catechism, while not directly addressing the Galatians passage in the retrieved excerpt, points believers to examine whether they "still have flesh and blood" and to "believe what the Scriptures say of it in Galatians 5 and Romans 7" [18], acknowledging the ongoing struggle even in the regenerate life.

The Sowing and Reaping Principle

Paul extends his discussion of flesh and Spirit into chapter 6 with an agricultural metaphor: "Do not be deceived: God is not mocked, for whatever one sows, that will he also reap" [4, 7]. The one who "sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life" [7]. This principle appears across wisdom literature and prophetic texts, as the cross-references to Job 4:8, Proverbs 11:18, Hosea 8:7, and others demonstrate [4]. The warning against self-deception recurs in Paul's letters, particularly in contexts where moral laxity threatens the community [4].

Historical and Cultural Context

The specific vices Paul lists were not unique to pagan Gentile culture; some, like "divisions" and "heresies," could manifest within religious communities claiming adherence to law. The prohibition against "cuttings in the flesh" in Leviticus 19:28 and Deuteronomy 14:1 [6, 8] addressed idolatrous practices among Israel's neighbors, particularly the Syrians [6], demonstrating that fleshly works encompass both sensual indulgence and misdirected religious zeal. Paul's catalog thus addresses both libertine and legalistic distortions of the gospel.

The Galatian churches' composition—"mainly of converts from heathenism" but "partly also of Jewish converts" [5]—meant that both groups brought distinct temptations. The Gentile background inclined toward the sensual vices at the list's beginning; the Jewish converts, influenced by Judaizing teachers, risked the relational vices of rivalry, division, and sectarianism that appear later in the catalog.

Theological Implications Across Traditions

The Reformed tradition emphasizes that the works of the flesh demonstrate the impossibility of self-justification and the necessity of Christ's imputed righteousness [17]. The Anglican formularies locate the problem in original sin, an "infection of nature" that persists even after regeneration [19]. The Wesleyan perspective, represented by Clarke, stresses the comprehensive degradation of human nature under sin's dominion, rendering humanity "in a worse state than the brute" [11]. Eastern Orthodoxy, through Chrysostom, emphasizes the Spirit's transformative work in elevating the soul beyond mere law-keeping [15].

Catholic scholasticism, articulated by Aquinas, frames the contrast in terms of reason and appetite, with the Spirit directing the mind toward goods that transcend sensible reality [16]. All traditions converge on the recognition that the works of the flesh are incompatible with inheriting the kingdom of God (Galatians 5:21), though they differ on the mechanics of sanctification and the believer's ongoing relationship to law.

The passage's enduring force lies in its unflinching diagnosis: human nature apart from the Spirit's regenerating work produces a harvest of destruction, both personal and communal. Paul's catalog is not merely a moral checklist but a theological argument about the source of righteousness and the futility of law-based religion when the heart remains captive to the flesh.

Sources

  1. Galatians “Now the works of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness, -- Galatians 5:19”
  2. Treasury of Scripture Knowledge “Galatians 2:16 cross-references: Job 9:2, Job 9:29, Job 25:4, Psalms 130:3, Psalms 143:2, Luke 10:25, John 6:68, John 20:31, Acts 4:12, Acts 13:38, Romans 1:17, Romans 3:19, Romans 3:30, Romans 4:2, Romans 4:5, Romans 4:13, Romans 4:24, Romans 5:8, Romans 8:3, Romans 8:30, Romans 9:30, 1 Corinthians 6:11, 2 Corinthians 5:19, Galatians 2:19, Galatians 3:10, Galatians 3:22, Galatians 4:5, Galatians 5:4, Philippians 3:9, Hebrews 7:18, 1 Peter 1:2, 1 Peter 1:8, 1 Peter 1:18, 1 Peter 2:24, 1 Peter 3:18, 2 Peter 1:1, 1 John 1:7, 1 John 2:1, Revelation 7:9, Revelation 7:14”
  3. Treasury of Scripture Knowledge “Galatians 3:11 cross-references: 1 Kings 8:46, Job 9:3, Job 40:4, Job 42:6, Psalms 19:12, Psalms 130:3, Psalms 143:2, Ecclesiastes 7:20, Isaiah 6:5, Isaiah 53:6, Isaiah 64:6, Habakkuk 2:4, Romans 1:17, Galatians 2:16, Hebrews 10:38, James 3:2, 1 John 1:8, Revelation 5:9, Revelation 7:14”
  4. Treasury of Scripture Knowledge “Galatians 6:7 cross-references: Job 4:8, Job 13:8, Job 15:31, Proverbs 1:31, Proverbs 6:14, Proverbs 6:19, Proverbs 11:18, Jeremiah 37:9, Ezekiel 14:5, Hosea 8:7, Hosea 10:12, Obadiah 1:3, Luke 16:25, Luke 21:8, Romans 2:6, 1 Corinthians 3:18, 1 Corinthians 6:9, 1 Corinthians 15:33, 2 Corinthians 9:6, Galatians 6:3, Ephesians 5:6, 2 Thessalonians 2:3, James 1:22, James 1:26, 1 John 1:8, 1 John 3:7, Jude 1:18”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Galatians, Epistle to — The genuineness of this epistle is not called in question. Its Pauline origin is universally acknowledged. Occasion of. The churches of Galatia were founded by Paul himself (Acts 16:6; Gal. 1:8; 4:13, 19). They seem to have been composed mainly of converts from heathenism (4:8), but partly also of Jewish converts, who probably, under the influence of Judaizing teachers, sought to incorporate the rites of Judaism with Christianity, and by their active zeal had succeeded in inducing the majority of the churches to adopt their views (1:6; 3:1). T”
  6. Smith's Bible Dictionary “Smith's Bible Dictionary: Cuttings [in The Flesh] — Cuttings in the flesh, or the laceration of one's body for the "propitiation of their gods," (1 Kings 18:28) constituted a prominent feature of idolatrous worship, especially among the Syrians. The Israelites were prohibited from indulging in such practices. (Leviticus 19:28; 21:5; 14:1; Jeremiah 16:6)”
  7. Treasury of Scripture Knowledge “Galatians 6:8 cross-references: Job 4:8, Psalms 126:5, Proverbs 22:8, Ecclesiastes 11:6, Isaiah 32:20, Jeremiah 12:13, Hosea 8:7, Hosea 10:13, Matthew 19:29, Luke 18:30, John 4:14, John 4:36, John 6:27, Romans 6:13, Romans 6:21, Romans 8:13, Romans 13:14, Galatians 6:7, 1 Timothy 1:16, Titus 3:7, James 3:18, 2 Peter 2:12, 2 Peter 2:19, Jude 1:21, Revelation 22:11”
  8. Easton's Bible Dictionary “Easton's Bible Dictionary: Cutting — The flesh in various ways was an idolatrous practice, a part of idol-worship (Deut. 14:1; 1 Kings 18:28). The Israelites were commanded not to imitate this practice (Lev. 19:28; 21:5; Deut. 14:1). The tearing of the flesh from grief and anguish of spirit in mourning for the dead was regarded as a mark of affection (Jer. 16:6; 41:5; 48:37). Allusions are made in Revelation (13:16; 17:5; 19:20) to the practice of printing marks on the body, to indicate allegiance to a deity. We find also references to it, through in a different direction, by Paul (Gal. 6; 7) ”
  9. Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 5:18: "If ye are led (give yourselves up to be led) by (Greek) the Spirit, ye are not under the law." For ye are not working the works of the flesh (Gal 5:16, Gal 5:19-21) which bring one "under the law" (Rom 8:2, Rom 8:14). The "Spirit makes free from the law of sin and death" (Gal 5:23). The law is made for a fleshly man, and for the works of the flesh (Ti1 1:9), "not for a righteous man" (Rom 6:14-15).”
  10. Galatians (Baptist/Reformed) “John Gill on Galatians 5:18: Now the works of the flesh are manifest,.... By "flesh" is meant corrupt nature, as before, and by the works of it, not only external acts of sin, but inward lusts; for such are here mentioned among its works, as "hatred", "wrath", "envyings", &c. and both external and internal acts are so called, because they spring from the flesh, or corrupt nature, and are what that urges and solicits to, and are wrought thereby, and are what denominate and show men to be carnal: these are said to be "manifest"; not that they are all, and always publicly done, and are open to th”
  11. Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 5:19: Now the works of the flesh are manifest - By flesh we are to understand the evil and fallen state of the soul, no longer under the guidance of God's Spirit and right reason, but under the animal passions; and they are even rendered more irregular and turbulent by the influence of sin; so that man is in a worse state than the brute: and so all-commanding is this evil nature that it leads men into all kinds of crimes; and among them the following, which are manifest - known to all, and most prevalent; and, though these are most solemnly forbidden by your law, the o”
  12. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 2. --OF CARNAL LIFE, WHICH IS TO BE UNDERSTOOD NOT ONLY OF LIVING IN BODILY INDULGENCE, BUT ALSO OF LIVING IN THE VICES OF THE INNER MAN. (part 2): part is used for the whole, flesh being named, while man is referred to, as in the quotations above cited. Since, then, Scripture uses the word flesh in many ways, which there is not time to collect and investigate, if we are to ascertain what it is to live after the flesh (which is certainly evil, though the nature of flesh is not itself evil), we must carefully examine that passage ”
  13. Galatians (Protestant academic) “Tyndale House on Galatians 3:3: 3:3 by . . . human effort (literally by flesh): Paul makes a pun: The Galatians were trying to become perfect by human effort through keeping the law about circumcising the flesh of the male foreskin.”
  14. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: Galatians v. 16-26 . Another passage of like import is Galatians v. 16-26 , “Walk in the Spirit, and ye shall not full the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other: so that ye cannot do the things that ye would,” etc., etc. The Scriptures teach that the Spirit of God dwells in his people, not only collectively as the Church, but individually in every believer, so that of every Christian it may be said, he is a temple of the Holy Ghost. God is”
  15. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: the soul, which by the Spirit hath attained to excellence, need the admonitions of the Law. Here too he completely and strikingly casts out the Law, not as bad, but as inferior to the philosophy given by the Spirit. Ver. 24 . “And they that are of Christ Jesus 141 141 [Having now enumerated the distinctive works of the flesh and fruit of the Spirit he says, Now if you are Christ’s you have decided between these, the Spirit and the flesh, and have crucified the flesh, with its passions (passive) and lusts (active).—G.A.] have cruc”
  16. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Fruits of the Holy Ghost, Art. 4: Article: Whether the fruits of the Holy Ghost are contrary to the works of the flesh? I answer that, The works of the flesh and the fruits of the Spirit may be taken in two ways. First, in general: and in this way the fruits of the Holy Ghost considered in general are contrary to the works of the flesh. Because the Holy Ghost moves the human mind to that which is in accord with reason, or rather to that which surpasses reason: whereas the fleshly, viz. the sensitive, appetite dra”
  17. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 53: in these words of Paul: “If righteousness come by the law, then Christ is dead in vain,” ( Gal. 2:21 ). For we hence infer, that it is from Christ we must seek what the Law would confer on any one who fulfilled it; or, which is the same thing, that by the grace of Christ we obtain what God promised in the Law to our works: “If a man do, he shall live in them,” ( Lev. 18:5 ). This is no less clearly taught in the discourse at Antioch, when Paul declares, “That through this man is preached unto you the forgiveness of sins; and by him”
  18. Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), To such a person no better advice can be: To such a person no better advice can be given than this: first, he should touch his body to see if he still has flesh and blood. Then he should believe what the Scriptures say of it in Galatians 5 and Romans 7. Second, he should look around to see whether he is still in the world, and remember that there will be no lack of sin and trouble, as the Scriptures say in John 15-16 and in 1 John 2 and 5. Third, he will certainly have the devil also around him, who with his lying and murdering day and night will let ”
  19. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 225: Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; where”
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