Fleshly Desires vs Spiritual Fruit in Christian Life
The Conflict Between Fleshly Desires and Spiritual Fruit
The Christian life is characterized by a fundamental conflict between fleshly desires and spiritual fruit, as described by the Apostle Paul in Galatians 5:17: "For the flesh craves what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are opposed to each other, so that you do not do what you want" [1]. This opposition is a recurring theme in Paul's writings, with Romans 8:5 stating, "For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit" [2].
The term "flesh" in this context does not refer solely to the physical body but encompasses the sinful nature of humanity. According to Easton's Bible Dictionary, "flesh" in the New Testament is used to denote the sinful element in human nature [4]. This understanding is supported by John Gill's commentary on Galatians 5:16, which identifies "flesh" with the corruption of nature still present in regenerate persons [8].
In contrast, the "fruit of the Spirit" represents the virtues and characteristics that are produced in a believer's life through the work of the Holy Spirit. Adam Clarke's commentary on Galatians 5:22 describes the fruit of the Spirit as the "changed or purified state of the soul, by the grace and Spirit of God" [6]. The fruit of the Spirit is characterized by qualities such as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.
The works of the flesh, on the other hand, are manifest in various forms of sinful behavior. Torrey's Topical Textbook lists "amusements and pleasures, worldly" among the works of the flesh, citing Galatians 5:19-21 [3]. Jamieson, Fausset & Brown's commentary on Galatians 5:19 notes that the "manifest" works of the flesh are evident and leave no doubt as to their origin [5].
The conflict between fleshly desires and spiritual fruit is not merely a matter of individual struggle but has implications for one's inheritance in the kingdom of God. John Chrysostom, in his Homilies on Galatians, observes that those who practice the works of the flesh shall not inherit the kingdom of God, emphasizing that this is a result of moral choice rather than natural inclination [9].
The Christian life involves a choice between sowing to the flesh and sowing to the Spirit, with corresponding consequences. As Adam Clarke comments on Galatians 6:8, "He that soweth to his flesh... shall reap corruption" [7]. In contrast, those who live according to the Spirit can expect to reap eternal life.
The contrast between fleshly desires and spiritual fruit is a fundamental aspect of Christian theology, with various traditions emphasizing its significance. While the specifics of how this conflict is understood and addressed may vary across traditions, the underlying biblical teaching remains a common foundation.
The Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the role of moral choice in the conflict between flesh and spirit [9]. The Methodist/Wesleyan tradition, as seen in Adam Clarke's commentary, highlights the transformative power of the Spirit in producing spiritual fruit [6, 7]. The Baptist/Reformed tradition, represented by John Gill, underscores the ongoing struggle between the corruption of nature and the work of the Spirit in believers [8].
Sources
- Galatians “Galatians 5:17 (BSB) — For the flesh craves what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are opposed to each other, so that you do not do what you want.”
- Romans “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. -- Romans 8:5”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Amusements and Pleasures, Worldly — Belong to the works of the flesh -- Ga 5:19,21. Are transitory -- Job 21:12,13; Heb 11:25. Are all vanity -- Ec 2:11. Choke the word of God in the heart -- Lu 8:14. Formed a part of idolatrous worship -- Ex 32:4,6,19; 1Co 10:7; Jdj 16:23-25. Lead to Rejection of God. -- Job 21:14,15. Poverty. -- Pr 21:17. Disregard of the judgments and works of God. -- Isa 5:12; Am 6:1-6. Terminate in sorrow -- Pr 14:13. Are likely to lead to greater evil -- Job 1:5; Mt 14:6-8. The wicked seek for happiness in -- Ec 2:1,8. Indulgence in A proof of ”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Flesh — In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression "heart of flesh" (Ezek. 11:19). The expression "my flesh and bone" (Judg. 9:2; Isa. 58:7) denotes relationship. In the New Testament, besides these it is also used to denote the sinful eleme”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 5:19: Confirming Gal 5:18, by showing the contrariety between the works of the flesh and the fruit of the Spirit. manifest--The hidden fleshly principle betrays itself palpably by its works, so that these are not hard to discover, and leave no doubt that they come not from the Spirit. which are these--Greek, "such as," for instance. Adultery--omitted in the oldest manuscripts. lasciviousness--rather, "wantonness" petulance, capricious insolence; it may display itself in "lasciviousness," but not necessarily or constantly so (Mar 7:21-22, where it ”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 5:22: But the fruit of the Spirit - Both flesh - the sinful dispositions of the human heart and spirit - the changed or purified state of the soul, by the grace and Spirit of God, are represented by the apostle as trees, one yielding good the other bad fruit; the productions of each being according to the nature of the tree, as the tree is according to the nature of the seed from which it sprung. The bad seed produced a bad tree, yielding all manner of bad fruit; the good seed produced a good tree, bringing forth fruits of the most excellent kind. The tree of the flesh”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 6:8: He that soweth to his flesh - In like manner, he that sows to the flesh - who indulges his sensual and animal appetites, shall have corruption as the crop: you cannot expect to lead a bad life and go to heaven at last. According as your present life is, so will be your eternal life whether your sowing be to the flesh or to the Spirit, so will your eternal reaping be. To sow, here, means transacting the concerns of a man's natural life. To reap, signifies his enjoyment or punishment in another world. Probably by flesh and Spirit the apostle means Judaism and Christ”
- Galatians (Baptist/Reformed) “John Gill on Galatians 5:16: For the flesh lusteth against the Spirit,.... By "flesh" is meant, not the carnal or literal sense of the Scripture, which is Origen's gloss, as militating against the spiritual sense of it; nor the sensual part of man rebelling against his rational powers; but the corruption of nature, which still is in regenerate persons: and is so called because it is propagated by carnal generation; has for its object carnal things; its lusts and works are fleshly; and though it has its seat in the heart, it shows itself in the flesh or members of the body, which are yielded as”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: to the flesh? you observe that he is not here speaking of the flesh, but of earthly thoughts, which trail upon the ground. Wherefore also he alarms them by saying, that “they which practice such things shall not inherit the kingdom of God.” If these things belonged to nature and not to a bad moral choice, his expression, “they practice,” is inappropriate, it should be, “they suffer.” And why should they be cast out of the kingdom, for rewards and punishments relate not to what proceeds from nature but from choice? Ver. 22 . “But ”