Antikeimai `contrary' occurs in the N.T. 8 times, once `oppose', twice `contrary' and

five times `adversary'. In Galatians the opposition may not always be active, but is

always latent. The result of this innate opposition is expressed by the Apostle `so that ye

cannot do the things that ye would'. It is a poor interpretation that does not see a ground

of hope here as well as a reason for sorrow. Uppermost in the mind of the reader and

sometimes the only aspect presented by the commentator is that the flesh prevents the

believer from accomplishing the good that he sees to be required, and this truth has the

full support of such a passage as Rom. 7: 15, 19. There is however another side to the

picture, a bright side. The spirit also lusteth against the flesh, so that the believer is

prevented from doing some of those evil things to which the flesh unchecked would lead

Here in Gal. 5: 17, we have a statement of principle and of fact, but no hint is given

of the believer's source of power except that it is derived from the Spirit.  In the

corresponding verse, where separate and individual `desires' are in view, there the true

source of all such spiritual antagonism and overcoming is revealed. "They that are

Christ's"--these will be the ones that live in the spirit. These `have crucified the flesh

with the affections and desires'. As in chapter 2: and chapter 3: the Galatian believer

in this battle of flesh and spirit, of law and grace, of faith and works, is taught to see the

great dividing line made by the Cross, and to learn that from the Cross of Christ comes

alone the strength to overcome.

"Affection" like `lust' is a word that needs handling with care. Nowhere in the

Scriptures is there the slightest thought that human affections are to be denied or

deprecated. Such passages that come to mind point all in the other direction. "Set your

affection on things above"; "kindly affectioned one to another"; "Being affectionately

desirous of you". Paul not only deplored in Rom. 1: that the heathen world had been

given up to `vile affections', he also deplored that these same heathen were `without

natural affection'. Pathema, the word translated `affections' in Gal. 5: 24 is translated

`sufferings' in Rom. 8: 18, and Phil. 3: 10, and out of the 16 occurrences, 14 are

used in the highest and best sense, leaving but 2, namely Rom. 7: 5 `the motions of

sins' and the passage before us, in a bad sense.

Those who are in the spirit actuated by the spirit, walking and living in the spirit, or as

verse 18 sums it up "If ye be led of the spirit", such are not under law. "For as many as

are led by the spirit of God, they are the sons of God" and have not received the spirit of

bondage again to fear; but have received the spirit of adoption, even as those of the

Galatians, whereby they cry Abba, Father (Rom. 8: 14, 15; Gal. 4: 5, 6).  "Under

law" and "under grace" are terms indicating a complete change of dispensation, the death

of Christ intervening and making a boundary never to be re-crossed (Rom. 6: 14).

The Apostle now looks at the `flesh' and the `spirit' not so much as they are in

themselves, but with regard to their products. These he calls `works' when speaking of

the flesh, and `fruit' when speaking of the spirit, and the contrast is not only the contrast

of work and fruit, but of `works' in the plural and of `fruit' in the singular.