 |  |
(6) The sixth set of contrasts.
"For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the
spirit shall of the Spirit reap life everlasting" (6: 8).
To appreciate these steps through the epistle, we should remember that each has its
own special aspect. The first emphasizes `beginning and ending'; the last emphasizes
`sowing and reaping'. The second emphasizes the consequence of the opposition of flesh
and spirit, namely `persecution'; the fourth and fifth emphasize the consequence of this
antipathy, namely the inability to do the things that we would. The central set, the third,
stresses the walk, and its effect upon the fulfilling of desire.
Set out graphically, the argument follows this course:
A | 3: 1-3. Beginning in spirit and ending in flesh.
B | 4: 29. Flesh persecuted those of the spirit even as now.
C | 5: 15. Walk influences desire.
B | 5: 17. The antipathy of flesh and spirit. Ye cannot do.
A | 6: 8. Sowing and Reaping. Corruption or Everlasting Life.
We must await the actual exposition of the epistle to the Galatians before we can
discuss just exactly what the Apostle meant by `spirit' in each of these occurrences, for
our present purpose the argument is evident and the purpose obvious. While it is
suggestive that the two words `flesh' and `spirit' occur the same number of times in
Galatians, there is one occurrence of pneumatikos `spiritual' (Gal. 6: 1) which does not
find its echo in sarkikos `carnal' in Galatians. The great allegory of Gal. 4: 23-31 is
introduced by the question:
"Tell me, ye that desire to be under the law" (Gal. 4: 21),
so it is evident that the conflict between `flesh and spirit' is intimately related to the
opposition of `law and grace'. This is demonstrated by the Apostle in his allegory, for he
declares that the child of the flesh represents the Covenant of Sinai, while the child of
promise (which is synonymous in some aspects with Paul's use of `spirit') represents the
New Covenant, or with Jerusalem which is above. To be born of the `flesh' and so under
`law' is to be born unto `bondage'; to be born of `promise' or after the `Spirit' is to be
born `free', and to sum up the tale, none but the `free' can become the `heir'. Here in this
allegory Paul intertwines four out of the five sets of contrast which we have tabulated.
(1)
"Liberty versus Bondage" (4: 22, 24, 25, 26, 30, 31).
(3)
"Spirit versus Flesh" (4: 23, 29).
(4)
"Servants versus Sons" (4: 22, 30, 31).
(5)
"Law versus Grace" (4: 21, 24).
No.2 in our list is not actually mentioned, but the whole teaching of the epistle
necessitates that `faith versus works' must have been in the Apostle's mind all the time,
and he reaches them in the sequel of chapter 5: