(22) The fruit of the Spirit.--There does not seem to be any essential difference between this term and that used above: "the works of the flesh." The fruit of the Spirit is that which naturally grows out of the operation of the Spirit, in which it naturally results. The expression "fruit" is, however, generally used by St. Paul in a good sense.

The list which follows brings out in a striking manner the peculiar finish and perfection which belongs to the Christian morality. It will be seen at a glance how it differs from any form of pagan or philosophic ethics. At the head of the list is "love," which Christianity takes as its moving principle--not being, perhaps, alone in this, but alone in the systematic consistency with which it is carried out. Next comes "joy," a peculiarly Christian grace, which has a much deeper root than mere natural cheerfulness of temper, and is rather the unfailing brightness and equanimity which proceeds from calm and settled principles animated by the Divine Spirit itself. It may be questioned whether "peace" is here the tranquility which is shed abroad in the heart by the sense of reconciliation with God, or rather, from the context that follows, peaceableness towards men. The remainder of the list, it will be seen, is made up of those delicate and fragile forms of virtue which the ordinary course of society is least likely to foster. Patriotism, courage, generosity, prudence, fortitude, are virtues that would be produced by the regular action of natural selection left to itself. "Long-suffering," "gentleness," "goodness," "faith," "meekness," "temperance," need a more spiritual process for their development.

Gentleness, goodness.--Perhaps, rather, kindness, goodness. The difference between the two Greek words and the ideas which they denote would appear to be somewhat similar to the difference between these two words in English. The second would represent a rather more positive tendency of disposition than the first.

Faith.--Rather, perhaps, faithfulness; not here in the sense peculiar to St. Paul, in which faith is the primary Christian virtue, but rather (as the context shows) "faithfulness," or "trustworthiness" in dealing with men, along with, perhaps, that frank and unsuspicious temper which St. Paul ascribes specially to charity (1Corinthians 13:7).

Verse 22. - But the fruit of the Spirit (ὁ δὲ καρπὸς τοῦ Πνεύματος). As it was with a hortatory purpose, to warn, that the apostle has before enumerated the vices into which the Galatian Christians would be most in danger of falling, so now with an answering hortatory purpose, to point out the direction in which their endeavours should lie, he reckons up the dispositions and states of mind which it was the office of the Holy Spirit to produce in them. In the Epistle to the Colossians (Colossians 3:12-15), written several years after, most of the features here specified reappear in the form of direct exhortation ("kindness, meekness, long-suffering, love, peace, thankfulness") - "joy" being there implicitly represented by thankfulness. The word fruit here takes the place of "works" in ver. 19, as being a more suitable designation of what are rather states of mind or habits of feeling than concrete actions like most of those previously enumerated "works." The word "fruit," moreover, describing in the vegetable world a matured product, is very commonly used in the New Testament with reference to such product as is not only of a pleasant but also of a useful kind; thus, "fruits meet for repentance;" the fruit of the True Vine in John 15:2-16 which glorifies God; the abundant fruit of wheat (John 12:24); the fruit of righteousness (Philippians 1:11; Hebrews 12:11); the fruit gathered by an evangelist (John 4:36; Romans 1:13); so that it was no doubt introduced here, as also in Ephesians 5:9, with the intended suggestion, that the graces here specified are results answering to the design of the great Giver of the Spirit's influences, and are in their own nature wholesome and grateful. The singular number of the noun is employed in preference to the plural, which is found e.g. Philippians 1:11 and James 3:17, in consequence probably of the feeling which the apostle had that the combination of graces described is in its entirety the proper outcome in each individual of the Spirit's agency; the character which he will fain evolve in every soul subject to his dominion, comprises all these features; so that the absence of any one mars in a degree the perfection of the product. The relation expressed by the genitive case of the noun, "of the Spirit," is probably much the same as is expressed by the corresponding genitive, "of the flesh;" in each case meaning "belonging to," or "due to the operation of;" for the agent who in the one case does the works is not the flesh, but the person acting under the influence of the flesh; so here, the fruit-bearer is not "the Spirit," but the person controlled by the Spirit. Comp. Romans 7:4, "that we might bring forth fruit unto God;" John 15:8, "that ye bear much fruit." These fruits do not appear upon us without strenuous endeavour on our own part. Accordingly the apostle exhorts the Philippians (Philippians 2:12, 13) to work out their own salvation with fear and trembling, because they have so august a co-Agent working with and in them. Indeed, it is for the very purpose of prompting and directing such endeavour that this list of gracious fruits is here given (comp. ver. 25). The enumeration does not expressly mention such dispositions of mind as have God for their object. These, however, may be discerned as lying couched under the three first named, "love, joy, peace," and possibly under "faith;" certainly joy and peace are the proper products of our hearty acceptance of the gospel, and of that alone; they presuppose the establishment of a conscious state of reconciliation with God. But just here the apostle seems more especially concerned to show how blessed, under the Spirit's guidance, the Christian's state will be, and in what manner Christians as thus led will act towards one another (cf. vers. 15 and 26). The Christian life is habitually regarded by the apostle much more as a corporate, fellow-Christian, life, than, owing to various causes, some of which we may hope are now in course of removal, we modern Christians, and especially English Church, men, are in the habit of regarding it. Is love (ἔστιν ἀγάπη). We cannot separate this branch of Christian character from those which follow, as in essence distinct from them; it is organically connected with them, and in fact, as stated above (ver. 14), involves them all, being "the bond of perfectness" (Colossians 3:14). in the "dithyramb of love," chanted in 1 Corinthians 13, the apostle triumphantly proclaims this truth; as also on the other had in 1 Timothy 1:5 he affirms that true Christian love has its root in "a pure heart, a good conscience, and genuine faith." The soul cannot be free for the activity of genuine love, towards fellow-believers and towards fellow-creatures in general, as long as it is restrained in its emotions toward the supreme common Father of all; the inward vice of mind, whatever it may be, which darkens the spirit towards heaven must inevitably cramp and benumb benevolent action universally (comp. 1 John 5:2). In truth, ἀγάπη means a loving temper of mind which, like the love which God bears towards us, is in a degree irrespective of merit, welling forth towards all being, so far as circumstances permit; though with greatest intensity towards God and those in whom it can recognize the image of God. Hence St, John is able to reason as he does in 1 John 4:20, "He that loveth not his brother whom he hath seen, cannot love God whom he hath not seen." Joy (χαρά). It is impossible to accept Calvin's notion, that this means a cheerful carriage towards fellow-Christians, though it includes it; it must mean the glad-heartedness produced by entire faith in God's love to us (comp. Romans 14:17; Romans 15:13). The exhortation which is here implied, that such sentiments should be carefully cherished, is elsewhere given explicitly and with reiteration; as e.g. 1 Thessalonians 5:16; Philippians 4:4. There is thus much ground for Calvin's view, that the inward feeling of satisfaction and joy, which is the proper fruit of a true Christian's faith in the gospel, cannot fail to manifest itself in his behavior towards his fellow-men by a sacred species of light-heartedness and hilarity which it is impossible for us to manifest or to feel, as long as we have within a consciousness of estrangement from God, or a suspicion that things are not well with us in relation to him. It is probable that the apostle, in writing down this word, did it with a consciousness of the contrast which is presented by the coldness and severity of feeling towards others which are begotten by the bondage of legality (comp. 1 Peter 1:22). Peace (εἰρήνη), This is conjoined with "joy" in the two passages of the Romans just before cited (Romans 14:17): "The kingdom of God [i.e. its great blessedness] is not eating and drinking, but righteousness and peace and joy in the Holy Spirit;" (Romans 14:13), "The God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit;" in both which passages the "peace" referred to is the serenity of soul arising from the consciousness of being brought home to the favour of God and to obedience to his will. On the other hand, the term as here introduced seems likewise intended to stand in contrast with those sins of strife and malignity noted before among the works of the flesh, and therefore to point to peacefulness in the Christian community. The two are vitally connected: the Spirit produces peaceful harmony among Christians by producing in their minds, individually, a peaceful sense of harmony with God and a compliancy in all things with his providential appointments. This resigned trustfulness towards God quells at their very fountain-head those disturbances of passion and that inward fretting and impatience in reference to outward things, including the behaviour of others, which are the main causes of strife. The interdependence between inward and outward peace is indicated in 2 Corinthians 13:11; Colossians 3:14, 15. If "the peace of God rules, is arbitrator (βραβεύει), in our hearts" individually, if it "holds guard over our hearts and our thoughts" (Philippians 4:7), it cannot fail to produce and maintain harmony amongst us towards one another. Long-suffering, gentleness, goodness (μακροθυμία χρηστότης ἀγαθωσύνη); long-sufferng, kindness, goodness. These are actings of the all-comprising grace of "love." For the two first, comp. 1 Corinthians 13:4, "Love suffereth long, is kind (μακροθυμεῖ χρηστεύεται);" while the third, "goodness," sums up the other actings of love enumerated in vers. 5 and 6 or the same chapter. It is difficult to distinguish between χρηστότης and ἀγαθωσύνη, except so far as that the former, which etymologically means "usableness," seems to signify more distinctly "sweetness of disposition," "amiability," "a compliant willingness to be serviceable to others." It is, however, repeatedly used by St. Paul of God's benignity (Romans 2:4; Romans 11:22; Ephesians 2:7; Titus 3:4), as ἀαθωσύνη also is by many thought to be in 2 Thessalonians 1:11, which last point, however, is very questionable. This latter term, ἀγαθωσύνη, occurs besides in Romans 15:14 and Ephesians 5:9, as a very wide description of human goodness, apparently in the sense of active benevolence. Faith (πίστις); faith or faithfulness. It is disputed in what precise shade of meaning the apostle here uses this term. The sense of "fidelity," which beyond question it bears in Titus 2:10, seems out of place, when we consider the particular evils which are now in his eye as existing or in danger of arising in the Galatian Churches. Belief in the gospel suits this requirement perfectly, and presents us with the apparently needed contrast to the "heresies" of ver. 20. If this sense seems not to be favoured by the immediate neighbourhood on one side of "kindness" and "goodness," it is, however, quite coherent with the "meekness" on the other, if we understand by this latter term a tractable spirit, compliant to the teaching of the Divine Word; comp. James 1:21, "receive with meekness the implanted word," and Psalm 25:9, "The meek [Septuagint, πρᾳεῖς] will he guide in judgment, the meek (πρᾳεῖς) will he teach his way." In Matthew 23:23, "judgment, mercy, and faith," the term seems (comp. Micah 6:8) to refer to faith towards God. In 1 Timothy 6:11, "righteousness, godliness, faith, love, patience, meekness," there is no reason for interpreting it otherwise than as faith in God and his gospel; and if so, its collocation there with "love, patience, meekness," countenances us in taking it so here, where it stands in a very similar collocation. Comp. Ephesians 6:23, "Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ."

5:16-26 If it be our care to act under the guidance and power of the blessed Spirit, though we may not be freed from the stirrings and oppositions of the corrupt nature which remains in us, it shall not have dominion over us. Believers are engaged in a conflict, in which they earnestly desire that grace may obtain full and speedy victory. And those who desire thus to give themselves up to be led by the Holy Spirit, are not under the law as a covenant of works, nor exposed to its awful curse. Their hatred of sin, and desires after holiness, show that they have a part in the salvation of the gospel. The works of the flesh are many and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves Christians, live in these, and say they hope for heaven! The fruits of the Spirit, or of the renewed nature, which we are to do, are named. And as the apostle had chiefly named works of the flesh, not only hurtful to men themselves, but tending to make them so to one another, so here he chiefly notices the fruits of the Spirit, which tend to make Christians agreeable one to another, as well as to make them happy. The fruits of the Spirit plainly show, that such are led by the Spirit. By describing the works of the flesh and fruits of the Spirit, we are told what to avoid and oppose, and what we are to cherish and cultivate; and this is the sincere care and endeavour of all real Christians. Sin does not now reign in their mortal bodies, so that they obey it, Ro 6:12, for they seek to destroy it. Christ never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Ro 8:5. We must set ourselves in earnest to mortify the deeds of the body, and to walk in newness of life. Not being desirous of vain-glory, or unduly wishing for the esteem and applause of men, not provoking or envying one another, but seeking to bring forth more abundantly those good fruits, which are, through Jesus Christ, to the praise and glory of God.But the fruit of the Spirit,.... Not of nature or man's free will, as corrupted by sin, for no good fruit springs from thence; but either of the internal principle of grace, called the Spirit, Galatians 5:17 or rather of the Holy Spirit, as the Ethiopic version reads it; the graces of which are called "fruit", and not "works", as the actions of the flesh are; because they are owing to divine influence efficacy, and bounty, as the fruits of the earth are, to which the allusion is; and not to a man's self, to the power and principles of nature; and because they arise from a seed, either the incorruptible seed of internal grace, which seminally contains all graces in it, or the blessed Spirit, who is the seed that remains in believers; and because they are in the exercise of them acceptable unto God through Christ, and are grateful and delightful to Christ himself, being "his pleasant fruits"; which as they come from him, as the author of them, they are exercised on him as the object of them, under the influence of the Spirit; and because they are profitable to them that are possessed of them, seeing the promise of this life and that which is to come is annexed to them; and the good works which are done in consequence of them are profitable to men: once more, as the works of the flesh are the unfruitful works of darkness, and make men so, and therefore cannot be called fruit properly; these, as they are fruits, and are rightly and properly so called, so they make men fruitful, and to abound in divine things, and are as follow:

Love. This the apostle begins with, it being the fulfilling of the law, the bond of perfectness, and without which a profession of religion is insignificant; it may be understood of love to God, of which every man's heart is destitute, being enmity against God, until regenerated by the Spirit of God; when he sheds abroad the love of God in the heart, and which is the ground and reason of any man's truly loving God: and also of love to Christ, which the natural man feels nothing of till the spirit of wisdom and revelation, in the knowledge of Christ, opens his eyes to see the loveliness of his person, the suitableness of his grace, righteousness, and fulness, and the necessity of looking to him for life and salvation; and likewise of love to the saints, which a carnal man is a stranger to, until he is renewed by the Holy Ghost, who in regenerating him teaches him to love the brethren; and which is the evidence of his having passed from death to life, through the mighty power of his grace. Moreover, love to the house and worship of God, to the truths and ordinances of the Gospel, all which men have naturally an aversion to, may be included in this first fruit of the Spirit: the next follows, which is

joy, even that which is in the Holy Ghost, and has him for its author. The object of it is God, not as an absolute God, but as a covenant God and Father in Christ; as the God of salvation, as clothing with the robe of his Son's righteousness, and as pardoning iniquity, transgression, and sin, full atonement being made by the sacrifice of Christ; who also is the object of this joy in his person, fulness, righteousness, offices, relations, and when beheld, embraced, and enjoyed in a way of communion. This joy, likewise, which is the produce of the Spirit, lies in spiritual things, and arises from an apprehension or good hope of interest in them, as justification, pardon, peace, adoption, and eternal glory; and is peculiar to such who have the Spirit, for a stranger intermeddles not with this joy, nor can he form any judgment of it, and is even unspeakable by the believer himself. Moreover, joy in the good of others, of fellow creatures and fellow Christians, in their outward and inward prosperity, in their temporal, spiritual, and eternal good, which, as it is a grace of the Spirit, may well enough be thought to be at least part of the sense of the word here; since it follows upon, and is joined with love, and stands between that and

peace, which is another fruit of the Spirit: and designs peace with God in a man's own conscience, produced there by the Spirit of God, in consequence of peace being made by the blood of Christ; and that through the application of the blood of Christ for pardon, and of his righteousness for justification to the soul of a sensible sinner by the blessed Spirit, the effect of which is peace, quietness, and tranquillity of mind; also peace with men, with the saints, and with all others; for such who are under a work of the Spirit of God, and are influenced and led by him, seek after the things which make for peace and edification among the brethren, and are desirous if possible to live peaceably with all men: hence appears another grace in them,

longsuffering; which intends not so much a patient waiting for good things to come, for more grace, and for glory, through the Spirit; but a patient bearing and enduring of present evils with joyfulness, being strengthened by the Spirit with all might, according to his glorious power; being slow to anger, ready to forgive injuries, put up with affronts, and bear with, and forbear one another: and which is usually accompanied with gentleness, humanity, affability, courteousness, shown both in words, gestures, and actions; in imitation of the gentleness of Christ, and agreeably to that wisdom, that heavenly doctrine of the Gospel, which, among other things, is said to be gentle, and easy to be entreated. To which is added

goodness; and what else can come from the good Spirit of God, the author of the good work of grace upon the soul? and which disposes it to acts of goodness unto men, in a natural, civil, moral, spiritual, and evangelic way, for the benefit both of soul and body; and which must here be understood, and which is well pleasing to God when done in the exercise of the following grace,

faith; for though fidelity, both in words and actions, which is very ornamental to the Gospel, and a profession of religion may be meant; yet faith in Christ is not to be excluded, as it is generally by interpreters; for this is not of a man's self, nor have all men it: it is a gift of God, the operation of his power, and the work of his Spirit, whence he is styled the spirit of faith; and which therefore must have a place among his fruits; and which lies and shows itself in believing in Christ for salvation, in embracing the doctrines of the Gospel, and making a profession of them, which is called the profession of faith; all which, when right, comes from the Spirit of God.