22. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
22. Fructus vero Spiritus est charitas, gaudium, pax, tolerantia, comitas, benignitas, fides,
23. Meekness, temperance: against such there is no law.
23. Mansuetudo, temperantia: adversus ejusmodi non est Lex.
24. And they that are Christ's have crucified the flesh with the affections and lusts.
24. Qui autem Christi sunt carnem crucifixerunt cum affectibus et concupiscentiis.
25. If we live in the Spirit, let us also walk in the Spirit.
25. Si vivimus Spiritu, etiam Spiritu ambulemus.
26. Let us not be desirous of vain glory, provoking one another, envying one another.
26. Ne sinms inanis gloriae cupidi, invicem provocantes, invicem invidentes.
22. But the fruit of the Spirit. In the former part of the description he condemned the whole nature of man as producing nothing but evil and worthless fruits. He now informs us that all virtues, all proper and well regulated affections, proceed from the Spirit, that is, from the grace of God, and the renewed nature which we derive from Christ. As if he had said, |Nothing but what is evil comes from man; nothing good comes but from the Holy Spirit.| There have often appeared in unrenewed men remarkable instances of gentleness, integrity, temperance, and generosity; but it is certain that all were but specious disguises. Curius and Fabrieius were distinguished for courage, Cato for temperance, Scipio for kindness and generosity, Fabius for patience; but it was only in the sight of men, and as members of civil society, that they were so distinguished. In the sight of God nothing is pure but what proceeds from the fountain of all purity.
Joy does not here, I think, denote that |joy in the Holy Ghost| (Romans 14:17,) of which he speaks elsewhere, but that cheerful behavior towards our fellow-men which is the opposite of moroseness. Faith means truth, and is contrasted with cunning, deceit, and falsehood, as peace is with quarrels and contentions. Long-suffering is gentleness of mind, which disposes us to take everything in good part, and not to be easily offended. The other terms require no explanation, for the dispositions of the mind must be learned from the outward conduct.
But if spiritual men are known by their works, what judgment, it will be asked, shall we form of wicked men and idolaters, who exhibited an illustrious resemblance of all the virtues? for it is evident from their works that they were spiritual. I reply, as all the works of the flesh do not appear openly in a carnal man, but his carnaltry is discovered by one or another vice, so a single virtue will not entitle us to conclude that a man is spiritual. Sometimes it will be made evident, by other vices, that sin reigns in him; and this observation may be easily applied to all the cases which I have enumerated.
23. Against such there is no law. Some understand these words as meaning simply that the law is not directed against good works, |from evil manners have sprung good laws.| But Paul's real meaning is deeper and less obvious; namely, that, where the Spirit reigns, the law has no longer any dominion. By moulding our hearts to his own righteousness, the Lord delivers us from the severity of the law, so that our intercourse with himself is not regulated by its covenant, nor our consciences bound by its sentence of condemnation. Yet the law continues to teach and exhort, and thus performs its own office; but our subjection to it is withdrawn by the Spirit of adoption. He thus ridicules the false apostles, who, while they enforced subjection to the law, were not less eager to release themselves from its yoke. The only way, he tells us, in which this is accomplished, is, when the Spirit of God obtains dominion, from which we are led to conclude that they had no proper regard to spiritual righteousness.
24. And they that are Christ's. He adds this, in order to show that all Christians have renounced the flesh, and therefore enjoy freedom. While he makes this statement, the apostle reminds the Galatians what true Christianity is, so far as relates to the life, and thus guards them against a false profession of Christianity. The word crucified is employed to point out that the mortification of the flesh is the effect of the cross of Christ. This work does not belong to man. By the grace of Christ
|we have been planted together in the likeness of his death| (Romans 6:5,)
that we no longer might live unto ourselves. If we are buried with Christ, by true self-denial, and by the destruction of the old man, we shall then enjoy the privilege of the sons of God. The flesh is not yet indeed entirely destroyed; but it has no right to exercise dominion, and ought to yield to the Spirit. The flesh and its lusts are a figure of speech of exactly the same import with the tree and its fruits. The flesh itself is the depravity of corrupt nature, from which all evil actions proceed. (Matthew 15:19; Mark 7:21.) Hence it follows, that the members of Christ have cause to complain, if they are still held to be in bondage to the law, from which all who have been regenerated by his Spirit are set free.
25. If we live in the Spirit. According to his usual custom, the apostle draws from the doctrine a practical exhortation. The death of the flesh is the life of the Spirit. If the Spirit of God lives in us, let him govern our actions. There will always be many persons daring enough to make a false boast of living in the Spirit, but the apostle challenges them to a proof of the fact. As the soul does not remain idle in the body, but gives motion and rigour to every member and part, so the Spirit of God cannot dwell in us without manifesting himself by the outward effects. By the life is here meant the inward power, and by the walk the outward actions. The metaphorical use of the word walk, which frequently occurs, describes works as evidences of the spiritual life.
26. Let us not be desirous of vain-glory, The special exhortations which were addressed to the Galatians were not more necessary for them than they are adapted to our own time. Of many evils existing in society at large, and particularly in the church, ambition is the mother. Paul therefore directs us to guard against it, for the vain-glory (kenodoxia) of which he speaks is nothing else than ambition, (filimia,) or the desire of honor, by which every one desires to excel all others. The heathen philosophers do not condemn every desire of glory; but among Christians, whoever is desirous of glory departs from true glory, and therefore is justly charged with idle and foolish ambition. It is not lawful for us to glow but in God alone. Every other kind of glorying is pure vanity. Mutual provocations and envyings are the daughters of ambition. He who aspires to the highest rank must of necessity envy all others, and disrespectful, biting, stinging language is the unavoidable consequence.