In verses 19-21, we saw the peril of victory over sin, meaning the Christian may fall prey to the sins the sinful nature produces if they do not live by means of the Spirit. In verses 22-23, Paul provides the power for victory over sin. In contrast to the “acts of the flesh” in the previous verses, those who are obedient to the Holy Spirit produce beautiful, nourishing spiritual fruit. It is important to note that the fruit in this passage is called the fruit of the Spirit, not the fruit of self-effort. This fruit the Holy Spirit produces in the life of a faithful Christian. Only the Holy Spirit can produce the fruit, but He will not do so unless we are striving to the best of our ability for them in faithful obedience. These fruits of the Spirit are in harmony with and not opposed to the law. However, they are not produced by the law or by works but rather by the Spirit working through the believer’s faith.
The struggle between our flesh and our new nature is real. Yet there is more truth to help us win this battle. Paul explains that those who know Jesus Christ do not have to respond to the flesh because they have crucified the flesh with its passions and desires. This crucifixion refers to our identification with Christ in His death and resurrection (Gal. 2:20). When Christ died, our flesh was judged. This does not mean our propensity to sin has been eradicated or rendered inoperative. We must understand that our old nature has died with Christ and that as new people we have an increasing power to resist sin (Rom. 6:10–12).
We must keep in step by following the Holy Spirit’s direction and guidance. Finally, Paul challenges the Galatians to live a life of harmony. Conceited legalism sees no need for the Spirit’s help and thinks it has accomplished salvation apart from the Spirit. The negative traits in verse 26 point to the divisions in the church caused by the legalists. The only answer to such disharmony is love empowered by the Holy Spirit.
22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. 24 Now those who belong to Christ Jesus crucified the flesh with its passions and desires. 25 If we live by the Spirit, let’s follow the Spirit as well. 26 Let’s not become boastful, challenging one another, envying one another. (NASB)
KEY TAKEAWAYS:
- The Christian has died to sin and is alive to a Spirit-controlled life of righteousness
- Paul reminds the Galatians and us that all of us have the Holy Spirit to strengthen us against sin.
- The Spirit enables us to overcome the flesh and to produce fruit.
- The work of the Spirit is to make us more like Christ for His glory, not for the praise of ourselves.
CLOSER LOOK:
Verse 22-23: There is a sharp contrast here. As verse 16 indicated, there is no need for a believer to display the works of the flesh. Rather, by the Spirit’s power, they can manifest the nine graces that are now listed. It is important to observe that the fruit described here is not produced by a Christian, but by the Holy Spirit working through a Christian who is in vital union with Christ (cf. John 15:1–8).[1] In referring to the Spirit, there is some debate here whether Paul means specifically the works done by a person’s regenerated human spirit, or works done by the Holy Spirit Himself in the believer’s life.
The word “fruit” is singular, indicating that these qualities constitute a unity, all of which should be found in a believer who lives under the control of the Spirit. In an ultimate sense this “fruit” is simply the life of Christ lived out in a Christian. It also points to the method whereby Christ is formed in a believer (cf. 2 Cor. 3:18; Phil. 1:21). The fruit analogy is reminiscent of Jesus’ teaching on the vine, branches, and fruitful harvest (Jn 15:1-5). It is well for the Christian to remember that, without Christ and His Spirit (4:6), “you can do nothing” (Jn 15:5). Since fruit is singular, as mentioned earlier, it apparently sees the following characteristics as a harmonious unity. It is a multifaceted prism that displays its beauty in diverse but integrated ways. Thus, to the same extent that there is love, there will be self-control. Because love has been spoken of in 5:6, 13, 14 in a way that summarizes the positive quality of Christian living, it is likely that love is listed first as either the most basic or comprehensive of the items in the list. Certainly, this composite description of character resembles that of Jesus Christ, which is fitting for the believer who is “in Christ Jesus” by faith (5:5-6)), and who has His Spirit dwelling within (4:6) and guiding the believer’s steps (5:18).
The first three virtues are habits of mind that find their source in God. Love (agapē) is listed first because it is the foundation of the other graces. This word for love, agapē, is typically defined as “the quality of warm regard for and interest in another, esteem, affection, regard, love (without limitation to very intimate relationships, and very seldom in general Greek of sexual attraction).”[2] God is love and loves the world (cf. 1 John 4:8; John 3:16). Such self-sacrificing love that sent Christ to die for sinners is the kind of love that believers who are Spirit-controlled manifest. This word for love is agape, which means divine love. The Greek word eros, meaning “sensual love,” is never used in the New Testament.[3] This divine love is God’s gift to us (Rom. 5:5), and we must cultivate it and pray that it will increase (Phil. 1:9). Joy (chara, typically meaning the experience of gladness) is a deep and abiding inner rejoicing that was promised to those who abide in Christ (cf. John 15:11). It does not depend on circumstances because it rests in God’s sovereign control of all things (cf. Rom. 8:28). Peace (eirēnē) is again a gift of Christ (cf. John 14:27). It is an inner repose and quietness, even in the face of adverse circumstances; it defies human understanding (cf. Phil. 4:7). This word in Greek means a state of concord or harmony. Some see this word as used in this verse as meaning harmony in personal relationships
The second triad reaches out to others, fortified by love, joy, and peace. Patience (makrothymia) is the quality of forbearance under provocation or the state of being able to bear up under provocation (cf. 2 Cor. 6:6; Col. 1:11; 3:12; sometimes see this word translated as longsuffering or forbearance). It entertains no thoughts of retaliation even when wrongfully treated. Kindness (chrēstotēs) is benevolence in action such as God demonstrated toward humanity. This word for kindness simply means the quality of being helpful or beneficial, goodness, generosity. Since God is kind toward sinners (cf. Rom. 2:4; Eph. 2:7), a Christian should display the same virtue (cf. 2 Cor. 6:6; Col. 3:12). Goodness (agathōsynē) may be thought of both as an uprightness of soul and as an action reaching out to others to do good even when it is not deserved. Generally, this word is defined as a positive moral quality characterized especially by an interest in the welfare of others.[4] Its usage in this verse does seem to point more towards generosity and being generous as God is generous.
The final three graces guide the general conduct of a believer who is led by the Spirit. Faithfulness (pistis) is the quality that renders a person trustworthy or reliable, like the faithful servant in Luke 16:10–12. The Greek word, pistis, has a number of similar meanings and various uses, however, in this case, it appears to fall under the general usage of something that evokes trust and faith, and more specifically the state of being someone in whom confidence can be placed (i.e. reliability, fidelity, commitment). Gentleness (prautēs) marks a person who is submissive to God’s Word (cf. James 1:21) and who is considerate of others when discipline is needed (cf. “gently” in Gal. 6:1; 2 Tim. 2:25; “gentle” in 1 Cor. 4:21; Eph. 4:2; “gentleness” in Col. 3:12; 1 Peter 3:16). In general, this word means the quality of not being overly impressed by a sense of one’s self-importance, also having humility, courtesy, considerateness. Self-control (enkrateia; this noun is used in the NT only here and in Acts 24:25; 2 Peter 1:6) denotes self-mastery and no doubt primarily relates to curbing the fleshly impulses just described. Such a quality is impossible to attain apart from the power of God’s Spirit (cf. Gal. 5:16). As a final summary statement, Paul affirmed that there is no law against such virtues. In an ironic understatement (litotes), he asserted that obviously, no one would make laws against people who practice such things.[5]
Verse 24: Paul next explained that “those who belong to Christ Jesus” (believers) need not be responsive to the flesh (i.e. sinful nature) because they have crucified it. This does not refer to self-crucifixion or self-mortification. Rather, it refers to the fact that by means of the baptism of the Holy Spirit, Christians were identified with Christ in His death and resurrection. Paul declared that this had been his experience (cf. 2:20) and that of all believers (cf. Rom. 6:1–6; Col. 2:11; 3:9). While co-crucifixion took place potentially at the cross, it becomes effective for believers when they are converted.[6] This does not mean that their sin nature is then eradicated or even rendered inactive but that it has been judged, a fact believers should reckon to be true (cf. Rom. 6:11–12). So victory over the sinful nature’s “passions and desires” has been provided by Christ in His death. Christians are spiritually “crucified with Christ” (2:20). They no longer have to follow the values or desires of the world (6:14). However, it remains difficult for Christians to apply this spiritual reality to the passions (affections) and desires (lusts) of the flesh (v. 16). Those who have mastered these sinful desires are those who have kept their focus on God (Jer 9:23-24; Dan 11:32; Jn 17:3; Heb 12:1-3). Faith must continually lay hold of this truth or a believer will be tempted to try to secure victory by self-effort.[7]
Verses 25-26: In these verses, Paul exhorts the Galatians to walk in the Spirit because they are already living in the Spirit. Such an action should be natural, but unfortunately, we are at war with the flesh. Again Paul reminded the Galatians that in addition to a divine judgment of the sinful nature there is a divine enablement in the person of the Holy Spirit. He made the believer alive by regeneration (cf. John 3:5–6), so each believer is exhorted to walk by or keep in step (stoichōmen, trans. “follow” in Gal. 6:16; defined as “to be in line with a person or thing considered as standard for one’s conduct, hold to, agree with, follow, conform”) with the Spirit. “Walk in the Spirit” means to obey the prompting of the Holy Spirit. Step by step one’s Christian walk should conform to the Spirit’s direction and enablement, lest believers become boastful, challenging, and envying one another. The latter traits would be true of a walk in the flesh (cf. 5:19–21) and may point to divisions in the Galatian churches occasioned by the Judaizing error (cf. v. 15). A believer following the Spirit’s lead (v. 16) will not become boastful, provoke others, or envy others. It is possible for the old nature to counterfeit some of the fruit of the Spirit, but the flesh can never produce the fruit of the Spirit. One difference is this: when the Spirit produces fruit, God gets the glory and the Christian is not conscious of their spirituality; but when the flesh is at work, the person is inwardly proud of themselves and is pleased when others compliment them. The work of the Spirit is to make us more like Christ for His glory, not for the praise of ourselves.
Chapter Summary:
In this chapter Paul challenges us to live in freedom from the law and works. He gives us six excellent reasons not to live under the law (vv. 1–12). He tells us to walk in love (vv. 13–15) by the power of the Holy Spirit (vv. 13–26). He tells us how we can break free of the tyranny of sin—not that we will never sin again but that we need not be in bondage to sin. One of the main ideas from this chapter is: The Christian is freed from external control by the law to internal control by the Holy Spirit.
Chapter principles:
- Everybody is in bondage to something, either good or bad. We cannot expect to harvest the fruit of God when we are sowing the seeds of evil.
- Reflect on what or who you are serving. Be sure that your allegiance is to Christ and not something else
- It only takes a few bad seeds of sin to infect and corrupt the rest of our body.
- Freedom in Christ does not give us the right to do as we please, but the liberty to do as we ought. Imitate Christ in all we do.
- God must work in us so He can work through us.
[1] Donald K. Campbell, “Galatians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 608.
[2] BDAG
[3] Warren Weirsbe, The Bible Exposition Commentary (Wheaton: Victor Books, 1997), n.p.
[4] BDAG
[5] Donald K. Campbell, “Galatians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 609.
[6] Donald K. Campbell, “Galatians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 609.
[7] Donald K. Campbell, “Galatians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 609.