But the fruit of the Spirit
This phrase introduces a contrast to the "acts of the flesh" mentioned earlier in Galatians 5. The word "fruit" (Greek: καρπός, karpos) signifies a natural product of a living thing, emphasizing that these qualities are not human-made but are the result of the Holy Spirit's work within believers. The singular "fruit" suggests unity and completeness, indicating that these virtues are interconnected and collectively represent the character of a Spirit-led life.

is love
The Greek word for love here is "ἀγάπη" (agape), which refers to selfless, sacrificial, unconditional love. This is the highest form of love, reflecting God's love for humanity. In the historical context of the early church, agape was a radical concept, challenging believers to love others as Christ loved them, transcending cultural and social barriers.

joy
The Greek term "χαρά" (chara) denotes a deep, abiding, and inner rejoicing that is not dependent on circumstances. This joy is a divine gift, rooted in the believer's relationship with God and the assurance of His promises. In the early Christian community, joy was a hallmark of faith, even amidst persecution and trials, reflecting the hope and victory found in Christ.

peace
"Peace" comes from the Greek word "εἰρήνη" (eirene), which implies more than the absence of conflict. It encompasses wholeness, harmony, and well-being, both internally and in relationships with others. This peace is a result of reconciliation with God through Christ and is a powerful testimony to the world of the transformative power of the Gospel.

patience
The Greek word "μακροθυμία" (makrothumia) is often translated as long-suffering or forbearance. It describes the ability to endure difficult circumstances and the provocations of others without losing temper or hope. In the context of the early church, patience was essential for maintaining unity and love amidst diverse and often contentious communities.

kindness
"Kindness" is translated from the Greek "χρηστότης" (chrestotes), which conveys a sense of moral goodness and integrity, as well as a gentle, gracious disposition. This virtue reflects God's kindness towards humanity and calls believers to act with compassion and benevolence towards others, embodying the love of Christ in practical ways.

goodness
The Greek word "ἀγαθωσύνη" (agathosune) refers to an uprightness of heart and life. It is an active virtue, characterized by a zeal for truth and righteousness, and a desire to do good to others. In the scriptural context, goodness is a reflection of God's nature and a call for believers to live out their faith through righteous actions.

faithfulness
"Faithfulness" comes from the Greek "πίστις" (pistis), which can mean faith, trust, or reliability. It denotes a steadfastness and loyalty to God and His Word, as well as dependability in relationships with others. In the early church, faithfulness was crucial for the spread of the Gospel and the establishment of a trustworthy Christian witness in a skeptical world.

(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."

Parallel Commentaries ...


But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

the
Ὁ (Ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

fruit
καρπὸς (karpos)
Noun - Nominative Masculine Singular
Strong's 2590: Probably from the base of harpazo; fruit, literally or figuratively.

of the
τοῦ (tou)
Article - Genitive Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Spirit
Πνεύματός (Pneumatos)
Noun - Genitive Neuter Singular
Strong's 4151: Wind, breath, spirit.

is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

love,
ἀγάπη (agapē)
Noun - Nominative Feminine Singular
Strong's 26: From agapao; love, i.e. Affection or benevolence; specially a love-feast.

joy,
χαρά (chara)
Noun - Nominative Feminine Singular
Strong's 5479: Joy, gladness, a source of joy. From chairo; cheerfulness, i.e. Calm delight.

peace,
εἰρήνη (eirēnē)
Noun - Nominative Feminine Singular
Strong's 1515: Probably from a primary verb eiro; peace; by implication, prosperity.

patience,
μακροθυμία (makrothymia)
Noun - Nominative Feminine Singular
Strong's 3115: Patience, forbearance, longsuffering. From the same as makrothumos; longanimity, i.e. forbearance or fortitude.

kindness,
χρηστότης (chrēstotēs)
Noun - Nominative Feminine Singular
Strong's 5544: Goodness, uprightness, kindness, gentleness. From chrestos; usefulness, i.e. Morally, excellence.

goodness,
ἀγαθωσύνη (agathōsynē)
Noun - Nominative Feminine Singular
Strong's 19: From agathos; goodness, i.e. Virtue or beneficence.

faithfulness,
πίστις (pistis)
Noun - Nominative Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.


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NT Letters: Galatians 5:22 But the fruit of the Spirit (Gal. Ga)