22. But the fruit 93 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 selfdenial,
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.
