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Gal_5:22. ὁ δὲ καρπὸς τοῦ πνεύματος ] essentially the same idea, as would be expressed by τὰ δὲ ἔργα τοῦ πνεύματος —the moral result which the Holy Spirit brings about as its fruit. Comp. Pind. Ol. vii. 8: καρπὸς φρενός , Nem. x. 12, Pyth. ii. 74; Wis_3:13; Wis_3:15. But Paul is fond of variety of expression. Comp. Eph_2:9; Eph_2:11. A special intention[241] in the choice cannot be made good, since both ἔργα and καρπός [242] are in themselves voces mediae (see on καρπός especially, Rom_6:21 f.; Mat_7:20; Plat. Ep. 7, p. 336 B), and according to the context, nothing at all hinged on the indication of organic development (to which Olshausen refers καρπός ),—a meaning which, moreover, would have been conveyed even by ἜΡΓΑ , and without a figure,—or of the proceeding from an inner impulse (de Wette). The collective (Hom. Od. i. 156, and frequently) singular καρπός has sprung, as in Eph_5:9, from the idea of internal unity and moral homogeneity; for which, however, the singular ἔργον (see on Gal_6:4) would also have been suitable (in opposition to the view of Wieseler).
That Φῶς and ΠΝΕῦΜΑ are not to be considered as identical on account of Eph_5:9, see on Eph. l.c.
ἀγάπη ] as the main element (1 Corinthians 13; Rom_12:9), and at the same time the practical principle of the rest, is placed at the head, corresponding to the contrast in Gal_5:13. The selection of these virtues, and the order in which they are placed, are such as necessarily to unfold and to present to the readers the specific character of the life of Christian fellowship (which had been so sadly disturbed among the Galatians, Gal_5:15). Love itself, because it is a fruit of the Spirit, is called in Rom_15:30, ἀγάπη τοῦ πνεύματος .
ΧΑΡΆ ] is the holy joy of the soul, which is produced by the Spirit (see on Rom_14:17; 1Th_1:6; comp. also 2Co_6:10), through whom we carry in our hearts the consciousness of the divine love (Rom_5:5), and thereby the certainty of blessedness, the triumph over all sufferings, etc. The interpretations: participation in the joy of others (Grotius, Zachariae, Koppe, Borger, Winer, Usteri), and a cheerful nature towards others (Calvin, Michaelis), introduce ideas which are not in the text (Rom_12:15).
εἰρήνη ] Peace with others. Rom_14:17; Eph_4:3. The word has been understood to mean also peace with God (Rom_5:1), and peace with oneself (de Wette and others); but against this interpretation it may be urged, that this peace (the peace of reconciliation) is antecedent to the further fruits of the Spirit, and that εἰρήνη κ . τ . λ . is evidently correlative with ἜΧΘΡΑ Κ . Τ . Λ . in Gal_5:20, so that the ΕἸΡΉΝΗ ΘΕΟῦ (see on Php_4:7) does not belong to this connection.
ΜΑΚΡΟΘΥΜΊΑ ] long-suffering, by which, withholding the assertion of our own rights, we are patient under injuries ( βραδὺς εἰς ὀργήν , Jam_1:19), in order to bring him who injures us to reflection and amendment. Comp. Rom_2:4; 2Co_6:6. The opposite: ὈΞΥΘΥΜΊΑ , Eur. Andr. 728.
χρηστότης ] benignity. 2Co_6:6; Col_3:12. See Tittmann, Synon. p. 140 ff.
ἀγαθωσύνη ] goodness, probity of disposition and of action. It thus admirably suits the πίστις which follows. Usually interpreted (also by Ewald and Wieseler): kindness; but see on Rom_15:14.
πίστις ] fidelity.[243] Mat_23:23; Rom_3:3; and see on Phm_1:5.
πραΰτης (see on 1Co_4:21): meekness. The opposite: ἀγριότης , Plat. Conv. p. 197 D, in Greek authors often combined with φιλανθρωπία .
ἘΓΚΡΆΤΕΙΑ ] self-control, that is, here continence, as opposed to sins of lust and intemperance. Sir_18:30; Act_24:25; 2Pe_1:6; Xen. Mem. i. 2. Galatians 1 : ἀφροδισίων κ . γαστρὸς ἐγκρατέστατος .
[241] Chrysostom thought that Paul had used καρπός , because good works were not, like evil works, brought about by ourselves alone, but also by the divine φιλανθρωπία . Comp. also Holsten, who, however, makes the distinction sharper. Luther and many others, including Winer, Usteri, Schott: because it is beneficent and praiseworthy works which are spoken of. Matthies: because that whereby the Spirit proves His presence, is, in and by itself, directly fruit and enjoyment. Reithmayr mixes up various reasons, including the very groundless suggestion that in καρπός there is implied the acknowledgment of man’s joint part in the production.
[242] Comp. the clear passage in the LXX. Pro_10:16, where ἔργα and καρποί alternate in exactly the opposite sense: ἔργα δικαίων ζωὴν ποιεῖ , καρποὶ δὲ ἀσεβῶν ἁμαρτίας .
[243] De Wette, Wieseler, Reithmayr, take it as confidence, the opposite to distrust, 1Co_13:7. But the substantive does not occur in this general sense in any other passage of the N.T.