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Commentary Index | Return to PrayerRequest.com | DownloadCambridge Greek Testament for Schools and Colleges - Galatians 5:22 - 5:22
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This Chapter Verse Commentaries:
22. ὁ δὲ καρπὸς. In contrast to τὰ ἔργα, Gal 5:19, where see note. Cf. Eph 5:9; Php 1:11; Jam 3:18; Rev 22:2. The following virtues are introduced as one καρπός, for they stand in necessary connexion with each other. If one were to perish all would. In Pro 10:16 (ἕργα δικαίων ζωὴν ποιεῖ, καρποὶ δὲ ἀσεβῶν ἁμαρτίας) the writer regards the effect of each work of the righteous from a legal standpoint, and rightly attributes no unifying principle to the fruits of the ungodly.
τοῦ πνεύματός. In spite of the strong direct contrast to σάρξ the Holy Ghost in His personality, as well as His activity, seems to be meant. See Appendix, Note F.
ἐστιν. The following nine words are best divided into three groups describing first, the soul in relation to God; secondly, the attitude of the character towards others; thirdly, the principles of conduct in daily life.
ἀγάπη. It does not seem that this fairly common Septuagint word has been found in the papyri even yet. It occurs once in Philo, see Col 1:4 note. It occurs however in an inscription found at Tefeny in Pisidia belonging to “the Imperial Period,” in what is only too plainly a heathen context (see W. H. P. Hatch, Journal of Biblical Literature, 1908, vol. XXVII pp. 133 sqq.). Placed first, because Augustine says rightly of sanctification: Charitas inchoata, inchoata justitia est; charitas provecta, provecta justitia est; charitas magna, magna justitia est; charitas perfecta, perfecta justitia est (De Nat. et Gr. § 84).
μακροθυμία (evenness of temper, Col 1:11 note). χρηστότης (kindliness, Col 3:12 note). ἀγαθωσύνη, beneficence, χρηστότης showing itself in kind actions, Rom 15:14; Eph 5:9; 2Th 1:11[149].
[149] Is affixed to a word it means that all the passages are mentioned where that word occurs in the New Testament.
πίστις. The position excludes the ordinary meaning of πίστις, faith on God upon which St Paul lays so much stress in this Epistle. It may mean “fidelity,” Tit 2:10, and perhaps Mat 23:23. Jerome explains it as trust in persons due to love: Qui diligit, nunquam se laedi aestimat: nunquam aliud nisi quod diligit et diligitur, suspicatur. Quum autem dilectio procul abfuerit, et fides pariter abscedit, and this alone satisfies the context, which speaks of active, not passive virtues. See also Phm 1:5.