What Is the Life in the Spirit? (vv. 22–26)

Paul’s listing of the “fruit of the Spirit” does not seem to have any particular order, though some have proposed an order. J. R. W. Stott sees in these nine virtues three groups of three: attitudes to God, others, and self, while J. B. Lightfoot sees dispositions of the mind, qualities governing human relations, and principles of conduct. We do need to comment on the terms fruit and love, but we are not able to spend time with each word.

Paul describes “flesh” under the term works, while he sees the Spirit’s work as “fruit.” The former is plural while the latter is singular. Is there anything significant in the change of terms or the change of number? Above all, it must be observed that works has been a term of negative associations in Galatians and that Paul probably delighted in associating the “works” of the flesh with the “works of the law” (2:16; 3:2, 5, 10). The change of terms to “fruit” evokes a different image: from one of human responsibility to one of divine enablement. The image of fruit has a certain sense of passivity to it; it is the Spirit of God who produces such things, and they grow in the life of the Christian.

However, while this may be one reason for the change of terms, it is also clear that Paul sees evil as having fruit (6:8) and thinks that the Christian is responsible to let the Spirit be operative in his or her life. Note that Paul shoulders the responsibility of the Spirit’s fruit onto the Christian: “have crucified their flesh” (v. 24), “let us keep in step” (v. 25), and “let us not become conceited” (v. 26)—not to mention verses 13, 16, and 18. It is possible that the unity of the fruit is emphasized in the singular while the chaotic multitude of sins of the flesh is represented in a plural noun. On the other hand, “fruit” can be seen as a collective plural; if so, there is nothing significant in the change to a singular.

While “love” is not the only “fruit” of the Spirit, it is the most important to Paul (cf. vv. 6, 13–14; also Rom. 5:5; 1 Cor. 13; Col. 3:14). It summarizes the demand of God’s law (Gal. 5:14), endures forever (1 Cor 13:13), and unites all the virtues of life (Col. 3:14). Fundamental to Paul’s view, however, is that love comes from God’s Spirit (cf. Rom. 5:5). Moreover, as we look over this list, we observe the reverse of the list of the works of the flesh. Whereas the flesh destroys fellowship; here the Spirit creates fellowship, unity, and holiness.

As if summarizing his whole point, Paul says that (1) those who have surrendered themselves to Jesus Christ “have crucified the flesh” and so should not be involved in the works of the flesh (v. 24); (2) those who have been given God’s life by the Spirit and Christ (cf. 2:20; Rom 8:9–11) should march according to the Spirit’s orders (Gal 5:25); and (3) those who live in the freedom of the Spirit should not be conceited and so fight with one another (v. 26). Once again, we end up with Paul’s emphasis in this context: Galatian factionalism.