CHAPTER XIII THE FRUIT OF THE SPIRIT S. PAUL, in writing to the Galatians, contrasts the fruit of the Spirit with the works of the flesh.1 Over against a black list of vices, indulgence in which, he warns his disciples, shuts out from the kingdom of God, here in its initial stage, and hereafter in its full development, the apostle enumerates the fruits of the Spirit, the virtues which should characterise the Christian life. The change of terms, works of the flesh' and 'fruit of the Spirit,' as Bishop Lightfoot remarks,2 is significant. "The flesh is a rank weed which produces no fruit properly so-called (cf. Eph. v. 9, 11; Rom. vi. 21); and S. Paul's language here recalls the contrast of the fig and vine with the thorn and the thistle in the parable (Matt. vii. 16 sq.).' The works of the flesh belong to our fallen, unregenerate nature; the fruit of the Spirit stands for the legitimate and 1 Gal. v. 16-26. 2 Lightfoot on the Galatians, in loc. intended results of the Spirit's influence and indwelling, pledged to us as baptized and confirmed members of the Body of Christ. Nine virtues S. Paul enumerates. In the Vulgate translation the number is increased to twelve (by a paraphrase, in which more than one Latin word is used for a single word in the original), probably with a view to conform the number to the twelve manner of fruits which the tree of life in the Apocalypse is said to bear.1 It will be observed that S. Paul uses the singular number, the fruit of the Spirit.' He seems to imply that while our fallen and disordered nature breaks out in varied forms or works of evil, not necessarily connected with one another, e.g. sensuality, unbelief, and hatred, the virtuous character formed by the Spirit of God has a real unity of inspiration and direction. It consists in the use of all our powers of body, mind, and heart, according to God's will and under the guidance of His Spirit. Nevertheless, while keeping this thought in mind, in our study of the different virtues we may without offence style them separately fruits' of the Spirit. The fruits then seem to fall into an easy classification, preserving the apostle's order of three groups of three each. The first triplet, 'love, joy, 1 Rev. xxii. 2. peace,' represent the soul's true attitude towards God, as our Father Who has made us His own children in Christ. The second triplet, longsuffering, gentleness, goodness,' are virtues which characterise our relations and intercourse with our neighbour as being together children of a common Father. The third triplet contains virtues, ‘faithfulness, meekness, temperance,' which belong more particularly to our own character. In this light we may set before us this catalogue of virtues as a help to self-examination, marking in outline what should be the 'notes' of a Christian, born from above of water and the Spirit, on whom the Spirit has descended in His sevenfold gift, who is nourished by Scripture and Sacrament. If any man hath not the Spirit of Christ, he is none of His,' S. Paul declares;1 and he bids us, if we live to the Spirit, to walk by the Spirit's direction.2 Well may we pray, as in the Litany we are taught to do, for 'increase of grace (1) to hear meekly Christ's word, and (2) to receive it with pure affection, and (3) to bring forth the fruits of the Spirit.' These fruits, as the very word reminds us, can only be gradually formed and ripened. We are not to look, in ourselves or in others, in the first days of religious striving, for the mature fruit which 1 Rom. viii. 9. 2 Gal. v. 25, Bishop Lightfoot's translation. belongs to lengthened experience. It is ever 'first the blade, then the ear, then the full corn in the ear.'1 The remembrance of this law of development and growth should have a twofold effect. While it checks impatience, it should urge us on continually to reach out after higher aims than we have yet attained. So in the prayer which accompanies the Laying on of hands the bishop asks for us not only perseverance but advance :— 'Defend, O Lord, this Thy child with Thy heavenly grace, that he may continue Thine for ever, and daily increase in Thy Holy Spirit more and more, until he come unto Thy everlasting kingdom.' As we seek His aid and submit ourselves increasingly to His control and guidance, the Spirit of God will take more complete possession of our faculties, and by the illumination and sanctification of them will increasingly manifest His indwelling presence. This work of transformation which is begun here will be perfected hereafter, when all hindrances to the Spirit's operation are removed. So shall we indeed come unto God's everlasting kingdom, not merely as subjects to an external realm where His dominion is undisputed, but as ourselves the King's children sharing in His sove 1 S. Mark iv. 28. reignty, liberated by the inspiration of His Spirit from all bondage to sin and self.1 "In knowledge of Whom standeth our eternal life, Whose service is perfect freedom,' is the paraphrase in our familiar collect for peace at Morning Prayer of the Latin quem nosse vivere, cui servire regnare est.' In this world we have the firstfruits of the Spirit,' 'the earnest of the Spirit in our hearts'; this is a pledge of that fulness of the inheritance which shall be ours when, giving ourselves wholly to Him, He can wholly give Himself to us.2 I. Love. The love of God hath been shed abroad in our hearts by the Holy Ghost which was given unto us'; that is (1) God's love for us, which (2) kindles a response of love from us to Him.3 This is most appropriately reckoned the first fruit of His inspiration Whom we regard as the personal Love of God, even as the Son is the personal Word or Wisdom of the Father. By the Spirit's dwelling within us we are taken up, as it were, into the Divine life. As we may think of the Spirit proceeding from the Father to the Son, the expression of the Father's 1 Rev. i. 5, 6, v. 10; S. John viii. 31-36; 2 Cor. iii. 17. 3 Rom. v. 5. |