Thomas Aquinas Commentary Galatians 5:22-23

"But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law." — Galatians 5:22-23 (ASV)

Having listed the works of the flesh, the Apostle then reveals the works of the Spirit.

1. He reveals them.
2. He shows how the Law is related to the works of the Spirit and the works of the flesh (verse 23b).

Regarding the first point, the Apostle lists the spiritual goods that he calls “fruits.” But a question arises here: fruit is something we enjoy, yet we should enjoy God alone, not our own actions.

Therefore, actions of this kind, which the Apostle lists, should not be called “fruits.” Furthermore, a gloss says that these works of the Spirit are to be sought for their own sake. But that which is sought for itself is not directed toward something else. Therefore, virtues and their works are not to be directed toward happiness.

I answer that the word “fruit” is used in two ways. First, as something acquired, for example, from labor or study: The fruit of good labors is glorious . Second, as something produced, as fruit is produced from a tree: A good tree cannot bear evil fruit (Matthew 7:18).

The works of the Spirit are called fruits not as something earned or acquired, but as something produced. Fruit that is acquired has the nature of an ultimate end, but fruit that is produced does not.

Nevertheless, fruit understood in this way implies two things: first, that it is the final product of the producer, just as the last thing produced by a tree is its fruit; and second, that it is sweet or delightful: His fruit was sweet to my palate (Song of Solomon 2:3). Therefore, the works of the virtues and of the Spirit are something ultimate in us.

The Holy Spirit is in us through grace, by which we acquire the habit of the virtues. These habits, in turn, make us capable of acting virtuously. Furthermore, these works are delightful and even fruitful: You have your fruit unto sanctification, that is, in holy works (Romans 6:22). That is why they are called fruits.

They are also called “flowers” in relation to future happiness. For just as the hope of fruit comes from flowers, so the hope of eternal life and happiness is obtained from the works of the virtues. And just as the beginning of the fruit is in the flower, so in the works of the virtues is the beginning of happiness, which will be complete when knowledge and charity are made perfect.

From this, the answer to the second objection is clear. Something can be said to be worthy of being sought for its own sake in two ways, depending on whether “for” (propter) designates a formal cause or a final cause. Works of the virtues are to be sought for their own sake formally, but not finally, because they are a delight in themselves. For example, a sweet medicine is sought for its own sake formally, because it has something within itself that makes it pleasant—namely, its sweetness. It is nevertheless sought for a final end—namely, for the sake of health. A bitter medicine, however, is not sought for its own sake formally, because it does not please by reason of its form. Yet it is sought for a final end—namely, for health.

This explains why the Apostle calls the effects of the flesh “works,” but the effects of the Spirit he calls “fruits.” As has been pointed out, a fruit is something ultimate and sweet, produced from a thing. On the other hand, that which is produced from something but not according to its nature does not have the character of fruit but is, as it were, a foreign growth.

The works of the flesh and sins are foreign to the nature of those things God has planted in us. For God planted certain seeds in human nature—namely, a natural desire for good and knowledge—and He added gifts of grace. Therefore, because the works of the virtues are produced naturally from these, they are called “fruits,” but the works of the flesh are not. For this reason, the Apostle asks, What fruit, therefore, had you then in those things of which you are now ashamed? (Romans 6:21).

It is clear, therefore, from what has been said, that the works of the virtues are called fruits of the Spirit, both because they have a sweetness and delight in themselves and because they are the final and fitting products of the Spirit’s gifts.

The difference between the gifts, beatitudes, virtues, and fruits is understood in the following way. In a virtue, we can consider both the habit and the act. The habit of a virtue equips a person to act well. If it enables him to act well in a human manner, it is called a virtue. But if it equips him for acting well in a way that is above the human manner, it is called a gift.

Hence the Philosopher, above the common virtues, places certain heroic virtues. For example, to know the invisible things of God dimly is in keeping with the human mode, and such knowledge pertains to the virtue of faith. But to know the same things with greater insight and in a way that is above the human mode pertains to the gift of understanding.

As for the act of a virtue, if it is perfective, it is a beatitude; if it is a source of delight, it is a fruit. Of these fruits it is said in the book of Revelation: On both sides of the river was the tree of life, bearing twelve fruits (Revelation 22:2).

He says, therefore, that the fruit of the Spirit, which arises in the soul from the sowing of spiritual grace, is charity, joy, peace, patience, long-suffering, and so on, which are distinguished according to whether they perfect a person inwardly or outwardly.

1. He mentions those that perfect a person inwardly.
2. He mentions those that perfect a person outwardly (verse 22).

A person is perfected and directed inwardly regarding both good and evil: by the armor of justice on the right hand and on the left (2 Corinthians 6:7). With respect to good things, a person is perfected first of all in his heart through love. For just as in natural movements there is first an inclination of a nature’s appetite to its end, so the first of the inward movements is the inclination to good, which is love. Accordingly, the first fruit is charity: The charity of God is poured forth in our hearts by the Holy Ghost Who is given to us (Romans 5:5). Through charity, the others are perfected; therefore, the Apostle says in Colossians, But above all these things have charity, which is the bond of perfection (Colossians 3:14).

The ultimate end that perfects a person inwardly is joy, which proceeds from the presence of the thing loved. And he that has charity already has what he loves: He that abideth in charity abideth in God and God in him (1 John 4:16). From this, joy springs forth: Rejoice in the Lord always; again I say, rejoice (Philippians 4:4).

But this joy should be perfect, and for this two things are required. First, the object loved must be sufficient to perfect the lover. Regarding this, he says, peace. For a lover has peace only when he adequately possesses the object loved: I am become in his presence as one finding peace (Song of Solomon 8:10). Second, there must be perfect enjoyment of the thing loved, which is also obtained by peace. For if someone perfectly enjoys the object loved—say, God—nothing that happens can hinder him from enjoying it: Much peace have they that love thy law and to them there is no stumbling-block (Psalms 119:165). In this way, therefore, joy connotes the fruition of charity, but peace connotes the perfection of charity. By these, a person is inwardly made perfect with respect to good things.

With respect to evils, the Holy Spirit also perfects and prepares a person. First, against the evil that disturbs peace, which is disturbed by adverse circumstances. Concerning this, the Holy Spirit perfects a person through patience, which enables the patient endurance of adversities. Hence he says, patience: In your patience you shall possess your souls (Luke 21:19). Second, against the evil that hinders joy—namely, the delay of the object loved—the Spirit opposes long-suffering, which is not broken by delay. Regarding this he says, long-suffering: If it make any delay, wait for it; for it shall surely come, and it shall not be slack (Habakkuk 2:3); In long-suffering (2 Corinthians 6:6). Hence the Lord says in Matthew, He that shall persevere unto the end, he shall be saved (Matthew 10:22).

Then, when he says, goodness, kindness, he mentions the fruits of the Spirit that perfect a person with respect to external things. External to a person are the things next to him, above him, and beneath him. Next to him is his neighbor; above him is God; beneath him is his own sensitive nature and body.

In regard to his neighbor, the Spirit perfects a person, first of all, from the heart with a right and good will. Concerning this he says, goodness, that is, rectitude and gentleness of spirit. For if a person has all his other powers good, he cannot be said to be good unless he has a good will, according to which he uses all the others well. The reason for this is that “good” denotes something perfect. But perfection is twofold: the first concerns the being of a thing, and the second concerns its operation—and the latter is greater than the former. That is called perfect in the absolute sense which has attained its perfect operation, which is its second perfection. Therefore, since it is by his will that a person exercises the act of any power, a right will makes for the good use of all the powers and, consequently, makes the person himself good. Of this fruit it is said in Ephesians: The fruit of the light is in all goodness and justice and truth (Ephesians 5:9).

Second, the Spirit perfects a person in his deeds, so that he will share with his neighbor. Concerning this he says, kindness, that is, giving: The Lord loveth a cheerful giver (2 Corinthians 9:7). For kindness is said to be like a good fire, which makes a person melt to relieve the needs of others: For the spirit of wisdom is benevolent ; Put ye on, therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity... (Colossians 3:12).

Again, they perfect a person with respect to evils inflicted by others, so that one meekly bears and endures harassment from another. Concerning this he says, meekness: Learn of me, because I am meek and humble of heart (Matthew 11:29); To the meek he will give grace (Proverbs 3:34).

With respect to what is above us, namely, God, the Spirit establishes right order through faith. Hence he says, faith, which is a knowledge of invisible things with certainty: Abraham believed God and it was reputed to him unto justice (Genesis 15:6); He that cometh to God must believe that he is (Hebrews 11:6). On this account it is said in Sirach, That which is agreeable to the Lord is faith and meekness .

Concerning what is beneath us, namely, the body, the Spirit directs us first as to the outward acts of the body through modesty, which moderates its deeds or utterances. Concerning this he says, modesty: Let your modesty be known to all men (Philippians 4:5). Second, as to the interior appetite, he says continence, which abstains even from things that are lawful; and chastity, which correctly uses what is lawful, as a gloss says.

Alternatively, continence refers to the fact that although a person may be assailed by base desires, he nevertheless holds fast by the vigor of his reason, lest he be carried away. According to this, the word “continence” is taken from a person’s holding fast under attack. “Chastity,” however, is taken from the fact that one is neither attacked nor carried away, and is derived from “chastening.” For we call him well-disciplined who is rightly tempered in all things.

Concerning the things mentioned above, two problems arise. The first is that since the fruits of the Spirit are opposed to the works of the flesh, it seems the Apostle should have mentioned as many fruits of the Spirit as he mentioned works of the flesh—which he did not do. I answer that he did not do so because there are more vices than virtues.

The second problem is that the fruits of the Spirit mentioned do not correspond to the works of the flesh. I answer that since it is not the Apostle’s intention here to teach the art of the virtues and vices, he does not set one against the other. Instead, he mentions as many of each as are suited to his present objective.

Yet a more diligent consideration reveals that they are in some fashion set in opposition. For in opposition to fornication, which is illicit love, is set charity. In opposition to uncleanness, immodesty, and luxury, which are allurements of the flesh that arise from fornication, is set joy, which is the spiritual delight produced by charity, as has been said. In opposition to what are called witchcrafts, enmities, contentions, and dissensions, are set patience, long-suffering, and goodness. To what are called sects, faith is set in opposition. To what is called murder, kindness is set in opposition. To what are called drunkenness, revellings, and the like, are opposed modesty, continence, and chastity.