Vers. 19–21. Biblical Account of Sin.—A mournful catalogue of words, based on a great variety of images, is employed in Scripture to describe the state of sinfulness which man inherits from his birth. Sometimes it is set forth as the missing of a mark or aim; sometimes as the transgressing of a line—the word occurs seven times in the New Testament and is twice applied to Adam’s Fall (Rom. v. 14; 1 Tim. ii. 14); sometimes as disobedience to a voice, i.e. to hear carelessly, to take no need of—the word occurs three times (Rom. v. 19; 2 Cor. x. 6; Heb. ii. 2); sometimes as ignorance of what we ought to have done (Heb. ix. 7); sometimes as a defect or discomfiture—to be worsted, because, as Gerhard says, “A sinner yields to, is worsted by, the temptations of the flesh and of Satan”; sometimes as a debt (Matt. vi. 12); sometimes as disobedience to law—the word occurs fourteen times in the New Testament and is generally translated by “iniquity.” The last figure employed in the most general definition of sin given in the New Testament—sin is the transgression of the law (1 John iii. 4).—Trench and Maclear.
The Works of the Flesh.
I. Sins against chastity.—Adultery, fornication, uncleanness, wantonness. 1. We must stock up the root of these things, mortify the passion of concupiscence. 2. All occasions of these sins must be cut off, two especially, idleness and the pampering of the body. 3. All signs of these vices must be avoided, any speech or action that may give suspicion of incontinent disposition, as light talk, wanton behaviour, curiousness and excess in trimming of the body, suspected company.
II. Sins against religion.—Idolatry, witchcraft, heresies.
III. Sins against charity.—Enmity, debate, emulations, anger, contention, seditions.
IV. Sins against temperance.—Drunkenness, gluttony. 1. We may use meat and drink not only for necessity, but also for delight. 2. That measure of meat and drink which in our experience makes us fit both in body and mind for the service of God and the duties of our calling is convenient and lawful. To be given to drinking and to love to sit by the cup, when there is no drunkenness, is a sin. Drunkenness: (1) Destroys the body. (2) Hurts the mind. (3) Vile imaginations and affections that are in men when they are drunk remain in them when they are sober, so being sober they are drunk in affection.—Perkins.
MAIN HOMILETICS OF THE PARAGRAPH.—Verses 22–26.
The Fruit of the Spirit—
I. Is evident in manifold Christian virtues.—1. Virtues describing a general state of heart. “The fruit of the Spirit is love, joy, peace” (ver. 22). Love is foremost of the group of Christian graces, and gives a nameless charm to all the rest, for there is an element of love in all true goodness. Love derives its power from being in the first place, love to God. When the soul centres its affection in God through Christ all its outgoings are influenced and regulated accordingly. Joy is the product of love. A philosophy or religion which has no room for the joy and pleasure of man is as little conversant with the wants of man as with the will of God. “Joy in the Lord quickens and elevates, while it cleanses all other emotions. It gives a new glow to life. It sheds a Diviner meaning, a brighter aspect, over the common face of earth and sky. Joy is the beaming countenance, the elastic step, the singing voice, of Christian goodness.” Peace is the holy calm breathed into the soul by a pardoning God. It is the gift of Christ, giving rest to the soul in the midst of external agitations. “It is a settled quiet of the heart, a deep, brooding mystery that ‘passeth all understanding,’ the stillness of eternity entering the spirit, the Sabbath of God. It is the calm, unruffled brow, the poised and even temper which Christian goodness wears.”
2. Virtues exercised in the Christian’s intercourse with his neighbour.—“Longsuffering, gentleness, goodness.” Charity suffereth long. The heart at peace with God has patience with men. Longsuffering is the patient magnanimity of Christian goodness, the broad shoulders on which it “beareth all things.” Gentleness (or kindness, as the word is more frequently and better rendered) resembles longsuffering in finding its chief objects in the evil and unthankful. But while the latter is passive and self-contained, kindness is an active, busy virtue. It is the thoughtful insight, the delicate tact, the gentle ministering hand of charity. Linked with kindness comes goodness, which is its other self, differing from it as only twin sisters may, each fairer for the beauty of the other. Goodness is perhaps more affluent, more catholic in its bounty; kindness more delicate and discriminating. Goodness is the honest, generous face, the open hand of charity (Findlay).