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I shall briefly explain the importance of these three words, "goodness, and righteousness, and truth"; and then proceed to make some observations from the text.

I. Goodness. And what that is, the apostle takes it for granted that everybody knows; he does not go about to define it or explain it, but appeals to every man's mind and conscience to tell him what it is. It is not anything that is disputed and controverted among men, which some call good, and others evil; but that which mankind is agreed in, and which is universally approved by the light of nature, by heathens as well as Christians; it is that which is substantially good, and that which is unquestionably so. It consists in the following particulars, viz., obedience to our superiors and governors, and a conscientious care of the duties of our several relations; sincere love and charity, compassion, humility, peace and unity, abstaining from wrath and revenge, and rendering good for evil; these are unquestionable instances of goodness, and pass for current among all mankind, are on all hands agreed to be good, and have an universal approbation among all parties and professions, how wide soever their differences may be in other matters. The other two fruits of the Spirit which are added in the text, "righteousness and truth," which respect likewise our conversation with men, more especially in the way of commerce, are rather parts or branches of goodness, than really distinct from it. I now proceed to make some observations.

1. That the "fruits of the Spirit" are real and sensible effects, appearing in the dispositions and lives of men. The apostle here speaks of what is visible in the lives and conversations of men; for he exhorts Christians to "walk as children of the light"; now walking is a metaphor which signifies the outward conversation and actions of men. For religion is not an invisible thing, consisting in mere belief, in height of speculation, and niceties of opinion, or in abstruseness of mystery. The Scripture does not place it in things remote from the sight and observation of men, but in real and visible effects; such as may be plainly discerned, and even felt, in the conversation of men; not in abstracted notions, but in substantial virtues, and in a sensible power and efficacy upon the lives of men, in all the instances of piety and virtue, of holy and excellent actions.

2. That these "fruits of the Spirit," here mentioned, "goodness, and righteousness, and truth," are of an eternal and immutable nature, and of perpetual and indispensable obligation.

3. That moral virtues are the graces and "fruits of the Spirit." So that grace and virtue are but two names that signify the same thing. Virtue signifies the absolute nature and goodness of these things; grace denotes the cause and principle by which these virtues are wrought and produced, and are preserved and increased in us; namely, by the free gift of God's Holy Spirit to us.

4. That since these very things which are called moral virtues, are in their nature the very same with the graces and "fruits of the Spirit," therefore they are by no means to be slighted as low and mean attainments in religion, but to be looked upon and esteemed as a main and substantial part of Christianity. They are called "the fruits of the Spirit"; that is, the natural and genuine effects of that Divine power and influence upon the hearts and lives of men, which accompanies the Christian religion; or the happy effects of the Christian religion wrought in men by the immediate operation and assistance of the Holy Spirit of God, which is conferred upon all Christians in their baptism, and does continually dwell and reside in them, if by wilful sins they do not grieve Him, and drive Him away, and provoke Him to withdraw Himself from them.

(Archbishop Tillotson.)

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KJV: (For the fruit of the Spirit is in all goodness and righteousness and truth;)

WEB: for the fruit of the Spirit is in all goodness and righteousness and truth,