(23) Meekness, temperance.--"Meekness" is something more than "mildness," which has been suggested as an alternative translation. "Mildness" would represent that side of the virtue which is turned towards men; but it has also another side, which is turned towards God--a gentle submissiveness to the divine will. By "temperance" is meant, in a general sense, "self-control"--a firm control over the passions.

Against such--i.e., "against such things;" not, as it was understood by many of the older commentators, "against such men."

There is no law.--For such things law has no condemnation, and therefore they are removed beyond the sphere of law. This is the first and obvious meaning; it may be noticed, however, that these delicate Christian graces are above law as well as beyond. The ruder legal system of commands, sanctioned by punishment, would have no power to produce them; they can only grow in a more genial and softer soil, under the direct influence of the Spirit.

Verse 23. - Meekness (πρᾳότης). (On this, see last note.) The humble submissiveness to the teachings of Divine revelation, to which this term probably points, stands in contrast with that self-reliant, headstrong impetuosity which in the temperament of the Celt is apt to hurry him into the adoption of novel ideas which he has not taken the trouble seriously to weigh. It may, however, stand in antithesis to self-reliant arrogance in general. Temperance (ἀγκράτεια); or, self-control. This stands opposed both to the "fornication, uncleanness, lasciviousness,' ' and to the "drunkenness and revellings "before mentioned. Against such there is no Law (κατὰ τῶν τοιούτων οὐκ ἔστι νόμος); against such things as these the Law is not; or, there is no Law. As the apostle does not write "against these things," it seems that he viewed the foregoing list of graces as one of samples only and not as exhaustive; which fact is likewise indicated by the absence of the copulative conjunction (cf. Matthew 15:19); so that κατὰ τῶν, ' τοιούτων represents "and things the like to these; against which," etc. If we render, with the Authorized Version, "there is no Law," we must suppose still that the apostle means that the Law which all along he has been speaking of is in particular "not against them." "Against;" as in Galatians 3:21. The Law finds nothing to condemn in these things, and therefore no ground for condemning those who live in the practice of them; the same idea as is more explicitly brought out in Romans 8:1-4. There is a tone of meiosis, of suppressed triumph in this sentence. "Who shall lay anything to the charge of God's chosen ones?"

5:16-26 If it be our care to act under the guidance and power of the blessed Spirit, though we may not be freed from the stirrings and oppositions of the corrupt nature which remains in us, it shall not have dominion over us. Believers are engaged in a conflict, in which they earnestly desire that grace may obtain full and speedy victory. And those who desire thus to give themselves up to be led by the Holy Spirit, are not under the law as a covenant of works, nor exposed to its awful curse. Their hatred of sin, and desires after holiness, show that they have a part in the salvation of the gospel. The works of the flesh are many and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves Christians, live in these, and say they hope for heaven! The fruits of the Spirit, or of the renewed nature, which we are to do, are named. And as the apostle had chiefly named works of the flesh, not only hurtful to men themselves, but tending to make them so to one another, so here he chiefly notices the fruits of the Spirit, which tend to make Christians agreeable one to another, as well as to make them happy. The fruits of the Spirit plainly show, that such are led by the Spirit. By describing the works of the flesh and fruits of the Spirit, we are told what to avoid and oppose, and what we are to cherish and cultivate; and this is the sincere care and endeavour of all real Christians. Sin does not now reign in their mortal bodies, so that they obey it, Ro 6:12, for they seek to destroy it. Christ never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Ro 8:5. We must set ourselves in earnest to mortify the deeds of the body, and to walk in newness of life. Not being desirous of vain-glory, or unduly wishing for the esteem and applause of men, not provoking or envying one another, but seeking to bring forth more abundantly those good fruits, which are, through Jesus Christ, to the praise and glory of God.Meekness,.... Humility and lowliness of mind, of which Christ is an eminent example and pattern; and which the Holy Spirit from him transcribes into the heart of a regenerate person; and lies in having mean thoughts of himself, in walking humbly with God, acknowledging every favour, being thankful for every blessing, and depending on his grace, and in behaving with modesty and humility among men. The last of the fruits of the Spirit mentioned is

temperance, or "continence"; and designs both chastity and sobriety, and particularly moderation in eating and drinking. It may be observed, that these fruits of the Spirit are opposed to the works of the flesh. So love is opposed to hatred; joy to emulations and envying; peace to variance, strife, and seditions; longsuffering, gentleness, goodness, and meekness, to wrath and murders; faith to idolatry, witchcraft, and heresies; and temperance to adultery, fornication, uncleanness, lasciviousness, drunkenness, and revellings.

Against such there is no law; meaning, against such fruits, graces, and good things; these being perfectly agreeable to the law of God, which is holy, just, and good, and spiritual; and are so far from being forbidden by it, that they are highly esteemed and approved of by it: or against persons that are possessed of such fruits; for these appear to be in the spirit, and to be led by the Spirit; and therefore are not under the law, and have nothing to fear from it, as a terrifying, accusing, cursing, and condemning law. The works of the flesh, and they that are of the flesh, are such that come under the notice and lash of the law; and not the fruits of the Spirit, and they that are after the Spirit, as such are who partake of his fruit.