The holy spirit helps us wait

THE HOLY SPIRIT HELPS US WAIT
EDITED BY GLENN PEASE
Galatians 5:5 5Forthrough the Spirit we eagerly await
by faith the righteousnessfor which we hope.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Hope Of Righteousness
Galatians 5:5
W.F. Adeney
I. WHAT IT IS. The hope of righteousness appears to be the hope of realizing
righteousness, the hope of becoming righteous. In St. Paul's language a hope is
not our subjective anticipation, but the thing for which we hope. Such a
possessionwe as Christians anticipate.
1. Righteousnessis a greattreasure. It is a worthy object of desire. It is better
than any rewards it may entail. To hunger and thirst after righteousness is to
feel the deepestand purest appetite for the best of all spiritual possessions.
2. Righteousnessis not yet enjoyed. It is a hope. Even the Christian who has
the faith that admits to it has not yet the full heritage. The longerwe live the
higher does the magnificent ideal towerabove us until it is seenreaching up to
heaven. Some righteousness we enterinto with the first effort of faith, but the
foretaste is only enough to make us yearn for more;

3. We may confidently hope for righteousness.It is a hope, not a mere
surmise, that urges us forward. We are encouraged by the promises of the
gospel. It is a grand inspiring thought that every Christian has the prospectof
ultimate victory over all sin and ultimate attainment of pure and spotless
goodness.
II. HOW WE ARE TO REGARD IT. We are to wait for it.
1. We must exercise patience. Sudden perfect holiness is impossible. The idea
that it has been attained is one of the most awful delusions that have ever
ensnaredthe minds of goodmen. Physically, of course, it is possible for us
never to sin, and to be perfectly holy, as physically there is nothing to prevent
us from drawing a mathematically straight line; but in experience the one is
no more realizedthan the other, and morally both are equally impossible. The
law of life is progress by gradual development.
2. Nevertheless, we must earnestlyanticipate the future righteousness, We
must wait for it as those who wait for the morning, i.e. we must watch. To be
indifferent about it is not to wait for it. Indifference will disinherit us from the
hope.
III. WITH WHAT GRACE WE CAN THUS REGARD IT.
1. Through the Spirit. Here as often elsewhere we cannotbe certainwhether
the apostle is referring to the Spirit of God or to our spirit. The two work
together. Human spirituality is the fruit of the inspiration of the Divine Spirit.
It is in this spiritual state of mind that we hate sin and long for righteousness,
and have glimpses of the future that cheerus with the prospectof the great
hope. Our desires and anticipations are always fashionedand colouredby the
state of our hearts. Waiting for the hope of righteousness is a habit of soul
only possible to those who are spiritually minded.
2. By faith. Here we come to the key and secretofthe whole experience. Faith
(1) makes us heirs of righteousness;
(2) is the present assurance ofthings hoped for, and therefore of.this great
hope; and

(3) leads us into that spiritual atmosphere where waiting tot the hope of
righteousness becomesnaturalto us. - W.F.A.
Biblical Illustrator
For we, through the Spirit, wait for the hope of righteousness by faith,
Galatians 5:5
Salvationby faith and the work of the Spirit
C. H. Spurgeon.
Faith is not opposedto the spirit, but is the child of it. Through the Spirit we
wait for the hope of righteousness by faith.
I. DECLARE THE CHRISTIAN'S HOPE.
1. Its singularity. Notfounded on parentage, outwardrites and ceremonies,
moral virtues and spiritual excellencies;but upon Christ.

2. Its speciality. In grace alone — looking entirely to the free mercy of God.
Nothing by merit. Nobody has any claim upon God. He blesses us because He
is good, not because we are; He saves us because He is gracious, not because
He sees any grace inherent in us.
3. Its ground. It is founded upon right — a solid base for hope. We expect to
be saved by an act of justice as well as by a deed of mercy. By faith the
righteousness ofChrist becomes ours, so that we have a right to salvation
(Romans 4:23, 24, 25;Romans 5:1, 2; Romans 8:1-4, 32-34).
4. Its substance. A triumphant death, a glorious eternity.
5. The posture which our hope takes up. Waiting. All is done; we have but to
wait for the reward. To the garment which covers us we dare not think of
adding a single thread. To the acceptancein which we stand before God, we
cannot hope to add a single jewel. Why attempt it? Has not Jesus said, "It is
finished?" Waiting implies continuance. Our faith is not for to-day and to-
morrow only, but for eternity.
II. THE RELATION OF THIS MATTER TO THE HOLY SPIRIT. No
division in the purposes and works ofthe three sacredPersons in the Trinity.
Their will is one. That which glorifies Jesus cannotdishonour the Holy Spirit.
1. The faith which brings this righteousness is never exercisedby any but
those who are born of the Spirit. The new heart which the Spirit creates is the
only soil in which faith will grow.
2. Faith for righteousness is basedon the testimony of the Holy Spirit.
3. Simple faith is always the work of the Spirit.
4. When a man has believed, he obtains a greatincrease to his faith in Jesus
by the work of the Spirit.
5. It is by the Spirit that we continue to exercise faith.
III. CONCLUDING INFERENCES.

1. Whoeverhas this hope of righteousness by faith has the Spirit of God. He
that believeth hath the witness in himself. He that believeth in Him is not
condemned.
2. Whereverthere is any other hope, or hope based upon anything else but
this, the Spirit of Godis not present. The Spirit will not bear witness to man's
home-born presumptuous hopes, but only to the finished work of Jesus.
(C. H. Spurgeon.)
Difference betweenfaith and hope
Luther.
There is so greataffinity betweenfaith and hope, that the one cannot be
separate from the other. Notwithstanding, there is a difference betweenthem,
which is gatheredof their severaloffices, diversity of working, and of their
ends.
1. They differ in respectof their subject, that is, of the ground wherein they
rest. For faith resteth in the understanding, hope in the will; but the one is to
the other, as the two cherubim on the mercy-seat.
2. They differ in respectof their office, i.e. of their working. Faith tells what is
to be done, teaches, prescribes,directs;hope stirs up the mind that it may be
strong, bold, courageous, thatit may suffer and endure adversity, waiting for
better things.
3. They differ as touching their object, that is, the specialmatter whereunto
they look. Faith has for her objectthe truth, teaching us to cleave surely
thereto, and looking upon the word and promise of the thing that is promised;
hope has for her objectthe goodnessofGod, and looks upon the thing which
is promised in the word, that is, upon such matters as faith teaches us to hope
for.
4. They differ in order. Faith is the beginning of life, before all tribulation;
hope proceeds from tribulation.

5. They differ by the diversity of working. Faith is a teacherand a judge,
fighting againsterrors and heresies, judging spirits and doctrines;hope is, as
it were, the generalor captain of the field, fighting againsttribulation, the
cross, impatience, heaviness ofspirit, weakness, desperation, andblasphemy,
and it waits for goodthings even in the midst of all evils. Therefore, when I
am instructed by faith in the Word of God, and lay hold of Christ, believing in
Him with my whole heart, then am I righteous by this knowledge.WhenI am
so justified by faith, or by this knowledge, by and by cometh the devil, the
father of wiles, and laboureth to extinguish my faith by wiles and subtleties;
that is to say, by lies, errors, and heresies. Moreover, becausehe is a
murderer, he goeth about also to oppress it by violence. Here hope wrestling,
layeth hold on the thing revealedby faith, and overcomeththe devil that
warreth againstfaith; and after this victory followethpeace and joy in the
Holy Ghost.
(Luther.)
Faith and hope complementary of eachother
Luther.
In civil government, prudence and fortitude do differ, and yet these two
virtues are so joined together, that they cannot easilybe severed. Now,
fortitude is a constancyof mind, which is not discouragedin adversity, but
endureth valiantly, and waiteth for better things. But if fortitude be not
guided by prudence, it is but temerity and rashness. Onthe other side, if
fortitude be not joined with prudence, that prudence is but vain and
unprofitable. Therefore, like as, in policy, prudence is but vain without
fortitude; even so in divinity, faith without hope is nothing; for hope endureth
adversity and is constanttherein, and in the end overcomethall evils. And on
the other side, like as fortitude without prudence is rashness, evenso hope
without faith is a presumption in spirit, and a tempting of God: for it hath no
knowledge ofChrist and.of the truth which faith teacheth, and therefore it is
but a blind rashness and arrogancy. Wherefore, a godly man, before all
things, must have a right understanding instructed by faith, according to the

which the mind may be guided in afflictions, that it may hope for those good
things which faith hath revealedand taught. To be short, faith is conceivedby
teaching;for thereby the mind is instructed what the truth is. Hope is
conceivedby exhortation; for by exhortation hope is stirred up in afflictions,
which confirmeth him that is already justified by faith, that he be not
overcome by adversities, but that he may be able more strongly to resistthem.
(Luther.)
Hope with faith
The heir must believe his title to an estate in reversionbefore he can hope for
it: faith believes its title to glory, and then hope waits for it. Did not faith feed
the lamp of hope with oil, it would soondie.
( Ambrose.)
The believer's treasure
James Fergusson.
1. The riches of a believer are not so much in possessionas in expectationand
hope.
2. None have right to heaven here, or shall enjoy it hereafter, who are wholly
unrighteous.
3. No personalrighteousness ofour own canentitle us to this blessedhope and
heavenly inheritance; but only the righteousnessofChrist.
4. It is only the inward, efficacious teaching ofGod's Spirit, that can
sufficiently instruct us in the knowledge ofthis imputed righteousness by
faith, and make us with security and confidence venture our eternal well-
being and hope of heaven upon it.
(James Fergusson.)

Faith and morality
Jeremy Taylor.
When faith is finished a goodlife is made perfectin our kind: let, therefore, no
man expectevents for which he hath no promise; nor call for God's fidelity
without his own faithfulness; nor snatch at a promise without performing the
condition; nor think faith to be a hand to apprehend Christ, and to do nothing
else;for that will but deceive us, and turn religion into words, holiness into
hypocrisy, the promises of God into a snare, the truth of God into a lie. When
God gives us better promises, He intends that we should pay Him a better
obedience;when He forgives us what is past, He intends that we should sin no
more; when He offers us His graces, He would have us make use of them;
when He causes us to distrust ourselves His meaning is that we should rely on
Him; when He enables us to do what He commands us, He commands us to do
all that we can.
(Jeremy Taylor.)
Faith the only basis of righteousness andhope
Thomas Jones.
Our religion is spiritual faith, which speaks afterthis fashion: "Believe in
God; believe in Jesus Christ; believe in your own soul; believe in redemption
from sin, from guilt, and from punishment; and believe in the resurrection of
the dead and the life everlasting." This is our religion. Infidelity comes and
unfolds its little couch and lays it on the ground, and says to my soul, "Rest
there." But I have tried, and cannot. The bed is too short for my soul to
stretch itself upon it. It only reaches from the cradle there to the grave
yonder, while my soul has desires that wander through eternity. No, thank
God, here is room: God is, Christ is, thy soul is, redemption is, pardon is,
liberty from sin is, and the glorious life eternal is! Stretch thy soul upon that
couchand rest for ever.

(Thomas Jones.)
Faith and hope in our Lord Jesus Christ
S. Price.
I. CONSIDERFAITH IN CHRIST.
1. Explain the nature of it.(1) This includes in it an assentto the truth of
Christ's being appointed of God, to be a Mediator betwixt Him and the sinful
children of men.(2) An hearty acceptanceofHim to be our Saviour, as He is
proposedto us in the gospel. The apostle tells us that with the heart man
believeth unto righteousness, so as to be justified, to be entitled to life
(Romans 10:10). Justifying faith is not seatedonly in the head, but in the
heart.(3) True and saving faith in Christ imports a dependence upon Him.
2. It is our duty to believe in Christ.(1) The evidences ofGod's appointment of
Jesus to be Mediatorbetwixt Him and men are sufficient to convince all
attentive unprejudiced persons, upon whom the light of the gospelshines. The
exactaccomplishmentof the many ancientprophecies recordedin the Old
Testament, relating to the Messiah, in our Lord Jesus;the miracles wrought
by Him in the presence of enemies, as wellas friends, who could not deny the
reality of them; and His resurrectionfrom the dead on the third day.(2) As it
is "a faithful saying," so it is "worthy of all acceptation, that Christ Jesus
came into the world to save sinners."(3)We all need Christ and His salvation,
therefore it behoves us greatlyto acceptofHim.(4) Christ Jesus is an all-
sufficient Saviour, therefore we ought to believe in Him, to depend upon
Him.(5) We are expresslyrequired in the Word of God to believe in Christ
Jesus. A heart of unbelief is emphatically styled an evil heart; it rebels against
the word of the living God, and departs from Him (Hebrews 3:12). Having
showedthat it is our duty to believe in Jesus Christ, give me leave to subjoin a
few remarks.
1. Though it be our duty to believe in the Lord Jesus, andthis should be
pressedupon our consciences, yetwe need the aids of Divine grace to enable
us to discharge this duty; therefore we should ask them of God.

2. It is not only the duty of persons, when they are first awakenedto a sense of
sin, to believe in Jesus Christ; those also who have receivedHim should be
daily exercising faith in Him.
II. CONSIDERHOPE IN CHRIST.
1. Let us considerwhat it is true Christians hope for in the Lord Jesus.(1)
True Christians hope that the Lord Jesus will keep "that which they have
committed unto Him againstthe greatday."(2) They hope that He will
"presentthem faultless before the presence of His glory with exceeding
joy."(3)True Christians hope through the Lord Jesus to be admitted to dwell
for everwith Him in His Father's house.
2. Let us inquire into the reasons ofthis their hope in Christ.(1) God's
appointment of the Lord Jesus to the work of mediation encouragesthe hope
of believers in Him.(2) The dignity of Christ's Personencourages believers to
hope in Him. We are expresslytold in His Word that He hath "laid help upon
One that is mighty" (Psalm 89:19).(3)The resurrection, ascension, and
intercessionofChrist encourage the hope of believers in Him.(4) The
compassionofChrist is a reasonof believers'hope in Him. Though He be "a
greatHigh Priest," and "is passedinto the heavens," yetHe is not such a One
"as cannotbe touched with the feeling of our infirmities" (Hebrews 4:14, 15,
16).(5)The promises of God in Christ Jesus greatlysupport the hope of
believers in Him; they have a promise of very ancientdate to bear up their
hope of eternal life (Titus 1:2).Concluding reflections:
1. We may hence learn that true Christians should be ready always to answer
every man that askeththem a reasonofthe hope that is in them. Seeing it is so
reasonable, so wellgrounded, they should never be ashamedof it, nor suffer
themselves to be moved from it by the vain cavils of men.
2. Is our hope in Christ Jesus? Thenit should be our greatcare to "glorify His
name, and to adorn His doctrine in all things." And in order hereto let us live
answerablyto our hope in Him.
3. It behoves us to be very solicitous that we do not take up with such a hope
as shall make us ashamed. The salvationproposedby Jesus Christ to His

disciples is inexpressibly great;and it should be our greatconcernthat our
expectations ofit be not disappointed. "Notevery one that says unto Christ,
"Lord, Lord," that pretends respectfor Him, "shall enter into the kingdom of
heaven" (Matthew 7:21). "The hope of the hypocrite shall perish."
(S. Price.)
The Spirit inclining us to seek afterrighteousness
T. Manton, D. D.
In these words observe —
1. The end, scope, and blessednessofa Christian in the word "hope."
2. The firm ground of it — "The righteousness offaith."
3. The carriage of Christians — "We wait."
4. The inward moving cause of waiting for this hope in this way —Through
the Spirit. They are taught by Him, inclined by Him, so to do.
1. The blessedness ofa Christian is implied in the word "hope." Forhope is
takentwo ways in Scripture — for the thing hoped for, and for the affection
or act of him that hopeth. Here it is taken in the first sense, for the thing
hoped for. As also Titus 2:13, "Looking for the blessedhope." So Colossians
1:5, "Forthe hope which is laid up for us in heaven."
2. The ground and foundation of this hope, "The righteousness offaith."
What it is I will show you by and by. Only here it is opposed, partly to the
covenantof works, which could not give life; partly to the legalobservances;
for it presently followeth, "Neithercircumcision, nor uncircumcision," etc.
But by no means is it opposedto evangelicalobedience;for the whole New
Testamentobedience is comprised in this term, "The righteousness offaith; "
as appeareth by the apostle's explicationin the next verse, "Butfaith, which
works by love."

3. The duty of a Christian — "We wait." All true Christians wait for the
mercy of God and life everlasting. And he callethin waiting, because a
believer hath not so much in possessionas in expectation. And this waiting is
not a devout sloth, but implieth diligence in the use of all means whereby we
may obtain this hope.
4. The inward efficient cause — "Throughthe Spirit." We are taught by the
Spirit, inclined by the Spirit so to do. That by the Spirit all true Christians are
inclined to pursue after the hope built upon the righteousness offaith.
I. What is the righteousnessoffaith? We told you before it is opposedeither to
the law of works or the ceremonialobservancesofthe law of Moses. Butmore
particularly it may be determined —(1) Either with respectto the object of
faith; or(2) to the act or grace offaith itself;(3) with respectto the rule and
warrant of faith, which is the gospelor new covenant. We return to God, as
our chief goodand sovereignLord, that we may love, serve, and obey Him,
and be happy in His love. Faith respects Christ as Redeemerand Mediator,
who hath opened the way for our return by His merit and satisfaction, or
reconciliationwrought betweenus and God, and given us a heart to return by
the renewing grace ofHis Spirit.
II. What is the hope built upon it, or the things hoped for by virtue of this
righteousness?and they are pardon and life.
1. Certainly pardon of sins is intended in the righteousness offaith, as
appeareth by that of the apostle (Romans 4:6-8).
2. There is also in it salvation, or eternallife (Titus 3:7). These two benefits
give us the greatestsupport and comfort againstall kind of troubles.
III. What is the work of the Spirit in this business in urging believers to wait
for the hope of righteousness by faith? The work of the Spirit doth either
concernthe duties of the new covenantor the privileges of the new covenant,
or what is common to them both. I begin with the latter.
1. What is common to them both. He doth convince us- of the truth of the
gospel, both of means and end; that there is such a hope, and the
righteousness offaith is the only way to obtain it. Now this he doth externally

and internally.(1) Externally, and by way of objective evidence. All the
certainty that we have of the gospelis by the Spirit (Acts 5:32; John 15:26,
27).(2)Internally, enlightening their minds and inclining their hearts to
embrace the truth; which maketh the former testimony effectual(Ephesians
1:17). To the sight of anything these things are necessary — an object, a
medium, and a faculty. As in outward sight, an objectthat may be seen;a
convenient light to representit and make the objectperspicuous; an organ or
faculty of seeing in the eye. Unless there be an object, you bid a man see
nothing. Unless there be a medium, a due light to represent it, as in a fog, or at
midnight, the sharpestsight cansee nothing. Unless there be a faculty, neither
the objectnor medium will avail; a blind man cannotsee anything at
noonday. Now here is an object, the way of salvationby Christ; a convenient
light, it is representedin the gospel;and the faculty is prepared, for the eyes of
the mind are opened by the Spirit, that we may see both way and end, the
necessityofholiness, and the reality of future glory and blessedness.
2. The work of the Spirit as to the duties of the new covenant. He doth not
only convince us of the reality and the necessityof Christ's obedience and our
holiness, but by His powerful operationframeth and inclineth our hearts to
the duties required of us. Faith itself is wrought in us by this holy Spirit, for it
is "the gift of God" (Ephesians 2:8); and so is repentance and obedience:
Hebrews 8:10, "I will write My laws upon their hearts, and put them into
their minds." Moses'law was written on tables of stone, as a rule without
them; but Christ's law on the heart and mind, as drawing and inclining them
to obey it. The renewing grace of the Spirit of God doth prepare us and fit us,
and His exciting grace doth quicken us, that we may do what is pleasing in His
sight.
3. The work of the Spirit as to the privileges of the new covenant, which are
pardon and life.(1) As to pardon, He is the Comforter. He comethinto our
hearts as the pledge of our atonement; we receive it when we receive the Spirit
(Romans 5:11); and His sanctifying work is the sure evidence that God is at
peace with us (1 Thessalonians 5:23).(2)As to life, He assureth us of it.
(a)He prepareth us and fitteth us for it (2 Corinthians 5:5).

(b)He assurethus of it (2 Corinthians 1:22).
(c)He comforteth us and raiseth, our longing after this blessedestate, forthe
beginnings we have here are calledalso the first-fruits (Romans 8:23). The
beginnings are sweet;what will the completion be? Application:
1. Here you see your scope, whatyou should look for and hope for — the
forgiveness ofsins, and inheritance among the sanctified.
2. Here you see your work, and what you should now seek after— "The
righteousness offaith."
3. Here you see your help, and what will enable you to obtain — "Throughthe
Spirit." Oh! let these things be more in your thoughts.(1) Foryour happiness,
or the greatprivileges which you should most value and hope for.(i) The
forgiveness ofsins. The sin be forgiven you can never have found peace within
yourselves, but still God will be matter of fearand terror to you.(ii) By
waiting on the duties of the gospel, this comfort is more and more settledin
the heart.(2)For eternal life. Having spoke to your hope and scope, letme,
secondly, now speak to your work, what you must seek after, and that is, "The
righteousness offaith."To enforce this consider —
1. There is no appearing before God without some righteousness ofone sort or
another. Why? Becauseit is an holy and just God before whom we appear;
and "shallnot the Judge of all the earth do right" (Genesis 18:25);and 1
Samuel 6:20, "Who is able to stand before this holy Lord God?" If not now in
the time of His patience, how, then, in the time of His recompense? His
holiness inclineth Him to hate sin, and His justice to punish it. "Thy law is
exceeding pure" (Psalm19:140). The gospelabatethnothing of the purity of
it. Now when we appear before an holy God, and must he judged by an holy
law, surely we must have holiness and righteousness answerable, orhow can
we stand in the judgment?
2. No ether righteousness will serve the turn but the righteousness offaith;
and therefore, till we submit to the new covenant, we are in a woeful case.
Now the righteousnessofthe new covenantis supreme or subordinate; the
supreme by wayof merit and satisfaction, the subordinate by way of

application and qualification on our parts.(1) The supreme is the
righteousness orobedience of Christ, which can alone deliver us from hell:
Job 33:24, "Deliverhim from going down to the pit, for I have found a
ransom." There is no deliverance from eternaldestruction, which our sins
deserve, but only by the ransom which He hath paid. Till His justice be
satisfiedby Christ, no goodcan come unto us.(2) The subordinate
righteousness, whichqualifieth us, and giveth us an interest, is faith,
repentance, and new obedience;all which are hugely necessary, convenient,
and gracious terms.
(T. Manton, D. D.)
The hope of righteousness reasonable
Malan.
How foolish and ignorant we should esteeman artificer, who, having taken a
piece of iron, should melt and mould, file and polish it, and then imagine that
it has become gold! It shines, it is true; but is its brilliancy a proof that it is no
longeriron? And does not God require pure and refined gold; that is to say, a
perfect righteousness anda perfect holiness?
(Malan.)
Righteousnessby faith
J. H. Balfour.
As the graft is kept in union with the stock by means of the clay which has
been applied by the gardener, so is the believer united to Christ by faith,
which is the gift of God. The clay cement keeps the parts together, but has no
virtue in itself: so faith is the means of union to Christ; it shows that the
husbandman has been there. When the clay is removed in an ordinary tree,
the graft is found united to the stock:so, when faith is swallowedup in sight,
then the perfectunion of Christ and His people is seen.

(J. H. Balfour.)
STUDYLIGHT RESOURCES
Adam Clarke Commentary
For we, Christians, through the Spirit - Through the operationof the Holy
Ghost, under this spiritual dispensation of the Gospel, wait for the hope of
righteousness -expect that which is the objectof our hope, on our being
justified by faith in Christ. Righteousness, δικαιοσυνη,may here, as in many
other places of St. Paul's epistles, mean justification, and the hope of
justification, or the hope excitedand inspired by it, is the possessionofeternal
glory; for, says the apostle, Romans 5:1, Romans 5:2, Being justified by faith,
we have peace with God - and rejoice in Hope of the Glory of God. But, as this
glory is necessarilyfuture, it is to be waited for; but this waiting, in a
thorough Christian, is not only a blessedexpectation, but also a continual
anticipation of it; and therefore the apostle says, απεκδεχομεθα, we receive out
if it, from απο, from εκ, out of, and δεχομαι, I receive. This is no fanciful
derivation; it exists in the experience of every genuine Christian; he is
continually anticipating or receiving foretastesofthat glory, the fullness of
which he expects after death. Thus they are receiving the end of their faith,
the salvationof their souls. 1 Peter1:9.
That they could not have the Holy Spirit without faith, was a doctrine also of
the Jews;hence it is said, Mechilta, fol. 52:"That faith was of great
consequence withwhich the Israelites believedin Him who, with one word,
createdthe universe; and because the Israelites believedin God, the Holy
Spirit dwelt in them; so that, being filled with God, they sang praises to him."
Cicero, De Nat. Deor., lib. ii., has said: Nemo vir magnus sine aliquo afflatu
divino unquam fuit: "There never was a greatman who had not some
measure of the Divine influence." Howevertrue this may be with respectto

the greatmen of the Roman orator, we may safelyassertthere never was a
true Christian who had not the inspiration of God's Holy Spirit.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Galatians 5:5". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/galatians-
5.html. 1832.
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Albert Barnes'Notes onthe Whole Bible
For we - We who are Christians. It is a characteristic ofthe true Christian.
Through the Spirit - The Holy Spirit. We expectsalvationonly by his aid.
Wait for - That is, we expectsalvation in this way. The main idea is, not that
of waiting as if the thing were delayed; it is that of expecting. The sense is, that
true Christians have no other hope of salvation than by faith in the Lord
Jesus. It is not by their own works, nor is it by any conformity to the Law. The
objectof Paul is, to show them the true nature of the Christian hope of eternal
life, and to recallthem from dependence on their conformity to the Law.
The hope of righteousness - The hope of justification. They had no other hope
of justification than by faith in the Redeemer;see the note at Romans 1:17.
Copyright Statement
Bibliography

Barnes, Albert. "Commentaryon Galatians 5:5". "Barnes'Notes onthe New
Testament". https:https://www.studylight.org/commentaries/bnb/galatians-
5.html. 1870.
The Biblical Illustrator
Galatians 5:5
For we, through the Spirit, wait for the hope of righteousness by faith,
Salvationby faith and the work of the Spirit
Faith is not opposedto the spirit, but is the child of it.
Through the Spirit we waitfor the hope of righteousness by faith.
I. Declare the Christian’s hope.
1. Its singularity. Notfounded on parentage, outwardrites and ceremonies,
moral virtues and spiritual excellencies;but upon Christ.
2. Its speciality. In grace alone--looking entirelyto the free mercy of God.
Nothing by merit. Nobody has any claim upon God. He blesses us because He
is good, not because we are; He saves us because He is gracious, not because
He sees any grace inherent in us.
3. Its ground. It is founded upon right--a solid base for hope. We expectto be
savedby an act of justice as wellas by a deed of mercy. By faith the
righteousness ofChrist becomes ours, so that we have a right to salvation
(Romans 4:23-25;Romans 5:1-2; Romans 8:1-4; Romans 8:32-34).
4. Its substance. A triumphant death, a glorious eternity.
5. The posture which our hope takes up. Waiting. All is done; we have but to
wait for the reward. To the garment which covers us we dare not think of
adding a single thread. To the acceptancein which we stand before God, we
cannot hope to add a single jewel. Why attempt it? Has not Jesus said, “It is

finished?” Waiting implies continuance. Our faith is not for to-day and to-
morrow only, but for eternity.
II. The relation of this matter to the Holy Spirit. No division in the purposes
and works ofthe three sacredPersons in the Trinity. Their will is one. That
which glorifies Jesus cannotdishonour the Holy Spirit.
1. The faith which brings this righteousness is never exercisedby any but
those who are born of the Spirit. The new heart which the Spirit creates is the
only soil in which faith will grow.
2. Faith for righteousness is basedon the testimony of the Holy Spirit.
3. Simple faith is always the work of the Spirit.
4. When a man has believed, he obtains a greatincrease to his faith in Jesus
by the work of the Spirit.
5. It is by the Spirit that we continue to exercise faith.
III. Concluding inferences.
1. Whoeverhas this hope of righteousness by faith has the Spirit of God. He
that believeth hath the witness in himself. He that believeth in Him is not
condemned.
2. Whereverthere is any other hope, or hope based upon anything else but
this, the Spirit of Godis not present. The Spirit will not bear witness to man’s
home-born presumptuous hopes, but only to the finished work of Jesus. (C. H.
Spurgeon.)
Difference betweenfaith and hope
There is so greataffinity betweenfaith and hope, that the one cannot be
separate from the other. Notwithstanding, there is a difference betweenthem,
which is gatheredof their severaloffices, diversity of working, and of their
ends.

1. They differ in respectof their subject, that is, of the ground wherein they
rest. For faith resteth in the understanding, hope in the will; but the one is to
the other, as the two cherubim on the mercy-seat.
2. They differ in respectof their office, i.e. of their working. Faith tells what is
to be done, teaches, prescribes,directs;hope stirs up the mind that it may be
strong, bold, courageous, thatit may suffer and endure adversity, waiting for
better things.
3. They differ as touching their object, that is, the specialmatter whereunto
they look. Faith has for her objectthe truth, teaching us to cleave surely
thereto, and looking upon the word and promise of the thing that is promised;
hope has for her objectthe goodnessofGod, and looks upon the thing which
is promised in the word, that is, upon such matters as faith teaches us to hope
for.
4. They differ in order. Faith is the beginning of life, before all tribulation;
hope proceeds from tribulation.
5. They differ by the diversity of working. Faith is a teacherand a judge,
fighting againsterrors and heresies, judging spirits and doctrines;hope is, as
it were, the generalor captain of the field, fighting againsttribulation, the
cross, impatience, heaviness ofspirit, weakness, desperation, andblasphemy,
and it waits for goodthings even in the midst of all evils. Therefore, when I
am instructed by faith in the Word of God, and lay hold of Christ, believing in
Him with my whole heart, then am I righteous by this knowledge.WhenI am
so justified by faith, or by this knowledge, by and by cometh the devil, the
father of wiles, and laboureth to extinguish my faith by wiles and subtleties;
that is to say, by lies, errors, and heresies. Moreover, becausehe is a
murderer, he goeth about also to oppress it by violence. Here hope wrestling,
layeth hold on the thing revealedby faith, and overcomeththe devil that
warreth againstfaith; and after this victory followethpeace and joy in the
Holy Ghost. (Luther.)
Faith and hope complementary of eachother

In civil government, prudence and fortitude do differ, and yet these two
virtues are so joined together, that they cannot easilybe severed. Now,
fortitude is a constancyof mind, which is not discouragedin adversity, but
endureth valiantly, and waiteth for better things. But if fortitude be not
guided by prudence, it is but temerity and rashness. Onthe other side, if
fortitude be not joined with prudence, that prudence is but vain and
unprofitable. Therefore, like as, in policy, prudence is but vain without
fortitude; even so in divinity, faith without hope is nothing; for hope endureth
adversity and is constanttherein, and in the end overcomethall evils. And on
the other side, like as fortitude without prudence is rashness, evenso hope
without faith is a presumption in spirit, and a tempting of God: for it hath no
knowledge ofChrist and.of the truth which faith teacheth, and therefore it is
but a blind rashness and arrogancy. Wherefore, a godly man, before all
things, must have a right understanding instructed by faith, according to the
which the mind may be guided in afflictions, that it may hope for those good
things which faith hath revealedand taught. To be short, faith is conceivedby
teaching;for thereby the mind is instructed what the truth is. Hope is
conceivedby exhortation; for by exhortation hope is stirred up in afflictions,
which confirmeth him that is already justified by faith, that he be not
overcome by adversities, but that he may be able more strongly to resistthem.
(Luther.)
Hope with faith
The heir must believe his title to an estate in reversionbefore he can hope for
it: faith believes its title to glory, and then hope waits for it. Did not faith feed
the lamp of hope with oil, it would soondie. (Ambrose.)
The believer’s treasure
1. The riches of a believer are not so much in possessionas in expectationand
hope.
2. None have right to heaven here, or shall enjoy it hereafter, who are wholly
unrighteous.

3. No personalrighteousness ofour own canentitle us to this blessed hope and
heavenly inheritance; but only the righteousnessofChrist.
4. It is only the inward, efficacious teaching ofGod’s Spirit, that can
sufficiently instruct us in the knowledge ofthis imputed righteousness by
faith, and make us with security and confidence venture our eternal well-
being and hope of heaven upon it. (James Fergusson.)
Faith and morality
When faith is finished a goodlife is made perfectin our kind: let, therefore, no
man expectevents for which he hath no promise; nor call for God’s fidelity
without his own faithfulness; nor snatch at a promise without performing the
condition; nor think faith to be a hand to apprehend Christ, and to do nothing
else;for that will but deceive us, and turn religion into words, holiness into
hypocrisy, the promises of God into a snare, the truth of God into a lie. When
God gives us better promises, He intends that we should pay Him a better
obedience;when He forgives us what is past, He intends that we should sin no
more; when He offers us His graces, He would have us make use of them;
when He causes us to distrust ourselves His meaning is that we should rely on
Him; when He enables us to do what He commands us, He commands us to do
all that we can. (Jeremy Taylor.)
Faith the only basis of righteousness andhope
Our religion is spiritual faith, which speaks afterthis fashion: “Believe in
God; believe in Jesus Christ; believe in your own soul; believe in redemption
from sin, from guilt, and from punishment; and believe in the resurrection of
the dead and the life everlasting.” This is our religion. Infidelity comes and
unfolds its little couch and lays it on the ground, and says to my soul, “Rest
there.” But I have tried, and cannot. The bed is too short for my soul to
stretch itself upon it. It only reaches from the cradle there to the grave
yonder, while my soul has desires that wander through eternity. No, thank
God, here is room: God is, Christ is, thy soul is, redemption is, pardon is,
liberty from sin is, and the glorious life eternal is! Stretch thy soul upon that
couchand rest for ever. (Thomas Jones.)

Faith and hope in our Lord Jesus Christ
I. Considerfaith in Christ.
1. Explain the nature of it.
2. It is our duty to believe in Christ.
1. Though it be our duty to believe in the Lord Jesus, andthis should be
pressedupon our consciences, yetwe need the aids of Divine grace to enable
us to discharge this duty; therefore we should ask them of God.
2. It is not only the duty of persons, when they are first awakenedto a sense of
sin, to believe in Jesus Christ; those also who have receivedHim should be
daily exercising faith in Him.
II. Considerhope in Christ.
1. Let us considerwhat it is true Christians hope for in the Lord Jesus.
2. Let us inquire into the reasons ofthis their hope in Christ.
Concluding reflections:
1. We may hence learn that true Christians should be ready always to answer
every man that askeththem a reasonofthe hope that is in them. Seeing it is so
reasonable, so wellgrounded, they should never be ashamedof it, nor suffer
themselves to be moved from it by the vain cavils of men.
2. Is our hope in Christ Jesus? Thenit should be our greatcare to “glorify His
name, and to adorn His doctrine in all things.” And in order hereto let us live
answerablyto our hope in Him.
3. It behoves us to be very solicitous that we do not take up with such a hope
as shall make us ashamed. The salvationproposedby Jesus Christto His
disciples is inexpressibly great;and it should be our greatconcernthat our
expectations ofit be not disappointed. “Notevery one that says unto Christ,

“Lord, Lord,” that pretends respectfor Him, “shall enter into the kingdom of
heaven” (Matthew 7:21). “The hope of the hypocrite shall perish.” (S. Price.)
The Spirit inclining us to seek afterrighteousness
In these words observe--
1. The end, scope, and blessednessofa Christian in the word “hope.”
2. The firm ground of it--“The righteousness offaith.”
3. The carriage of Christians--“We wait.”
4. The inward moving cause of waiting for this hope in this way--
“Through the Spirit.” They are taught by Him, inclined by Him, so to do.
1. The blessedness ofa Christian is implied in the word “hope.” Forhope is
takentwo ways in Scripture--for the thing hoped for, and for the affectionor
act of him that hopeth. Here it is takenin the first sense, forthe thing hoped
for. As also Titus 2:13, “Looking for the blessedhope.” So Colossians 1:5,
“Forthe hope which is laid up for us in heaven.”
2. The ground and foundation of this hope, “The righteousness offaith.” What
it is I will show you by and by. Only here it is opposed, partly to the covenant
of works, which could not give life; partly to the legalobservances;for it
presently followeth, “Neithercircumcision, nor uncircumcision,” etc. But by
no means is it opposedto evangelicalobedience;for the whole New Testament
obedience is comprisedin this term, “The righteousness offaith; “ as
appeareth by the apostle’s explicationin the next verse, “But faith, which
works by love.”
3. The duty of a Christian--“We wait.” All true Christians wait for the mercy
of God and life everlasting. And he calleth in waiting, because a believerhath
not so much in possessionas in expectation. And this waiting is not a devout
sloth, but implieth diligence in the use of all means whereby we may obtain
this hope.

4. The inward efficient cause--“Throughthe Spirit.” We are taught by the
Spirit, inclined by the Spirit so to do. That by the Spirit all true Christians are
inclined to pursue after the hope built upon the righteousness offaith.
I. What is the righteousnessoffaith? We told you before it is opposedeither to
the law of works or the ceremonialobservancesofthe law of Moses. Butmore
particularly it may be determined--
II. What is the hope built upon it, or the things hoped for by virtue of this
righteousness?and they are pardon and life.
1. Certainly pardon of sins is intended in the righteousness offaith, as
appeareth by that of the apostle (Romans 4:6-8).
2. There is also in it salvation, or eternallife (Titus 3:7). These two benefits
give us the greatestsupport and comfort againstall kind of troubles.
III. What is the work of the Spirit in this business in urging believers to wait
for the hope of righteousness by faith? The work of the Spirit doth either
concernthe duties of the new covenantor the privileges of the new covenant,
or what is common to them both. I begin with the latter.
1. What is common to them both. He doth convince us- of the truth of the
gospel, both of means and end; that there is such a hope, and the
righteousness offaith is the only way to obtain it. Now this he doth externally
and internally.
2. The work of the Spirit as to the duties of the new covenant. He doth not
only convince us of the reality and the necessityof Christ’s obedience and our
holiness, but by His powerful operationframeth and inclineth our hearts to
the duties required of us. Faith itself is wrought in us by this holy Spirit, for it
is “the gift of God” (Ephesians 2:8); and so is repentance and obedience:
Hebrews 8:10, “I will write My laws upon their hearts, and put them into

their minds.” Moses’law was written on tables of stone, as a rule without
them; but Christ’s law on the heart and mind, as drawing and inclining them
to obey it. The renewing grace of the Spirit of God doth prepare us and fit us,
and His exciting grace doth quicken us, that we may do what is pleasing in His
sight.
3. The work of the Spirit as to the privileges of the new covenant, which are
pardon and life.
(a) He prepareth us and fitteth us for it (2 Corinthians 5:5).
(b) He assurethus of it (2 Corinthians 1:22).
(c) He comforteth us and raiseth, our longing after this blessedestate, for the
beginnings we have here are calledalso the first-fruits (Romans 8:23). The
beginnings are sweet;what will the completion be? Application:
1. Here you see your scope, whatyou should look for and hope for--the
forgiveness ofsins, and inheritance among the sanctified.
2. Here you see your work, and what you should now seek after--“The
righteousness offaith.”
3. Here you see your help, and what will enable you to obtain--“Through the
Spirit.” Oh! let these things be more in your thoughts.
(i) The forgiveness ofsins. The sin be forgiven you can never have found peace
within yourselves, but still God will be matter of fear and terror to you.
(ii) By waiting on the duties of the gospel, this comfort is more and more
settled in the heart.
To enforce this consider--
1. There is no appearing before God without some righteousness ofone sort or
another. Why? Becauseit is an holy and just God before whom we appear;
and “shallnot the Judge of all the earth do right” (Genesis 18:25);and 1
Samuel 6:20, “Who is able to stand before this holy Lord God?” If not now in
the time of His patience, how, then, in the time of His recompense? His
holiness inclineth Him to hate sin, and His justice to punish it. “Thy law is

exceeding pure” (Psalms 19:14). The gospelabatethnothing of the purity of it.
Now when we appearbefore an holy God, and must he judged by an holy law,
surely we must have holiness and righteousness answerable,orhow can we
stand in the judgment?
2. No ether righteousness will serve the turn but the righteousness offaith;
and therefore, till we submit to the new covenant, we are in a woeful case.
Now the righteousnessofthe new covenantis supreme or subordinate; the
supreme by wayof merit and satisfaction, the subordinate by way of
application and qualification on our parts.
The hope of righteousness reasonable
How foolish and ignorant we should esteeman artificer, who, having taken a
piece of iron, should melt and mould, file and polish it, and then imagine that
it has become gold! It shines, it is true; but is its brilliancy a proof that it is no
longeriron? And does not God require pure and refined gold; that is to say, a
perfect righteousness anda perfect holiness? (Malan.)
Righteousnessby faith
As the graft is kept in union with the stock by means of the clay which has
been applied by the gardener, so is the believer united to Christ by faith,
which is the gift of God. The clay cement keeps the parts together, but has no
virtue in itself: so faith is the means of union to Christ; it shows that the
husbandman has been there. When the clay is removed in an ordinary tree,
the graft is found united to the stock:so, when faith is swallowedup in sight,
then the perfectunion of Christ and His people is seen. (J. H. Balfour.)
Copyright Statement

Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Exell, JosephS. "Commentary on "Galatians 5:5". The Biblical Illustrator.
https:https://www.studylight.org/commentaries/tbi/galatians-5.html. 1905-
1909. New York.
Coffman's Commentaries on the Bible
For we through the Spirit by faith wait for the hope of righteousness.
Through the Spirit ... The Holy Spirit is conferred upon all baptized believers,
according to the promise of Acts 2:38, thus identifying those who "by faith"
were waiting for the hope of righteousness.
By faith ... has the meaning here of "by the Christian religion." "Faith" as
used in the popular theologyof this current era, meaning the subjective
experience of sinners and the sole ground of their justification, is merely the
jargon of religious cultism, utterly different from the New Testamentmeaning
of the word.
Cole's opinion that "The gift of faith is the first gift of the Spirit"[4] cannotbe
correct;because only those who have already believed, repented and have
been baptized into Christ are promised the Holy Spirit (Acts 2:38).
ENDNOTE:
[4] R. A. Cole, Tyndale New TestamentCommentaries, Galatians (Grand
Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1965), p. 143.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography

Coffman, James Burton. "Commentary on Galatians 5:5". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/galatians-5.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
For we through the Spirit wait,.... Who have believed in Christ, Christians in
general, and the apostle and the brethren with him in particular; who also
were Jews born, and brought up as such; and yet they did not look for, and
expectheaven and happiness through circumcision, or any of the works of the
law, but through the righteousness ofChrist receivedby faith, under the
influence and testimony of the Spirit of God, and therefore much less should
Gentiles:
for the hope of righteousness by faith; by which is meant, not the believer's
justifying righteousness, as if it was something future he is waiting for; for this
is already wrought out, and brought in by Christ, the end of the law for
righteousness;is revealedin the Gospelfrom faith to faith; is discoveredand
applied to the saints by the Spirit of God; is put upon them, and imputed to
them by the Father; and is what they now have, not in hope, but in hand; their
faith having receivedit, as their justifying righteousness;in which they will
ever be found, living and dying: but eternalglory and felicity is here intended,
called"hope";because it is the objectof hope, or is what is hoped for; it is
unseen, as what is hoped for is: it is future, and what is to be enjoyed
hereafter, and therefore hoped for; it is certain, possible to be enjoyed, though
with difficulty; which gives room for hope, and exercises andtries that grace;
the foundation and encouragementofhope in it are the person, blood,
sacrifice, andrighteousness ofChrist, who is our hope: and hence it is styled
"the hope of righteousness",becausenone but righteous persons shall enjoy
it: and that by virtue, and in consequence oftheir being justified by the
righteousness ofChrist, which gives them their title to it; and hence they look
for it, and shall enjoy it, on the foot of justice, as wellas of grace and
goodness:"waiting" for it supposes it to be certain, real, solid, substantial,

valuable, and worth waiting for; which, when possessed, will be with the
utmost pleasure, and be abundantly satisfying;and that the persons that wait
for it have knowledge,and at leasthope of interest in it; and do highly value
and esteemit, having their hearts set on it, and looking with contempt on the
things of time and sense, in comparison of it: the manner in which they wait is,
"through the Spirit", and "by faith"; the Syriac versionreads, "through the
Spirit, which is of faith"; that is, by the Spirit receivedthrough faith; see
Galatians 3:14 but it is best to considerthem apart; believers look and wait
for heaven, under the influence and encouragementofthe Spirit of God; who
is the author of the faith by which they look for it, and of the hope which is
concernedwith it; and who is the revealerand applier of the righteousness of
Christ, the foundation of it; and which gives some glimpses of the heavenly
glory to the saints, shows them their interestin it, witnesses to their sonship,
and so to their heirship; and is the pledge and earnestof their inheritance; all
which gives great strength and encouragementto faith, by which they also
expectit; believing not only the reality of it, but their own interest in it; and so
walk by faith in the believing views thereof, until they receive the end of it.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Galatians 5:5". "The New John Gill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/galatians-5.html. 1999.
Geneva Study Bible

2 For we through the d Spirit wait for the hope of righteousness by faith.
(2) He privately compares the new people with the old: for it is certainthat
they also did ground all their hope of justification and life in faith, and not in
circumcision, but in such a way that their faith was wrapped in the external
and ceremonialworship. But our faith is without such ceremony, and content
with spiritual worship.
(d) Through the Spirit who brings about faith.
Copyright Statement
Bibliography
Beza, Theodore. "Commentaryon Galatians 5:5". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/galatians-5.html.
1599-1645.
Commentary Critical and Explanatory on the Whole Bible
For — proof of the assertion, “fallenfrom grace,”by contrasting with the case
of legalists, the “hope” of Christians.
through the Spirit — Greek, rather, “by the Spirit”: in opposition to by the
flesh (Galatians 4:29), or fleshly ways of justification, as circumcisionand
legalordinances. “We” is emphatical, and contrastedwith “whosoeverofyou
would be justified by the law” (Galatians 5:4).
the hope of righteousness — “We wait for the (realization of the) hope (which
is the fruit) of the righteousness (thatis, justification which comes)by

(literally, ‹from - out of‘) faith,” Romans 5:1, Romans 5:4, Romans 5:5;
Romans 8:24, Romans 8:25, “Hope … we with patience waitfor it.” This is a
farther step than being “justified”; not only are we this, but “wait for the
hope” which is connectedwith it, and is its full consummation.
“Righteousness,”in the sense ofjustification, is by the believer once for all
already attained: but the consummation of it in future perfection above is the
objectof hope to be waited for: “the crown of righteousness laid up” (2
Timothy 4:8): “the hope laid up for you in heaven” (Colossians 1:5; 1 Peter
1:3).
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Galatians 5:5". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/galatians-5.html. 1871-8.
Martin Luther's Commentary on Galatians
For we through the Spirit wait for the hope of righteousness by faith.
Paul concludes the whole matter with the above statement. "You want to be
justified by the Law, by circumcision, and by works. We cannot see it. To be
justified by such means would make Christ of no value to us. We would be
obliged to perform the whole law. We rather through the Spirit wait for the
hope of righteousness."The Apostle is not satisfiedto say"justified by faith."
He adds hope to faith.

Holy Writ speaks ofhope in two ways:as the object of the emotion, and hope
as the emotion itself. In the first chapter of the Epistle to the Colossianswe
have an instance of its first use: "Forthe hope which is laid up for you in
heaven," i.e., the thing hoped for. In the sense of emotion we quote the passage
from the eighth chapter of the Epistle to the Romans:"For we are savedby
hope." As Paul uses the term "hope" here in writing to the Galatians, we may
take it in either of its two meanings. We may understand Paul to say, "We
wait in spirit, through faith, for the righteousness thatwe hope for, which in
due time will be revealedto us." Or we may understand Paul to say: "We wait
in Spirit, by faith for righteousness with greathope and desire." True, we are
righteous, but our righteousness is not yet revealed; as long as we live here sin
stays with us, not to forgetthe law in our members striving againstthe law of
our mind. When sin rages in our body and we through the Spirit wrestle
againstit, then we have cause for hope. We are not yet perfectly righteous.
Perfectrighteousness is still to be attained. Hence we hope for it.
This is sweetcomfortfor us. And we are to make use of it in comforting the
afflicted. We are to say to them: "Brother, you would like to feel God's favor
as you feel your sin. But you are asking too much. Your righteousness rests on
something much better than feelings. Wait and hope until it will be revealedto
you in the Lord's own time. Don't go by your feelings, but go by the doctrine
of faith, which pledges Christ to you."
The question occurs to us, What difference is there betweenfaith and hope?
We find it difficult to see any difference. Faith and hope are so closelylinked
that they cannotbe separated. Still there is a difference betweenthem.
First, hope and faith differ in regard to their sources. Faithoriginates in the
understanding, while hope rises in the will.
Secondly, they differ in regard to their functions. Faith says what is to be
done. Faith teaches, describes, directs. Hope exhorts the mind to be strong
and courageous.
Thirdly, they differ in regard to their objectives. Faithconcentrates onthe
truth. Hope looks to the goodness ofGod.

Fourthly, they differ in sequence. Faithis the beginning of life before
tribulation. (Hebrews 11.)Hope comes later and is born of tribulation.
(Romans 5.)
Fifthly, they differ in regardto their effects. Faithis a judge. It judges errors.
Hope is a soldier. It fights againsttribulations, the Cross, despondency,
despair, and waits for better things to come in the midst of evil.
Without hope faith cannot endure. On the other hand, hope without faith is
blind rashness and arrogance becauseit lacks knowledge. Beforeanything else
a Christian must have the insight of faith, so that the intellect may know its
directions in the day of trouble and the heart may hope for better things. By
faith we begin, by hope we continue.
This passagecontains excellentdoctrine and much comfort. It declares that
we are justified not by works, sacrifices,orceremonies, but by Christ alone.
The world may judge certain things to be ever so good;without Christ they
are all wrong. Circumcision and the law and good works are carnal. "We,"
says Paul, "are above such things. We possess Christby faith and in the midst
of our afflictions we hopefully wait for the consummation of our
righteousness."
You may say, "The trouble is I don't feel as if I am righteous." You must not
feel, but believe. Unless you believe that you are righteous, you do Christ a
greatwrong, for He has cleansedyou by the washing of regeneration, He died
for you so that through Him you may obtain righteousness and everlasting
life.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website
Bibliography
Luther, Martin. "Commentary on Galatians 5:5". "Martin Luther's
Commentary on Galatians".

https:https://www.studylight.org/commentaries/mlg/galatians-5.html.
Zondervan. Gand Rapids, MI. 1939.
Robertson's WordPictures in the New Testament
For we (ημεις γαρ — hēmeis gar). We Christians as opposedto the legalists.
Through the Spirit by faith (πνευματι εκ πιστεως — pneumati ek pisteōs). By
the Spirit (Holy Spirit) out of faith (not law). Clear-cutrepetition to make it
plain.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Galatians 5:5". "Robertson'sWord
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/galatians-5.html.
Broadman Press 1932,33.Renewal1960.
Vincent's Word Studies
For we ( ἡμεῖς γὰρ)
Γὰρ forintroduces a proof of the preceding statement, by declaring the
contrary attitude of those who continue under the economy of grace. Ye who
seek to be justified by the law are fallen from grace;for we, not relying on the
law, by faith wait for the hope of righteousness.
Through the Spirit ( πνεύματι )

The Holy Spirit who inspires our faith. Not as Lightfoot, spiritually. The
words πνεύματι ἐκ πίστεως are not to be takenas one conception, the Spirit
which is of faith, but present two distinct and coordinate facts which
characterize the waiting for the hope of righteousness;namely, the agencyof
the Holy Spirit, in contrastwith the flesh (comp. Romans 7:6; Romans 8:4,
Romans 8:15, Romans 8:16; Ephesians 1:13; Ephesians 2:22), and faith in
contrastwith the works ofthe law (comp. Galatians 3:3, and see Galatians
2:16; Galatians 3:3; Romans 1:17; Romans 3:22; Romans 9:30; Romans 10:6).
By faith ( ἐκ πίστεως )
Const. with wait, not with righteousness.
Wait for ( ἀπεκδεχόμεθα )
Quite often in Paul, and only twice elsewhere, Hebrews 9:28;1 Peter3:20. See
on Philemon 3:20.
The hope of righteousness ( ἐπίδα δικαιοσύνης )
Hope for the object of hope, as Romans 8:24; Colossians1:5; Hebrews 6:18;
Titus 2:13. The phrase means that goodwhich righteousness causesus to hope
for. Comp. hope of the calling (Ephesians 1:18; Ephesians 4:4): hope of the
gospel(Colossians 1:23).
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Galatians 5:5". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/galatians-5.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes

For we through the Spirit wait for the hope of righteousness by faith.
For we — Who believe in Christ, Who are under the gospeldispensation.
Through the Spirit — Without any of those carnalordinances.
Wait for — in sure confidence of attaining.
The hope of righteousness — The righteousness we hope for, and full reward
of it. This righteousness we receive ofGod through faith; and by faith we shall
obtain the reward.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Galatians 5:5". "John Wesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/galatians-5.html. 1765.
Abbott's Illustrated New Testament
Wait for; depend upon. We are looking to that source as the ground of our
reliance.
Copyright Statement
Bibliography

Abbott, John S. C. & Abbott, Jacob. "Commentaryon Galatians 5:5".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/galatians-5.html. 1878.
Calvin's Commentary on the Bible
5.Forwe through the Spirit. He now anticipates an objection that, might
readily occur. “Will circumcisionthen be of no use?” In Jesus Christ, he
replies, it availeth nothing. Righteousness, therefore, depends on faith, and is
obtained, through the Spirit, without ceremonies. To waitfor the hope of
righteousness, is to place our confidence in this or that object, or, to decide
from what quarter righteousness is to be expected; though the words probably
contain the exhortation, “Let us continue steadfastlyin the hope of
righteousness whichwe obtain by faith.” When he says that we obtain
righteousness by faith, this applies equally to us and to our fathers. All of
them, as Scripture testifies, (Hebrews 11:5,) “pleasedGod;” but their faith
was concealedby the veil of ceremonies, andtherefore he distinguishes us
from them by the word Spirit, which is contrastedwith outward shadows. His
meaning therefore is, that all that is now necessaryfor obtaining
righteousness is a simple faith, which declines the aid of splendid ceremonies,
and is satisfiedwith the spiritual worship of God.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Galatians 5:5". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/galatians-5.html.
1840-57.

Scofield's ReferenceNotes
righteousness
(See Scofield"Romans 10:10").
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson Galatians 5:5". "Scofield
Reference Notes(1917Edition)".
https:https://www.studylight.org/commentaries/srn/galatians-5.html. 1917.
John Trapp Complete Commentary
5 For we through the Spirit wait for the hope of righteousness by faith.
Ver. 5. For we through the Spirit] We apostles hope for righteousnessby faith.
If you will go to heaven any other way, you must erecta ladder, and go up
alone, as Constantine said to Acesins the Novatianheretic, Erigito scalam,
Acesi, et solus ascendito.

Copyright Statement
Bibliography
Trapp, John. "Commentary on Galatians 5:5". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/galatians-
5.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Galatians 5:5. Forwe— It is evident, from the context, that St. Paul here
means himself; but we, is a more gracefulwayof speaking than I, though he
be vindicating himself alone from the imputation of setting up circumcision.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Galatians 5:5". Thomas Coke Commentary
on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/galatians-5.html. 1801-
1803.
Expository Notes with PracticalObservations onthe New Testament
That is, "We Christians, we believers, through the Spirit which we have
received, and not by legalobservances, do hope both for such a righteousness
as will denominate and constitute us righteous in the sight of God, and also for

the crownof righteousness in heaven, which now we wait and hope for here on
earth."
Note, 1. That a believer does not value himself by what he has in hand, but by
what he has in hope; his riches are not so much in presentpossession, as in
future expectation: We wait for the hope: that is, for heaven, the goodhoped
for.
Note, 2. That none have either right to heaven, or canwarrantably expectthe
enjoyments of heaven, who are destitute of righteousness;heaven is here
calledthe hope of righteousness, thatis, the rational hope and expectationof
righteous persons only.
Note, 3. That it is a righteousness made ours by faith, even the righteousness
of the Mediator, which gives us the best title to, and the firmest ground to
hope and wait for, the kingdom of heaven and eternal life.
Note, 4. That it is the specialwork of the Holy Spirit to produce in us the
graces ofthe Spirit, both faith and hope; faith to enable us to apprehend, and
hope to enable us to wait for, the crown of righteousness,eveneternal glory:
We through the Spirit do wait for the hope of righteousness by faith?
Copyright Statement
Bibliography
Burkitt, William. "Commentary on Galatians 5:5". Expository Notes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/galatians-5.html. 1700-
1703.
Greek TestamentCriticalExegeticalCommentary

5.] Proof(hence γάρ) of ἐξεπ. τ. χάρ., by statement e contrario of the condition
and hope of Christians. Emphasis (1) on ἡμεῖς, as opposedto οἵτινες ἐν νόμῳ
δικαιοῦσθε,—(2)onπνεύματι (not ‘mente’ (Fritz.), nor ‘spiritually,’
Middleton, al., but by the (Holy) Spirit, reff.), as opposedto σαρκί, the fleshly
state of those under the law, see ch. Galatians 4:29,—(3)on ἐκ πίστεως, as
opposedto ἐν νόμῳ, which involves ἐξ ἔργων.
ἐλπίδα δικαιοσύνης]Is this genitive objective, the hope of righteousness, i.e.
the hope whose objectis perfectrighteousness,—orsubjective, the hope of
righteousness, i.e. the hope which the righteous entertain—viz. that of eternal
life? Certainly I think the former: for this reason, that ἐλπίδα has the
emphasis, and ἐλπίδα δικ. ἀπεκδεχ. answers to δικαιοῦσθε above—‘Ye think
ye have your righteousness in the law: we, on the contrary, anxiously wait for
the hope of righteousness (full and perfect).’ The phrase ἀπεκδέχεσθαι ἐλπίδα
may be paralleled, Acts 24:15; Titus 2:13; Eur. Alcest. 130, τίνʼ ἔτι βίου
ἐλπίδα προσδέχωμαι;Polyb. viii. 21. 7, ταῖς προσδοκωμέναιςἐλπίσιν.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Galatians 5:5". Greek TestamentCritical
Exegetical Commentary.
https:https://www.studylight.org/commentaries/hac/galatians-5.html. 1863-
1878.
Hawker's PoorMan's Commentary
(5) For we through the Spirit wait for the hope of righteousness by faith.
I detain the Readerat this verse, just to make a short remark. The waiting for
the Spirit to make manifest Christ's righteousness to the soul of the believer, is

a beautiful testimony of God the Holy Ghost's grace, uponthis occasion. I
hardly know a passagein the Bible, which so blessedly, and fully makes
known, this greatoffice-work ofthe Holy Ghost. It appears then most
decidedly from hence, that until God the Holy Ghost, by this his specialact,
hath fixed our minds upon Christ's Personand righteousness,so as to make
us completely satisfiedwith both; and that we have done with every other
method of justification, and are delighted with this, as God himself is
delighted: the full consentof soul is not obtained. But when God the Spirit,
who keeps us in waiting for it, and at length makes it known; we then rest
with full assuranceoffaith, and rejoice in hope of the glory of God. Reader!
do you enter with my soul, into an apprehension of this precious, precious
work, of God the Holy Ghost? Oh! then, think how sweetlythe words and
promise of Jesus are here, as in a thousand other instances fulfilled, when he
said of the blessedSpirit: he shall glorify me, for he shall receive of mine, and
shall shew it unto you. John 16:14.
Copyright Statement
Bibliography
Hawker, Robert, D.D. "Commentary on Galatians 5:5". "Hawker's Poor
Man's Commentary".
https:https://www.studylight.org/commentaries/pmc/galatians-5.html. 1828.
Charles Simeon's Horae Homileticae
DISCOURSE:2079
THE RIGHTEOUSNESSOF FAITH
Galatians 5:5. We, through the Spirit, waitfor the hope of righteousness by
faith.

THE object of St. Paul, in this epistle is, to maintain and establishthe doctrine
of justification by faith alone, without the deeds of the law. This doctrine had
been assailedand controvertedby Judaizing teachers, who had gained such
influence in the Church, as to draw multitudes after them, and to intimidate
even the Apostles themselves. We are told that Peter, through fear of the
circumcision, dissembled, and drew Barnabas also, his friend and fellow-
labourer, into a participation of his crime. St. Paul, with becoming zeal, set
himself to stem the tide. He felt for the honour of God, whose Gospelwas thus
perverted; and for the welfare of immortal souls, whose salvationwas
endangered;and, without partiality, he rebuked Peterin the face of the whole
Church; shewing that all mixture of the Law with the Gospelwas a fatal
error; and that all who would be savedmust seek salvationwholly and
exclusively by faith in Christ.
Having concludedhis argument, he enforces the truth he had established;and
declares, that all who were under the influence of the Spirit of God would wait
for the hope of righteousness, notby works, but by faith alone.
The words before us will lead me to shew,
I. To what every true Christian looks forjustification before God—
The context makes knownto us the Apostle’s views—
[The energy of the Apostle on this subject is such as must, on no account, be
overlooked. He declares, in opposition to the Judaizing teachers, thatthe
blending of the Law with the Gospel, in any respect, would make void all that
Christ has done and suffered for us; that it would bring us back altogetherto
the covenantof works, which promised nothing but to perfectobedience;and
that it was, in fact, an utter renunciation of the Gospel, and a contempt of all
the grace containedin it. “Behold, I Paul say unto you, that if ye be
circumcised, Christ shall profit you nothing. For I testify againto every man
that is circumcised, that he is a debtor to do the whole law. Christ is become of
no effect unto you: whosoeverofyou are justified by the law, ye are fallen
from grace.” Now,ofall works that could be performed, circumcisionwas the
most innocent: for it had been expresslycommanded of God, from the first
moment that Abraham had been admitted into covenant with him: it was

enjoined under the penalty of death: Moseshimself was in imminent danger
of being slain by God for the neglectof it: and, though abrogatedby the
Gospel, St. Paul had sanctionedthe observance ofit in the case ofTimothy.
‘Yet,’ says St. Paul, ‘the observance ofthis rite, with a view to increase or
confirm your interest in the Gospel, will invalidate the Gospelaltogether, and
plunge your souls into inevitable perdition.’
Having solemnly assertedand testified of these things, he goes onto declare
what he himself, and all true Christians, lookedto for their justification
before God: “ ‘we,” we Apostles, we who are truly under the influence of the
Spirit, “waitfor the hope of righteousness by faith.” We renounce every other
hope whatever: we blend nothing with the merits of Christ: we look for
acceptancethrough His righteousness alone:and we expectto obtain an
interest in it, and to be made partakers of it, simply and solelyby faith in
Him.’]
In accordance withthese are the views of every true Christian—
[Every one who is but a babe in Christ knows that he neither has, nor can
have, any righteousness ofhis own. Having transgressedthe law, he feels that
he is obnoxious to its curse denounced againsthim; and that he must obtain
some better righteousness than his own, if ever he would find acceptancewith
God. He looks into the Scriptures, and learns, that the Saviour, the Lord Jesus
Christ, the co-equal, co-eternalSonof God, has left his throne of glory, and
assumedour nature; and in that nature has suffered the penalty which we had
merited, and obeyed the law which we had broken; and has thereby “brought
in an everlasting righteousness” forall who believe in him. Convinced of this,
he casts himself entirely on the Lord; calling him “The Lord our
Righteousness;” and saying, “In the Lord have I righteousness andstrength.”
Thus, renouncing all hopes by the works of the law, he “waits for the hope of
righteousness by faith” alone. He considers that righteousness as wroughtout
on purpose for him: he regards it as promised to him the very instant he
believes in Christ: he looks to him by faith, in order to obtain an interest in it;
and he “waits for” it God’s appointed time: he waits for it here, even for the
manifestation of it to his soul; and he waits for it hereafter, as the ground of
his acquittal at the bar of judgment, and as the ground of his elevationto the

throne of glory. At no period does he hope for any thing on the ground of his
own merits: and though he knows that his works shall be rewarded, he looks
for that recompence, not as a reward of debt, but of grace:and to God alone
does he give all the glory of his salvation, from first to last.]
As the Apostle ascribes his experience in this respectto the agencyof the Holy
Spirit, it will be proper for me to shew,
II. How far the Holy Spirit operates to the production of these views—
“In God we live, and move, and have our being.” But, in the economyof
redemption, there is a specialoffice assignedto the Third Personof the ever-
blessedTrinity, even that of applying all its benefits to the souls of men, and
rendering it effectualfor their salvation. It was “through the Spirit” that the
Apostle waitedfor the hope of righteousness by faith:
1. Through his teaching in the word—
[All the prophets, from the beginning, have spokenby inspiration of God,
even as they were moved by the Holy Ghost[Note: 2 Timothy 3:16. 1 Peter
1:10-11 and 2 Peter1:21.]. Now, from the beginning has the Holy Spirit
declared, that our hope of righteousness is solelyby faith in Christ. To Adam,
as soonas he had fallen, was it made known, that “the Seedof the woman, the
Lord Jesus Christ, should bruise the serpent’s head,” and repair the evil
which that wickedfiend had introduced. Abel, we arc told, “by faith offered”
an acceptable sacrificeunto his God. Now this presupposes a revelation from
God in relation to that sacrifice:for there can be no scope for the exercise of
faith, where nothing has been revealed. Here, then, it is clear, that Godhad
made known to Abel, that a sinner should be savedthrough the intervention
of a sacrifice, evenof that GreatSacrifice which should in due time be offered
upon the cross, the Lord Jesus Christ; who is therefore called, “The Lamb
slain from the foundation of the world.” Through all successive ageswas this
representedby a variety of types, and proclaimed in a variety of prophecies;
to particularize which will be unnecessary, becauseSt. Paul expresslyaffirms
all that we have asserted:—“Now,” sayshe, “the righteousness ofGod without
the law is manifested, being witnessedby the law and the prophets; even the
righteousness ofGod, which is by faith of Jesus Christunto all and upon all

them that believe [Note:Romans 3:21-22.].” Here, I say, we are not only
directed to the Lord Jesus Christ as the only Author of salvation, but we are
told that his righteousness is the ground of our hope; that we must obtain an
interest in it by faith; and that to this way of salvation both the law and the
prophets have borne witness from the beginning. It is clear, therefore, that if
we ever attain to it at all, it must be “through the Spirit’s” teaching in the
word.]
2. Through his influence upon the soul—
[To this way of salvation man is extremely averse. He wants to have something
of his own whereonto trust, and something which shall serve him as a ground
of glorying before God. No human powercan divert him from this: no
arguments canconvince him; no persuasioncan move him; not all the
promises or threatenings of the Scriptures can induce him to renounce all self-
confidence, and rely on Christ alone. “Godhimself must make him willing in
the day of his power.” And this work the Holy Spirit effects. “He convinces
the man, of sin, of righteousness,and of judgment [Note:John 16:8.]:” of sin,
so as to make him feelhimself lost and utterly undone; of righteousness,so as
to shew him that in Christ there is a sufficiency for the very chief of sinners;
and of judgment, so as to assure him, that, by faith in this Saviour, Satan
himself shall be vanquished, and bruised under his feet.
But, as man, whilst ignorant of his ownsinfulness, disdains to acceptof mercy
in God’s appointed way; so, when his eyes are opened to see how unworthy he
is, he is ready to think that God never can shew mercy to one so vile as he.
Here, therefore, the Holy Spirit’s operations are again calledfor: and here he
exerts himself effectually for the production of the desiredend. Having first
inclined the person, and made him willing to submit to God’s method of
justifying a sinner, he next encouragesandenables him to repose his
confidence in God, and to acceptthe proffered mercy. This the Holy Spirit
does, by revealing Christ unto his soul, in all the fulness of his sufficiency, and
in all the freeness ofhis grace. He glorifies Christ: he takes of the things that
are Christ’s, and shews them unto the trembling soul[Note: John 16:14.];and
thus overcomes his reluctance on the one hand, and his diffidence on the
other. In this way the person is brought to see, that “righteousness is by faith”

only; and to “hope” for that righteousness, yea, and to “waitfor” it, till it shall
please Godto make knownto him his interest in it, and to speak peace unto
his soul.]
Address—
1. Those whose views ofthis subjectare indistinct—
[All have “a hope of righteousness,”which, in some way or other, shall prove
sufficient for their acceptance, whenthey go hence. But, if we come to
examine the grounds of their hope, we find that few, very few, have their
views clear, decided, scriptural. To renounce all dependence on our own
works, to have no leaning whateverto any righteousness ofour own, is a very
rare attainment. If we were told, that the smallestmeasure of self-
righteousness wouldmake “Christ himself of no effectto us,” and leave us in
the very state of the fallen angels, who have no Saviour, we should accountit
harsh. We are willing that the Lord Jesus Christ should have the principal
share of the glory arising from our salvation, but not all. Belovedbrethren, I
pray you, examine into this matter: see whetheryou can be content to be
savedpreciselyas one of the fallen angels wouldbe, if he were now plucked as
a brand out of the burning. You must be brought to this. Why was it that so
many millions of moral and religious Jews have perished, whilst millions of
immoral and idolatrous Gentiles have been saved? It has arisenfrom this: the
Jews couldnot be brought to renounce all dependence on the law; whilst the
Gentiles have thankfully acceptedthe righteousness provided for them in the
Gospel. “The Jews have stumbled,” as thousands of Christians also do, “at
that stumbling-stone:” for, on this account, Christ has proved to them no
other than “a rock of offence;” whilst to those who have believed in him he
has invariably proved a rock of salvation[Note: Romans 9:30-33.]. And this is
the peculiar dangerof those who are most moral, and most religiously
inclined. It was the Jews, who “had a greatzeal for God,” who fell into this
unhappy snare, and would not submit to the righteousness provided for them
in the Gospel[Note:Romans 10:2-4.]. I pray God, that you, my brethren, may
not rejectthe overtures that are now made to you. I believe that there are
many of you who have a zeal of God: but I fear that, in many cases, it is not a
zeal “according to knowledge.”Youdo not clearlysee that “Christ is the end

of the law for righteousness;” and that he is so to those only who “believe
[Note:Romans 10:2-4.].” I beseechyou, leave not this matter unexamined,
and undecided, in your minds: but beg of God to revealhis Sonin you; and
that you may never be suffered to rest, till you can say, with the Apostle, “I
desire to be found in Christ, not having mine own righteousness, whichis of
the law, but that which is through the faith of Christ, the righteousnesswhich
is of God by faith [Note:Philippians 3:9.].”]
2. Those who, whilst they have these views, are afraid fully to rely upon
them—
[A free and full salvation, evento the chief of sinners, and simply by faith in
Christ, seems to be so rich a blessing, that it would be presumptuous in any
human being to entertain a hope of it: and, from this feeling, many are led to
put it awayfrom them, as too greatever to be obtained. But, my brethren, if
God has revealedit, and absolutely appointed it as the one only way in which
he will receive sinners to himself, who are we that we should refuse it? This is
a false humility. If we could see ourselves possessedofsome worthiness, then
we should be content to receive salvationat God’s hands: but, because we see
our utter unworthiness, we put it from us. But this is greatlyto dishonour
God, and grievously to insult the Lord Jesus Christ; yea, and to do despite
also to the Holy Spirit, who has revealedthis salvationto us. Be content to
receive all freely from God, as you receive the light of the sun, and the very air
you breathe. Remember, that the more unworthy you feelyourselves to be, the
more will his grace be exalted and magnified. There is a righteousness already
wrought out for you, and ready to be imparted to you. It is appointed to be
receivedsimply and solely by faith. It is “the hope laid up for you in heaven:”
and you are to “wait for” it, in the exercise ofearnestand continual prayer.
O! beg of the Holy Spirit to revealit fully to your souls, and to overcome all
your doubts and all your fears;and so to work faith in your hearts, that you
may be filled with peace and joy in this world, and attain, in a better world,
“the end of your faith, even the salvationof your souls.”]

Copyright Statement
Bibliography
Simeon, Charles. "Commentary on Galatians 5:5". Charles Simeon's Horae
Homileticae. https:https://www.studylight.org/commentaries/shh/galatians-
5.html. 1832.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Galatians 5:5. Ground e contrario for the judgment passedin Galatians 5:4 on
those becoming righteous by the law; derived, not generallyfrom what makes
up the essenceofthe Christian state (Hofmann), but speciallyfrom the
specific way in which Paul and those like him expectto be justified. The
reasoning presupposes the certainty, of which the apostle was conscious,that
the ἡμεῖς are those who are not separatedfrom Christ and have not fallen
from grace.
ἡμεῖς] we, on our part: “qui a nobis dissentiunt, habeant sibi,” Bengel.
πνεύματι ἐκ πίστεως] is not (with Luther) to be consideredas one idea
(“Spiritu, qui ex fide est”), since there is no contrastwith any other spirit, but
rather as two points opposedto the ἐν νόμῳ in Galatians 5:4 : “by means of
the Spirit, from faith, we expect,” etc.;so that the Holy Spirit is the divine
agent, and faith in Christ is the subjective source ofour expectation. On
πνεύματι, comp. Romans 7:6; Romans 8:4; Romans 8:15 f., Ephesians 1:13 f.,
Ephesians 2:22, et al.; and on ἐκ πίστεως, comp. Galatians 2:16, Galatians
4:22, Romans 1:17; Romans 3:22; Romans 9:30; Romans 10:6, et al. We must
not therefore explain πνεύματι either as the spirit of man simply (with
Grotius, Borger, Fritzsche, and others), or (comp. on Romans 8:4) as the
spiritual nature of man sanctifiedby the Holy Spirit (Winer, Paulus, Rückert,

and others;comp. Baumgarten-Crusius, de Wette, Hofmann); but similarly to
Galatians 5:16, as the objective πνεῦμα ἅγιον, which is the divine principle of
spiritual life in Christians, and which they have received ἐξ ἀκοῆς πίστεως
(Galatians 3:2; Galatians 3:5, Galatians 4:6). And the Holy Spirit is the divine
mainspring of Christian hope, as being the potential source ofall Christian
sentiment and Christian life in general, and as the earnestand surety of
eternal life in particular (2 Corinthians 1:22; 2 Corinthians 5:5; Ephesians
1:14; Romans 8:11; Romans 8:23).
ἐλπίδα δικαιοσύνης ἀπεκδεχ.]ἀπεκδέχεσθαι (Romans 8:19;Romans 8:23;
Romans 8:25; 1 Corinthians 1:7; Philippians 3:20; 1 Peter3:20) does not
indeed denote that he who waits is wholly spent in waiting (Hofmann), but
rather (comp. generallyWiner, de verb. compos. IV. p. 14) the persistent
awaiting, which does not slackenuntil the time of realization (C. F. A.
Fritzsche in Fritzschior. Opusc. p. 156). The genitive δικαιοσύνης is not
appositionis (Wieseler), so that the sense would be: “the righteousness hoped
for by us,” the genitive with ἐλπίς never being used in this way; but it is the
genitive objecti: the hope of being justified, namely, in the judgment, where
we shall be declaredby Christ as righteous. At variance with the context, since
justification itself is in question (see Galatians 5:4), others understand it as the
genitive subjecti, as that which righteousness has to hope for,(224)that is, the
hoped for reward of righteousness, namely, eternallife. So Pelagius, Beza,
Piscator, Hunnius, Calovius, Bengel, Rambach, Baumgarten, Zachariae,
Koppe, Borger, Paulus, Windischmann, Reithmayr, and others; comp. also
Weiss, bibl. Theol. pp. 333, 341. The factthat the δικαιοσύνη itself—thatis,
the righteousnessoffaith, and not that of a holy life (Holsten)—is presented as
something future, need not in itself surprise us, because during the temporal
life it exists indeed through faith, but may nevertheless be lost (see Galatians
5:2; Galatians 5:4), and is not yet a definitive possession, whichit only comes
to be at the judgment (Romans 8:33 f.). In a corresponding way, the υἱοθεσία,
although it has been already entered upon through faith (Galatians 3:26,
Galatians 4:5), is also the object of hope (Romans 8:23). This at the same time
explains why Paul here speaks in particular of an ἐλπὶς δικαιοσύνης;he
thereby indicates the difference betweenthe certainty of salvationin the
consciousness(Romans 8:24) of the true Christians, and the confidence,

dependent upon works, felt by the legallyrighteous, who say: ἐν νόμῳ
δικαιούμεθα, becausein their case the becoming righteous is something in a
continuous course of growthby means of meritorious obedience to the law.
Lastly, the expressionἀπεκδέχεσθαι ἐλπίδα is not to be explained by the
supposition that Paul, when he wrote ἐλπίδα, had it in his mind to make
ἔχομεν follow (Winer, Usteri, Schott),—aninterpretation which is all the more
arbitrary, because there is no intervening sentence whichmight divert his
thought,—but the hope is treated objectively(comp. on Colossians 1:5;
Romans 8:24; Hebrews 6:18), so that ἀπεκδέχεσθαι ἐλπίδα belongs to the
categoryofthe familiar expressions ζῆνβίον, πιστεύειν δόξαν (Lobeck,
Paralip. p. 501 ff.). Comp. Acts 24:15 : ἐλπίδα … ἣν καὶ αὐτὸ οὗτοι
προσδέχονται, Titus 2:13; Job 2:9; Isaiah28:10; 2 Maccabees 7:14;Eur. Alc.
130:νῦν δέ τίνʼ ἔτι βίου ἐλπίδα προσδέχωμαι;Dem. 1468. 13:ἐλπίδα …
προσδοκᾶσθαι.The Catholic doctrine of the gradual increase ofrighteousness
(Trident. vi. 10. 24, Döllinger)is entirely un-Pauline, although favoured by
Romang, Hengstenberg, and others. Justificationdoes not, like sanctification,
develope itself and increase;but it has, as its moral consequence (Galatians
4:6), sanctificationthrough the Spirit, which is given to him who is justified by
faith. Thus Christ is to us δικαιοσύνη τε καὶ ἁγιασμός, 1 Corinthians 1:30.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Galatians 5:5". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https:https://www.studylight.org/commentaries/hmc/galatians-5.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament

Galatians 5:5. ἡμεῖς γὰρ, for we) I and all the brethren, and as many of us as
are in Christ. Let those, who differ from us, keeptheir views to themselves.—
πνεύματι, in the spirit of grace)Without circumcision, etc.— ἐκ πίστεως) from
the faith of Christ; comp. the preceding verse.— ἐλπίδα δικαιοσύνης, hope of
righteousness)Righteousnessis now present; and that affords us hope, for the
time to come. Romans 5:4-5.— ἀπεκδεχόμεθα)We waitfor, and obtain by
waiting for it. A double compound. Paul includes and confirms present things,
while he mentions those that are future.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Galatians 5:5". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/galatians-5.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
For we;we Christians, who have truly embraced Christ; or, (as others think),
we that are turned from Judaism to Christianity, and so are more concerned
in the law, which was not given to the Gentiles, but to us Jews:yet,
through the Spirit, by the guidance and direction or the Spirit, or through the
operationof the Spirit in us, we wait for the hope of righteousness;that is, we
hope for righteousness;that righteousness wherebywe shall be made
righteous before God; or, (as some will have it), the crownof righteousness:I
had rather understand it of righteousnessitself, that having been all along the
argument of the apostle’s discourse here.
By faith; not by our observance ofthe law, but by faith in Jesus Christ.

Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Galatians 5:5". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/galatians-5.html. 1685.
Justin Edwards' Family Bible New Testament
We; true Christians.
Righteousness;the righteousnesswhich Godgives through faith. Romans
1:17. True Christians to the end of life depend on Christ for salvation, and
expectit only through faith in him. Those who depend on their works, must
through their whole lives neglectno duty and commit no sin, but in all things
obey perfectly the whole law of God, or they will be lost.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Galatians 5:5". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/galatians-
5.html. American TractSociety. 1851.

Cambridge Greek Testamentfor Schools andColleges
5. The contrastof St Paul and those who actedas he.
ἡμεῖς γὰρ(true believers, Galatians 4:26; Galatians 4:28)πνεύματι. One of the
difficult instances ofanarthrous πνεῦμα (Galatians 5:16; Galatians 5:18;
Galatians 5:25). We must translate it “by the spirit,” but the connotationis
probably not the Holy Spirit as a Personbut rather that higher mode of action
which is “spirit” not “flesh.” See Appendix, Note F.
ἐκ πίστεως (Galatians 2:16) ἐλπίδα δικαιοσύνης.Gen. of apposition epexegetic
of ἐλπ. Perfectand personal righteousnessis regarded as the objective hope
setbefore the Christian; cf. Colossians 1:5. The insertion of “hope” suggests
the need of continuance in the service of Christ. There is a sense in which
righteousness is given to the believer at once (Romans 9:30), but its complete
possessionwillnot take place until the Parousia. So we hope for υἱοθεσία,
Romans 8:23, though in a sense alreadyreceived(supra Galatians 3:26,
Galatians 4:5). Compare ἐλπ. σωτηρίας, 1 Thessalonians 5:8.
ἀπεκδεχομεθα,, Romans 8:19;Romans 8:23.
Copyright Statement
Bibliography
"Commentary on Galatians 5:5". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/galatians-
5.html. 1896.
John Eadie's Commentary on Galatians, Ephesians, Colossiansand
Philippians

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