The Fruit of the Spirit
Sermon: The Fruit of the Spirit Feb .24, 2008
Galatians 5:22-23 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. (RVR) Mas el fruto del Espíritu es amor, gozo, paz, paciencia, benignidad, bondad, fe, 23 mansedumbre, templanza; contra tales cosas no hay ley. (VP) En cambio, lo que el Espíritu produce es amor, alegría, paz, paciencia, amabilidad, bondad, fidelidad, 23 humildad y dominio propio. Contra tales cosas no hay ley.
Galatians 5:19-21 The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; 20 idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21 and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. (RVR) Y manifiestas son las obras de la carne, que son: adulterio, fornicación, inmundicia, lascivia, 20 idolatría, hechicerías, enemistades, pleitos, celos, iras, contiendas, disensiones, herejías, 21 envidias, homicidios, borracheras, orgías, y cosas semejantes a estas; acerca de las cuales os amonesto, como ya os lo he dicho antes, que los que practican tales cosas no heredarán el reino de Dios. (VP) Es fácil ver lo que hacen quienes siguen los malos deseos: cometen inmoralidades sexuales, hacen cosas impuras y viciosas, 20 adoran ídolos y practican la brujería. Mantienen odios, discordias y celos. Se enojan fácilmente, causan rivalidades, divisiones y partidismos. 21 Son envidiosos, borrachos, glotones y otras cosas parecidas. Les advierto a ustedes, como ya antes lo he hecho, que los que así se portan no tendrán parte en el reino de Dios.
TWO LISTS
Produced by Man Produced by God
Plural (acts) Singular (fruit)
Model: Satan Model: Jesus
Commands against each item Commands for each item
Purpose: gratify self Purpose: Glorify God
Parallel lists: Rom.1:29-31; 2 Tim.3:2-4 Parallel lists: 1Cor.13:3-8; Phil.4:8; Col.3:12-16
Key Word in Galatians: Law Key Word in Galatians: Holy Spirit
DOS LISTAS
Hecho por el Hombre Hecho por Dios
Plural (obras) Singular (fruto)
Modelo: Satanas Modelo: Jesús
Comdamientos en contra Comdamiento en favor
Propósito: satisfacer a mi mismo Propósito: Glorificar a Dios
Vea: Rom.1:29-31; 2 Tim.3:2-4 Vea: 1Cor.13:3-8; Fil.4:8; Col.3:12-16
Palabra Clave en Galátas: Ley Palabra Clave en Galatás: Espíritu Santo
Sermon: The Fruit of the Spirit Feb .24, 2008
Gal 5:22-23 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. (RVR) Mas el fruto del Espíritu es amor, gozo, paz, paciencia, benignidad, bondad, fe, 23 mansedumbre, templanza; contra tales cosas no hay ley. (VP) En cambio, lo que el Espíritu produce es amor, alegría, paz, paciencia, amabilidad, bondad, fidelidad, 23 humildad y dominio propio. Contra tales cosas no hay ley.
Gal 5:19-21 The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; 20 idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21 and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. (RVR) Y manifiestas son las obras de la carne, que son: adulterio, fornicación, inmundicia, lascivia, 20 idolatría, hechicerías, enemistades, pleitos, celos, iras, contiendas, disensiones, herejías, 21 envidias, homicidios, borracheras, orgías, y cosas semejantes a estas; acerca de las cuales os amonesto, como ya os lo he dicho antes, que los que practican tales cosas no heredarán el reino de Dios. (VP) Es fácil ver lo que hacen quienes siguen los malos deseos: cometen inmoralidades sexuales, hacen cosas impuras y viciosas, 20 adoran ídolos y practican la brujería. Mantienen odios, discordias y celos. Se enojan fácilmente, causan rivalidades, divisiones y partidismos. 21 Son envidiosos, borrachos, glotones y otras cosas parecidas. Les advierto a ustedes, como ya antes lo he hecho, que los que así se portan no tendrán parte en el reino de Dios.
TWO LISTS
PRODUCED BY MAN ……..like weeds in the yard
Gal.5:19 acts of the sinful nature; works of the flesh; deeds of the flesh / obras de la carne
Heb. 9:14 (NASB) how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?) (RVR) ¿cuánto más la sangre de Cristo, el cual mediante el Espíritu eterno se ofreció a sí mismo sin mancha a Dios, limpiará vuestras conciencias de obras muertas para que sirváis al Dios vivo?
PRODUCED BY GOD (Father, Son, Holy Spirit)
……..like a beautifully landscaped yard….BY THE HOLY SPIRIT’S POWER
John 15:4 Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. (VP) Sigan unidos a mí, como yo sigo unido a ustedes. Una rama no puede dar uvas de sí misma, si no está unida a la vid; de igual manera, ustedes no pueden dar fruto, si no permanecen unidos a mí.
Hosea 14:8 (NLT) “O Israel, stay away from idols! I am the one who answers your prayers and cares for you. I am like a tree that is always green; all your fruit comes from me.” (NVI)
8 Efraín, ¿yo qué tengo que ver con las imágenes [los ídolos]? ¡Soy yo quien te responde y cuida de ti! Soy como un pino siempre verde; tu fruto procede de mí.
Gal.5:22 the fruit of the Spirit
Gal 5:22-23 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. (RVR) Mas el fruto del Espíritu es amor, gozo, paz, paciencia, benignidad, bondad, fe, 23 mansedumbre, templanza; contra tales cosas no hay ley. (VP) En cambio, lo que el Espíritu produce es amor, alegría, paz, paciencia, amabilidad, bondad, fidelidad, 23 humildad y dominio propio. Contra tales cosas no hay ley.
PLURAL (works) ergon
John 6:28-29 Then they asked him, “What must we do to do the works God requires?” 29 Jesus answered, “The work of God is this: to believe in the one he has sent.” (NBLH) Entonces Le preguntaron: “¿Qué debemos hacer para poner en práctica las obras de Dios?” 29 Jesús les respondió: “Esta es la obra de Dios: que crean en el que El ha enviado.”
SINGULAR (fruit) [karpos 106 xs in OT and 70 xs NT
Phil 1:11 filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God. (RVR) llenos de frutos de justicia que son por medio de Jesucristo, para gloria y alabanza de Dios.
Eph. 5:9 (NKJV) (for the fruit of the Spirit [light] is in all goodness, righteousness, and truth), (RVR) (porque el fruto del Espíritu es en toda bondad, justicia y verdad),
The Holy Spirit has only one fruit ….that which glorifies Jesus!
Fruit must grow out of life……. Fruit is a by-product.
Fruit has in it seed for still more fruit (Gn.1:11). Love begets more love! Joy more Joy
Fruit is produced to be eaten, not to be admired, put on display. People around us are starving for the fruit of the Spirit. We do not bear fruit for our own consumption; but the Holy Spirit bears fruit thru us so that others might be fed and helped, and that Christ might be glorified
Gal 5:22-23 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. (RVR) Mas el fruto del Espíritu es amor, gozo, paz, paciencia, benignidad, bondad, fe, 23 mansedumbre, templanza; contra tales cosas no hay ley. (VP) En cambio, lo que el Espíritu produce es amor, alegría, paz, paciencia, amabilidad, bondad, fidelidad, 23 humildad y dominio propio. Contra tales cosas no hay ley.
MODEL: SATAN (the Evil One) el Maligno ……….……..and those he controls
Matt 5:37 Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one. [del maligno NBLH]
Matt 6:13 And lead us not into temptation, but deliver us from the evil one.’ [del maligno VP]
Matt 13:19 When anyone hears the message about the kingdom & does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path [del maligno VP]
Matt 13:38 The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, [del maligno VP]
John 17:15 My prayer is not that you take them out of the world but that you protect them from the evil one. [del maligno NVI]
Eph 6:16 In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. [del malign]
2 Thess 3:3 But the Lord is faithful, and he will strengthen and protect you from the evil one. [del maligno NBLH]
1 John 2:13 I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, dear children, because you have known the Father. 14 I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you are strong, and the word of God lives in you, and you have overcome the evil one. [al maligno]
1 John 3:12 Do not be like Cain, who belonged to the evil one and murdered his brother. And why did he murder him? Because his own actions were evil and his brother’s were righteous. [del maligno]
1 John 5:18 We know that anyone born of God does not continue to sin; the one who was born of God keeps him safe, and the evil one cannot harm him. 19 We know that we are children of God, and that the whole world is under the control of the evil one. [el maligno]
MODEL: JESUS ……….…….and those he controls by the power of the HOLY SPIRIT
1 John 4:8 Whoever does not love does not know God, because God is love. 16 And so we know and rely on the love God has for us. God is love. Whoever lives in love lives in God, and God in him.
John 1:14 The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth. (NBLH) El Verbo (La Palabra) se hizo carne, y habitó entre nosotros, y vimos Su gloria, gloria como del unigénito (único) del Padre, lleno de gracia y de verdad.
Matt 5:17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. (NBLH) “No piensen que he venido para poner fin a la Ley o a los Profetas; no he venido para poner fin, sino para cumplir.
Gal 5:22-23 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. (RVR) Mas el fruto del Espíritu es amor, gozo, paz, paciencia, benignidad, bondad, fe, 23 mansedumbre, templanza; contra tales cosas no hay ley. (VP) En cambio, lo que el Espíritu produce es amor, alegría, paz, paciencia, amabilidad, bondad, fidelidad, 23 humildad y dominio propio. Contra tales cosas no hay ley.
COMMANDS AGAINST EACH ITEM
Romans 6:12-13 Therefore do not let sin reign in your mortal body so that you obey its evil desires. 13 Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. (VP) Por lo tanto, no dejen ustedes que el pecado siga dominando en su cuerpo mortal y que los siga obligando a obedecer los deseos del cuerpo. 13 No entreguen su cuerpo al pecado, como instrumento para hacer lo malo. Al contrario, entréguense a Dios, como personas que han muerto y han vuelto a vivir, y entréguenle su cuerpo como instrumento para hacer lo que es justo ante él.
COMMANDS FOR EACH ITEM:
Love—(John 13:34) “A new command I give you: Love one another” (NBLH) “Un mandamiento nuevo les doy: ‘que se amen los unos a los otros;’ que como Yo los he amado, así también se amen los unos a los otros.
Joy—(Phil 4:4). “Rejoice in the Lord always. I will say it again: Rejoice!” (NBLH) Regocíjense en el Señor siempre. Otra vez lo diré: ¡Regocíjense!
Peace—2 Cor 13:11). “Live in peace” ((NBLH) vivan en paz
Patience —(Eph 4:2). “Be patient, bearing with one another in love” (NBLH) Que vivan con toda humildad y mansedumbre, con paciencia, soportándose unos a otros en amor,
Kindness—(Eph 4:32) “Be kind and compassionate to one another (RVR) Antes sed benignos unos con otros, misericordiosos, perdonándoos unos a otros, como Dios también os perdonó a vosotros en Cristo.
Goodness— (Gal 6:10) Let us do good to all people 1Tim 3:3 (VP)…debe ser …..bondadoso
Faithfulness (Rev 2:10) “Be faithful, even to the point of death” (NBLH) Sé fiel hasta la muerte
Gentleness—(Eph 4:2) “Be completely humble and gentle” (NBLH) Que vivan con toda humildad y mansedumbre….
Self-control—” (2 Pet 1:5–6) “Make every effort to add … self-control (NBLH) añadan a su fe…..dominio propio….
BUT A COMMAND IS NOT SUFFICIENT……W/O THE HOLY SPIRIT’S POWER
Gal 5:22-23 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. (RVR) Mas el fruto del Espíritu es amor, gozo, paz, paciencia, benignidad, bondad, fe, 23 mansedumbre, templanza; contra tales cosas no hay ley. (VP) En cambio, lo que el Espíritu produce es amor, alegría, paz, paciencia, amabilidad, bondad, fidelidad, 23 humildad y dominio propio. Contra tales cosas no hay ley.
PURPOSE: GRATIFY SELF
Gal 5:16 So I say, live by the Spirit, and you will not gratify the desires of the sinful nature. (NBLH) Digo, pues: anden por el Espíritu, y no cumplirán el deseo de la carne.
Rom 13:14 Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature (NBLH) Antes bien, vístanse del Señor Jesucristo, y no piensen en proveer para las lujurias de la carne.
Eph 2:3 All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by nature objects of wrath.(NBLH) Entre ellos también todos nosotros en otro tiempo vivíamos en las pasiones de nuestra carne, satisfaciendo los deseos de la carne y de la mente (de los pensamientos), y éramos por naturaleza hijos de ira, lo mismo que los demás.
PURPOSE: GLORIFY GOD
John 15:8 This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples (RVR) En esto es glorificado mi Padre, en que llevéis mucho fruto, y seáis así mis discípulos. (NBLH) “En esto es glorificado Mi Padre, en que den mucho fruto, y así prueben que son Mis discípulos.
Jesus started his ministry and ended his ministry by the power of the HOLY SPIRIT
Baptism (Matt 3:16)As soon as Jesus was baptized, he went up out of the water. At that moment
heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him
Temptaion (Luke 4:1) Jesus, full of the Holy Spirit, returned from the Jordan and was led by the
Spirit in the desert,
Preaching (Luke 4:14) Jesus returned to Galilee in the power of the Spirit, and news about him
spread through the whole countryside.
Luke 4:18 “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed,
PARALLEL LIST:
Rom.1:26-31 Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. 27 In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion. 28 Furthermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind, to do what ought not to be done. 29 They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, 30 slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; 31 they are senseless, faithless, heartless, ruthless.
2 Tim.3:2-4 People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, 3 without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, 4 treacherous, rash, conceited, lovers of pleasure rather than lovers of God—
PARALLEL LISTS
1 Cor.13:3-8 If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing. 4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always perseveres. 8 Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away.
Phil.4:8 Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.
Col.3:12-16 Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. 14 And over all these virtues put on love, which binds them all together in perfect unity. 15 Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. 16 Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God.
WHICH LIST DO YOU WANT? ……THE HOLY SPIRIT IS THE KEY
THE 2008 YEAR
Jan.7 – My Most Fruitful Year Ever (John 15:8)
Jan.14 – Christ Lives in Me (Gal.2:20)
Jan.21 – The Holy Spirit Speaks to (and through) the Church
Jan.28 – Don’t Grieve the Holy Spirit (
Feb. 3 – The Joy of the Holy Spirit
Feb.10 – The Filling of the Holy Spirit
Feb.17 – The Holy Spirit is our Teacher
Feb.24 – The Fruit of the Holy Spirit
Key Word in Galatians: Law 34xs………………. Circumcised 12xs
Gal 2:16 know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified. 19 For through the law I died to the law so that I might live for God. 21 I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!”
Gal 3:2 I would like to learn just 1 thing from you: Did you receive the Spirit by observing the law, or by believing what you heard? 5 Does God give you his Spirit & work miracles among you because you observe the law, or because you believe what you heard? 10 All who rely on observing the law are under a curse, for it is written: Cursed is everyone who does not continue to do everything written in the Book of the Law. 11 Clearly no 1 is justified before God by the law, because, The righteous will live by faith 12 The law is not based on faith; on the contrary, The man who does these things will live by them. 13 Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: Cursed is everyone who is hung on a tree 17 What I mean is this: The law, introduced 430 yrs later, does not set aside the covenant previously established by God & thus do away with the promise. 18 For if the inheritance depends on the law, then it no longer depends on a promise; but God in his grace gave it to Abraham thru a promise. 19 What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come. The law was put into effect thru angels by a mediator. 21 Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law 23 Before this faith came, we were held prisoners by the law, locked up until faith should be revealed. 24 So the law was put in charge to lead us to Christ that we might be justified by faith 25 Now that faith has come we are no longer under the supervision of the law
Gal 4:4 But when the time had fully come, God sent his Son, born of a woman, born under law,5 to redeem those under law, that we might receive the full rights of sons. 21 Tell me, you who want to be under the law, are you not aware of what the law says?
Gal 5:3 Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law. 4 You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace. 14 The entire law is summed up in a single command: “Love your neighbor as yourself.” 18 But if you are led by the Spirit, you are not under law. 23 gentleness and self-control. Against such things there is no law.
Gal 6:2 Carry each other’s burdens & in this way you will fulfill the law of Christ. 13 Not even those who are circumcised obey the law, yet they want you to be circumcised that they may boast about your flesh.
Key Word in Galatians: Holy Spirit 16xs
Gal 3:2 I would like to learn just one thing from you: Did you receive the Spirit by observing the law, or by believing what you heard? 3 Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort? 5 Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard? 14 He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.
4:6 Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.” 29 At that time the son born in the ordinary way persecuted the son born by the power of the Spirit. It is the same now.
5:5 But by faith we eagerly await through the Spirit the righteousness for which we hop 16 So I say, live by the Spirit, and you will not gratify the desires of the sinful nature. 17 For the sinful nature desires what is contrary to the Spirit & the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want 18 But if you are led by the Spirit, you are not under law. 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 25 Since we live by the Spirit, let us keep in step with the Spirit
6:8 The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life.
Romans 8:2,4,5,6,9,9,9,11,11, 13, 15, 16,23,26,26,27,27 (17xs)
Three key phrases for the Holy Spirit’s work in our lives:
1. Live by the Spirit (walk by the Spirit) (5:16, 25) vivan por el Espiritu
2. Be led by the Spirit (5:18; Romans 8:14) ser guido por el Espiritu
3. Keep in step with the Spirit (5:25 Jn 14:26; 16:13) follow the Spirit’s leading / dejemos que el Espiritu nos
guie; Andar en el Espiritu
Circumscion Gal 2:3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.
2:12 Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group.
5:2 Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all.
5:3 Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law.
5:6 For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.
5:11 Brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.
6:12 Those who want to make a good impression outwardly are trying to compel you to be circumcised. The only reason they do this is to avoid being persecuted for the cross of Christ.
6:13 Not even those who are circumcised obey the law, yet they want you to be circumcised that they may boast about your flesh.
6:15 Neither circumcision nor uncircumcision means anything; what counts is a new creation
5:25 The Spirit gives us life, the life of God; thus let us walk and live out the life He gives us
The Holy Spirit has only one fruit.
The picture is that of a tug of war in 5:16-18
It is interesting that Chara (joy) and Eirene (peace) both became very common Christian names in the Ch
"Self-control" (enkrateia) is the quality that gives victory over fleshly desires
"Patience" (makrothumia) is the quality of putting up with others, when one is severely tried. The importance of patience is evidenced by its being most often used of the character of God
In the NT a form of the word "joy" becomes a typical-- and the most popular--Christian greeting (χαίρω [chairo /khah·ee·ro/ Matt 28:9; Luke 1:28; Acts 15:23; 2Cor 13:11; James 1:1). Joy is particularly full when what was lost spiritually is found (Luke 15:6, 7, 9, 10, 32).
The second of the two most popular Christian greetings is "peace" (eirene). It is roughly the equivalent of the Hebrew shalom
Cultivating fruit takes time and effort
Jesus can be seen to be the supreme example and the Holy Spirit to be the source.
“fruit” is a by-product;
the fruit here described is not produced by a believer, but by the Holy Spirit working through a Christian who is in vital union with Christ (John 15:8)
fruit, which is mentioned some 106 times in the Old Testament and 70 times in the New. Even under the covenant of law, a believer produced good fruit only by God’s power, not his own. “From Me comes your fruit,” the Lord declared to ancient Israel (Hos. 14:8).
Fruit must grow out of life, and, in the case of the believer, it is the life of the Spirit (Gal. 5:25). The flesh produces “dead works” (Heb. 9:14 (NASB95) how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?), but the Spirit produces living fruit.
Fruit has in it the seed for still more fruit (Gen. 1:11). Love begets more love! Joy helps to produce more joy! Jesus is concerned that we produce “fruit... more fruit... much fruit” (John 15:2, 5), because this is the way we glorify Him.
It is possible for the old nature to counterfeit some of the fruit of the Spirit, but the flesh can never produce the fruit of the Spirit
We must remember that this fruit is produced to be eaten, not to be admired and put on display. People around us are starving for love, joy, peace, and all the other graces of the Spirit. We do not bear fruit for our own consumption; we bear fruit that others might be fed and helped, and that Christ might be glorified.
Chara (joy) is used some 70 times in the New Testament,
V.25: “If the source of our life is the Spirit, the Spirit must also be allowed to direct our steps
Fruit, or “harvest” (καρπός, karpos), is what something naturally produces.
each one is also elsewhere commanded in the N.T:
Love—“A new command I give you: Love one another” (John 13:34).
Joy—“Rejoice in the Lord always. I will say it again: Rejoice!” (Phil 4:4).
Peace—“Live in peace” (2 Cor 13:11).
Patience — “Be patient, bearing with one another in love” (Eph 4:2).
Kindness—“Be kind and compassionate to one another (Eph 4:32).
Goodness— “Let us do good to all people” (Gal 6:10).
Faithfulness—“Be faithful, even to the point of death” (Rev 2:10).
Gentleness—“Be completely humble and gentle” (Eph 4:2).
Self-control—“Make every effort to add … self-control” (2 Pet 1:5–6).
But the command alone could never produce the fruit.
The Greek language of Paul’s day, on the other hand, had several words for love. ̓́ Ερως (erōs) was a passionate love that was often tainted by the lust for carnal gratification. This kind of love always tries to use the object of love to fulfill its own hunger for excitement and emotional intoxication. Φιλία (philia) was the broad love of both friendship and romance, the highest secular Greek word for love. This love was less selfish than mere carnal sexuality, and could be a rather noble attraction to someone or something that had lovable qualities. But as early as Aristotle it was noted that “when the loved one’s beauty fades, the philia sometimes fades too.” Στοργή (storgē) was a more narrow term, reserved for family love that is confined to the family circle. This love resisted embracing outsiders. The fourth term, ἀγάπη (agapē), became almost exclusively the Christian word for love. For people familiar with agapē in N T it is startling to discover that this great word is “almost completely lacking in pre-biblical Greek.” A verb form (ἀγαπάω, agapaō) was used occasionally by the Greeks, but they found in it “nothing of the power or magic of erōs and little of the warmth of philia.” Thus, at the end of the Greek classical period the language had a word for love that had been little used as a verb, and as a noun not at all. Agapē began to be important when the LXX translators transcribed the Hebrew Scriptures into Greek. Their use of agapē set the stage for N.T. usage, where this fresh, unsoiled word could be used to describe the love of God. It was not that agapē was such a noble word in the 1st century; it was that it was employed to tell about such a noble God. From the N.T., then, we learn that agapē is a love that is chosen by the will of the lover, not the loveliness of the one loved. It is a love that is freely given without counting the cost nor calculating one’s own profit.
In a way, all nine elements of the fruit of the Spirit are merely expressions of the first—love.
Love not only heads the list; it sums up the list. joy, The Christian life is a life of joy (χαρά, chara)
The theme of joy is underscored by the 59 uses of “joy” and the 74 uses of “rejoice” in the N.T.
patience, “Patience” (μακροθυμία, makrothymia) means literally “long-tempered,” as opposed to “short-tempered.” One of the great truths about God is that he is “slow to anger” (μακροθυμός, makrothymos), repeated by Moses (Exod 34:6), David (Ps 103:8), Joel (2:13), Jonah (4:2), Nahum (1:3), and Nehemiah (9:17). Peter assures us that “the Lord is patient, not wanting anyone to perish” (2 Pet 3:9).
The use of prautēs gentleness The KJV translation of this word (Greek πραΰτης in Scripture follows this pattern of strength brought under control. Only two individuals are described by this word in Scripture: Moses in the O.T. (Num 12:3) and Jesus three times in the N.T. (Matt 11:29; Matt 21:5; 2 Cor 10:1).
The first contrast between the deeds of the flesh and the fruit of the Spirit is that the products of the flesh are plural, whereas the product of the Spirit is singular.
Paul used three key phrases for the Holy Spirit’s work in our lives:
1. Live by the Spirit (walk by the Spirit) (5:16, 25).
2. Be led by the Spirit (5:18; Romans 8:14).
3. be in step with the Spirit) (5:25; John 14:26; 16:13).
Similar Lists: 1 Cor.13:3-8; Gal.5:22; Phil.4:8; Col.3:12-16
warfare between the flesh and the Spirit is both intense and unremitting. How, then, is victory to be achieved? What must the believer do to triumph? In the final verses of this chapter Paul gives two answers. First, radical repentance, Paul uses the vivid image of crucifixion. This is an image he has used in other places; it was a favorite with him. But here he uses it in a slightly different way from the way he used it in Romans 6:6 or Galatians 2:20, for example. In these other instances, the verb is in the passive voice ("was crucified," "have been crucified"), and the reference is to what has been done for the believer as a result of Christ's death. But in this passage the verb is in the active voice ("have crucified") and points rather to what the believer has himself done and must continue to regard as being done. The proper term to describe this act is repentance. As in an actual crucifixion, life lingers even though the criminal has been nailed to the cross
But – lists
Spirit 16xs
Gal 3:2 I would like to learn just one thing from you: Did you receive the Spirit by observing the law, or by believing what you heard?
Gal 3:3 Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort?
Gal 3:5 Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard?
Gal 3:14 He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.
Gal 4:6 Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.”
Gal 4:29 At that time the son born in the ordinary way persecuted the son born by the power of the Spirit. It is the same now.
Gal 5:5 But by faith we eagerly await through the Spirit the righteousness for which we hope
Gal 5:16 So I say, live by the Spirit, and you will not gratify the desires of the sinful nature.
Gal 5:17 For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want
Gal 5:18 But if you are led by the Spirit, you are not under law.
Gal 5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,
Gal 5:25 Since we live by the Spirit, let us keep in step with the Spirit.
Gal 6:8 The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life.
Law 34xs
Gal 2:16 know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.
Gal 2:19 For through the law I died to the law so that I might live for God.
Gal 2:21 I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!”
Gal 3:2 I would like to learn just one thing from you: Did you receive the Spirit by observing the law, or by believing what you heard?
Gal 3:5 Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard?
Gal 3:10 All who rely on observing the law are under a curse, for it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”
Gal 3:11 Clearly no one is justified before God by the law, because, “The righteous will live by faith
Gal 3:12 The law is not based on faith; on the contrary, “The man who does these things will live by them.”
Gal 3:13 Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a tree.”
Gal 3:17 What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise.
Gal 3:18 For if the inheritance depends on the law, then it no longer depends on a promise; but God in his grace gave it to Abraham through a promise.
Gal 3:19 What, then, was the purpose of the law? It was added because of transgressions until the Seed to whom the promise referred had come. The law was put into effect through angels by a mediator.
Gal 3:21 Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law
Gal 3:23 Before this faith came, we were held prisoners by the law, locked up until faith should be revealed.
Gal 3:24 So the law was put in charge to lead us to Christ that we might be justified by faith
Gal 3:25 Now that faith has come, we are no longer under the supervision of the law.
Gal 4:4 But when the time had fully come, God sent his Son, born of a woman, born under law,
Gal 4:5 to redeem those under law, that we might receive the full rights of sons.
Gal 4:21 Tell me, you who want to be under the law, are you not aware of what the law says?
Gal 5:3 Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law.
Gal 5:4 You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace.
Gal 5:14 The entire law is summed up in a single command: “Love your neighbor as yourself.”
Gal 5:18 But if you are led by the Spirit, you are not under law.
Gal 5:23 gentleness and self-control. Against such things there is no law.
Gal 6:2 Carry each other’s burdens, and in this way you will fulfill the law of Christ.
Gal 6:13 Not even those who are circumcised obey the law, yet they want you to be circumcised that they may boast about your flesh.
Circumcised 12xs
Gal 2:3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek.
Gal 2:12 Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group.
Gal 5:2 Mark my words! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all.
Gal 5:3 Again I declare to every man who lets himself be circumcised that he is obligated to obey the whole law.
Gal 5:6 For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.
Gal 5:11 Brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.
Gal 6:12 Those who want to make a good impression outwardly are trying to compel you to be circumcised. The only reason they do this is to avoid being persecuted for the cross of Christ.
Gal 6:13 Not even those who are circumcised obey the law, yet they want you to be circumcised that they may boast about your flesh.
Gal 6:15 Neither circumcision nor uncircumcision means anything; what counts is a new creation
Bbk 5:22-23. There is a pointed contrast here. As verse 16 indicated, there is no need for a believer to display the works of the flesh. Rather, by the Spirit’s power he can manifest the nine graces that are now listed. It is important to observe that the fruit here described is not produced by a believer, but by the Holy Spirit working through a Christian who is in vital union with Christ (John 15:1-8 “I am the true vine, and my Father is the gardener. 2 He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. 3 You are already clean because of the word I have spoken to you. 4 Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. 5 “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. 6 If anyone does not remain in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. 7 If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. 8 This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples). The word “fruit” is singular, indicating that these qualities constitute a unity, all of which should be found in a believer who lives under the control of the Spirit. In an ultimate sense this “fruit” is simply the life of Christ lived out in a Christian. It also points to the method whereby Christ is formed in a believer (2 Cor. 3:18 And we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit; Phil. 1:21 For to me, to live is Christ and to die is gain). The first three virtues are habits of mind which find their source in God. Love (agapē) is listed first because it is the foundation of the other graces. God is love and loves the world (1 John 4:8; John 3:16). Such self-sacrificing love that sent Christ to die for sinners is the kind of love that believers who are Spirit-controlled manifest. Joy (chara) is a deep and abiding inner rejoicing which was promised to those who abide in Christ (John 15:11). It does not depend on circumstances because it rests in God’s sovereign control of all things (Rom. 8:28). Peace (eirēnē) is again a gift of Christ (John 14:27). It is an inner repose and quietness, even in the face of adverse circumstances; it defies human understanding (Phil. 4:7). The second triad reaches out to others, fortified by love, joy, and peace. Patience (makrothymia) is the quality of forbearance under provocation (2 Cor. 6:6; Col. 1:11; 3:12). It entertains no thoughts of retaliation even when wrongfully treated. Kindness (chrēstotēs) is benevolence in action such as God demonstrated toward men. Since God is kind toward sinners (Rom. 2:4; Eph. 2:7) a Christian should display the same virtue (2 Cor. 6:6; Col. 3:12). Goodness (agathōsynē) may be thought of both as an uprightness of soul and as an action reaching out to others to do good even when it is not deserved. The final three graces guide the general conduct of a believer who is led by the Spirit. Faithfulness (pistis) is the quality which renders a person trustworthy or reliable, like the faithful servant in Luke 16:10-12. Gentleness (prautēs) marks a person who is submissive to God’s Word (James 1:21) and who is considerate of others when discipline is needed (“gently” in Gal. 6:1; 2 Tim. 2:25; “gentle” in 1 Cor. 4:21; Eph. 4:2; “gentleness” in Col. 3:12; 1 Peter 3:16). Self-control (enkrateia; this noun is used in the NT only here and in Acts 24:25; 2 Peter 1:6) denotes self-mastery and no doubt primarily relates to curbing the fleshly impulses just described. Such a quality is impossible to attain apart from the power of God’s Spirit (cf. Gal. 5:16). As a final summary statement Paul affirmed that there are no prohibitions (lit., there is not a law) against such virtues. In a litotes (understatement) he asserted that obviously no one would make laws against people who practice such things. the provision for victory over sin (5:24-26). 5:24. Paul next explained that believers (lit., “those who are of Christ Jesus”) need not be responsive to the sinful nature because they have crucified it. This does not refer to self-crucifixion or self-mortification. Rather, it refers to the fact that by means of the baptism of the Holy Spirit, Christians were identified with Christ in His death and resurrection. Paul declared that this had been his experience (2:20) and that of all believers ( Rom. 6:1-6; Col. 2:11; 3:9). While co-crucifixion took place potentially at the cross, it becomes effective for believers when they are converted. This does not mean that their sin nature is then eradicated or even rendered inactive but that it has been judged, a fact believers should reckon to be true (Rom. 6:11-12). So victory over the sinful nature’s passions and desires has been provided by Christ in His death. Faith must continually lay hold of this truth or a believer will be tempted to try to secure victory by self-effort. 5:25-26. Again Paul reminded the Galatians that in addition to a divine judgment of the sinful nature there is a divine enablement in the person of the Holy Spirit. He made the believer alive by regeneration (John 3:5-6), so each believer is exhorted to keep in step (stoichōmen, trans. “follow” in Gal. 6:16) with the Spirit. Step by step one’s Christian walk should conform to the Spirit’s direction and enablement, lest believers become conceited, provoking and envying each other. The latter traits would be true of a walk in the flesh (5:19-21) and may point to divisions in the Galatian churches occasioned by the Judaizing error (v. 15).
JM 5:22 fruit of the Spirit. Godly attitudes that characterize the lives of only those who belong to God by faith in Christ and possess the Spirit of God. The Spirit produces fruit which consists of 9 characteristics or attitudes that are inextricably linked with each and are commanded of believers throughout the NT. love. One of several Gr. words for love, agape, is the love of choice, referring not to an emotional affection, physical attraction, or a familial bond, but to respect, devotion, and affection that leads to willing, self-sacrificial service (John 15:13; Rom. 5:8; 1 John 3:16, 17). joy. A happiness based on unchanging divine promises and eternal spiritual realities. It is the sense of well being experienced by one who knows all is well between himself and the Lord (1 Pet. 1:8). Joy is not the result of favorable circumstances, and even occurs when those circumstances are the most painful and severe (John 16:20–22). Joy is a gift from God, and as such, believers are not to manufacture it but to delight in the blessing they already possess (Rom. 14:17; Phil. 4:4). peace. The inner calm that results from confidence in one’s saving relationship with Christ. The verb form denotes binding together and is reflected in the expression “having it all together.” Like joy, peace is not related to one’s circumstances (John 14:27; Rom. 8:28; Phil. 4:6, 7, 9). longsuffering. Patience which refers to the ability to endure injuries inflicted by others and the willingness to accept irritating or painful situations (Eph. 4:2; Col. 3:12; 1 Tim. 1:15, 16). kindness. Tender concern for others, reflected in a desire to treat others gently, just as the Lord treats all believers (Matt. 11:28, 29; 19:13, 14; 2 Tim. 2:24). goodness. Moral and spiritual excellence manifested in active kindness (Rom. 5:7). Believers are commanded to exemplify goodness (6:10; 2 Thess. 1:11). faithfulness. Loyalty and trustworthiness (Lam. 3:22; Phil. 2:7–9; 1 Thess. 5:24; Rev. 2:10). 5:23 gentleness. Better translated “meekness.” It is a humble and gentle attitude that is patiently submissive in every offense, while having no desire for revenge or retribution. In the NT, it is used to describe 3 attitudes: submission to the will of God (Col. 3:12), teachability (James 1:21), and consideration of others (Eph. 4:2). self-control. This refers to restraining passions and appetites (1 Cor. 9:25; 2 Pet. 1:5, 6). no law. When a Christian walks by the Spirit and manifests His fruit, he needs no external law to produce the attitudes and behavior that please God (Rom. 8:4). 5:24 have crucified the flesh. One of 4 uses of “crucified” that does not refer to Christ’s crucifixion (Rom. 2:20; 6:6, 14). Here Paul states that the flesh has been executed, yet the spiritual battle still rages in the believer (Rom. 7:14–25). Paul’s use looks back to the cross of Christ, where the death of the flesh and its power to reign over believers was actually accomplished (Rom. 6:1–11). Christians must wait until their glorification before they are finally rid of their unredeemed humanness (Rom. 8:23), yet by walking in the Spirit they can please God in this world. 5:25 walk in the Spirit. See v. 16.
Wiersbe - The Spirit Enables Us to Produce Fruit (Gal. 5:22–23, 25–26) It is one thing to overcome the flesh and not do evil things, but quite something else to do good things. The legalist might be able to boast that he is not guilty of adultery or murder (Matt. 5:21–32), but can anyone see the beautiful graces of the Spirit in his life? Negative goodness is not enough in a life; there must be positive qualities as well. The contrast between works and fruit is important. A machine in a factory works, and turns out a product, but it could never manufacture fruit. Fruit must grow out of life, and, in the case of the believer, it is the life of the Spirit (Gal. 5:25). When you think of “works” you think of effort, labor, strain, and toil; when you think of “fruit” you think of beauty, quietness, the unfolding of life. The flesh produces “dead works” (Heb. 9:14), but the Spirit produces living fruit. And this fruit has in it the seed for still more fruit (Gen. 1:11). Love begets more love! Joy helps to produce more joy! Jesus is concerned that we produce “fruit... more fruit... much fruit” (John 15:2, 5), because this is the way we glorify Him. The old nature cannot produce fruit; only the new nature can do that. The New Testament speaks of several different kinds of “fruit”: people won to Christ (Rom. 1:13), holy living (Rom. 6:22), gifts brought to God (Rom. 15:26–28), good works (Col. 1:10), and praise (Heb. 13:15). The “fruit of the Spirit” listed in our passage has to do with character (Gal. 5:22–23). It is important that we distinguish the gift of the Spirit, which is salvation (Acts 2:38; 11:17), and the gifts of the Spirit, which have to do with service (1 Cor. 12), from the graces of the Spirit, which relate to Christian character. It is unfortunate that an overemphasis on gifts has led some Christians to neglect the graces of the Spirit. Building Christian character must take precedence over displaying special abilities. The characteristics that God wants in our lives are seen in the ninefold fruit of the Spirit. Paul begins with love because all of the other fruit is really an outgrowth of love. Compare these eight qualities with the characteristics of love given to the Corinthians (1 Cor. 13:4–8). This word for love is agape, which means divine love. (The Greek word eros, meaning “sensual love,” is never used in the New Testament.) This divine love is God’s gift to us (Rom. 5:5), and we must cultivate it and pray that it will increase (Phil. 1:9). When a person lives in the sphere of love, then he experiences joy—that inward peace and sufficiency that is not affected by outward circumstances. (A case in point is Paul’s experience recorded in Phil. 4:10–20.) This “holy optimism” keeps him going in spite of difficulties. Love and joy together produce peace, “the peace of God, which passeth all understanding” (Phil. 4:7). These first three qualities express the Godward aspect of the Christian life. The next three express the manward aspect of the Christian life: long-suffering (courageous endurance without quitting), gentleness (kindness), and goodness (love in action). The Christian who is long-suffering will not avenge himself or wish difficulties on those who oppose him. He will be kind and gentle, even with the most offensive, and will sow goodness where others sow evil. Human nature can never do this on its own; only the Holy Spirit can. The final three qualities are selfward: faith (faithfulness, dependability); meekness (the right use of power and authority, power under control); and temperance (self-control). Meekness is not weakness. Jesus said, “I am meek and lowly in heart” (Matt. 11:29), and Moses was “very meek” (Num. 12:3); yet no one could accuse either of them of being weak. The meek Christian does not throw his weight around or assert himself. Just as wisdom is the right use of knowledge, so meekness is the right use of authority and power. It is possible for the old nature to counterfeit some of the fruit of the Spirit, but the flesh can never produce the fruit of the Spirit. One difference is this: when the Spirit produces fruit, God gets the glory and the Christian is not conscious of his spirituality; but when the flesh is at work, the person is inwardly proud of himself and is pleased when others compliment him. The work of the Spirit is to make us more like Christ for His glory, not for the praise of men. The cultivation of the fruit is important. Paul warns that there must be a right atmosphere before the fruit will grow (Gal. 5:25–26). Just as fruit cannot grow in every climate, so the fruit of the Spirit cannot grow in every individual’s life or in every church. Fruit grows in a climate blessed with an abundance of the Spirit and the Word. “Walk in the Spirit” (Gal. 5:25) means “keep in step with the Spirit”—not to run ahead and not to lag behind. This involves the Word, prayer, worship, praise, and fellowship with God’s people. It also means “pulling out the weeds” so that the seed of the Word can take root and bear fruit. The Judaizers were anxious for praise and “vainglory,” and this led to competition and division. Fruit can never grow in that kind of an atmosphere. We must remember that this fruit is produced to be eaten, not to be admired and put on display. People around us are starving for love, joy, peace, and all the other graces of the Spirit. When they find them in our lives, they know that we have something they lack. We do not bear fruit for our own consumption; we bear fruit that others might be fed and helped, and that Christ might be glorified. The flesh may manufacture “results” that bring praise to us, but the flesh cannot bear fruit that brings glory to God. It takes patience, an atmosphere of the Spirit, walking in the light, the seed of the Word of God, and a sincere desire to honor Christ. In short, the secret is the Holy Spirit. He alone can give us that “fifth freedom”—freedom from sin and self. He enables us to fulfill the law of love, to overcome the flesh, and to bear fruit. Will you yield to Him and let Him work?
Baker - Paul writes: 22, 23. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control.… Perhaps the nine pleasing endowments can be divided into three groups, each group comprising three gifts. If this should be correct—it is by no means certain!—, the first group would refer to the most basic spiritual qualities: love, joy, peace. The next group would describe those virtues that reveal themselves in social relationships. We assume that it views believers in their various contacts with each other and with those who do not belong to their company: longsuffering, kindness, goodness. In the last group, though here especially there is room for a difference of opinion, the first item listed may well refer to the relation of believers to God and to his will as revealed in his Word: faithfulness or loyalty. The second probably pertains to their contact with men: meekness. The last, to each believer’s relation to himself, that is, to his own desires and passions: self-control. Mentioned at the very beginning of the first group is “the greatest of the three greatest,” namely, love (I Cor. 13; Eph. 5:2; Col. 3:14). For this virtue see on 5:6 and 5:13 above. Not only Paul but also John assigns priority to this grace of self-giving (I John 3:14; 4:8, 19). And so does Peter (I Peter 4:8). In this they clearly followed the example that was given by Christ (John 13:1, 34; 17:26). Although, as these passages indicate, it is hardly legitimate strictly to limit this basic virtue to “love for the brethren,” yet, on the other hand, in the present context (over against quarrels, wrangling, jealousy, etc.,” and see also verse 14) the reference may well be especially to this mutual affection. When love is present, joy cannot be far behind, for has not the author told us that love is the law’s fulfilment, and does not the doing of God’s law bring delight (Ps. 119:16, 24, 35, 47, 70, 174)? Moreover, the truth of this statement becomes even clearer when it is borne in mind that the ability to observe this divine ordinance of love is God’s gift, being an element in that wonderful salvation which in his great love he has freely bestowed upon his children. Moreover, since all things work together for good to those that love God (Rom. 8:28), it is evident that believers can rejoice even amid the most distressing circumstances, as Paul himself proved again and again (Acts 27:35; II Cor. 6:10: “as sorrowful, yet always rejoicing”; 12:9; Phil. 1:12, 13; 4:11; II Tim. 4:6–8). Their gladness, moreover, is not that of the world, a mirth which is superficial and fails to satisfy the deepest needs of the soul, but is a “joy unspeakable and full of glory” (I Peter 1:8), and a foretaste of the radiant raptures that are still in store for Christ’s followers. Peace, too, is a natural result of the exercise of love, for “Great peace have they that love thy law” (Ps. 119:165; cf. 29:11; 37:11; 85:8). This peace is the serenity of heart that is the portion of all those who, having been justified by faith (Rom. 5:1), yearn to be instruments in the hand of God in causing others to share in their tranquility. Hence, the peace-possessor becomes, in turn, a peace-maker (Matt. 5:9). Moreover, the one who is truly conscious of this great gift of peace which he has received from God as a result of Christ’s bitter death on the cross, will, within the Christian fellowship, “make every effort to preserve the unity imparted by the Spirit by means of the bond (consisting in) peace” (Eph. 4:3). The mention of peace is, as it were, a natural link between the first and the second group, for this virtue is often contrasted with strife among men, and this second group describes those virtues which believers reveal in their contacts with each other and with other men. The first of the Spirit’s gifts mentioned in this second group is longsuffering. It characterizes the person who, in relation to those who annoy, oppose, or molest him, exercises patience. He refuses to yield to passion or to outbursts of anger. Longsuffering is not only a human but also a divine attribute, being ascribed to God (Rom. 2:4; 9:22) and to Christ (I Tim. 1:16) as well as to man (II Cor. 6:6; Eph. 4:2; Col. 3:12, 13; II Tim. 4:2). As a human attribute it is inspired by trust in the fulfilment of God’s promises (II Tim. 4:2, 8; Heb. 6:12). Emphasis on this virtue was greatly needed by the Galatians, who, as has been shown, were probably being torn by strife and the party spirit. Besides, longsuffering is a mighty weapon over against the hostility of the world in its attitude toward the church. Hand in hand with this virtue goes kindness. It is mildness, benignity. The early Christians by means of it commended themselves to others (II Cor. 6:6). This endowment, as exercised by believers, is a faint reflection of the primordial kindness manifested by God (Rom. 2:4; cf. 11:22). We are, moreover, admonished to become like him in this respect (Matt. 5:43–48; Luke 6:27–38). The Gospels contain numerous illustrations of Christ’s kindness shown to sinners. To mention but a few, see Mark 10:13–16; Luke 7:11–17; 36–50; 8:40–56; 13:10–17; 18:15–17; 23:34; John 8:1–11; 19:25–27. Goodness, which completes this group, is Spirit-created moral and spiritual excellence of every description. Perhaps in the present connection, being mentioned after kindness, it could refer especially to generosity of heart and action. Finally, the apostle mentions the three graces that conclude the entire summary. First is faithfulness. The word that is used in the original is often properly rendered faith. However, here occurring after “kindness” and “goodness,” the rendering “faithfulness” would seem to strike a more consonant harmony. It means loyalty, fidelity. Since in this very letter Paul complains about the lack of loyalty toward himself which had become evident in the conduct of many of the Galatians (4:16), we can see that mentioning this virtue was definitely in order. However, in the final analysis it was not so much disloyalty to himself as to the gospel—hence, to God and his Word—that, to a considerable extent, had been lacking, as is evident from 1:6–9; 3:1; 5:7. Faithfulness to God and to his will is, accordingly, the virtue which, in all probability, Paul is here commending as a gift of the Spirit. This, however, does not exclude but includes loyalty toward men. In connection with the preceding context, which speaks of strife in its various manifestations (vv 20, 21), it would seem to be proper here to interpret the next item, namely, meekness, as gentleness toward one another and toward all men. Cf. I Cor. 4:21. Also this virtue reminds one of Christ (Matt. 11:29; II Cor. 10:1). Meekness is the very opposite of vehemence, violence, and outbursts of anger. The final virtue which Paul mentions, and by implication commends, is self-control, a relation of the self to the self. The person who is blessed with this quality possesses “the power to keep himself in check,” which is the meaning of the word that is used in the original. The previous mention of immorality, impurity, and indecency, among the vices (verse 19), shows that it was very appropriate to list self-control as an opposing virtue. Of course, the reference is to other things besides sex. Those who truly exercise this virtue compel every thought to surrender itself in obedience to Christ (II Cor. 10:5). Continued: against such there is no law. Since Paul has just completed a list of virtues, which are things, not people, it is natural to interpret his words as meaning: “against such things—such virtues—there is no law.” Grammar does not forbid this construction. It is also evident that, as was true with respect to the vices, so also this list of virtues is representative. By no means every item of Christian excellence is included in the list. Hence, Paul says, “against such.” By saying that there is no law against such things he is encouraging every believer to manifest these qualities, in order that, by so doing, the vices may be annihilated. The incentive to exhibit these fine traits of character was furnished by Christ, for it is out of gratitude to him that believers adorn their conduct with them. The example, too, in connection with all of them, was given by him. And the virtues themselves, as well as the strength to exercise them, are imparted by his Spirit. Though Paul has called the enumerated virtues “the fruit of the Spirit,” he now shifts the emphasis from the Spirit to Christ. That he is able to do this so readily is due to the fact that when the Spirit occupies the heart, so does Christ (Eph. 3:16, 17). Christ and the Spirit cannot be separated. “In the Spirit” Christ himself inhabits the inner selves of believers (Rom. 8:9, 10). Was not the Spirit given by Christ (John 15:26; II Cor. 3:17)? The reason for the shift in emphasis is that the apostle is going to remind the Galatians of the fact that they have crucified the flesh. This, of course, immediately rivets the attention upon Christ and his cross. So Paul continues: 24. And those who believe in Christ Jesus have crucified the flesh with its passions and desires. Christ Jesus had been openly displayed to them as the One who had been crucified for their sins (3:1). They had seen his amazing love and along with it they had learned to recognize the horrible nature of their sins which had required such a death. And they themselves had accepted this crucified Savior as their own, had reposed their trust in him, and through union with him had made a definite break with “the flesh,” their old, evil nature. By God’s grace they had administered the death-blow to it. They, like Paul, had been crucified with Christ (2:20). Let them therefore be what they are. Let them be in practice what they are in principle, for in principle they had crucified their old human nature, together with its sinful yearnings, whether these be viewed more passively as passions (probably the evil promptings working within their subconsciousness) or actively as desires (the wicked cravings which they consciously support and enliven). Because of the supreme importance of living a consistent Christian life, that is, of being in practice what one is already in principle, this thought is now rephrased as follows: 25. If we live by the Spirit, by the Spirit let us also walk. This translation, favored also by A.R.V., is better than the one that is found in A.V., R.S.V., N.E.B., and others. It preserves the chiastic structure of the original. The phrases “by the Spirit,” “by the Spirit” are in the center, and thus receive the strongest emphasis. Nevertheless, by means of placing the words “if we live” at the very beginning of the sentence, and the words “let us also walk” at the very close, the contrast between living and walking, as these terms are here employed, is brought out with full force. V.25 Meaning: “If the source of our life is the Spirit, the Spirit must also be allowed to direct our steps, so that we make progress, advancing step by step toward the goal of perfect consecration to the Lord.” This walking by the Spirit is the only way to administer the finishing touch to that which has already been dealt a mortal blow. It is the only way to deal with “the flesh along with its passions and desires.” We should destroy the power of the negative by means of the Holy Spirit. Continued: 26. Let us not become boasters, challenging one another, envying one another. In other words, “Let us neither brag about that which we have (or think we have), thereby calling forth equally pretentious swagger on the part of the person to whom we are speaking, nor grudge that other person what he has.” Haughtiness and conceit, the “know-it-all” attitude, brutal aggressiveness, these ill become those who claim to be followers of him who was always showing the very opposite spirit (Isa. 42:2; Zech. 9:9; Matt. 11:29; 20:28; John 13:5; II Cor. 10:1; Phil. 2:8). God does not approve of windbags. If there had not been a special need for this warning Paul undoubtedly would not have issued it. Paul’s main idea, accordingly, is this: Allow the fruit of the Spirit to expel the works of the flesh!
*5:22 The “fruit” of the Spirit refers to the attitudes of life and thought which become characteristic of those who “walk in the Spirit” (v. 16). A good test for those who claim to be “spiritual” can be formulated from the checklist in vv. 22, 23.
Calvin - 22. But the fruit of the Spirit. In the former part of the description he condemned the whole nature of man as producing nothing but evil and worthless fruits. He now informs us that all virtues, all proper and well regulated affections, proceed from the Spirit, that is, from the grace of God, and the renewed nature which we derive from Christ. As if he had said, “Nothing but what is evil comes from man; nothing good comes but from the Holy Spirit.” There have often appeared in unrenewed men remarkable instances of gentleness, integrity, temperance, and generosity; but it is certain that all were but specious disguises. Curius and Fabrieius were distinguished for courage, Cato for temperance, Scipio for kindness and generosity, Fabius for patience; but it was only in the sight of men, and as members of civil society, that they were so distinguished. In the sight of God nothing is pure but what proceeds from the fountain of all purity. Joy does not here, I think, denote that “joy in the Holy Ghost” (Romans 14:17,) of which he speaks elsewhere, but that cheerful behavior towards our fellow-men which is the opposite of moroseness. Faith means truth, and is contrasted with cunning, deceit, and falsehood, as peace is with quarrels and contentions. Long-suffering is gentleness of mind, which disposes us to take everything in good part, and not to be easily offended. The other terms require no explanation, for the dispositions of the mind must be learned from the outward conduct. But if spiritual men are known by their works, what judgment, it will be asked, shall we form of wicked men and idolaters, who exhibited an illustrious resemblance of all the virtues? for it is evident from their works that they were spiritual. I reply, as all the works of the flesh do not appear openly in a carnal man, but his carnaltry is discovered by one or another vice, so a single virtue will not entitle us to conclude that a man is spiritual. Sometimes it will be made evident, by other vices, that sin reigns in him; and this observation may be easily applied to all the cases which I have enumerated. 23. Against such there is no law. Some understand these words as meaning simply that the law is not directed against good works, “from evil manners have sprung good laws.” But Paul’s real meaning is deeper and less obvious; namely, that, where the Spirit reigns, the law has no longer any dominion. By moulding our hearts to his own righteousness, the Lord delivers us from the severity of the law, so that our intercourse with himself is not regulated by its covenant, nor our consciences bound by its sentence of condemnation. Yet the law continues to teach and exhort, and thus performs its own office; but our subjection to it is withdrawn by the Spirit of adoption. He thus ridicules the false apostles, who, while they enforced subjection to the law, were not less eager to release themselves from its yoke. The only way, he tells us, in which this is accomplished, is, when the Spirit of God obtains dominion, from which we are led to conclude that they had no proper regard to spiritual righteousness. 24. And they that are Christ’s. He adds this, in order to show that all Christians have renounced the flesh, and therefore enjoy freedom. While he makes this statement, the apostle reminds the Galatians what true Christianity is, so far as relates to the life, and thus guards them against a false profession of Christianity. The word crucified is employed to point out that the mortification of the flesh is the effect of the cross of Christ. This work does not belong to man. By the grace of Christ “we have been planted together in the likeness of his death” (Romans 6:5,) that we no longer might live unto ourselves. If we are buried with Christ, by true self-denial, and by the destruction of the old man, we shall then enjoy the privilege of the sons of God. The flesh is not yet indeed entirely destroyed; but it has no right to exercise dominion, and ought to yield to the Spirit. The flesh and its lusts are a figure of speech of exactly the same import with the tree and its fruits. The flesh itself is the depravity of corrupt nature, from which all evil actions proceed. (Matthew 15:19; Mark 7:21.) Hence it follows, that the members of Christ have cause to complain, if they are still held to be in bondage to the law, from which all who have been regenerated by his Spirit are set free. 25. If we live in the Spirit. According to his usual custom, the apostle draws from the doctrine a practical exhortation. The death of the flesh is the life of the Spirit. If the Spirit of God lives in us, let him govern our actions. There will always be many persons daring enough to make a false boast of living in the Spirit, but the apostle challenges them to a proof of the fact. As the soul does not remain idle in the body, but gives motion and rigour to every member and part, so the Spirit of God cannot dwell in us without manifesting himself by the outward effects. By the life is here meant the inward power, and by the walk the outward actions. The metaphorical use of the word walk, which frequently occurs, describes works as evidences of the spiritual life. 26. Let us not be desirous of vain-glory, The special exhortations which were addressed to the Galatians were not more necessary for them than they are adapted to our own time. Of many evils existing in society at large, and particularly in the church, ambition is the mother. Paul therefore directs us to guard against it, for the vain-glory (κενοδοξία) of which he speaks is nothing else than ambition, (filimia,) or the desire of honor, by which every one desires to excel all others. The heathen philosophers do not condemn every desire of glory; but among Christians, whoever is desirous of glory departs from true glory, and therefore is justly charged with idle and foolish ambition. It is not lawful for us to glow but in God alone. Every other kind of glorying is pure vanity. Mutual provocations and envyings are the daughters of ambition. He who aspires to the highest rank must of necessity envy all others, and disrespectful, biting, stinging language is the unavoidable consequence.
College Press - 5:22 But the fruit of the Spirit Fruit, or “harvest” (καρπός, karpos), is what something naturally produces. When a tree is rotten it naturally produces rotten fruit (Matt 7:17). But when the indwelling Spirit of God himself begins to express his mighty power in the inner being of believers, good things begin to happen. The nature of God himself begins to manifest itself in our lives. is love, The primary Christian virtue is love. God is love; Christ Jesus is his great demonstration of love. When Christ dwells in our hearts we begin to fathom how great that love is (Eph 3:17–18). But it is difficult to speak clearly about love in the English language, where “love” has been so overworked and abused. The Greek language of Paul’s day, on the other hand, had several words for love. ̓́Ερως (erōs) was a passionate love that was often tainted by the lust for carnal gratification. This kind of love always tries to use the object of love to fulfill its own hunger for excitement and emotional intoxication. Φιλία (philia) was the broad love of both friendship and romance, the highest secular Greek word for love. This love was less selfish than mere carnal sexuality, and could be a rather noble attraction to someone or something that had lovable qualities. But as early as Aristotle it was noted that “when the loved one’s beauty fades, the philia sometimes fades too.” Στοργή (storgē) was a more narrow term, reserved for family love that is confined to the family circle. This love resisted embracing outsiders. The fourth term, ἀγάπη (agapē), became almost exclusively the Christian word for love. For people familiar with agapē in the New Testament, it is startling to discover that this great word is “almost completely lacking in pre-biblical Greek.” A verb form (ἀγαπάω, agapaō) was used occasionally by the Greeks, but they found in it “nothing of the power or magic of erōs and little of the warmth of philia.” Thus, at the end of the Greek classical period the language had a word for love that had been little used as a verb, and as a noun not at all. Agapē began to be important when the LXX translators transcribed the Hebrew Scriptures into Greek. Their use of agapē set the stage for N.T. usage, where this fresh, unsoiled word could be used to describe the love of God. It was not that agapē was such a noble word in the 1st century; it was that it was employed to tell about such a noble God. From the N.T., then, we learn that agapē is a love that is chosen by the will of the lover, not the loveliness of the one loved. It is a love that is freely given without counting the cost nor calculating one’s own profit. It goes deeper than mere emotion, lasts longer than mere attractiveness, and reaches wider than mere bloodline. The word that had been neglected as “colorless” was eagerly seized by Scripture because it was pure. Unlike all other loves, the quality of agapē is not diluted as the circle of love expands. In a way, all nine elements of the fruit of the Spirit are merely expressions of the first—love. Joy and peace are the heart and soul of love. Love is patient, kind, and good to others. Love is dependable, gentle, and the basis of self-control. Love not only heads the list; it also sums up the list. joy, The Christian life is a life of joy (χαρά, chara). It is founded on faith in Jesus, whose life on earth began as “good news of great joy for all people” (Luke 2:10). It is climaxed in his victory over death, an event so great it initially caused even his disciples to “disbelieve for joy” (Luke 24:41). The theme of joy is underscored by the 59 uses of “joy” and the 74 uses of “rejoice” in the N.T. Unlike the jaded pleasures of the world, the joy of the N.T. is a spontaneous, radiant, happy response to life. It has a bright, clean air about it. The joy that is produced by the Spirit does not depend on circumstances; it triumphs over circumstances. On the night before his death Jesus spoke of joy to his disciples, “that my joy may be in you and that your joy may be complete” (John 15:11). peace, The ancient world was divided over peace (εἰρήνη, eirēnē). Greek philosophers had their idea of pursuing peace, but the Hebrew prophets had quite another. The philosophers said peace could come only with the elimination of desire, the death of emotion, the cessation of caring, and the complete absence of depending on anyone else for happiness. Peace was too often a negative thing, a void, a bland tranquility. But for the Hebrew mind peace was a positive thing; it was having all that was needed for a happy, satisfying life. For instance, when Joseph asked his brothers about their father’s well-being (Gen 43:27), his literal question was, “Is it shalom with your aged father?” He was not asking, “Is your father staying out of trouble?”; he meant, “Does your father have all that he needs for his highest good?” The N.T. promise of peace was proclaimed by the angels’ chorus of peace on earth (Luke 2:14). All those who follow the Prince of Peace could expect to be freed from the inner turmoil of guilt and despair, for his righteousness becomes their own. “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1). Unlike the Galatian legalists, those who trust in Jesus come to know both the “God of peace” and “the peace of God” (Phil 4:7, 9). Those who trust in their own works can never be sure they have done enough. patience, “Patience” (μακροθυμία, makrothymia) means literally “long-tempered,” as opposed to “short-tempered.” It refers to what we might call “staying power,” to endure hard events and obnoxious people. While the word was not frequently used in classical literature, it has a rich history in the LXX. “A man’s wisdom gives him patience” (Prov 19:11), with which he can calm a quarrel (Prov 15:18) or persuade a ruler (Prov 25:15). More importantly, patience makes a man like God, who is “righteous and strong and long-tempered” (Ps 7:12, LXX). One of the great truths about God is that he is “slow to anger” (μακροθυμός, makrothymos), repeated by Moses (Exod 34:6), David (Ps 103:8), Joel (2:13), Jonah (4:2), Nahum (1:3), and Nehemiah (9:17). Peter assures us that “the Lord is patient, not wanting anyone to perish” (2 Pet 3:9). Patience is the even temper that comes from a big heart. It is not the “grit your teeth” kind of angry endurance; it is loving tolerance in spite of people’s weakness and failure. Love is patient (1 Cor 13:4) and so must Christians be (Eph 4:2). kindness, The one-dimensional English word “kindness” fails to capture the depth of meaning of this fifth virtue (Greek χρηστότης, chrēstotēs) in the fruit of the Spirit. The word derives from a verb meaning “to take into use” and has the basic sense of “excellent,” “serviceable,” or “useful.” It refers to something that is well suited for its purpose, such as a “worker” bee, an “orderly” house, or “healthy and tasty” food. When the word was applied to people it meant they were “worthy,” “decent,” “honest.” When a person is all that he is supposed to be—when a human is humane—he is decent, reliable, gentle, and kind. All of this is included in what our Bible calls “kindness.” It is not just a sweet disposition: it is a serving, productive trait as well. Like all the fruit of the Spirit, kindness is a fundamental character trait of God. The Psalmist rejoiced, “Give thanks to the Lord, for he is kind (χρηστός, chrēstos), his love endures forever” (Ps 106:1). In the N.T. it is always Paul who speaks of the kindness of God, a kindness that is manifested in Christ Jesus (Eph 2:7) and leads men to repentance (Rom 2:4). “When the kindness … of God our Savior appeared, he saved us” (Titus 3:4). The person who inherits this trait from his Father will be gracious, kind, and decent—and will be active in meeting people’s needs. goodness, “Goodness” (ἀγαθωσύνη, agathōsynē) overlaps kindness in much of its meaning. The tree that is “good” is productive (Matt 7:17); land that is “good” is fertile (Luke 8:8); a “good” employer is generous with his workers (Matt 20:15). This sense of productive generosity is very similar to the useful helpfulness of “kindness.” Barclay goes so far as to say that “the primary idea of agathōsynē is generosity,” especially the kind of generosity which gives a man what he never could have earned. The earlier commentators, however, found a more distinctive difference between kindness and goodness. “In this it differs,” said Jerome, “because goodness is able to be more stern or harsh, with the severe wrinkled brow of death; to do well and to perform because it is required.” Trench quotes St. Basil to the effect that goodness is used more in the context of doing righteousness. Trench goes on to say, “A man might display his agathōsynē his zeal for goodness and truth, in rebuking, correcting, chastising,” as when Christ drove the buyers and sellers from the temple, or when he pronounced woes against the scribes and Pharisees. This was the domain of goodness. Kindness, on the other hand, was what Christ showed to the sinful woman who wept at his feet (Luke 7:37). If the words are taken with the distinction maintained by the earlier commentators, kindness and goodness balance each other nicely. Kindness alone might be too ready to forgive failure; goodness alone might be too ready to condemn. Working together, as the virtues are found in the life of Christ, the divine balance is achieved. faithfulness, While the Greek πίστις (pistis) is most often translated as “faith,” the act of trusting or believing God, in this context most versions translate it as “faithfulness,” the virtue of being trustworthy and dependable. The reason for understanding the word this way is the company in which it is found in this passage. The other eight virtues are ethical qualities, and it is more likely that “faith/faithfulness” should be an ethical quality as well. The person who is becoming a partaker of the divine nature will be faithful and loyal, someone on whom people can depend. God himself is totally trustworthy (Rom 3:3) and requires this virtue in those who serve him (1 Cor 4:2). Dependability must be exercised toward both men and God. Those who serve God by serving men can expect to be rewarded as “good and faithful servants” (Matt 25:21). Those who have been faithful in very little will be given the opportunity to be faithful in much (Luke 16:10). 5:23 gentleness The KJV translation of this word (Greek πραΰτης, prautēs) as “meek” has led many people to an unfortunate misunderstanding of this virtue. Paul meant “the fruit of power,” but the English word “meekness” depicts someone who is weak and wimpy. Paul’s concept was a person who has strength under control; “meekness” implies a weak person who acts timidly because he cannot help himself. If we switch from “meek” to “gentle” we have improved the situation, but we still have not caught the real force of the word. The Greeks used this word to describe strong animals that were brought under control. Thus, Xenophon said that horses that work together are more likely to “stand quietly” together; Aristotle spoke of the “easy-tempered and easily domesticated” elephant; and Plato described a mighty and strong beast which could be tamed and fed by a man who learned how to handle it. Barclay says the best illustration is the watchdog “who is bravely hostile to strangers and gently friendly with familiars whom he knows and loves.” The use of prautēs gentleness The KJV translation of this word (Greek πραΰτης in Scripture follows this pattern of strength brought under control. Only two individuals are described by this word in Scripture: Moses in the O.T. (Num 12:3) and Jesus three times in the N.T. (Matt 11:29; Matt 21:5; 2 Cor 10:1). Both display the obedient response to the reins of a good horse, the gentle strength of an elephant, the ferocious courage of a watchdog to guard his master’s property. Their “meekness” was not weakness; it was a heart surrendered to God, a teachable spirit, a gentle strength. and self-control. The KJV “temperance” has again misled many modern readers, who are familiar with the English word primarily in the sense of avoiding drunkenness. Paul’s original term (Greek ἐγκράτεια, enkrateia) referred to the “holding in” of desire. Plato said enkrateia “is the ordering or controlling of certain pleasures and desires … implied in the saying of ‘a man being his own master.’” In his idealized State, “temperance and self-mastery truly express the rule of the better part over the worse.” Aristotle’s treatise on ethics describes the self-controlled man as “ready to abide by the result of his calculations,” while the man without self-control is ready to abandon them. Felix, who needed to be lectured by Paul on righteousness and self-control (Acts 24:25), is a ready reminder that the philosophers’ goal for perfect men was not always achieved. What shall we make of the fact that even pagans admire the virtues on our list, and a limited degree of attainment can be found in their lives? Or put another way, how can the fruit of the Spirit be found in the life of a person who does not have the Spirit? The answer lies in the fact that all men are created in the image of God, and even fallen men have some vestiges of the original image. It should not surprise us to meet an unbeliever who is kind, or a pagan who is joyful. All people have certain remnants of their Father’s nature in their personal temperament. However, what the Christian continually seeks to attain through the indwelling Spirit is nothing less than the restoration of the total divine nature, the finishing of the new creation. The perfect example of the complete “harvest of the Spirit” can be found in Jesus Christ, in whom the Spirit was given without measure (John 3:34). It is a rewarding adventure to read the life of Jesus in the four Gospels, carefully observing how many times he demonstrated each Spiritual grace. Against such things there is no law. Christians are free to express this part of their new nature with joyful abandon. The Spirit, who strengthens the inner being (Eph 3:16), unleashes an unimaginable potential for growth in grace. But are these nine graces something we do, or things the Spirit does for us? The answer must be a combination of the two. While the Spirit originates and empowers these graces, each one is also elsewhere commanded in the N.T:
Love—“A new command I give you: Love one another” (John 13:34).
Joy—“Rejoice in the Lord always. I will say it again: Rejoice!” (Phil 4:4).
Peace—“Live in peace” (2 Cor 13:11).
Patience — “Be patient, bearing with one another in love” (Eph 4:2).
Kindness—“Be kind and compassionate to one another (Eph 4:32).
Goodness— “Let us do good to all people” (Gal 6:10).
Faithfulness—“Be faithful, even to the point of death” (Rev 2:10).
Gentleness—“Be completely humble and gentle” (Eph 4:2).
Self-control—“Make every effort to add … self-control” (2 Pet 1:5–6).
But the command alone could never produce the fruit. Laws can forbid some things and demand others, but law cannot produce love, joy, peace, and the rest. S. H. Hooke has well said, “A vine does not produce grapes by Act of Parliament; they are the fruit of the vine’s own life; so the conduct which conforms to the standard of the Kingdom is not produced by any demand, not even God’s, but it is the fruit of that divine nature which God gives as the result of what he has done in and by Christ.” 5:24 Those who belong to Christ Jesus have crucified the sinful nature Like Paul, every believer in Christ can point back to Calvary and say, “I have been crucified with Christ and I no longer live, but Christ lives in me” (Gal 2:20). But Christ’s followers must also frequently be reminded, “you died, and your life is now hidden with Christ in God” (Col 3:3). Because the Christian has been united with Christ through baptism into his death, the Christian must live a new life (Rom 6:3–7) with the heart and mind set on things above (Col 3:1–2). It is the cross of Christ by which the believer has made this clean break with the past. The cross exposes the awful ugliness of sin, provides the cleansing from its otherwise permanent stain, and supplies the power to motivate the Christian to keep reaching above the fleshly level of living. The cross, Paul’s sole object of boasting (Gal 6:14), has triumphed where the law had failed. with its passions and desires. “Passions” comes from a word (πάθημα, pathēma) that is more often translated “sufferings” or “misfortunes.” In this sense it describes the inner lusts that drive a man, without completely leaving behind the notion that man is an unfortunate victim of the situation. The “desires” (ἐπιθυμία, epithymia) are the specific expressions of the inner passions. Both words carry a strong sexual overtone, but neither word is exclusively restricted to sexual excess. 5:25 Since we live by the Spirit, let us keep in step with the Spirit. The NIV is not entirely consistent in its translation of the Greek ei as “since” in this verse, but as “if” in verse 18. The word can be understood as “since,” indicating that the speaker believes the condition to be an actual fact, but it is better to translate it “if” and let the context determine the reality of the condition. By keeping the more literal “if” as the translation, we understand Paul as not just telling the Galatians they are alive by the Spirit, but challenging them to answer back to him whether they are. And if they claim to live by the Spirit, let them prove it by keeping in step with the Spirit. Perhaps it is best to let individual readers decide the reality of the condition in their own lives. Am I made alive by God’s Spirit? Would I be hopelessly dead without him? Is the Spirit my source of being, the very ground of my existence? If so, then shouldn’t I stay close to my “life-support system”? Shouldn’t I keep in step with (literally, “get in line with”) the Spirit, so that his direction becomes my direction and his ways become my ways? As Calvin wrote, “The death of the flesh is the life of the Spirit. If God’s Spirit lives in us, let Him govern all our actions.” Our outward actions should match our inward power. That is what it really means to be “spiritual.” 5:26 Let us not become conceited, The conceit of which Paul speaks is the “empty glory” (κενόδοξος, kenodoxos) of boasting when there is nothing to boast about. If the Spirit has supplied both the power and the pattern for our living, why should we pretend we have accomplished something? There is an irony in the double temptation Christians face in this kind of boasting. The legalist tries to boast in his lawkeeping, while those who have escaped legalism often feel smug about their superior freedom. It is hard to decide whether Paul was looking back to their past or ahead to their future when he warned the Galatians against this kind of arrogance. provoking and envying each other. The kind of conceit Paul warns against is further described by two of its common traits: provoking and envying. Provoking (Greek προκαλέομαι, prokaleomai, used only here in the N.T.) is literally “calling beforehand,” challenging an opponent to combat. Many a theological debate has been fueled by such an expression of inward conceit. Envying (φθονέω, phthoneō) is the verbal form of envy, the act of the sinful nature listed in 5:21. It is the mean spirit that begrudges someone else’s success and rejoices at his failure.
JM -The Fruit of the SpiritBut the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. (5:22–23) Contrasted with the deeds of the flesh is the fruit of the Spirit. Deeds of the flesh are done by a person’s own efforts, whether he is saved or unsaved. The fruit of the Spirit, on the other hand, is produced by God’s own Spirit and only in the lives of those who belong to Him through faith in Jesus Christ. The spiritual behavior of walking by the Spirit (v. 16) has the negative effect of causing the believer to put away the habitual, ongoing evil deeds of the flesh and positively causes him to bear the good fruit produced by the Spirit. The first contrast between the deeds of the flesh and the fruit of the Spirit is that the products of the flesh are plural, whereas the product of the Spirit is singular. Although Paul does not mention the truth here, there is also a contrast between the degrees to which the deeds and the fruit are produced. A given person may habitually practice only one or two, or perhaps a half dozen, of the sins Paul mentions here. But it would be practically impossible for one person to be habitually active in all of them. The fruit of the Spirit, on the other hand, is always produced completely in every believer, no matter how faintly evidenced its various manifestations may be. The Bible has much to say about fruit, which is mentioned some 106 times in the Old Testament and 70 times in the New. Even under the covenant of law, a believer produced good fruit only by God’s power, not his own. “From Me comes your fruit,” the Lord declared to ancient Israel (Hos. 14:8). In the New Testament such things as praise of the Lord (Heb. 13:15), winning converts to Christ (1 Cor. 16:15), and godly work in general (Col. 1:10) are spoken of as spiritual fruit produced through believers. But such action fruit must come from attitude fruit, and that is the kind of fruit Paul focuses on in Galatians 5:22–23. If those attitudes are characteristic of a believer’s life, the fruit of active good works will inevitably follow. The Spirit never fails to produce some fruit in a believer’s life, but the Lord desires “much fruit” (John 15:8). As an unredeemed person, possessing only a fallen, sinful nature will inevitably manifest that nature in “the deeds of the flesh” (v. 19), so a believer, possessing a redeemed new nature will inevitably manifest that new nature in the fruit of the Spirit. But it is always possible for the believer to bear and manifest more fruit if he is receptive to the Spirit. The Spirit’s provision of fruit might be compared to a man standing on a ladder in an orchard, picking the fruit and dropping it into a basket held by a helper below. No matter how much fruit is picked and dropped, the helper will not receive any unless he is standing under the ladder with his basket ready. The fruit of the Spirit is the outward indicator of salvation. A believer’s sonship to God and citizenship in His kingdom (cf. v.21) are manifested by the fruit the Spirit produces in his life. “You will know [men] by their fruits,” Jesus said. “Grapes are not gathered from thorn bushes, nor figs from thistles, are they? Even so, every good tree bears good fruit; but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit” (Matt. 7:16–18).In verses 22–23 Paul lists nine representative characteristics of the godly fruit produced by the Holy Spirit in a believer’s life. Although many attempts have been made to categorize these nine virtues in various groupings, most such schemes seem artificial and irrelevant. Whether or not satisfactory classifications of them can be made, it is important to remember that these are multiple characteristics of but one fruit and are therefore inextricably related to one another. They are not produced nor can they be manifested in isolation from each other. Rather paradoxically, all of the nine manifestations of the fruit of the Spirit are also commanded of believers in the New Testament. Also in every case, Jesus can be seen to be the supreme example and the Holy Spirit to be the source. Love. The first characteristic of spiritual fruit is love, the supreme virtue of Christian living (1 Cor. 13:13). Some commentators insist that in this context love is a synonym for fruit and therefore encompasses the other characteristics in the list. In any case, love is clearly dominant. As Paul has just declared, “the whole Law is fulfilled in one word, in the statement, ‘You shall love your neighbor as yourself’” (Gal. 5:14; Rom. 13:10). Agapē love is the form of love that most reflects personal choice, referring not simply to pleasant emotions or good feelings but to willing, self-giving service. “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8). In the same way, the most extreme sacrificial choice a loving person can make is to “lay down his life for his friends” (John 15:13). The apostle John expresses those two truths together in his first letter: “We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren” (1 John 3:16). But love is tested long before it is called on to offer that supreme sacrifice. As John goes on to say, “Whoever has the world’s goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him?” (v.17). A person who thing his love is great enough to sacrifice his life for fellow believers but who fails to help them when they have less extreme needs is simply fooling himself. True agapē love is a sure mark of salvation. “We know that we have passed out of death into life,” John says, “because we love the brethren … Everyone who loves is born of God and knows God” (1 John 3:14; 4:7). By the same token, as John repeatedly makes clear throughout the same letter, having a habitually unloving spirit toward fellow Christians is reason for a person to question his salvation (see e.g., 2:9, 11; 3:15; 4:8, 20). Jesus Christ is the supreme example of this supreme virtue. It was not only the Father’s love but also His own love that led Jesus to lay down His life for us, demonstrating with His own self-sacrifice the love that gives its life for its friends. And before He made the ultimate sacrifice, He demonstrated the same self-giving love in many lesser ways. As Jesus saw Mary and the others weeping because of Lazarus’s death, He, too, wept (John 11:33–35). He did not grieve for the fact that Lazarus had died, because He purposely delayed coming to Bethany until His dear friend was dead, in order to demonstrate His power to raise him from the grave. Jesus wept because of the great evil, destruction, and human misery caused by sin, whose final wages is always death (Rom. 6:23). For believers, love is not an option but a command. “Walk in love,” Paul declared, “just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph. 5:2). Yet the command cannot be fulfilled apart from the Holy Spirit, the source of this and all the other manifestations of spiritual fruit. “The love of God has been poured out within our hearts through the Holy Spirit who was given to us,” Paul explained to Roman believers (Rom. 5:5), and it was for such “love in the Spirit” that he gave thanks for the believers in Colossae (Col. 1:8).
Joy. The second manifestation of the fruit of the Spirit is joy. Chara (joy) is used some 70 times in the New Testament, always to signify a feeling of happiness that is based on spiritual realities. Joy is the deep-down sense of well-being that abides in the heart of the person who knows all is well between himself and the Lord. It is not an experience that comes from favorable circumstances or even a human emotion that is divinely stimulated. It is God’s gift to believers. As Nehemiah declared, “The joy of the Lord is your strength” (Neh. 8:10). Joy is a part of God’s own nature and Spirit that He manifests in His children. Speaking of how we feel about the Lord Jesus Christ, Peter wrote, “Though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory” (1 Pet. 1:8). Joy is the inevitable overflow of receiving Jesus Christ as Savior and of the believer’s knowing His continuing presence. Joy not only does not come from favorable human circumstances but is sometimes greatest when those circumstances are the most painful and severe. Shortly before His arrest and crucifixion, Jesus told His disciples, “Truly, truly, I say to you, that you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will be turned to joy” (John 16:20). To illustrate that truth Jesus compared divine joy to a woman in childbirth. “She has sorrow, because her hour has come; but when she gives birth to the child, she remembers the anguish no more, for joy that a child has been born into the world. Therefore you too now have sorrow; but I will see you again, and your heart will rejoice, and no one takes your joy away from you” (vv. 21–22). God’s joy is full, complete in every way. Nothing human or circumstantial can add to it or detract from it. But it is not fulfilled in a believer’s life except through reliance on and obedience to the Lord. “Ask, and you will receive,” Jesus went on to explain, “that your joy may be made full” (John 16:24). One of John’s motivations in writing his first epistle was that his joy might “be made complete” (1 John 1:4).Jesus Himself is again our supreme example. He was “a man of sorrows, and acquainted with grief” (Isa. 53:3; cf. Luke 18:31–33), but, just as He had promised for His disciples, His sorrow was turned into joy. “For the joy set before Him [He] endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Heb. 12:2). Despite the misunderstanding, the rejection, the hatred, and the pain He endured from men while incarnate among them, the Lord never lost His joy in the relationship He had with His Father. And that joy He gives to each of His followers. Although joy is a gift of God through His Spirit to those who belong to Christ, it is also commanded of them “Rejoice in the Lord always; again I will say, rejoice!” Paul commands (Phil. 4:4; cf.3:1). Because joy comes as a gift from Him, the command obviously is not for believers to manufacture or try to imitate it. The command is to gratefully accept and revel in this great blessing they already possess. “For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (Rom. 14:17).
Peace. If joy speaks of the exhilaration of heart that comes from being right with God, then peace (eirēnē) refers to the tranquility of mind that comes from that saving relationship. The verb form has to do with binding together and is reflected in the modern expression “having it all together.” Everything is in place and as it ought to be. Like joy, peace has no relationship to circumstances. Christians know “that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28). Because God is in control of all aspects of a believer’s life, how his circumstances may appear from a human perspective makes no ultimate difference. That is why Jesus could say without qualification to those who trust in Him, “Let not your heart be troubled” (John 14:1). There is absolutely no reason for a believer to be anxious or afraid. Jesus was the Prince of Peace, both in the sense that He was supremely peaceful Himself and in the sense that He dispenses His peace to those who are His. Even when He confronted Satan face-to-face in the wilderness, Jesus had perfect peace, knowing His heavenly Father was continually with Him and would supply His every need (Matt. 4:1–11). It is His own peace that He bequeaths to His disciples: “Peace I leave with you; My peace I give to you; not as the world gives, do I give to you” (John 14:27). “The things you have learned and received and heard and seen in me, practice these things,” Paul said; “and the God of peace shall be with you” (Phil. 4:9). Because they have the God of peace in their hearts, believers need “be anxious for nothing,” having “the peace of God, which surpasses all comprehension, [to] guard [their] hearts and [their] minds in Christ Jesus” (v.6–7).
Patience. Makrothumia (patience) has to do with tolerance and long-suffering that endure injuries inflicted by others, the calm willingness to accept situations that are irritating or painful.
God Himself is “slow to anger” (Ps. 86:15) and expects His children to be the same. Just as believers should never “think lightly of the riches of [God’s own] kindness and forbearance and patience” (Rom. 2:4), they should themselves manifest those attributes of their heavenly Father.
In the last days, arrogant unbelievers will taunt Christians by asking, “Where is the promise of [Christ’s] coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation” (2 Pet. 3:4). In their sin-darkened minds unbelievers will fail to see that, just as in the days of Noah, when God patiently delayed the Flood in order to give men more time to repent (1 Pet. 3:20), it is also because of His merciful patience that He forestalls Christ’s second coming and the accompanying judgment on unbelievers, “not wishing for any to perish but for all to come to repentance” (2 Pet. 3:9).Paul confessed that, as the foremost of sinners, he found mercy in God’s sight “in order that in [him] as the foremost, Jesus Christ might demonstrate His perfect patience, as an example for those who would believe in Him for eternal life” (1 Tim. 1:15–16).Believers are commanded to emulate their Lord’s patience. “As those who have been chosen of God, holy and beloved,” they are to “put on a heart of … patience” (Col. 3:12), especially with fellow believers, “showing forbearance to one another in love” (Eph. 4:2). Like Timothy, all Christian teachers and leaders are to minister “with great patience” (2 Tim. 4:2).
Kindness. Chrēstotēs (kindness) relates to tender concern for others. It has nothing to do with weakness or lack of conviction but is the genuine desire of a believer to treat others gently, just as the Lord treats him. Paul reminded the Thessalonians that, even though he was an apostle, he “proved to be gentle among [them], as a nursing mother tenderly cares for her own children” (1 Thess. 2:6–7). Jesus’ kindness is the believer’s example. When “some children were brought to Him so that He might lay His hands on them and pray; and the disciples rebuked them … Jesus said, ‘Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these’” (Matt. 19:13–14). On another occasion He said, “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls” (Matt. 11:28–29). Just as their Lord is kind, His servants are commanded not to “be quarrelsome, but [to] be kind to all” (2 Tim. 2:24). And just as He does with all the other manifestations of His divine fruit, the Holy Spirit gives God’s children kindness (2 Cor. 6:6).
Goodness. Agathos (goodness) has to do with moral and spiritual excellence that is known by its sweetness and active kindness. Paul helped define this virtue when he observed that “one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die” (Rom. 5:7). A Christian can be morally upright but still not manifest the grace of goodness. He may be admired and respected for his high moral standards and might even have a friend who would risk his life for him. But the upright person who also has goodness is much more likely to have serf-sacrificing friends. Joseph was such a righteous and good man. When he learned that Mary was pregnant but did not yet know it was by the Holy Spirit, “being a righteous man” he could not bring himself to marry her, assuming she had been unfaithful. But being also a good man, he could not bear the thought of disgracing his beloved Mary and therefore “desired to put her away secretly” (Matt. 1:19). David had a deep understanding of God’s goodness, as he repeatedly reveals in his psalms. “Surely goodness and loving-kindness will follow me all the days of my life, and I will dwell in the house of the Lord forever,” he rejoiced (Ps. 23:6). He confessed that he would, in fact, “have despaired unless [he] had believed that [he] would see the goodness of the Lord in the land of the living” (Ps. 27:13). As with every grace the Spirit provides, believers are, commanded to exemplify goodness. Later in the letter Paul exhorts, “While we have opportunity, let us do good to all men, and especially to those who are of the household of the faith” (Gal. 6:10). “To this end also we pray for you always,” he wrote to the Thessalonians, “that our God may count you worthy of your calling, and fulfill every desire for goodness and the word of faith with power” (2 Thess. 1:11).
Faithfulness. Pistis (faithfulness) is the manifestation of the fruit of the Spirit that pertains to loyalty and trustworthiness. Jeremiah declared that “the Lord’s loving-kindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Thy faithfulness” (Lam. 3:22). Because Jesus was faithful, He “emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.” And because of the Son’s faithfulness, the Father “highly exalted Him, and bestowed on Him the name which is above every name” (Phil. 2:7–9). And as He was faithful when He came to earth the first time, He will be faithful to come again “in just the same way as you have watched Him go into heaven” (Acts 1:11). “Faithful is He who calls you,” Paul said, “and He also will bring it to pass” (1 Thess. 5:24). In his great vision on Patmos, John saw Christ seated on “a white horse, and He who sat upon it is called Faithful and True” (Rev. 19:11). The “servants of Christ, and stewards of the mysteries of God” are to be like their Lord in being “found trustworthy” (1 Cor. 4:1–2). “Be faithful unto death,” the Lord assures His followers, “and I will give you the crown of life” (Rev. 2:10).
Gentleness. Prautēs includes the idea of gentleness, but is usually better translated meekness. In his helpful volume Synonyms of the New Testament, R. C. Trench writes that prautēs does not consist in a person’s “outward behavior only; nor yet in his relations to his fellow-men; as little in his mere natural disposition. Rather it is an inwrought grace of the soul; and the exercises of it are first and chiefly towards God. It is that temper of spirit in which we accept His dealings with us as good, and therefore without disputing or resisting” (Grand Rapids: Eerdmans, 1953). It is that humble and gentle attitude that is patiently submissive in every offense, while being free of any desire for revenge or retribution. Of the nine characteristics of the fruit of the Spirit, this one and the one following do not apply to God as God. The Old Testament never refers to God as being meek, and in the New Testament only the Son is spoken of as meek, and that only in His incarnation. In the New Testament prautēs is used to describe three attitudes: submissiveness to the will of God (Col. 3:12), teachableness (James 1:21), and consideration of others (Eph. 4:2).
Although He was God, while He lived on earth as the Son of Man, Jesus was “gentle [prautēs] and humble in heart” (Matt. 11:29; cf. 21:5; 2 Cor. 10:1). Like their Lord, believers are to actively pursue meekness and gentleness (1 Tim. 6:11) and to wear them like a garment (Col. 3:12).
Self-control. Enkrateia (serf-control) has reference to restraining passions and appetites. As with meekness, however, this grace does not apply to God, who obviously does not need to restrain Himself. “For I, the Lord, do not change,” He informs us (Mal. 3:6). In His eternal being, the Lord “Jesus Christ is the same yesterday and today, yes and forever” (Heb. 13:8). Perfect holiness possesses perfect control. But in His incarnation Christ was the epitome of self-control. He was never tempted or tricked into doing or saying anything that was not consistent with His Father’s will and His own divine nature. Again like Jesus, believers should “exercise self-control in all things” (1 Cor. 9:25; cf. 7:9), “applying all diligence, in [their] faith [to] supply … self-control” (2 Pet. 1:5–6).
Against such things there is no law, Paul says. Even unbelievers do not make laws against such things as those which the fruit of the Spirit produces. The world does not make laws against such behavior, but generally prizes it. Even if some consider such things to be signs of weakness, they cannot escape recognizing that they are never harmful. There is certainly no law of God against such things, because those are the very virtues He wants all men to have and that He gives to them when they put their trust in Jesus Christ as Lord and Savior. “For if these qualities are yours and are increasing,” Peter explains in regard to a similar list of virtues, “they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ” (2 Pet. 1:8).
The believer who walks in the Spirit and manifests His fruit does not need a system of law to produce the right attitudes and behavior-hey rise from within him.
Now those who belong to Christ Jesus have crucified the flesh with its passions and desires.
If we live by the Spirit, let us also walk by the Spirit. (5:24–25) All persons who belong to Christ Jesus by faith in Him and His perfect saving work have crucified the flesh with its passions and desires. Have crucified the flesh is a strategic statement to grasp, because crucifixion was a means of execution. All but four uses of the term in the New Testament refer to the death of Jesus Christ on the cross. Three of the exceptions help in understanding the fourth, which is in the present text. The first of the three is in the book of Romans, where Paul affirms that at the time of our justification, “our old self was crucified with [Christ]” (6:6). The other two are in Galatians, one before and one after the present text. The apostle says, “I have been crucified with Christ” (2:20), and, near the end of the epistle, asserts that “the world has been crucified to me” (6:14). In each of those three passages, “crucified” is simply a vivid and dramatic way to say “killed,” or “executed.” In the first two passages Paul is teaching that at salvation his old, sinful, unregenerate self was executed and he was born a new man in Christ Jesus. In the third passage he is saying that the world has been executed and is now dead to him, so that it is no longer his master, holding him in bondage. He is therefore now free to serve the Lord. Obviously, in none of those passages does Paul mean to imply that the crucifixion analogy carries the idea of total death, in which all influence ceases. Sin was still a reality in his life, and so was the temptation of the world. But there was a sense in which the power of the old self and of the world was broken. Those influences no longer dominated him. In the text of Galatians 5:24, Paul is saying that the flesh has been executed. But how could that be in light of what he has just said in this chapter about believers having a constant war with the ever-present flesh? In what sense is the flesh killed at conversion? It cannot be in the actual, complete, present sense or it would contradict the reality of the continual spiritual conflict with the flesh indicated here and in Romans 7:14–25. And it cannot be that Paul has some future sense in mind or he would have used a future verb form, saying, “shall crucify the flesh,” referring to the time of glorification.
The best understanding is to see have crucified as an allusion to the cross of Jesus Christ, which, as a past event, fits the aorist tense used here by Paul. It looks back to the cross, the time at which the death of the flesh was actually accomplished. Yet, because we are still alive on the earth and still possess our humanness, we have not yet entered into the future fullness of that past event. Meanwhile, the flesh with its passions (or affections) and desires is dead in the sense of no longer reigning over us or of holding us in inescapable bondage. Like a chicken with its head cut off, the flesh has been dealt a death blow, although it continues to flop around the barnyard of earth until the last nerve is stilled. Because the flesh is defeated forever, and we now live in the realm where Christ reigns over us by His Spirit, we should live according to the Spirit and not the flesh. Because believers have new life in Jesus Christ, they should also have a new way of life. If we live by the Spirit, and we do, Paul says, let us also walk by the Spirit, as we must. He earnestly prayed that the Colossian Christians would “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work. … As you therefore have received Christ Jesus the Lord, so walk in Him, having been firmly rooted and now being built up in Him and established in your faith” (Col. 1:10; 2:6–7; Eph. 4:1; 1 Thess. 2:12).
Harpers - 5:13-26, Freedom and the Discipline of the Spirit. After reminding the Galatians that they were called to freedom, Paul warns them not to let their liberty become a “base of operations” (a military term) for the flesh. Perhaps the troublemakers have charged that Paul’s message of freedom fosters immorality. As vv. 15 and 26 indicate, however, the trouble that they have instigated has resulted in behavioral problems within the Galatian congregations. To correct these, Paul urges his readers to serve one another through love. The whole law is fulfilled in one command: “love your neighbor” (Lev. 19:18; Rom. 13:9)—the true way to keep the law. Proof that the Galatians need the command is presented in 5:15: they are acting like wild animals. Paul urges them to walk by the Spirit so that they will not fulfill the desire of the flesh. The term “walk” is used to describe a style of life. The desire of the flesh represents the effort to order life according to material things. Spirit and flesh are opposing powers, and the conflict between the two results in moral paralysis: “you are not able to do what you will” (v. 17; Rom. 7:15-23). In contrast to the external demands of law, the discipline of the Spirit is inward—the discipline of freedom (2Cor. 3:17). In 5:19-23, Paul presents conventional ethical formulas: vice and virtue lists. Teachers of ethics in Paul’s day liked to enumerate features of bad and good conduct (Rom. 1:29-31; 1 Cor. 6:9-10). Paul’s vice list (“the works of the flesh”) is not restricted to sexual immorality (the so-called “sins of the flesh”), but includes such “spiritual” evils as enmity, jealousy, anger, and selfishness. Paul had warned the Galatians about these evils before. People who do such things will not inherit the “kingdom” (see 1 Cor. 6:10)—a term that refers to participation in the future reign of God (see 1 Cor. 15:24, 50). The fruit of the Spirit is spontaneous. Though Paul includes such typical Greek virtues as humility and self-control, items in his list have theological significance: “peace,” for example, depicts the new relationship that the believer has with God (Rom. 5:1). Love is the fundamental force of the entire ethic. Its deeds have nothing to do with law (Gal. 5:23); love cannot be commanded or judged by law. Those who belong to Christ can produce the fruit of the Spirit and avoid the works of the flesh because they have been crucified with Christ (2:20)—the old self has been put to death (see Rom. 6:5-6). Paul concludes with a statement of the indicative and the imperative. “If we live by the Spirit” (indicative), “let us walk by the Spirit” (imperative); Christians should live in response to the new being that they have received.
IVP - Freedom for Moral Transformation (5:22–26) The fruit of the Spirit is the moral character developed by the power of the Spirit. The nine character qualities are a unity, a perfectly formed Christlike character. Paul has expressed his desire to see Christ formed in the Galatian believers (4:19). Now he describes what they will be like when that formation is complete. These character qualities are not a new list of laws or moral codes that must be kept; they are the result of living and being led by the Spirit. Paul’s image of the fruit of the Spirit is probably drawn from the imagery of the Old Testament and the teaching of Jesus. The promise of the Spirit and the promise of moral fruitfulness in God’s people are connected in the Old Testament: “Until a spirit from on high is poured out on us, and the wilderness becomes a fruitful field, and the fruitful field is deemed a forest. Then justice will dwell in the wilderness, and righteousness abide in the fruitful field. The effect of righteousness will be peace, and the result of righteousness, quietness and trust forever. (Is 32:15–17; see Joel 2:18–32) Jesus also taught that the genuineness of his followers would be demonstrated by good fruit from their lives (Mt 7:16–20; Lk 13:6–9), and he promised that the presence of the Spirit and communion with him would produce the fruit of love and obedience (Jn 14–16). These promises of righteousness by the Spirit are the background for Paul’s description of the believers’ eager expectation of righteousness (5:5); now in verses 22–23 he focuses on the believers’ expression of righteousness, which fulfills God’s promises for his people. Paul’s list of moral qualities produced by the Spirit provides assurance that those who “live by the Spirit” will actually fulfill God’s requirements for his people. There is no need to worry that following Paul’s ethical appeal to live by the Spirit will lead to moral license and sin. Just the opposite will be the case. The Spirit will produce those moral qualities that God requires. The first place in the list, the place of emphasis, is given to love. Love is the focus of the entire ethical appeal: “serve one another in love” (v. 13). Love fulfills the law (v. 14); love is the expression of faith (v. 6). Love is demonstrated in a tangible way in the sacrificial love of Christ (2:20) and the service of Christians (5:13). All the other moral qualities in the list define and flow from love. Joy is the result of healthy relationships. When relationships fall apart because of broken commitments, there is a loss of joy (see 4:15). When there is conflict and bitterness, as there was in the Galatian churches, there is no joy. But the first result of true love in relationships is the renewal of joy. Peace is also the result of relationships built by loving service. Instead of “hatred, discord, … dissensions, factions” there is harmony and order in relationships. Patience is the opposite of “fits of rage” or short temper. It is the quality of staying with people even when constantly wronged and irritated by them. Kindness and goodness are joined with patience to teach that a sweet disposition and doing good toward people (see v. 10) is the way to stay with them in love. Faithfulness is the quality of keeping commitments in relationships. The Galatians had proved to be fickle in their attitude toward Paul (4:13–16). Only the Spirit can produce the quality of loyalty no matter the cost. Gentleness is the opposite of “selfish ambition.” Gentle people are not “conceited, provoking and envying each other” (v. 26). Gentleness is an expression of humility, considering the needs and hurts of others before one’s personal goals. Self-control is the opposite of self-indulgence. Those who are Spirit-led will not indulge the sinful nature (v. 13). They are not characterized by “sexual immorality, … drunkenness, orgies.” They do not use other people to gratify their own appetites. They have the strength to say no to themselves, to the desires of their sinful nature. In Paul’s ethical appeal this list of qualities paints a picture of relationships that are built and nourished by the presence of the Spirit. No wonder Paul says, Against such things there is no law. Here again we see that Paul is directing his comments to people who want to be under the supervision of law. Paul assures them that if they are led by the Spirit, they are not under law (v. 18) because the Spirit produces all the qualities that fulfill the requirements of the law (vv. 14, 23). There is no rule in the Mosaic lawbook which can be cited against such character qualities. The Spirit-led life is not a life against the law; it is a life that fulfills the law. The way to the fulfillment of the law is not to live under the law like slaves, but to live by the Spirit as children of God. Paul concludes his two lists of the acts of the sinful nature and the fruit of the Spirit with a summary statement about putting to death the sinful nature (v. 24) and living by the Spirit (v. 25). The death of the sinful nature opens the way for the life of the Spirit. This movement from death to life is parallel to 2:19–20 and 6:14–15, where death is also followed by new life. The remarkable feature of Paul’s statement about the crucifixion of the sinful nature in verse 24 is the use of the active voice: Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Galatians 2:19 and 6:14 say that Christians have been crucified with Christ, but 5:24 says that they themselves have acted to put to death their sinful nature. Believers are responsible to crucify their sinful nature. Since Roman crucifixion was a merciless, painful means of execution, Paul’s statement describes an absolute and irreversible renunciation of evil. If this repentance and renunciation of evil is as decisive as crucifixion, it means that Christians have said an absolute, unconditional no to all of their sinful desires and passions. Renunciation of evil is not only a baptismal vow, it is a practical everyday discipline. When my sinful nature subtly suggests paging through a pornographic magazine, I shout a defiant no to my sinful nature. When I hear a juicy bit of gossip and start to repeat it, I close my mouth and say “no way” to my sinful desire. When another Christian criticizes me unfairly and my flesh screams for revenge, I say “absolutely not” to my sinful passion. The fact of warfare against the sinful nature, described in verse 17, indicates that the sinful nature is never fully eradicated in this life and therefore this no must be continually renewed. But the fact of the execution of the sinful nature described in verse 24 shows that goal of the war against the sinful nature is not a negotiated peace but final execution. Both the continuous war against the sinful nature and the absolute execution of the sinful nature must be kept in mind if we are to have the full picture. The perfectionists who talk as if the sinful nature has been or can be totally conquered in this life have lost sight of the need to fight the war every day. The pessimists who are halfhearted in battling the flesh because they never expect victory have lost sight of the victory that is ours through active identification with Christ on the cross. The active execution of the sinful nature is followed by an active expression of new life in the Spirit: Since we live by the Spirit, let us keep in step with the Spirit (v. 25). Paul’s combination of an indicative (we live) with an imperative (let us keep in step) is parallel to the same combination of indicative and imperative in verses 1 and 13. The indicative describes God’s gift to us: freedom in Christ and life in the Spirit. The imperative expresses our responsibility: to protect our freedom from slavery under the law, to use our freedom to serve one another in love and to keep in step with the Spirit. Keep in step is a military command to make a straight line or to march in ordered rows. The Spirit sets the line and the pace for us to follow. Keeping in step with the Spirit takes active concentration and discipline of the whole person. We constantly see many alternative paths to follow; we reject them to follow the Spirit. We constantly hear other drummers who want to quicken or slow down our pace; we tune them out to listen only to the Spirit. What does this mean in practice? Paul gives a general but practical application to the Galatian churches: Let us not become conceited, provoking and envying each other (v. 26). This verse and verse 15 clearly indicate that the community life of the Galatian churches had been torn apart by pride, which caused provoking and envying. In their concentration on keeping the law, the Galatian believers had become very competitive in their spiritual life, attempting to outdo each other. To provoke means to challenge to a contest. Some were so sure of their spiritual superiority that they wanted to prove it in a contest. Others felt spiritually inferior and resented those who made them feel that way. Both attitudes were caused by pride that could not tolerate rivals. C. S. Lewis says that the devil laughs when he sees us overcome by pride: “He is perfectly content to see you becoming chaste and brave and self-controlled provided, all the time, he is setting up in you the Dictatorship of Pride—just as he would be quite content to see your chilblains cured if he was allowed, in return, to give you cancer. For Pride is spiritual cancer: it eats up the very possibility of love, or contentment, or even common sense” (Lewis 1943:45). The only treatment for the cancer of pride is radical surgery: we must crucify the pride of sinful nature and be led by the Spirit, who alone has the power to overthrow the dictatorship of pride.
Life App - 5:22–23 But the fruit of the Spirit is … Paul’s introduction of the word fruit is filled with meaning. While we might have expected him to say, “The works of the Spirit are,” Paul needed to use a fresh term. He had used “works” enough throughout this letter. Besides, “works” indicates lots of activities that people must do. “Fruit,” however, is singular, indicating that all the fruits exist as a unit (like a bunch of grapes rather than many different pieces of fruit) and that all are important to all believers (unlike “gifts” that are dispensed differently to different people). So Paul conveyed the meaning of a full harvest of virtues. Also, “fruit” is a by-product; it takes time to grow and requires care and cultivation. The Spirit produces the fruit; our job is to get in tune with the Spirit. Believers exhibit the fruit of the Spirit, not because they work at it, but simply because they are filled with the Holy Spirit. The fruit of the Spirit separates Christians from a godless, evil world, reveals a power within them, and helps them become more Christlike in their daily lives. In contrast to the list it follows, Paul did not describe these characteristics as obvious. The previous ones reside in us; the following ones come as a result of the Spirit’s presence. Again, the characteristics fall into categories. The first three are inward and can come from God alone:
Love (agape)—Love as shown by Jesus, whose love is self-sacrificing and unchanging, and as demonstrated by God who sent his Son for sinners (Romans 5:5). Love forms the foundation for all the other fruit listed. Elsewhere, Paul breaks love itself down into various components (see 1 Corinthians 13), so that “love” turns out to bear little resemblance to the emotional meaning so often given to the word.
Joy (chara)—An inner rejoicing that abides despite outer circumstances. This characteristic has little to do with happiness and can exist in times of unhappiness. It is a deep and nourishing satisfaction that continues even when a life situation seems empty and unsatisfying. The relationship with God through Christ remains even in the deserts and valleys of living.
Peace (eirene)—An inner quietness and trust in God’s sovereignty and justice, even in the face of adverse circumstances. This is a profound agreement with the truth that God, not we, remains in charge of the universe.
The next three concern each believer’s relationships with others:
Longsuffering (makrothumia)—Patiently putting up with people who continually irritate us. The Holy Spirit’s work in us increases our endurance.
Kindness (chrestotes)—Acting charitably, benevolently toward others, as God did toward us. Kindness takes the initiative in responding to other people’s needs.
Goodness (agathosune)—Reaching out to do good to others, even if they don’t deserve it. Goodness does not react to evil but absorbs the offense and responds with positive action.
FRUITFULNESS The fruit of the Spirit is the spontaneous work of the Holy Spirit in us. The Spirit produces these character traits that are found in the nature of Christ. They are the by-products of Christ’s control; we can’t obtain them by trying to get them without his help. If we want the fruit of the Spirit to grow in us, we must join our lives to his (see John 15:4–5). We must know him, love him, remember him, and imitate him. As a result, we will fulfill the intended purpose of the law: to love God and our neighbors. Which of these qualities do you want the Spirit to produce in you?
The last three fruit present more general character traits that ought to guide a believer’s life:
Faithfulness (pistis)—Reliable, trustworthy.
Gentleness (prautes)—Humble, considerate of others, submissive to God and his Word. Even when anger is the appropriate response, as when Jesus cleared the temple, gentleness keeps the expression of anger headed in the right direction. Gentleness applies even force in the correct way
Self-control (egkrateia)—Mastery over sinful human desires and their lack of restraint. Ironically, our sinful desires, which promise self-fulfillment and power, inevitably lead us to slavery. When we surrender to the Holy Spirit, initially we feel as though we have lost control, but he leads us to the exercise of self-control that would be impossible in our own strength.
Against such there is no law. God gave the law to make people aware of their sin and to restrain evil. But no one would make a law against these fruit (virtues), for they are neither sinful nor evil. Indeed, a society where all people acted thus would need very few laws at all. Because God who sent the law also sent the Spirit, the by-products of the Spirit-filled life harmonize perfectly with the intent of God’s law. A person who exhibits the fruit of the Spirit fulfills the law far better than a person who observes the rituals but has little love in his or her heart.
Egkrateia [self-control] is that great quality which comes to a man when Christ is in his heart, that quality which makes him able to live and to walk in the world, and yet to keep his garments unspotted from the world. Barclay
GARDEN To understand the fruit of the Spirit, we must see ourselves, not as individual trees, but as an entire garden under the cultivation of God’s Spirit. His purpose involves not simply the production of a single kind of fruit but all the fruit, each becoming ripe as it is needed. No one person can perfectly exemplify all the fruit all the time. We are all needed to produce God’s harvest of virtue. We must not be discouraged if our love or patience is not perfect. It is the constant flow of the Spirit in all of us that produces all the fruit. Don’t let your lack of fruitfulness in some areas destroy what the Holy Spirit is trying to do in you today.
5:24 Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. Paul made it clear in this letter that sinful human desires (sarx—the flesh) and the Holy Spirit oppose each other. Believers, while receiving the Holy Spirit, also have sinful desires within. So how do believers gain the victory? The answers lie in these last three verses. Those who belong to Christ Jesus (believers) have victory over the sinful desires to the degree that they have crucified “the flesh” (sarx)—Paul’s term for the principle of sin and rebellion still at work in us (see 5:16–17). Believers know that this does not mean we actually die, for our sinful human desires don’t really die—life would be so much easier if they did! Instead, our sinful human desires continue to persuade and seduce us. Many Christians are confused because the “old self” (or “old man,” palaios anthropos) has been crucified (Romans 6:6; Colossians 3:9–10; Ephesians 4:22–24) and has died; but the “flesh” still attacks us and hinders the Spirit (even though its power over us is broken).
THE OLD SELF IS DEAD BUT SINFUL HUMAN DESIRES LIVE ON
In Scripture, the old self (old man) represents the corrupt sinful state we inherited from Adam. The sinful human desires (flesh) represent our tendency to sin. In Christ, our old self was crucified but our sinful human desires live on.
The Old Self — Dead when we became believers
| Romans 6:6 | “We know that our old self [old man, palaios anthropos] was crucified with him so that the body of sin might be done away with.” (niv) |
| Romans 6:11 | “Count yourselves dead to sin.” (niv) |
| Romans 6:22 | “You have been set free from sin and have become slaves to God.” (niv) |
| 2 Corinthians 5:17 | “So if anyone is in Christ, there is a new creation [kaine ktisis]: everything old has passed away; see, everything has become new.” (nrsv) |
| Galatians 2:20 | “I have been crucified with Christ.” (niv) |
| Ephesians 4:22–24 | “You were taught, with regard to your former way of life, to put off your old self [palaion anthropon], which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self [kainon anthropon], created to be like God in true righteousness and holiness.” (niv) |
| Colossians 3:3 | “For you died, and your life is now hidden with Christ in God.” (niv) |
| Colossians 3:9–10 | “You have stripped off the old self [palaion anthropon] with its practices and have clothed yourselves with the new self [ton neon], which is being renewed in knowledge according to the image of its creator.” (nrsv) |
Sinful Human Desires —Active as long as believers live
| Romans 8:5 | “Those who live according to the sinful nature [kata sarka] have their minds set on what that nature [sarkos] desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires.” (niv) |
| Romans 8:7 | “For this reason the mind that is set on the flesh [sarkos] is hostile to God.” (nrsv) |
| Galatians 5:16 | “Live by the Spirit, I say, and do not gratify the desires of the flesh [epithunian sarkos].” (nrsv) |
| Galatians 5:24 | “And those who belong to Christ Jesus have crucified the flesh [sarka] with its passions and desires.” (nrsv) |
| Colossians 3:5 | “Put to death, therefore, whatever in you is earthly [ta mele ta epi tes gen—your members on the earth].” (nrsv) |
| THE ACT OF CRUCIFIXION How do we crucify our sinful human desires?1. Belong to Christ. The process begins when we recognize our old self as crucified with Christ in the historical sacrifice at Calvary. We personalize Christ’s death: If he died for sinners, then he died for me. He is Lord of my life. I belong to him.2. Crucify our sinful desires. We treat our self-centered ego as dead and unresponsive to sin, while at the same time we foster our new life of fellowship with Christ (see Colossians 3:3). We have exchanged a self-centered life for a Christ-centered life. We restrain our sinful desires by relying on the words of Christ, example of Christ, and love of Christ.3. Live by the Spirit. As we have been joined with Christ in his death, we have risen with him to a new life (2:20–21). We have the Holy Spirit’s power to live each day as he produces his fruit in us4. Keep in step with the Spirit. We don’t have to keep recrucifying the old self. That was done once for all when we trusted Christ (Romans 6:3–6). But we must restrain our sinful desires. We must continuously harmonize our life with the Spirit’s guidance and actively pursue his interests. |
Like a real crucifixion, the death of our sinful human desires is slow and painful … and lifelong. In many ways, our sinful human desires may need to be “recrucified” daily. But the picture conveyed by this “crucifixion of the flesh” shows us that God has broken the power of sin at work in our body. That remains a fact even when it may not feel that way to us. We need no longer live under sin’s power or control. God does not take us out of the world or make us robots; we will still experience the temptation to sin, and sometimes we will sin. Before we were saved, we were slaves to our sinful desires, but now we can freely choose to live for Christ (see also Colossians 2:11; 3:9). But what happens when we sin? Christ’s death made forgiveness available to us. As believers continue to repent of sin, they will always receive God’s forgiveness—all because of Christ’s death on the cross on our behalf. We can experience victory over our sinful human desires because we are united with Christ in his death, having “crucified” that sinful nature. Our evil desires, our bondage to sin, and our love of sin have been nailed to his cross. Now, united by faith with him, we have unbroken fellowship with God and freedom from sin’s hold on us. Our conduct and attitudes change, and the fruit of the Spirit grows within us because of what Christ did for us.
| NAIL IT! In order to accept Christ as Savior, we need to turn from our sins and willingly nail our sinful human desires to the cross. This doesn’t mean, however, that we will never see traces of these evil desires again. As Christians we still have the capacity to sin, but we have been set free from sin’s power over us and no longer have to give in to it. We must daily commit our sinful tendencies to God’s control, daily crucify them, and moment by moment depend on the Spirit’s power to overcome them (see 2:20; 6:14). |
Passions and desires (pathemasin, epithumiais) can be positive traits in other contexts. When they are used to summarize the character of the sinful nature, they are obviously negative (sinful), for the sinful nature can desire nothing else. The two nouns could be taken together to mean “passionate desires” and refer to wrong sexual longings.
5:25 If we live in the Spirit, let us also walk in the Spirit. The word if could also be translated “since,” for Paul was not expressing doubt as to the presence of the Holy Spirit in his life or in the Galatians. God gives new life; therefore, all believers live in (are alive because of) the Spirit. Because it is the Holy Spirit who gives new life, believers ought to also walk in the Spirit. Apart from the working of the Holy Spirit, a person cannot please God. The verb translated “walk” means literally “follow in the steps of [or] stay right in line with.” When the Holy Spirit leads, believers must follow. We “follow the Leader” and should have no doubt about who is in charge. To the Colossian Christians Paul wrote, “So then, just as you received Christ Jesus as Lord, continue to live in him” (Colossians 2:6 niv). Since believers have been made alive by the Holy Spirit, he ought to direct the course of their lives. Unless we actively pursue contact with the Holy Spirit and obey his leading, we will be unable to resist the passions and desires of our flesh.
| STEP BY STEP God is interested in all of our life, not just the spiritual part. As we live by the Holy Spirit’s power, we need to submit every aspect of our life to God—emotional, physical, social, intellectual, vocational. Paul says that because we’re saved, we should live like it! The Holy Spirit is the source of your new life, so keep in step with his leading. Don’t let anything or anyone else determine your values and standards in any area of your life. |
Paul used three key phrases for the Holy Spirit’s work in our lives:
1. Live by the Spirit (walk by the Spirit) (5:16, 25).
• Recognize that the Holy Spirit is a gift to us, not given because of our own merit (Acts 1:4, 8).
• Receive the Holy Spirit by believing in God’s promise in his Word (Galatians 3:2, 14).
• Be strengthened by the Holy Spirit (Romans 8:11; Ephesians 3:16).
• Acknowledge the Holy Spirit as the source of the gifts for ministry (Ephesians 4:7–12; 2 Timothy 1:6).
2. Be led by the Spirit (5:18; Romans 8:14).
• Set your mind on what the Spirit desires (Romans 8:5).
• Show his love (Romans 5:5).
• Receive his joy (Romans 14:17; 1 Thessalonians 1:6).
• Demonstrate hope (Romans 15:17).
3. Be guarded by the Spirit (in step with the Spirit) (5:25; John 14:26; 16:13).
• He aids in prayer (Romans 8:26–27; Ephesians 2:18; 6:18).
• He inspires us to worship (Ephesians 5:18; Philippians 3:3).
• He shapes our character (Galatians 5:22–23).
5:26 Let us not become conceited, provoking one another, envying one another. This verse seems like a last-minute addition to a section that could have easily ended with verse 25. Paul probably focused on particular problems in Galatia. He explained that if they would “walk in the Spirit,” step-by-step, they could solve any attitude problems in the church. Perhaps even living by the Spirit might be used by some as an occasion for pride. The apostle mentioned three particular problems. They are the opposite of serving, and they remain three prevalent sins in the church today. (1) Some were being conceited; they had an excessively favorable opinion of their own ability or importance. It could be that those who had not fallen prey to the Judaizers were acting this way, or those who had followed the Judaizers were acting conceited because they believed they were “more spiritual.” In any case, conceit causes problems where it flourishes. Don’t let pride over having the right point of view affect your church (see Philippians 2:3). (2) Everyone seemed to have taken part in provoking one another; they were causing annoyance and anger, the opposites of the virtues the Holy Spirit desired. Some people can’t resist starting verbal fights in church. Don’t bait others to get embroiled in conflict. Don’t be an irritant in your church. (3) Finally, they were envying one another; they wanted to have what others had earned or achieved, whether recognition, status, money, or even spirituality. This also could do nothing more than divide the believers and ruin the church’s unity in Christ. Don’t give in to envy.
| FRUIT OF THE MONTH Cultivating fruit takes time and effort. Developing an awareness of the Spirit requires some thinking and studying about the fruit. The following outline may help you dedicate each month to a fruit of the Spirit:1. Look up all the biblical references to that particular fruit.2. Pray throughout that month that God will produce that fruit in you.3. Consider ways to make that fruit visible in your life. Be sure to imagine that fruit being present in various settings—school, work, home, etc.4. Note when others express that fruit in some way.5. Make that fruit a theme in your home. Ask other family members to take these steps with you.6. Affirm in some way (by phone call, conversation, or letter) a person who exemplifies the fruit you want to display in your own life. Thank him or her for being your model.7. Ask family or trusted friends to give you feedback on the presence of that particular manifestation in your life. Perhaps even ask them for suggestions about when that fruit is particularly lacking.8. Conclude the year with a party around a huge fruit salad and share with your family what you have discovered about the fruit of the Spirit! |
Pride makes us perpetually vulnerable to temptation. When Satan can’t stop our spiritual growth, his tactic immediately changes to using pride. As soon as we notice progress, we should expect pride to set in. This will especially be true if we measure our growth against the progress others are making. Growth should be cause not for pride but for humility and thanksgiving because it comes from God.
| POPULARITY CONTEST Everyone needs a certain amount of approval from others. But those who go out of their way to secure honors or to win popularity become conceited and show they are not following the Holy Spirit’s leading. Those who look to God for approval won’t need to envy others. Because we are God’s sons and daughters, we have his Holy Spirit as the loving guarantee of his approval. Seek to please God, and the approval of others won’t seem so important. |
OUR WRONG DESIRES VERSUS THE FRUIT OF THE SPIRIT
The will of the Holy Spirit is in constant opposition to our sinful desires. The two are on opposite sides of the spiritual battle.
| Our wrong desires are: | The fruit of the Spirit is: |
| Evil | Good |
| Destructive | Productive |
| Easy to ignite | Difficult to ignite |
| Difficult to stifle | Easy to stifle |
| Self-centered | Self-giving |
| Oppressive and possessive | Liberating and nurturing |
| Decadent | Uplifting |
| Sinful | Holy |
| Deadly | Abundant life |
Nelson - 5:22, 23 Spirit: There is a question here whether Paul means specifically the works done by a person’s regenerated human spirit, or works done by the Holy Spirit Himself in the believer’s life. The fruit analogy is reminiscent of Jesus’ teaching on the vine, branches, and fruitful harvest (see John 15:1–5).
5:24 Christians are spiritually “crucified with Christ” (2:20). They no longer have to follow the values or desires of the world (6:14). However, it remains difficult for Christians to apply this spiritual reality to the passions (affections) and desires (lusts) of the flesh (v. 16). Those who have mastered these sinful desires are those who have kept their focus on God (see Jer. 9:23, 24; Dan. 11:32; John 17:3; Heb. 12:1–3). 5:25, 26 In these verses, Paul exhorts the Galatians to walk in the Spirit because they are already living in the Spirit. Such an action should be natural, but unfortunately we are at war with the flesh. Walk in the Spirit means to obey the prompting of the Holy Spirit. A believer following the Spirit’s lead (v. 16) will not become conceited, provoke others, or envy others.
Reformation § 5:22 fruit of the Spirit. Paul uses the metaphor of fruit to describe the conduct of the believer in Rom. 6:22; Eph. 5:9; and Phil. 1:11. John the Baptist likewise claimed that true repentance would produce the “fruit” of concrete ethical behavior (Matt. 3:8; Luke 3:8). The love produced by the Spirit is like the love of Christ. It goes far beyond the performance of legalistic self-righteousness (Luke 10:25–37).
§ 5:24 have crucified the flesh. See 2:20; 6:14; Rom. 6:6. For the people of Christ, the Cross broke the grip of the law (2:19) and also the grip of the flesh. By faith they recognize the reality of their union with Christ in His death. So, too, they have been raised to new life in the Spirit of Christ and therefore walk in the Spirit (Col. 3:1, 3, 5).
Word in Life -
| The Traits of New Creatures in Christ | |||
| 1 Cor 13:3–8 | Galatians 5:22–23 | Philippians 4:8 | Colossians 3:12–16 |
| Love … suffers long is kind does not envy does not parade itself is not puffed up does not behave rudely does not seek its own is not provoked thinks no evil does not rejoice in iniquity rejoices in the truth bears all things believes all things hopes all things endures all things | The fruit of the spirit is … love joy peace longsuffering (patience) kindness goodness faithfulness gentleness self-control | Meditate on whatever things are … true noble just pure lovely of good report of any virtue praiseworthy | Put on these things … tender mercies kindness humility meekness longsuffering (patience) Bear with one another. Forgive one another. Above all, put on love. Let the peace of God rule in your hearts. Be thankful. Let the Word of Christ dwell in you richly. Teach and admonish one another. Sing with grace in your hearts. |
| “Now abide faith, hope, love, these three; but the greatest of these is love” (13:13). | “Against such there is no law …. If we live in the Spirit, let us also walk in the Spirit” (5:23, 25). | “The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you” (4:9). | “Whatever you do in word or deed, do all in the name of the Lord Jesus” (3:17). |
Expositors - The fruit of the Spirit 5:22-26 Paul continues the contrast between the natural productions of the flesh and Spirit he had begun in v. 19. Here, however, he speaks of the "fruit" of the Spirit (using both a new term and the singular form) in contrast to the "works" (v. 19) of which the flesh is capable. The term "works" (erga) already has definite overtones in this letter. It refers to what man can do, which, in the case of the works of the law (2:16, 3:2, 5, 10), has already been shown to be inadequate. The fruit of the Spirit, on the other hand, suggests that which is a natural product of the Spirit rather than of man, made possible by the living relationship between the Christian and God (2:20; John 15:1-17). The singular form stresses that these qualities are a unity, like a bunch of grapes instead of separate pieces of fruit, and also that they are all to be found in all Christians. In this they differ from the "gifts" of the Spirit, which are given one by one to different people as the church has need (1Cor 12). The nine virtues that are the Spirit's fruit hardly need classification, though they seem to fall into three categories of three each. The first three appear to "comprise Christian habits of mind in their more general aspect," as Lightfoot notes. Their primary direction is God-ward. The second set primarily concerns the Christian in his relationship to others and are social virtues. The last three concern the Christian as he is to be in himself.
22 It is appropriate that "love" (agape) should head the list of the Spirit's fruit--every Christian feels this--for "God is love" (1John 4:8) and, therefore, the greatest of these is love (1Cor 13:13). In biblical texts it is the association of agape with God that gives the word its distinctive character. Divine love is unmerited (Rom 5:8), great (Eph 2:4), transforming (Rom 5:5), and unchangeable (Rom 8:35-39). It is this love that sent Christ to die for sinful men and that perseveres with men in spite of their willfulness and love of sin. Now because the Spirit of Christ (who is characterized by love) is living within the Christian, the believer is to show love both to other Christians and to the world. By this, men are to know that Christians are indeed Christ's disciples John 13:35).
"Joy" (chara) is the virtue in the Christian life corresponding to happiness in the secular world. On the surface they seem related. But happiness depends on circumstances, whereas joy does not. In the NT a form of the word "joy" becomes a typical-- and the most popular--Christian greeting (χαίρω [chairo /khah·ee·ro/ Matt 28:9; Luke 1:28; Acts 15:23; 2Cor 13:11; James 1:1). Joy is particularly full when what was lost spiritually is found (Luke 15:6, 7, 9, 10, 32).
The second of the two most popular Christian greetings is "peace" (eirene). It is roughly the equivalent of the Hebrew shalom. But, though it is related to this word, it also means more. Above all, peace is God's gift to man, achieved by him at the cross of Christ. It is peace with God (Rom 5:1) and is to express itself both in peace of mind (Philippians 4:6, 7) and in a very practical peace between all those who know God. This latter peace should be seen, as Barclay notes: in the home (1Cor 7:12-16), between Jew and Gentile (Eph 2:14-17), within the church (Eph 4:3; Col 3:15), and indeed in the relationships of the believer with all men (Heb 12:14). Moreover, Christians are to strive for it (1 Peter 3:11). The importance of this word is evident from its frequent and extensive occurrence in the NT--80 times and in every book.
"Patience" (makrothumia) is the quality of putting up with others, even when one is severely tried. The importance of patience is evidenced by its being most often used of the character of God, as in the great text from Joel: "Return to the LORD, your God, for he is gracious and merciful, slow to anger, and abounding in steadfast love, and repents of evil" (2:13, RSV).
"Kindness" (chrestotes) is the divine kindness out of which God acts toward men. It is what the OT means when it declares that "God is good," as it so frequently does. The Christian is to show kindness by behaving toward others as God has behaved toward him.
"Goodness" (agathosune) is hard to define, just as in English. However, though it is related to "kindness" (above), it differs from it in being a more active term and being often directed toward that which does not merit the action. The primary idea seems to be generosity that springs from kindness.
The last three virtues are concerned with the Christian man primarily as he is to be in himself, though these virtues naturally affect others also.
He is to be characterized by "faithfulness" (pistis). This word also means faith, as KJV translates it here, but in this list it undoubtedly means that which makes a person one on whom others can rely-- trustworthiness or reliability. It is the word by which a faithful servant is described (Luke 16:10-12), including servants of the gospel and of Christ (1Tim 1:12; 2Tim 2:2). It describes the character of a person who will die for his confession of Christ (Rev. 2:10; 3:14). It goes without saying that it is also descriptive of the character of Christ, the faithful witness (Rev 1:5), and of God the Father, who always acts faithfully toward his people (1Cor 1:9; 10:13; 1Thess 5:24; 2Thess 3:3).
23 "Gentleness" (prautes) describes the person who is so much in control of himself that he is always angry at the right time and never angry at the wrong time (Aristotle), just like Moses, who is praised for being the gentlest or meekest among his contemporaries (Num 12:3). This is the spirit in which to learn (James 1:21) and in which discipline must be applied and faults corrected (Gal 6:1). It is also the virtue for meeting opposition (2Tim 2:25) and giving a Christian witness (1 Peter 3:15, 16).
"Self-control" (enkrateia) is the quality that gives victory over fleshly desires and which is therefore closely related to chastity both in mind and conduct. As Barclay says, "Enkrateia is that great quality which comes to a man when Christ is in his heart, that quality which makes him able to live and to walk in the world, and yet to keep his garments unspotted from the world."
These are the qualities of the life that has been claimed by Jesus Christ and is Spirit -led. "Against such things there is no law" (v. 23b). The last clause is most likely an understatement used for rhetorical effect. The law, as Paul has said, was given to restrain evil; but these qualities do not need to be restrained. Hence, no law opposes them. There may also be a sense, however, in which Paul is suggesting that the law cannot be against such as live in this manner because of the very fact that by being so led they are in principle fulfilling all that the law requires.
24 It should be evident to the reader of Galatians that the warfare between the flesh and the Spirit is both intense and unremitting. The qualities of each are fundamentally opposed; it may therefore well be, as Paul seems to have said earlier (v. 17), that the one who is caught in the warfare cannot do the good he would like to do. How, then, is victory to be achieved? What must the believer do to triumph? In the final verses of this chapter Paul gives two answers.
First, he reminds his readers that when they came to Christ, they repented fully of the works of the flesh and indeed turned their backs on them forever. This act they must sustain. In speaking of this radical repentance, Paul uses the vivid image of crucifixion. This is an image he has used in other places; it was a favorite with him. But here he uses it in a slightly different way from the way he used it in Romans 6:6 or Galatians 2:20, for example. In these other instances, the verb is in the passive voice ("was crucified," "have been crucified"), and the reference is to what has been done for the believer as a result of Christ's death. But in this passage the verb is in the active voice ("have crucified") and points rather to what the believer has himself done and must continue to regard as being done. The proper term to describe this act is repentance. Thus the believer in Christ has already repented of his former way of life to the degree of actually having executed the old nature. This does not mean that the battle is thereby over forever. As in an actual crucifixion, life lingers even though the criminal has been nailed to the cross. evertheless, the believer is to regard the decisive act as having been done. He is not to seek to remove from the cross what has once been nailed there.
25 Next, Paul reminds believers that if they have been made alive by the Spirit--which, of course, they have if they are truly believers--they are also to walk by the Spirit. The Spirit leads; they are to follow. Indeed, they are to get in line with him or keep in step (stoichomen). The verb is also used of those who walk in the steps of the faith of Abraham by believing as he believed (Rom 4:12) or obeying the truth of the gospel (Gal 6:16).
26 It is hard to tell whether this verse belongs with the preceding section or with what follows. Certainly, it is the first of a number of specific actions that should characterize those who are being led by the Spirit. But, on the other hand, it is also a return to the theme of v. 15 and, therefore, a summation. The direct address ("brothers") in the next verse has the effect of beginning a new section. Perhaps the verse is best seen as a reference to the situation Paul knew to be existing in Galatia and hence a direct attempt to discourage pride and dampen party spirit. Walking by the Spirit is the ultimate solution to such evils.
Ryre notes - 5:16 walk. I.e., take each step of the Christian life in dependence on the Spirit to have victory over the flesh and its works. flesh. The sinful nature is received at birth and never eradicated in this life. But it can be controlled by the Spirit.
Life App - Living by the Holy Spirit's power Notes for 5:16-18 If your desire is to have the qualities listed in Gal 5:22,23, then you know that the Holy Spirit is leading you. At the same time, be careful not to confuse your subjective feelings with the Spirit's leading. Being led by the Holy Spirit involves the desire to hear, the readiness to obey God's Word, and the sensitivity to discern between your feelings and his promptings. Live each day controlled and guided by the Holy Spirit. Then the words of Christ will be in your mind, the love of Christ will be behind your actions, and the power of Christ will help you control your selfish desires. Notes for 5:17
Paul describes the two forces conflicting within us — the Holy Spirit and the sinful nature (our evil desires or inclinations that stem from our bodies; see also Gal 5:16,19,24). Paul is not saying that these forces are equal — the Holy Spirit is infinitely stronger. But if we rely on our own wisdom, we will make wrong choices. If we try to follow the Spirit by our own human effort, we will fail. Our only way to freedom from our evil desires is through the empowering of the Holy Spirit (see Romans 8:9; Ephesians 4:23,24; Colossians 3:3-8). Notes for 5:19-21 We all have evil desires, and we can't ignore them. In order for us to follow the Holy Spirit's guidance, we must deal with them decisively (crucify them — Gal 5:24). These desires include obvious sins such as sexual immorality and witchcraft. They also include less obvious sins such as selfish ambition, hatred, and jealousy. Those who ignore such sins or refuse to deal with them reveal that they have not received the gift of the Spirit that leads to a transformed life. Notes for 5:22,23 The fruit of the Spirit is the spontaneous work of the Holy Spirit in us. The Spirit produces these character traits that are found in the nature of Christ. They are the by-products of Christ's control — we can't obtain them by trying to get them without his help. If we want the fruit of the Spirit to grow in us, we must join our lives to his (see John 15:4,5). We must know him, love him, remember him, and imitate him. As a result, we will fulfill the intended purpose of the law — to love God and our neighbors. Which of these qualities do you want the Spirit to produce in you? Notes for 5:23 Because the God who sent the law also sent the Spirit, the by-products of the Spirit-filled life are in perfect harmony with the intent of God's law. A person who exhibits the fruit of the Spirit fulfills the law far better than a person who observes the rituals but has little love in his or her heart. Notes for 5:24 In order to accept Christ as Savior, we need to turn from our sins and willingly nail our sinful nature to the cross. This doesn't mean, however, that we will never see traces of its evil desires again. As Christians we still have the capacity to sin, but we have been set free from sin's power over us and no longer have to give in to it. We must daily commit our sinful tendencies to God's control, daily crucify them, and moment by moment draw on the Spirit's power to overcome them (see Gal 2:20; 6:14). Notes for 5:25 God is interested in every part of our lives, not just the spiritual part. As we live by the Holy Spirit's power, we need to submit every aspect of our lives to God — emotional, physical, social, intellectual, vocational. Paul says that because we're saved, we should live like it! The Holy Spirit is the source of your new life, so keep in step with his leading. Don't let anything or anyone else determine your values and standards in any area of your life. Notes for 5:26
Everyone needs a certain amount of approval from others. But those who go out of their way to secure honors or to win popularity with a lot of people become conceited and show they are not following the Holy Spirit's leading. Those who look to God for approval won't need to envy others. Because we are God's sons and daughters, we have his Holy Spirit as the loving guarantee of his approval.
Barclay - THE EVIL THINGS (Gal 5:16-21) No man was ever more conscious of the tension in human nature than Paul. For Paul it was essential that Christian freedom should mean not freedom to indulge the lower side of human nature, but freedom to walk in the life of the Spirit. He gives us a catalogue of evil things. Every word he uses has a picture behind it. Fornication; it has been said, and said truly, that the one completely new virtue Christianity brought into the world was chastity. Christianity came into a world where sexual immorality was not only condoned, but was regarded as essential to the ordinary working of life.
Impurity; the word that Paul uses (akatharsia, <G167> is interesting. It can be used for the pus of an unclean wound, for a tree that has never been pruned, for material which has never been sifted. In its positive form (katharos (<G2513>), an adjective meaning pure) it is commonly used in housing contracts to describe a house that is left clean and in good condition. But its most suggestive use is that katharos (<G2513>) is used of that ceremonial cleanness which entitles a man to approach his gods. Impurity, then, is that which makes a man unfit to come before God, the soiling of life with the things which separate us from him. Wantonness; this word (aselgeia, <G766>) is translated licentiousness in the RSV (Mk 7:22; 2Cor 12:21; Gal 5:19; Eph 4:19; 1Pet 4:3; Jd 1:4 ; Rom 13:13 and 2Pet 2:18). It has been defined as "readiness for any pleasure." The man who practises it has been said to know no restraint, but to do whatever caprice and wanton insolence may suggest. Josephus ascribed it to Jezebel when she built a temple to Baal in Jerusalem. The idea is that of a man who is so far gone in desire that he has ceased to care what people say or think. Idolatry; this means the worship of gods which the hands of men have made. It is the sin in which material things have taken the place of God. Witchcraft; this literally means the use of drugs. It can mean the beneficent use of drugs by a doctor; but it can also mean poisoning, and it came to be very specially connected with the use of drugs for sorcery, of which the ancient world was full. Enmity; the idea is that of the man who is characteristically hostile to his fellow men; it is the precise opposite of the Christian virtue of love for the brethren and for all men. Strife; originally this word had mainly to do with the rivalry for prizes. It can even be used in a good sense in that connection, but much more commonly it means the rivalry which has found its outcome in quarrellings and wrangling. Jealousy; this word (zelos, <G2205>, from which our word zeal comes) was originally a good word. It meant emulation, the desire to attain to nobility when we see it. But it degenerated; came to mean the desire to have what someone else has, wrong desire for what is not for us. Uncontrolled temper ; the word Paul uses means bursts of temper. It describes not an anger which lasts but anger which flames out and then dies. Self-seeking; this word has a very illuminating history. It is eritheia (<G2052>) and originally meant the work of a hired labourer (erithos). So it came to mean work done for pay. It went on to mean canvassing for political or public office, and it describes the man who wants office, not from any motives of service. but for what he can get out of it. Dissension; literally the word means a standing apart. After one of his great victories Nelson attributed it to the fact that he had the happiness to command a band of brothers. Dissension describes a society in which the very opposite is the case, where the members fly apart instead of coming together. Heretical division; this might be described as crystallized dissension. The word is hairesis (<G139>), from which comes our word heresy. Hairesis was not originally a bad word at all. It comes from a root which means to choose, and it was used for a philosopher's school of followers or for any band of people who shared a common belief. The tragedy of life is that people who hold different views very often finish up by disliking, not each others' views, but each other. It should be possible to differ with a man and yet remain friends. Envy; this word (phthonos, <G5355>), is a mean word. Euripides called it "the greatest of all diseases among men." The essence of it is that it does not describe the spirit which desires, nobly or ignobly, to have what someone else has: it describes the spirit which grudges the fact that the other person has these things at all. It does not so much want the things for itself; it merely wants to take them from the other. The Stoics defined it as "grief at someone else's good." Basil called it "grief at your neighbours good fortune." It is the quality, not so much of the jealous, but rather of the embittered mind. Drunkenness; in the ancient world this was not a common vice. The Greeks drank more wine than they did milk; even children drank wine. But they drank it in the proportion of three parts of water to two of wine. Greek and Christian alike would have condemned drunkenness as a thing which turned a man into a beast. Carousing; this word (komos) has an interesting history. A komos was a band of friends who accompanied a victor of the games after his victory. They danced and laughed and sang his praises. It also described the bands of the devotees of Bacchus, god of wine. It describes what in regency England would have been called a rout. It means unrestrained revelry. enjoyment that has degenerated into licence. When we get to the root meaning of these words, we see that life has not changed so very much.
THE LOVELY THINGS (Gal 5:22-26) 5:22-26 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, fidelity, gentleness, self-control. There is no law which condemns thing; like that. Those who belong to Jesus Christ have crucified their own unregenerate selves ;along with all their passions and their desires. If we are living in the Spirit let us also keep step with the Spirit. Don't become seekers after empty reputation; don't provoke each other: don't envy each other. As in the previous verses Paul set out the evil things characteristic of the flesh, so now he sets out the lovely things which are the fruit of the Spirit. Again it is worth while to look at each word separately.
Love; the New Testament word for love is agape (<G26>). This is not a word which classical Greek uses commonly. In Greek there are four words for love. (a) Eros (compare <G2037>) means the love of a man for a maid; it is the love which has passion in it. It is never used in the New Testament at all. (b) Philia (<G5373>) is the warm love which we feel for our nearest and our dearest; it is a thing of the heart. (c) Storge (compare <G794>) rather means affection and is specially used of the love of parents and children. (d) Agape (<G26>), the Christian word, means unconquerable benevolence. It means that no matter what a man may do to us by way of insult or injury or humiliation we will never seek anything else but his highest good. It is therefore a feeling of the mind as much as of the heart; it concerns the will as much as the emotions. It describes the deliberate effort--which we can make only with the help of God--never to seek anything but the best even for those who seek the worst for us.
Joy; the Greek is chara (<G5479>), and the characteristic of this word is that it most often describes that joy which has a basis in religion (compare Ps 30:11; Rom 14:17; Rom 15:13; Php 1:4; Php 1:25). It is not the joy that comes from earthly things, still less from triumphing over someone else in competition. It is a joy whose foundation is God.
Peace; in contemporary colloquial Greek this word (eirene, <G1515>) had two interesting usages. It was used of the serenity which a country enjoyed under the just and beneficent government of a good emperor; and it was used of the good order of a town or village. Villages had an official who was called the superintendent of the village's eirene (<G1515>), the keeper of the public peace. Usually in the New Testament eirene (<G1515>) stands for the Hebrew shalowm (<H7965>) and means not just freedom from trouble but everything that makes for a man's highest good. Here it means that tranquillity of heart which derives from the all-pervading consciousness that our times are in the hands of God. It is interesting to note that Chara and Eirene both became very common Christian names in the Church.
Makrothumia (<G3115>); this is a great word. The writer of First Maccabees (1Macc 8:4) says that it was by makrothumia (<G3115>) that the Romans became masters of the world, and by that he means the Roman persistence which would never make peace with an enemy even in defeat, a kind of conquering patience. Generally speaking the word is not used of patience in regard to things or events but in regard to people. Chrysostom said that it is the grace of the man who could revenge himself and does not, the man who is slow to wrath. The most illuminating thing about it is that it is commonly used in the New Testament of the attitude of God towards men (Rom 2:4; Rom 9:22; 1Tim 1:16; 1Pet 3:20). If God had been a man, he would have wiped out this world long ago; but he has that patience which bears with all our sinning and will not cast us off. In our dealings with our fellow men we must reproduce this loving, forbearing, forgiving, patient attitude of God towards ourselves.
Kindness and goodness are closely connected words.
For kindness the word is chrestotes (<G5544>). It, too, is commonly translated goodness. The Rheims version of 2Cor 6:6 translates it sweetness. It is a lovely word. Plutarch says that it has a far wider place than justice. Old wine is called chrestos (<G5543>), mellow. Christ's yoke is called chrestos (<G5543>) (Matt 11:30), that is, it does not chafe. The whole idea of the word is a goodness which is kind. The word Paul uses for goodness (agathosune, <G19>) is a peculiarly Bible word and does not occur in secular Greek (Rom 15:14; Eph 5:9; 2Th 1:11). It is the widest word for goodness; it is defined as "virtue equipped at every point." What is the difference? Agathosune (<G19>) might, and could, rebuke and discipline; chrestotes (<G5544>) can only help. Trench says that Jesus showed agathosune (<G19>) when he cleansed the Temple and drove out those who were making it a bazaar; but he showed chrestotes (<G5544>) when he was kind to the sinning woman who anointed his feet. The Christian needs that goodness which at one and the same time can be kind and strong.
Fidelity; this word (pistis, <G4102>) is common in secular Greek for trustworthiness. It is the characteristic of the man who is reliable.
Gentleness; praotes (<G4236>) is the most untranslatable of words. In the New Testament it has three main meanings. (a) It means being submissive to the will of God (Matt 5:5; Matt 11:29; Matt 21:5). (b) It means being teachable, being not too proud to learn (Jas 1:21). (c) Most often of all it means being considerate (1Cor 4:21; 2Cor 10:1; Eph 4:2). Aristotle defined praotes (<G4236>) as the mean between excessive anger and excessive angerlessness, the quality of the man who is always angry at the right time and never at the wrong time. What throws most light on its meaning is that the adjective praus (<G4239>) is used of an animal that has been tamed and brought under control; and so the word speaks of that self-control which Christ alone can give.
Self-control; the word is egkrateia (<G1466>) which Plato uses of self-mastery. It is the spirit which has mastered its desires and its love of pleasure. It is used of the athlete's discipline of his body (1Cor 9:25) and of the Christian's mastery of sex (1Cor 7:9). Secular Greek uses it of the virtue of an Emperor who never lets his private interests influence the government of his people. It is the virtue which makes a man so master of himself that he is fit to be the servant of others.
It was Paul's belief and experience that the Christian died with Christ and rose again to a life, new and clean, in which the evil things of the old self were gone and the lovely things of the Spirit had come to fruition.
POSB - THE BELIEVER'S LIFE AND WALK: FREE AND SPIRITUAL, 5:13-6:18
B. A Walk Combating the Great Enemy in Life: Lusts of the Flesh, 5:16-21
(5:16-21) Introduction: this and the next passage are two critical passages for the believer's walk. They deal with walking in the Spirit of God and conquering the flesh. The lessons being taught need to be diligently followed by the believer.
1. The answer to conquering the lusts of the flesh: the Holy Spirit (v.16-18).
2. The works or acts of the flesh (v.19-21).
3. The judgment of those who live by the flesh (v.21).
1. (5:16-18) Holy Spirit— Flesh: the answer to conquering the lusts of the flesh is the Holy Spirit of God. The believer is to walk in the presence and power of the Holy Spirit. It is the only conceivable way he can keep from fulfilling the lusts of the flesh. No person has the power to control the lusts of his flesh—not within himself. Why is clearly seen in the four reasons given by Scripture.
1. The flesh fights for dominance. It lusts against the Spirit, struggles and fights to control the man. The picture is that of a tug of war (A.T. Robertson. Word Pictures in the New Testament, Vol.4, p.311). The flesh stands contrary to the Spirit—toe to toe, face to face—and it seeks to control man.
The word "lusts" (epithumei kata PWS: 2465) means a yearning passion for. Every person has experienced the flesh...
| · yearning· pulling· desiring· wanting· grasping· grabbing | · craving· hungering· thirsting· longing· taking |
Every person knows what it is to have his flesh lusting after something, to have it yearning and yearning to lay hold of something. The flesh is very strong and difficult to control. This is the first reason why a believer's only hope to control the flesh is the Spirit of God.
"But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members" (Romans 7:23).
"Because the carnal [fleshly] mind is enmity against God: for it is not subject to the law of God, neither indeed can be" (Romans 8:7).
"From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not" (James 4:1-2).
2. The flesh is contrary to the Spirit. The flesh has within itself base and unregulated urges and passions. A man senses the desire to do what he likes, to lift the restraints and follow his own inclinations, desires, passions, and emotions. This is what the Bible means when it speaks of the "lust of the flesh."
However, the genuine believer has another force within his life—the force of the Holy Spirit. When the believer feels the constraint and the pressure between the flesh and the Holy Spirit, the Holy Spirit is giving the power to overcome the flesh. The constraint is the power. The believer who listens to the constraint and walks away from the object of the pressure, and calls upon God for the courage to stay away is the believer who walks in the Spirit. The believer is to know no such thing as peaceful co-existence between the flesh and the Spirit. (See note—§ Romans 7:14-25; note—§ Romans 8:18; and note—§ Romans 8:28-39.)
3. The flesh keeps a person from doing what he would. Every person has experienced the power of the flesh; everyone has caved in to the flesh and done something that he did not want to do. He fought against doing it—knew it was harmful or hurtful—yet he did not resist the flesh. He gave in to the power of the flesh and did it. He...
| · overate· became angry· began smoking· got drunk· acted selfishly· committed immorality | · did evil things· lusted· became prideful· cursed· cheated, lied, or stole |
Note another fact as well. All of us have been tempted, and we have known how to combat and overcome the temptation. However, the flesh was so strong we did not overcome it. The struggle we experienced involved that of...
| · controlling· reaching out· loving· showing kindness· giving | · sacrificing· giving in· being patient· helping |
The point is this: the flesh is so strong that it often keeps us from doing what we would. The only hope of ever controlling the flesh is to walk in the Spirit of God—in His presence and power.
"For that which I do I allow not: for what I would, that do I not; for what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me" (Romans 7:15-20).\ "For the weapons of our warfare are not carnal [fleshly], but mighty through God to the pulling down of strong holds" (2 Cor. 10:4).
4. The flesh fails to keep the law. This has been clearly shown in the previous point. No person keeps the law all the time: the flesh causes us to fail, and no matter how much we try, we cannot do everything the law says—not all the time. What then is the answer? It is essential to know the answer, for every time we fail to keep the law, the law is broken and we stand condemned. We cannot satisfy the demands of the law, not perfectly. Therefore, we are guilty and must pay the penalty. Note another fact: our consciences condemn us. They bother and bug us if we are trying to live for Christ and yet continue failing time after time. Again, what is the answer?
The Spirit of God is the answer; being led by the Holy Spirit will free us from the flesh and from the condemnation of the law. What does this mean? (See note, Holy Spirit, Life—§ Romans 8:2-4 for more discussion.) It means that the Holy Spirit frees us to live as Christ lived, to actually live out the life which Christ lived. The active energy of life, the dynamic force and being of life—all that is in Christ Jesus—is given to the believer. The believer actually lives in Christ Jesus. And the Spirit of life which is in Christ frees the believer from the fate (law) of sin and death. This simply means that the believer lives in a consciousness of being free. He breathes and senses a depth of life, a richness, a fulness of life that is indescribable. He lives with power—power over the pressure and strain, impediments and bondages of life—even the bondages of sin and death. He lives now and shall live forever. He senses this and knows this. Life to him is a spirit, a breath, a consciousness of being set free through Christ. Even when he sins and guilt sets in, there is a tug, a power (Holy Spirit) that draws him back to God. He asks forgiveness and removal of the guilt (1 John 1:9), and immediately upon asking, the same power (the Holy Spirit) instills an instantaneous assurance of cleansing. The spirit of life, the consciousness of living instantaneously, takes up its abode within him once again. He feels free again, and he feels full of life in all its liberating power and freedom. He bubbles over with all the depth of the richness and fulness of life itself. He is full of the "Spirit of life." Life itself becomes once again a spirit, a consciousness of living. He lives now and forever.
"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Romans 8:2-4). "For as many as are led by the Spirit of God, they are the sons of God" (Romans 8:14). "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come" (John 16:13).
2. (5:19-21) Flesh: the works or acts of the flesh show just how strong the flesh is. Note a fact of extreme importance: the flesh in itself is not sinful. The flesh or human body is given by God; it is for God's use. In fact, when a person is converted to Christ, his body becomes a temple for God to dwell in through the Holy Spirit. The Christian is not told to cleanse himself from the flesh but from "the lust of the flesh" (Galatians 5:16), "the filthiness of the flesh" (2 Cor. 7:1), and from "the works of the flesh" (Romans 13:12; Galatians 5:19). The works of the flesh are the fruit of indwelling sin, and sin originates in the heart not in the flesh. The sins of the flesh listed in this passage are clearly seen all throughout society; and tragically they are not only seen on the daily newscasts of every city, but within every community, home, and life on planet earth. The very presence of such fleshly sins shows just how strong the flesh is and how helpless man is to control his flesh.
1. Adultery (moicheia PWS: 63): sexual unfaithfulness to husband or wife. It is also looking on a woman or a man to lust after her or him. Looking at and lusting after the opposite sex whether in person, magazines, books, on beaches or anywhere else is adultery. Imagining and lusting within the heart is the very same as committing the act.
"But I say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart" (Matthew 5:28).
"Thou shalt not commit adultery" (Exodus 20:14; cp. Leviticus 20:10).
"The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth his face. In the dark they dig through houses, which they had marked for themselves in the daytime: they know not the light. For the morning is to them even as the shadow of death: if one know them, they are in the terrors of the shadow of death. He is swift as the waters; their portion is cursed in the earth: he beholdeth not the way of the vineyards. Drought and heat consume the snow waters: so doth the grave those which have sinned" (Job 24:15-19).
2. Fornication (porneia PWS: 1591): a broad word including all forms of immoral and sexual acts. It is pre-marital sex and adultery; it is abnormal sex, all kinds of sexual vice.
"Flee fornication. Every sin that man doeth is without the body; but he that committeth fornication sinneth against his own body" (1 Cor. 6:18)."But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints" (Ephes. 5:3)."Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry" (Col. 3:5)."For this is the will of God, even your sanctification, that ye should abstain from fornication" (1 Thes. 4:3).
3. Uncleanness (akatharsia PWS: 4120): moral impurity; doing things that dirty, pollute, and soil life.
"But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart" (Matthew 5:28)."Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves" (Romans 1:24)."I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness" (Romans 6:19)."But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints" (Ephes. 5:3)."Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry" (Col. 3:5).
4. Lasciviousness (aselgeia): filthiness, indecency, shamelessness. A chief characteristic of the behavior is open and shameless indecency. It means unrestrained evil thoughts and behavior. It is giving in to brutish and lustful desires, a readiness for any pleasure. It is a man who knows no restraint, a man who has sinned so much that he no longer cares what people say or think. It is something far more distasteful than just doing wrong. The man who misbehaves usually tries to hide his wrong, but a lascivious man does not care who knows about his exploits or shame. He wants; therefore, he seeks to take and gratify. Decency and opinion do not matter. Initially when he began to sin, he did as all men do: he misbehaved in secret. But eventually, the sin got the best of him—to the point that he no longer cared who saw or knew. He became the subject of a master—the master of habit, of the thing itself. Men become the slaves of such things as unbridled lust, wantonness, licentiousness, outrageousness, shamelessness, insolence (Mark 7:22), wanton manners, filthy words, indecent body movements, immoral handling of males and females (Romans 13:13), public display of affection, carnality, gluttony, and sexual immorality (1 Peter 4:3; 2 Peter 2:2, 18). (Cp. 2 Cor. 12:21; Galatians 5:19; Ephes. 4:19; 2 Peter 2:7.)
"And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet" (Romans 1:27).
"Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness" (Ephes. 4:19).
"For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ....Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire" (Jude 4, 7).
"For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries" (1 Peter 4:3).
5. Idolatry (eidōlolatrias): the worship of idols, whether mental or made by man's hands; the worship of some idea of what God is like, of an image of God within a person's mind; the giving of one's primary devotion (time and energy) to something other than God. (See note, Sin, pt.2—§ 1 Cor. 6:9 for detailed discussion.)
"Wherefore, my dearly beloved, flee from idolatry" (1 Cor. 10:14).
"Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry....they which do such things shall not inherit the kingdom of God" (Galatians 5:19-21).
"For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God" (Ephes. 5:5).
"Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: for which things' sake the wrath of God cometh on the children of disobedience" (Col. 3:5-6).
"But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death" (Rev. 21:8).
"For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie" (Rev. 22:15).
6. Witchcraft (pharmakeia PWS: 4364): sorcery; the use of drugs or of evil spirits to gain control over the lives of others or over one's own life. In the present context it would include all forms of seeking the control of one's fate including astrology, palm reading, seances, fortune telling, crystals, and other forms of witchcraft.
"So Saul died for his transgression which he committed against the lord, even against the word of the lord, which he kept not, and also for asking counsel of one that had a familiar spirit, to inquire of it" (1 Chron. 10:13).
"And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them" (Isaiah 8:19-20).
"And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers" (Micah 5:12).
"Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God" (Galatians 5:20-21).
7. Hatred (echthrai PWS: 1884): enmity, hostility, animosity. It is the hatred that lingers and is held for a long, long time; a hatred that is deep within.
"He that saith he is in the light, and hateth his brother, is in darkness even until now" (1 John 2:9).
"Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him" (1 John 3:15).
"If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" (1 John 4:20).
"Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him" (Leviticus 19:17).
"Hatred stirreth up strifes: but love covereth all sins" (Proverbs 10:12).
8. Variance (eris PWS: 4211): strife, discord, contention, fighting, struggling, quarreling, dissension, wrangling. It means that a man fights against another person in order to get something: position, promotion, property, honor, recognition. He deceives, doing whatever has to be done to get what he is after.
"He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings" (1 Tim. 6:4).
"Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers" (2 Tim. 2:14).
"The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with" (Proverbs 17:14).
"As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife" (Proverbs 26:21).
9. Emulations (zēlos PWS: 1253): jealousy, wanting and desiring to have what someone else has. It may be material things, recognition, honor, or position.
"And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him" (Genesis 37:4).
"For jealousy is the rage of a man: therefore he will not spare in the day of vengeance" (Proverbs 6:34).
"And he [the elder son] answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends; but as soon as thy son [the prodigal son] was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf" (Luke 15:29-30).
10. Wrath (thumoi PWS: 4460): bursts of anger; indignation; a violent, explosive temper; quick-tempered explosive reactions that arise from stirred and boiling emotions. But it is anger which fades away just as quickly as it arose. It is not anger that lasts.
"Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: for the wrath of man worketh not the righteousness of God" (James 1:19-20).
"An angry man stirreth up strife, and a furious man aboundeth in transgression" (Proverbs 29:22).
11. Strife (eritheiai): conflict, struggle, fight, contention, faction, dissension; a party spirit, a cliquish spirit.
"Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves" (Phil. 2:3).
"Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers" (2 Tim. 2:14).
"It is an honour for a man to cease from strife: but every fool will be meddling" (Proverbs 20:3).
12. Seditions (dichostasiai PWS: 3402): division, rebellion, standing against others, splitting off from others.
"For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the lord, he hath also rejected thee from being king" (1 Samuel 15:23).
"Woe to the rebellious children, saith the lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin" (Isaiah 30:1).
"I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts" (Isaiah 65:2).
"But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. presumptuous are they, selfwilled, and they are not afraid to speak evil of dignities" (2 Peter 2:10).
13. Heresies (haireseis PWS: 1939): rejecting the fundamental beliefs of God, Christ, the Scriptures, and the church; believing and holding to some teaching other than the truth.
But in vain they do worship me, teaching for doctrines the commandments of men" (Matthew 15:9).
"Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils" (1 Tim. 4:1).
"But there were false prophets also among the people, even as there shall be false teachers among you, who privily [quietly, secretly] shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction" (2 Peter 2:1).
"Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness" (2 Peter 3:17).
14. Envyings (phthonoi): this word goes beyond jealousy. It is the spirit...
· that wants not only the things that another person has, but begrudges the fact that the person has them.
· that wants not only the things to be taken away from the person, but wants him to suffer through the loss of them.
"A sound heart is the life of the flesh: but envy the rottenness of the bones" (Proverbs 14:30).
"Let not thine heart envy sinners: but be thou in the fear of the lord all the day long" (Proverbs 23:17).
"Be not thou envious against evil men, neither desire to be with them" (Proverbs 24:1).
"Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying" (Romans 13:13).
"Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up" (1 Cor. 13:4).
"Let us not be desirous of vain glory, provoking one another, envying one another" (Galatians 5:26).
15. Murders (phonoi PWS: 2633): to kill, to take the life of another person. Murder is sin against the sixth commandment.
"He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness" (Matthew 19:18).
"Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself" (Romans 13:8-9).
"But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters" (1 Peter 4:15).
"Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him" (1 John 3:15).
16. Drunkenness (methai): taking drink or drugs to affect one's senses for lust or pleasure; becoming tipsy or intoxicated; partaking of drugs; seeking to loosen moral restraint for bodily pleasure.
"And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares" (Luke 21:34).
"Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying" (Romans 13:13).
"Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God" (1 Cor. 6:10).
"And be not drunk with wine, wherein is excess" (Ephes. 5:18).
"For they that sleep sleep in the night; and they that be drunken are drunken in the night" (1 Thes. 5:7).
"Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise" (Proverbs 20:1).
"Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine" (Proverbs 23:29-30).
"Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!" (Isaiah 5:11).
"For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry" (Nahum 1:10).
17. Revellings (kōmoi PWS: 3299): carousing; uncontrolled license, indulgence, and pleasure; taking part in wild parties or in drinking parties; lying around indulging in feeding the lusts of the flesh; orgies.
"For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries" (1 Peter 4:3).
"And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children" (2 Peter 2:13-14).
"Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God" (Galatians 5:21).
"And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play" (Exodus 32:6; cp. Judges 9:27; 1 Samuel 30:16).
3. (5:21) Flesh— Judgment: the judgment of those who live by the flesh. Very simply, they shall not inherit the kingdom of God. This can be clearly seen: if God is righteous, then people must live righteous lives in order to be accepted by Him. However, people ignore the fact of God's righteousness and His demand for righteousness. People divorce their behavior from religion. People...
· profess religion.
· practice religion.
· talk religion.
· defend their beliefs about religion.
However, they go ahead and live like they want regardless of their religion. If they want to do something, they do it feeling that God will forgive them. There are few people who really think that God will reject them. They feel that they will have done enough good to be acceptable to God...
· enough kindness
· enough religion
· enough works
· enough service
In the final analysis, most people just think that God will accept them. This attitude comes from a false concept of God, a concept that looks upon God as a father who is indulgent and who gives his children the license to do some wrong.
This is a fatal mistake. It was the mistake that some of the Galatian church members were making, and it is the same mistake that teeming multitudes of religious people have made down through the centuries.
"Know ye not that the unrighteous shall not inherit the kingdom of God?" (1 Cor. 6:9).
Believers are to inherit a kingdom, a new heavens and earth where God will rule and reign. They are to be given eternal life and given the glorious privilege of being citizens in God's kingdom and world. They are to live with Him and serve Him in perfection for all eternity. (See note, Reward—§ 1 Cor. 6:2-3; note—§ Luke 16:10-12 for more discussion.) But this glorious privilege is to be given only to genuine believers, those men and women who have truly given their lives to the Lord Jesus Christ—given their lives to live as Jesus Christ says to live. No matter how religious a person is—no matter how much zeal a person may have in keeping religious rituals and in attending services and in giving to charity—if he does not live a pure and righteous life, he "shall not inherit the kingdom of God."
"Know ye not that the unrighteous shall not inherit the kingdom of God?" (1 Cor. 6:9).
"For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (Matthew 5:20).
"Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit corruption" (1 Cor. 15:50).
"For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God" (Ephes. 5:5).
"And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life" (Rev. 21:27).
"For without [the Kingdom of God] are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie" (Rev. 22:15).
THE BELIEVER'S LIFE AND WALK: FREE AND SPIRITUAL, 5:13-6:18
C. A Walk Bearing God's Nature: The Fruit of the Spirit, 5:22-26
(5:22-26) Introduction: a genuine believer stands before God approved and acceptable. He is embraced and loved by God, looked after and cared for by God. And he is the recipient of eternal life and of the absolute assurance of eternal life.
But note: the believer has not been accepted by God because he deserves it, not because he kept enough laws to win the approval of God. The believer has been accepted by God because of Jesus Christ. Jesus Christ died to pay the penalty for man's transgressions of the law. He died to free men from the law, from its judgment and condemnation. Therefore, standing before God, the believer is not there because he has kept laws and has earned the right to stand there. He is there because of his faith in Jesus Christ. His faith honors God's Son, and God loves His Son so much that He honors anyone who believes in His Son. He honors the person by doing exactly what the person believes. Therefore, the man who believes that Jesus Christ makes him acceptable to God becomes acceptable to God.
The point is this: since the believer has to approach God through Jesus Christ and not through the law, he is freed from the law. He is under Jesus Christ, not the law. Does this mean then that the believer has no restraint upon his life and behavior—that he is free to live like he wants? Is he free to follow the desires and lusts of his flesh—to seek the things of the world and give in to the urges to look, think, touch, taste, and do?
The answer is no! A thousand times no! For the believer has been given God's nature; he walks through life bearing God's nature (2 Peter 1:4; Ephes. 4:24; Col. 3:10; 1 Cor. 6:19-20). God has absolutely nothing to do with sin, not within His nature. Therefore, the believer is not to cave in to the lusts of the flesh; he is to walk bearing the fruit of God's nature, that is, the fruit of God's Spirit.
1. The believer is to walk bearing God's nature (v.22-23).
2. The believer is to walk bearing a crucified flesh (v.24).
3. The believer is to walk consistently with his position in Christ (v.25).
4. The believer is to walk free from selfishness, super-spirituality and envy (v.26).
1. (5:22-23) Holy Spirit— Believer, Walk: the believer is to walk bearing God's nature, that is, the fruit of God's Spirit. Note that the word "fruit" is singular, not plural. The Holy Spirit has only one fruit. It is broken down into a list of traits in order to help us understand His nature. However, the Spirit has only one nature, one fruit. Therefore, when He lives within a person, all these traits are present. The genuine believer does not experience and bear just some of them: the Spirit of God produces them all in the life of the believer.
1. There is the fruit of love (agapē PWS: 2428). Agapē PWS: 2428 love is the love of the mind, of the reason, of the will. It is the love that goes so far...
· that it loves regardless of feelings—whether a person feels like loving or not.
· that it loves a person even if the person does not deserve to be loved.
· that it actually loves the person who is utterly unworthy of being loved.
Note four significant points about agapē love.
a. Selfless or agapē PWS: 2428 love is the love of God, the very love possessed by God Himself. It is the love demonstrated in the cross of Christ.
Þ It is the love of God for the ungodly.
"For when we were yet without strength, in due time Christ died for the ungodly" (Romans 5:6).
Þ It is the love of God for unworthy sinners.
"But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us" (Romans 5:8).
Þ It is the love of God for undeserving enemies.
"For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life" (Romans 5:10).
b. Selfless or agapē PWS: 2428 love is a gift of God. It can be experienced only if a person knows God personally—only if a person has received the love of God, that is, Christ Jesus, into his heart and life. Agapē love has to be shed abroad (poured out, flooded, spread about) by the Spirit of God within the heart of a person.
"And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us" (Romans 5:5).
c. Selfless or agapē PWS: 2428 love is the greatest thing in all of life according to the Lord Jesus Christ.
"And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these" (Mark 12:29-31).
d. Selfless or agapē PWS: 2428 love is the greatest possession and gift in human life according to the Scripture (1 Cor. 13:1-13).
"And now abideth faith, hope, charity, these three; but the greatest of these is charity" (1 Cor. 13:13).
2. There is the fruit of joy (chara): an inner gladness; a deep seated pleasure. It is a depth of assurance and confidence that ignites a cheerful heart. It is a cheerful heart that leads to cheerful behavior. (See note, Joy—§Phil. 1:4 for full discussion.)
3. There is the fruit of peace (eirēnē): it means to bind together, to join, to weave together. It means that a person is bound, woven and joined together with himself and with God and others.
The Hebrew word is shalom. It means freedom from trouble and much more. It means experiencing the highest good, enjoying the very best possible, possessing all the inner good possible. It means wholeness and soundness. It means prosperity in the widest sense, especially prosperity in the spiritual sense of having a soul that blossoms and flourishes. (See note, Peace—§Ephes. 2:14-15 for more discussion.)
a. There is the peace of the world. This is a peace of escapism, of avoiding trouble, of refusing to face things, of unreality. It is a peace that is sought through pleasure, satisfaction, contentment, the absence of trouble, positive thinking, or the denial of problems.
b. There is the peace of Christ and of God.
Þ The peace of God is, first, a bosom peace, a peace deep within. It is a tranquility of mind, a composure, and a restfulness that is undisturbed by circumstances and situations. It is more than feelings—even more than attitude and thought.
Þ The peace of God is, second, the peace of conquest (cp. John 16:33). It is the peace that is independent of conditions and environment; the peace which no sorrow, danger, suffering, or experience can take away.
"These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world" (John 16:33).
Þ The peace of God is, third, the peace of assurance (cp. Romans 8:28). It is the peace of unquestionable confidence; the peace with a sure knowledge that one's life is in the hands of God and that all things will work out for good to those who love God and are called according to His purpose.
"And we know that all things work together for good to them that love God, to them who are the called according to his purpose" (Romans 8:28).
Þ The peace of God is, fourth, the peace of intimacy with God (cp. Phil. 4:6-7). It is the peace of the highest good. It is the peace that settles the mind, strengthens the will, and establishes the heart.
c. There is the source of peace. Peace is always born out of reconciliation. Its source is found only in the reconciliation wrought by Jesus Christ. Peace always has to do with personal relationships: a man's relationship to himself, to God, and to his fellow men.
Þ A man must be bound, woven, and joined together with himself in order to have peace.
Þ A man must be bound, woven, and joined together with God in order to have peace.
Þ A man must be bound, woven, and joined together with his fellow man to have peace.
"But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one [both Jew and Gentile, all men], and hath broken down the middle wall of partition between us" (Ephes. 2:13-14).
"And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled" (Col. 1:20-21).
4. There is the fruit of longsuffering (makrothumia PWS: 2382): patience, bearing and suffering a long time, perseverance, being constant, stedfast, and enduring. Long-suffering never gives in; it is never broken no matter what attacks it.
Þ Pressure and hard work may fall upon us, but the Spirit of God helps us suffer long under it all.
Þ Disease or accident or old age may afflict us, but the Spirit of God helps us to suffer long under it.
Þ Discouragement and disappointment may attack us, but the Spirit of God helps us to suffer long under it.
Þ Men may do us wrong, abuse, slander, and injure us; but the Spirit of God helps us to suffer long under it all.
Two significant things need to be noted about longsuffering.
a. Longsuffering never strikes back. Common sense tells us that a person who is attacked by others could strike back and retaliate. But the Christian believer is given the power of longsuffering—the power to suffer the situation or person for a long, long time.
b. Longsuffering is one of the great traits of God. As pointed out in this verse, it is a fruit of God's very own Spirit, a fruit that is to be in the life of the believer.
Þ God and Christ are long-suffering toward sinners.
"Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?" (Romans 2:4).
Þ God saves believers so that they may be examples of longsuffering.
"Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting" (1 Tim. 1:16).
Þ God withholds His judgment from the world because He is longsuffering, waiting for more and more to be saved.
"And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you" (2 Peter 3:9; cp. 1 Peter 3:20).
"For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off" (Isaiah 48:9).
William Barclay says that if God had been a man, He would have long ago wiped man off the face of the earth because of his terrible disobedience (The Letters to the Galatians and Ephesians, p.56). But God loves and cares for man; therefore, God is longsuffering toward man. God is suffering a long, long time with man, allowing more and more men to be saved.
"Strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness" (Col. 1:11).
"Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine" (2 Tim. 4:2).
5. There is the fruit of gentleness (chrēstotēs PWS: 1662): it is being kind and good, useful and helpful, gentle and sweet, considerate and gracious through all situations no matter the circumstances. A person who is gentle does not act...
| · hard· indifferent· harsh | · unconcerned· too busy· bitter |
Gentleness cares for the feelings of others and feels with them. It experiences the full depth of sympathy and empathy. It shows care and gets right into the situation with a person. Gentleness suffers with those who suffer, and struggles with those who struggle, and works with those who work.
Þ God is kind.
"But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil" (Luke 6:35).
"But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus" (Ephes. 2:4-7).
Þ Believers are to be kind to one another.
"Be kindly affectioned one to another with brotherly love; in honour preferring one another" (Romans 12:10).
"And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Ephes. 4:32).
"Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering" (Col. 3:12).
"And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity " (2 Peter 1:5-7).
6. There is the fruit of goodness (agathōsunē PWS: 1763): it is being full of virtue and excellence, kindness and helpfulness, peace and consideration. It means that a person is full of all good and he does all good. It means...
· that he has a good heart and good behavior.
· that he is good and does good.
· that he is a quality person.
Note that a good person lives and treats everyone just as they should be treated. He does not take advantage of any person nor does he stand by and let others take advantage. He stands up and lives for what is right and good and just. This means that goodness involves discipline and rebuke, correction and instruction as well as love and care, peace and conciliation. A good person will not give license to evil, will not let evil run rampant. He will not allow evil to indulge itself and treat others unjustly. He will not allow others to suffer evil. Goodness steps forward and does what it can to stop and control evil.
"And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another" (Romans 15:14).
Þ God is full of goodness.
"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law" (Galatians 5:22-23).
"For the fruit of the Spirit is in all goodness and righteousness and truth" (Ephes. 5:9).
"Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power" (2 Thes. 1:11).
"He loveth righteousness and judgment: the earth is full of the goodness of the lord" (Psalm 33:5).
"O taste and see that the lord is good: blessed is the man that trusteth in him" (Psalm 34:8).
"And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me" (Isaiah 63:5).
Þ Believers are to be full of all goodness.
"And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another" (Romans 15:14).
"And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God" (Ephes. 3:19).
7. There is the fruit of faith or faithfulness (pistis PWS: 1426): it means to be faithful and trustworthy; to be loyal and stedfast in devotion and allegiance. It means to be constant, staunch, and enduring. A faithful person denies and sacrifices himself—all he is and has—and trusts God. He believes God and knows that God will work all things out for good. Therefore, he casts himself totally upon God and becomes faithful to God.
Þ Faithfulness does not doubt God—not His salvation, provision, or strength to help.
Þ Faithfulness does not begin with God then back off and give up.
Þ Faithfulness does not walk with God then give in to the lusts of the flesh.
Faithfulness begins with God and continues with God. Faithfulness continues on and on; it never slackens or surrenders.
Þ God is faithful.
"God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord" (1 Cor. 1:9).
"Wherefore, let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator" (1 Peter 4:19).
"Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations" (Deut. 7:9).
"Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant" (1 Kings 8:56).
"I will sing of the mercies of the Lord for ever: with my mouth will I make known thy faithfulness to all generations" (Psalm 89:1).
Þ Believers are to be faithful.
"And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities" (Luke 19:17).
"Moreover it is required in stewards [believers], that a man be found faithful" (1 Cor. 4:2).
"And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after" (Hebrews 3:5).
"Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine" (Exodus 19:5).
8. There is the fruit of meekness (prautēs PWS: 2556): it means to be gentle, tender, humble, mild, considerate, but strongly so. Meekness has the strength to control and discipline, and it does so at the right time.
a. Meekness has a humble state of mind. But this does not mean the person is weak, cowardly, and bowing. The meek person simply loves people and loves peace; therefore, he walks humbly among men regardless of their status and circumstance in life. Associating with the poor and lowly of this earth does not bother the meek person. He desires to be a friend to all and to help all as much as possible.
b. Meekness has a strong state of mind. It looks at situations and wants justice and right to be done. It is not a weak mind that ignores and neglects evil and wrong-doing, abuse and suffering.
Þ If someone is suffering, meekness steps in and does what it can to help.
Þ If evil is being done, meekness does what it can to stop and correct it.
Þ If evil is running rampant and indulging itself, meekness actually strikes out in anger. However, note a crucial point: the anger is always at the right time and against the right thing.
c. Meekness has strong self-control. The meek person controls his spirit and mind. He controls the lusts of his flesh. He does not give way to ill-temper, retaliation, passion, indulgence, or license. The meek person dies to himself, to what his flesh would like to do, and he does the right thing—exactly what God wants done.
In summary, the meek man walks in a humble, tender, but strong state of mind; he denies himself, giving utmost consideration to others. He shows a control and righteous anger against injustice and evil. A meek man forgets and lives for others because of what Christ has done for him.
Þ God is meek.
"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law" (Galatians 5:22-23).
Þ Jesus Christ was meek.
"Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls" (Matthew 11:29).
Þ Believers are to be meek.
"Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted" (Galatians 6:1).
"I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace" (Ephes. 4:1-3).
"In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth" (2 Tim. 2:25).
"To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men" (Titus 3:2).
"Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls" (James 1:21).
"Who is a wise man and endued with knowledge among you? let him show out of a good conversation [behavior] his works with meekness of wisdom" (James 3:13).
"But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price" (1 Peter 3:4).
9. There is the fruit of temperance (egkrateia PWS: 3921): to master and control the body or the flesh with all of its lusts. It means self-control, the master of desire, appetite and passion, especially sensual urges and cravings. It means to be strong and controlled and restrained. It means to stand against the lust of the flesh and the lust of the eye and the pride of life (1 John 2:15-16).
Þ Self-control is of God, a fruit of the Holy Spirit.
"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law" (Galatians 5:22-23).
Þ The believer is to proclaim self-control to the lost.
"And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee" (Acts 24:25).
Þ The believer is to control his sexual desires.
"But if they cannot contain [control], let them marry: for it is better to marry than to burn" (1 Cor. 7:9).
Þ The believer is to strenuously exercise self-control, just as an athlete controls himself.
"And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible" (1 Cor. 9:25).
Þ The believer is to grow in self-control.
"And to knowledge temperance; and to temperance patience; and to patience godliness" (2 Peter 1:6).
Þ The aged believer is especially to be on guard to control himself.
"That the aged men be sober, grave, temperate, sound in faith, in charity, in patience" (Titus 2:2).
In concluding our discussion we should remember that the fruit of the Spirit is the very nature of God (Galatians 2:20; Ephes. 5:18). The believer is to walk in the Spirit; that is, he is to walk in such a consciousness of God and in such open confession that he is kept constantly clean from sin. God keeps him clean and pure and acceptable as though he were perfect. As the believer so walks in such an awareness of God, he assimilates the very nature of God and the Holy Spirit's fruit is produced. No law can stand against such things. (See Deeper Study #1—John 15:1-8.)
2. (5:24) Believer, Position— Old Man— Flesh: the believer is to walk bearing a crucified flesh. This is a striking verse. Note several points.
1. Note the words, "they that are Christ's." A person becomes the property and the possession of Christ when he first trusts Christ as his Savior. When a person comes to Jesus Christ to save him, he is coming because he wants to be delivered from the enslavement and bondage of sin, death, and judgment. He wants to live forever with God. He does not want to continue being the slave of the flesh, subjected to its lusts, death and sure judgment. He wants to be saved from the flesh of a corruptible world. Therefore, when a person comes to Christ, he is turning away from the flesh to God; he is turning his back upon the mastery of the flesh and all that it stands for. He is turning to Jesus Christ as his new master. Consequently...
· the believer no longer belongs to the flesh; he belongs to Jesus Christ.
· the flesh no longer possesses the believer; Jesus Christ possesses him.
· the believer no longer serves the flesh; he serves the Lord Jesus Christ.
2. Note that the believer has crucified the flesh with the affections (passions) and lusts. How? By dying with Jesus Christ. How can a person die with Jesus Christ? By an act of God. Only God can count a person to have died with Jesus Christ and it be true, an actual occurrence. This is exactly what God does. When a person genuinely believes in Jesus Christ, God takes that person's belief and counts it as his death with Jesus Christ. God honors his faith by identifying him with Christ. God counts and considers the person...
· to have died in Christ's death.
· to be placed into Christ's death.
· to be identified with Christ's death.
· to be a partaker of Christ's death.
· to be in union with Christ's death.
· to be bound in Christ's death.
Now, note the point: if the believer is counted by God as having been crucified with Christ, then the believer...
· has died to the flesh.
· has died to the passions of the flesh.
· has died to the lusts of the flesh.
· is freed from the flesh.
· is freed from the passions of the flesh.
· is freed from the lusts of the flesh.
Once a person has died, he is dead. The rule and reign and the habits and desires of the flesh no longer have control over him. The flesh ceases to have a place or a position in his life. He is free from the flesh, free from...
| · fleshly habits· fleshly control· fleshly bondage· fleshly judgment | · fleshly enslavement· fleshly condemnation· fleshly death |
To be crucified with Christ means that we no longer live in the flesh, in the place and position of the flesh. We cannot live apart from the flesh, for we are in this body upon this earth. But we are free from living after the flesh. We no longer follow the passions and lusts of the flesh. We desire and follow righteousness, seeking to please God in all that we do.
"God forbid. How shall we, that are dead to sin, live any longer therein?" (Romans 6:2).
"Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord" (Romans 6:11).
"I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me" (Galatians 2:20).
"And they that are Christ's have crucified the flesh with the affections and lusts" (Galatians 5:24).
"For ye are dead, and your life is hid with Christ in God" (Col. 3:3).
"It is a faithful saying: For if we be dead with him, we shall also live with him" (2 Tim. 2:11).
"Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed" (1 Peter 2:24).
3. (5:25) Believer— Holy Spirit: the believer is to walk consistently with his position in Christ. To be in Christ is to be in God's Spirit. When the believer trusts Jesus Christ as his Savior, God places His Spirit in the heart of the believer. The Spirit is placed there to guide and direct the believer day by day. Therefore, the believer is to walk in the Spirit; he is to live just as the Spirit of God directs. This is the point of this verse. If we live by the Spirit, let us also walk by the Spirit. The Spirit gives us life, the life of God; therefore, let us walk and live out the life He gives us.
"Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Romans 6:4).
"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit" (Romans 8:1).
"For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace" (Romans 8:5-6).
"But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his" (Romans 8:9).
"For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God" (Romans 8:13-14).
"For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love" (Galatians 5:6).
4. (5:26) Believer, Walk: the believer is to walk free from super-spirituality and envy. When believer's are challenged to live spiritual lives, there is always the danger that some will become super-spiritual and others will begin to envy the spiritual gifts of those who are genuinely spiritual and greatly blessed by God.
1. There is the danger of super-spirituality. There is the temptation of pride and of showing superiority. It is the attitude that says, "I have it, and you don't." This attitude, of course, irritates and provokes people. It causes division within the church.
"Woe unto you that are full [who say they are full]! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep" (Luke 6:25).
"Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked" (Rev. 3:17).
"They are inclosed in their own fat: with their mouth they speak proudly" (Psalm 17:10).
2. There is the danger of envy (see note, Flesh, pt.14—§Galatians 5:19-21 for discussion).
Gal.5:19 “works” 2041 ἔργον [ergon /er·gon/] n n. From a primary (but obsolete) ergo (to work); TDNT 2:635; TDNTA 251; GK 2240; 176 occurrences; AV translates as “work” 152 times, “deed” 22 times, “doing” once, and “labour” once. 1 business, employment, that which any one is occupied. 1a that which one undertakes to do, enterprise, undertaking. 2 any product whatever, any thing accomplished by hand, art, industry, or mind. 3 an act, deed, thing done: the idea of working is emphasised in opp. to that which is less than work
2041. ἔργον érgon; gen. érgou, neut. noun from érgō (n.f.), to work. Work, performance, the result or object of employment, making or working.
(I) Labor, business, employment, something to be done.
(A) Generally (Mark 13:34; Eph. 4:12; 1 Tim. 3:1; Sept.: Gen. 2:2; 39:11; Ex. 35:2); of the work which Jesus was sent to fulfill on earth (tó érgon [John 17:4], pl. tá érga, the works [John 5:20, 36; 10:38]). The work of the Father which He gave Christ to do (John 4:34; 9:4 [cf. 17:4]). Tó érgon toú Kuríou, the work of the Lord, i.e., which He began and left to be continued by His disciples, e.g., the cause of Christ, the gospel–work (1 Cor. 15:58; 16:10; Phil. 2:30); the work as committed to apostles and teachers (2 Tim. 4:5; see Acts 13:2; 14:26; 15:38; Phil. 1:22); the work of God, i.e., the work which God requires, duty toward Him (John 6:28, 29; Rev. 2:26).
(B) In the sense of undertaking, attempt (Acts 5:38; 2 Tim. 4:18; Sept.: Deut. 15:10; Job 34:21).
(II) Work, i.e., deed, act, action, something done.
(A) Generally, to work a work, do a deed (Acts 13:41 quoted from Hab. 1:5). Of the works of Jesus, miracles, mighty deeds (Matt. 11:2; John 7:3, 21; 14:10–12; 15:24); of God (Heb. 3:9 from Ps. 95:9).
(B) Where lógos (3056), word, and érgon, work, stand in contrast, word and work (Luke 24:19; Acts 7:22; Rom. 15:18; 2 Cor. 10:11; Col. 3:17; Titus 1:16). By implication in James 1:25, not a hearer, “but a doer of the work” or the deed.
(C) Of the works of men in reference to right and wrong as judged by the moral law, the precepts of the gospel (1) Generally (Matt. 23:3, 5; John 3:20, 21; Acts 26:20; Rom. 3:27; Gal. 6:4). The expression katá tá érga (2596), according to, according to one’s works (Rom. 2:6; 2 Cor. 11:15; 1 Pet. 1:17; Rev. 20:12; Sept.: Prov. 24:12; Jer. 50:29). (2) Of good works, with an adj., e.g., benevolent work (érgon agathón [18]) or in the pl. good deeds (érga agathá), i.e., either benefit or kindness (Acts 9:36), well–doing, virtue, piety (Rom. 2:7; 13:3; Eph. 2:10; 2 Thess. 2:17; Heb. 13:21); érgon kalón (2570), constitutionally good, but not necessarily agathón, beneficent, doing somebody else good, and in the pl. érga kalá, a good deed or good deeds, i.e., a pious act, well–doing, virtue (Matt. 5:16; Mark 14:6; 1 Tim. 6:18; Titus 2:7; Heb. 10:24; 1 Pet. 2:12). Tá érga en dikaiosúnē (righteousness or justice) meaning just works (Titus 3:5); érgon téleion (5046), perfect or reaching its goal, perfect work, meaning full, complete in well–doing (James 1:4). Without an adj., as in John 8:39, “the works of Abraham”; also James 3:13. (3) Of evil works, with an adj., e.g., érga ponērá (4190), evil, wicked works, evil deeds (John 3:19; Col. 1:21; 1 John 3:12); érga nekrá (3498), dead, dead works, i.e., sinful (Heb. 6:1); érga ánoma (459), lawless, lawless works (2 Pet. 2:8); érga asebeías (763), wickedness, ungodliness, meaning works that do not please God (Jude 1:15); érga toú skótous (4655), of darkness, meaning of moral darkness, sin (Rom. 13:12); érga té̄s sarkós (4561), of the flesh, carnal works, works that demonstrate the resurgence of the old man (Gal. 5:19). Without an adj., by implication as in Rev. 2:6, the sins of the Nicolaitans; see also John 8:41, 44; 1 Cor. 5:2; Rev. 2:13, 22; 3:1; 18:6. (4) Of works of the law (érga toú nómou [3551], of the law), meaning works required or conformable to the Mosaic moral law and required by this law (Rom. 2:15, “the work of the law” or conformable to this law; 3:20; Gal. 2:16). With toú nómou, of the law implied in Paul’s writings (Rom. 4:2, 6; 9:11; 11:6; Eph. 2:9; 2 Tim. 1:9). (5) Of works of faith (érga písteōs [4102], of faith), meaning springing from faith, combined with faith (1 Thess. 1:3; 2 Thess. 1:11). With té̄s pístseōs, of the faith, implied (Heb. 6:10; James 2:14, 17–26 [cf. especially vv. 22, 26]).
(III) Work, i.e., the thing wrought, something made or created generally by men (Acts 7:41) such as an idol (Sept.: Deut. 27:15; 2 Kgs. 19:18; Ps. 9:16). Of the works of God, generally (Acts 15:18; Rom. 14:20; Phil. 1:6; Heb. 1:10 quoted from Ps. 102:25, see Ps. 103:22; 104:31 [cf. Is. 45:11; 64:8; 2 Pet. 3:10; Rev. 15:3]). Also of works implying power, and used for power or might, e.g., of God (John 9:3); of Satan (1 John 3:8).
Sometimes it means work as a single act (Matt. 26:10; Mark 14:6; John 7:21; 10:32, 33; 1 Cor. 5:2). Denotes any matter or thing, any object which one may have to do or attain (1 Tim. 3:1; 2 Tim. 4:18); the general object or result of doing and working, an object or result whose attainment or realization is not accomplished by a single act but by accumulated labor and continued work (Rom. 14:20; 1 Cor. 3:15; 9:1 [cf. Phile. 1:10]); calling or occupation (Acts 14:26; Eph. 4:12; 1 Thess. 5:13; 2 Tim. 4:5); labor enjoined by and done for Christ as the spreading of His gospel and the furthering of His Church; moral conduct (Rom. 2:6; 1 Cor. 3:13; 1 Pet. 1:17).
It is especially used in the pl., tá érga (Matt. 11:2) of Christ’s miracles (John 5:20, 36; 7:3). In John 6:28, “the works of God” must be understood to be works such as God does. On the other hand, in verse twenty–nine, “the work of God” must be understood as that which God requires to be done. The ? in v 28 implies misapprehension of Christ’s words, which He corrects in v 29.
In the Pauline Epistles, those works to which Christians are called are designated not simply as érga, but érga agathá (18), benevolent works. In James, however, érga generally denotes acts in which the man proves his genuineness and his faith (James 2:14). Faith is proven by its works (James 2:22, 25). Elsewhere in the NT, tá érga, the works, usually denotes comprehensively what a man is and how he acts (Rom. 2:6; 2 Cor. 11:15; 2 Tim. 4:14; 3 John 1:10; Rev. 2:2, 5, 6, 22, 23; 3:1, 2, 8, 15; 14:13; 16:11; 18:6; 20:12, 13).
Good works acceptable unto God are only possible through God’s grace active in one’s heart (Matt. 5:16; John 6:28; 14:12). They are always the result of salvation and not the means of salvation. The person who has no faith demonstrates by his evil works his separation from God (John 3:19; Eph. 5:11; Col. 1:21; 2 Pet. 2:8).
Good works are the evidence of living faith, as James emphasizes in opposition to those who, while claiming to be saved by faith, lack good works. The Jews relied upon their confessional adherence to monotheism believing that such religion was sufficient for salvation. James asserts that faith that does not change one’s life is dead faith, and faith that results in conversion and, therefore, unto good works, is living faith (James 2:14–26). Therefore, the word “works” as used by Paul are the dead works which are not wrought by faith, but “works” as used by James are those which definitively involve faith as their initiator. James, therefore, is in harmony with Paul, who also repeatedly declared the necessity for works, for behavior appropriate to the new life in Christ following our entry into it by faith alone (Eph. 2:8–10; 1 Cor. 6:9–11; Gal. 5:16–26).
Man cannot do any work to earn God’s favor unto salvation (Rom. 4:1–5; Eph. 2:8, 9; Titus 3:5). Salvation is given by God in grace, and there is no way that it can be earned.
God is a just God and distinguishes between the benevolent and malevolent works of an unbeliever, and although his good works are dead insofar as the procurement of salvation is concerned, yet they are remembered by God in mitigation of the final punishment of the unbelievers (Acts 10:31). This is made amply clear in the teaching of our Lord concerning the last judgment in Matt. 25:31–46 (and especially in His pronouncements in vv. 41–46 upon the unbelievers who did not engage in any deeds of human benevolence). In Rev. 20:11–15, where the Great White Throne Judgment is spoken of, we find books kept wherein the works of unbelievers are written, as well as the works of believers. These works are recorded for corresponding retribution for the unbelievers and the corresponding rewards for believers. There is ample evidence from the Scriptures that hell is not going to be equal for all unbelievers and heaven is not going to be equal for all believers. Each is going to be judged according to his works, which for unbelievers could never lead unto salvation and which for believers come from living faith.
Deriv.: ampelourgós (289), vine–dresser; argós (692), idle, barren; geōrgós (1092), husbandman; dēmiourgós (1217), one who works for the public; energé̄s (1756), active; ergázomai (2038), to work; euergétēs (2110), benefactor; leitourgós (3011), public servant, minster; panoúrgos (3835), crafty; períergos (4021), busybody; sunergós (4904), workfellow.
Syn.: ergasía (2039), a working, indicative of a process in contrast to the concrete érgon (Eph. 4:19 [see also v. 12]), business, craft, diligence, gain; téchnē (5078) craft, occupation; práxis (4234), transaction, a deed, the action of which is looked upon as incomplete but in progress; poíēsis (4162), a doing, deed; prágma (4229), an accomplished act, deed; dúnamis (1411), miracle, a powerful deed or act; ktísma (2938), product, creature; ktísis (2937), creature, creation; plásma (4110), thing formed; karpós (2590), fruit; katórthōma (2735), very worthy deed, achievement. Ant.: scholé̄ (4981), loitering, leisure, school; katápausis (2663), cessation of work, hence rest.
καρπός, ου, ὁ. Fruta, grano, cosecha, resultado, producto, obra, acción de beneficio, utilidad, provecho, alabanza, tributo, prole, descendiente. A.T. אֵב, Dn. 4:12. בִּכּוּרִים Nah. 3:12. זִמְרָה, Gn. 43:11. יְבוּל, Dt. 11:17. יְגִיעַ Sal. 127(128):2. יִצְהָר, Jer. 38(31):12. פְּרִי, Gn. 4:3. פָּרָה, Ez. 19:10. תַּאֲוָה, Pr. 19:22. תְּבוּאָה, Lv. 25:3. תְּנוּבה, Is. 27:6. N.T. A) lit. Fruta, grano, cosecha, producto: Mt. 3:10; Mt. 7:17–19; Mt. 12:33; Mt. 13:8; Mt. 13:26; Mt. 21:19; Mt. 21:34; Mt. 21:41; Mr. 4:7–8; Mr. 4:29; Mr. 11:14; Mr. 12:2; Lc. 3:9; Lc. 6:43–44; Lc. 8:8; Lc. 12:17; Lc. 13:6–7; Lc. 13:9; Lc. 20:10; Jn. 12:24; Jn. 15:2; Jn. 15:4; 1 Co. 9:7; 2 Ti. 2:6; Stg. 5:7; Stg. 5:18; Ap. 22:2. B) Fruto, hijo, descendiente: Lc. 1:42; Hch. 2:30. C) fig. 1) Fruto, resultado, producto, obra: Mt. 3:8; Mt. 7:16; Mt. 7:20; Mt. 21:43; Lc. 3:8; Jn. 15:5; Jn. 15:8; Jn. 15:16; Ro. 6:21–22; Ro. 15:28; Gá. 5:22; Ef. 5:9; Fil. 1:11; He. 12:11; Stg. 3:17–18. 2) Beneficio, utilidad, provecho: Ro. 1:13; Fil. 1:22; Fil. 4:17. 3) Alabanza, tributo: He. 13:15.
Romans 8:2 because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death.
Romans 8:4 in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit.
Romans 8:5 Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires.
Romans 8:6 The mind of sinful man is death, but the mind controlled by the Spirit is life and peace;
Romans 8:9 You, however, are controlled not by the sinful nature but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ.
Romans 8:11 And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you.
Romans 8:13 For if you live according to the sinful nature, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live,
Romans 8:14 because those who are led by the Spirit of God are sons of God.
Romans 8:15 For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, “Abba, Father.”
Romans 8:16 The Spirit himself testifies with our spirit that we are God’s children.
Romans 8:23 Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.
Romans 8:26 In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express.
Romans 8:27 (NIV)
27 And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God’s will.