The Fruit of The Spirit
Let us Walk in The Spirit and not fulfilling the Lust of the Flesh, Let the Fruit of the Spirit become Relevant in our spirit Being, Our Spirits, and Hearts
Let it Produce and Manifest
THESE FRUITS ARE CALLED “FRUITS” AND NOT “WORKS”
In Gal. 5:19–21, Paul spoke of the works of the flesh and now in Gal. 5:22, 23. he speaks of the fruits (“fruit”) of the Spirit. Why this change of words? Because fruits is a more noble word than works for it better suggests that which is beautiful and wholesome. In Rom. 6:21 and Eph. 5:11, Paul again makes a distinction between works and fruits.
THESE FRUITS ARE REPRESENTATIVE
The nine fruits of the Spirit named here in Gal. 5:22, 23, represent the total number of the fruits of the Spirit, just as the seventeen works of the flesh, Gal. 5:19–21, represent the total number of the works of the flesh and just as the nine gifts of the Spirit, 1 Cor. 12:8–10, represent the total number of the gifts of the Spirit.
The nine fruits of the Spirit named here in Gal. 5:22, 23 are the ones that came to Paul’s mind as he wrote and Paul did not intend for his list to be exhaustive. Note that in verse 23 Paul says that “against such [things] there is no law,” indicating that there are more fruits of the Spirit than the nine mentioned in verses 22 and 23.
THESE FRUITS ARE FRUITS MAKING UP CHRISTIAN CHARACTER
There are two kinds of Christian fruits: (1) fruits making up Christian character (Christian virtues which make up Christian character) and (2) fruits coming from Christian service (sinners converted and saints matured).
The fruits making up Christian character must be developed before we can be fully successful in producing the fruits of Christian service. God wants us to be the something before we say or do something, Ezra 7:10. Preaching and talking the gospel without practicing the gospel is usually only a waste of time and effort, for sinners and saints see no fruits of the Spirit in our lives to make them hungry for what we have.
THESE FRUITS ARE FRUITS OF THE SPIRIT
These fruits are not the fruits of a Christian but are the fruits of the Spirit. Therefore sinners can’t produce these fruits, for sinners do not possess the Holy Spirit and carnal Christians can’t produce these fruits, because they are not yielded to the Holy Spirit, Jn. 15:4. Spiritual Christians can and do produce these fruits, for they possess, and are yielded to, the Holy Spirit. In these Christians, the Holy Spirit purges the works of the flesh and produces the fruits of the Spirit.
THESE FRUITS ARE PROOFS (evidences)
A. THEY ARE PROOFS OF BEING A CHRISTIAN
All Christians, even carnal Christians, are at times yielded to the Holy Spirit and so the fruits of the Spirit are produced to some degree in the lives of all Christians, 2 Cor. 5:17; 1 Jn. 3:9, and give evidence that we are Christians.
B. THEY ARE PROOFS OF BEING A SPIRITUAL CHRISTIAN
If the fruits of the Spirit are prominent, and the works of the flesh are non-prominent, in our lives, we have evidence that we are spiritual Christians, Christians walking in the Spirit.
In Gal. 5:17–23, the works of the flesh and the fruits of the Spirit are listed that Christians might know whether they are walking in the Spirit (if the works of the flesh are prominent in our lives, we are walking in the flesh; if the fruits of the Spirit are prominent in our lives, we are walking in the Spirit).
THESE FRUITS ARE DURABLE
Natural fruits are perishable but the fruits of the Spirit are durable. Since they the constituent parts of Christian character, we can take them with us to the coming world, for our characters survive death.
THESE FRUITS ARE CALLED BY THREE NAMES
They are called: (1) “fruits of the Spirit”; (2) “Christian character traits”; an (3) “Christian virtues.”
THESE FRUITS ARE LAWFUL TO PRODUCE
“Against [the production of] such [things] there is no law,” Gal. 5:23. Divine law, civil law, and social law do not frown upon, but rather smile upon, the production of such things as are listed as being the fruits of the Spirit.
X. THESE FRUITS MAKE PERSONS HUNGRY FOR THE THINGS OF THE SPIRIT
A. THEY MAKE SINNERS HUNGRY—When sinners see the fruits Spirit in our lives, they are made to hunger for these things.
B. THEY MAKE CARNAL CHRISTIANS HUNGRY—When carnal Chritians see the fruits of the Spirit in the lives of spiritual Christians, they hunger to have these things in their lives.
THESE FRUITS ARE PRODUCED WHEN A RECIPE IS FOLLOWED
A. We must be born again.
B. We must be yielded to the Spirit.
C. We must desire the fruits of the Spirit.
D. We must pray for the fruits of the Spirit.
E. We must trust God to produce in us the fruits of the Spirit.
A DETAILED DISCUSSION OF THE FRUITS OF THE SPIRIT
I. A DETAILED DISCUSSION OF “LOVE”
A. THE IDENTIFICATION OF THIS LOVE AS AGAPE LOVE
The Greek has three words for love, eros, phile, and agape. The word used here in Gal. 5:22 is agape.
Eros love is an animal love, a selfish love, and a lustful love, a love never mentioned in the New Testament.
Phile love is a human love, an affectionate love, a liking love, a limited love (liking only its own kind), and a New Testament commended and commanded love.
Agape love is a divine love, an intellectual love, and a totally unselfish love.
B. THE DESCRIPTION OF AGAPE LOVE
1. It is a divine love (1 Jn. 4:8, 16)
It is the love that God is, 1 Jn. 4:8, 16. God is three things: (1) God is spirit, Jn. 4:24; (2) God is light, 1 Jn. 1:5; and (3) God is love, 1 Jn. 4:8.
2. It is a God-given love (1 Jn. 4:7)
God is love. He commands us to have love, and then He gives us the love that He commands us to have.
God gives us His love by manifesting His love to us until His love is perfected in us, 1 Jn. 4:12. Love is perfected in us (has reached its goal in us) when we cease resisting His love and permit His love, in the person of the Holy Spirit, to dwell in us and manifest itself back to God and to our fellowman (especially to our spiritual brothers) through us.
So God gives Christians the Holy Spirit, 1 Jn. 4:13, who is love, and the Holy Spirit gives us the love that we need to love our brothers and to thereby love God. Under the New Covenant, God furnishes that which He commands; His commandments are His enablings.
3. It is a Spirit-produced love
Agape love is a fruit of the Spirit, Gal. 5:22, and not of the believer. The Spirit, possessed by all believers, Rom. 8:9, produces the virtue of love in the believer when the believer is yielded to Him.
A sinner does not possess the Holy Spirit and so does not possess agape love. A carnal Christian does possess the Holy Spirit but is not yielded to Him and so does not possess agape love. A spiritual Christian does possess the Holy Spirit and is yielded to Him and so does possess agape love.
4. It is an intellectual love
It is a love motivated by the intellect, activated by the will, and rewarded by feeling. Motivated by our knowledge of what Christ has done for us, we for Christ’s sake purpose to treat and do treat our fellowman as Christ has commanded, without waiting for a feeling of affection for him or a liking of him and then God rewards us by giving us a feeling of affection for him and a liking of him. We are to love persons not because we like them but until we do like them.
5. It is both a benevolent and a beneficent love
It not only wishes well but it also does well, 1 Jn. 3:16–18. Love is not dormant but is active.
6. It is a great love
The greatness of God’s love is revealed in God’s giving of His Son to die for us, Rom. 5:6–8, and in God’s adoption of us to be His sons, 1 Jn. 3:1, 2.
In our King James Version, the word agape is, in First Corinthians, chapter 13, translated “charity.” This translation of agape is an unfortunate translation for agape love is far greater than charity.
7. It is the-greatest-of-the-three-permanent-virtues love
Faith, hope, and charity (agape love) are the three permanent virtues and the greatest of these is charity (agape love), 1 Cor. 13:13. Why? Because faith and hope receive while love gives. “It is more blessed to give than to receive,” Acts 20:35.
C. THE STANDARD (THE PATTERN) FOR AGAPE LOVE
We are to love one another as Jesus loved His disciples (“as I have loved you,” Jn. 15:12):
1. Jesus loved them initiatively (Jn. 15:16)—He took the initiative, in establishing the love relationship between Himself and His disciples. He loved them while they were yet “weak,” “ungodly,” “sinners,” and “enemies,” Rom. 5:6–10. We, like Jesus, should take the initiative in loving others, loving them until they love us in return.
2. Jesus loved them intimately (Jn. 15:15)—He called them “friends” and not “servants.” He commanded them and gave them reasons for the commands. This thing masters do not do to their servants. We as Christians should share the precious things of God with each other.
3. Jesus loved them sacrificially (Jn. 15:13)—Jesus sacrificed Himself for them. We should be willing to sacrifice our time, our talents, our resources and even our lives to edify and mature our brothers, 1 Jn. 3:16–18.
4. Jesus loved them enduringly (Jn. 13:1)—“Having loved His own, He loved them unto the end.”
5. Jesus loved them unselfishly (Jn. 13:1–5)—Facing the sufferings just ahead and death on the morrow, Jesus forgot Himself and spent the evening instructing His disciples and praying for His disciples.
D. THE HUMAN EXAMPLE OF AGAPE LOVE
Paul gives us a great example of agape love. He loved Jesus so much that he was willing to die for Him, Acts 21:13. He loved his unsaved countrymen so much that he was willing to give up his salvation for them, Rom. 9:3. He loved all sinners so much that he was willing to refrain (abstain) from using his Christian liberties to win them to Christ, 1 Cor. 9:19–23. He loved saints so much that he was willing to spend and be spent for them even though the more he loved them, the less they loved him, 2 Cor. 12:15.
E. THE VALUE OF AGAPE LOVE
1. It fulfils law (Rom. 13:8–10)—When we love, we fulfil the two great comprehensive commandments of the law, the commandments to love God and our neighbor, Matt. 22:34–40. When we fulfil these two comprehensive commandments, we fulfil the whole of the Ten Commandments. So love fulfils all the law.
2. It proves Christian discipleship (Jn. 13:35)—Love expressed to other Christians is our “badge of discipleship.”
3. It lightens Christian service—G. Campbell Morgan said in regard to the three permanent Christian virtues: “Faith makes everything possible, hope makes everything bright, and love makes everything easy.” When we love God and our fellowmen, we don’t have to serve them but we get to serve them.
4. It prompts love in return—When we love others, they in return love us.
5. It wins sinners to Christ—Nothing wins sinners to accept Christ more rapidly and surely than does the living of a life of agape love before them.
6. It receives an eternal reward—Living a life of love is living a life of unselfish service and all unselfish service will be rewarded in the life to come.
F. THE PROOFS OF AGAPE LOVE
The following questions, based upon the marks of agape love given to us in 1 Cor. 13:4–7, reveal the presence or the absence of agape love in our lives. If we can honestly say “yes” to these questions, we have proof that we possess and exercise agape love:
1. Do we suffer a long time at the hands of evil persons and yet remain kind?
2. Do we refuse to be envious of the possessions, the accomplishments, and the praise (given to) others?
3. Do we refuse to boast, brag, and parade ourselves to gain the approval and the applause of others?
4. Do we practice humility (by obeying superiors, serving inferiors, admitting mistakes, seeking forgiveness, taking good advice, etc.)?
5. Do we practice consideration and tact in our dealings with others?
6. Do we seek the well-being of others as well as our own well-being?
7. Do we suffer on and on without becoming provoked and losing our temper?
8. Do we refuse to keep a ledger of wrongs suffered so as to seek revenge later?
9. Do we refuse to rejoice when others go wrong, fall into sin?
10. Do we rejoice when others do right, practice the truth?
11. Do we bear up under and patiently endure persecutions and ill-treatment from perverse persons?
12. Are we quick to believe a good report and slow to believe an evil report concerning others?
13. Do we never give up hope for the improvement of our fellowmen, expecting grace to someday win them to Christ (or to a better life if they are already Christians)?
14. Do we endure all things (pain, poverty, privation, etc.) and stay under the load although all things seem to be adverse?
G. THE RECIPE FOR AGAPE LOVE
1. Become born again—Only Christians can have agape love.
2. Become a consecrated Christian—Only consecrated Christians possess agape love.
3. Desire agape love—If we hunger and thirst for divine things, we will be filled, Matt. 5:6.
4. Pray for agabe love—“Ye have not, because ye ask not,” James 4:2.
5. Trust God to supply agape love—He is faithful.
DETAILED DISCUSSION OF “JOY”
A. THE GREEK WORD TRANSLATED “JOY”
“Joy” is a translation of the Greek word chara. Chara is a word that is closely related to the Greek word charis, a word used in the Bible as a word of greeting (when charis is used as a word of greeting, it is translated “grace” in our King James version).
B. THE SECULAR DEFINITION OF JOY
Joy is the deep-rooted emotion of delight, gladness, and pleasure excited (stirred up) by the acquisition of, or the expectation of receiving, that which deemed to be good.
C. THE BIBLE DEFINITION OF JOY
Joy is the deep-rooted emotion of delight, gladness, and pleasure excited (stirred up) in a Christian by the knowledge of his present position in Christ and his future prospects in Christ. When we as Christians think upon the Bible-revealed facts that we are now the objects of Christ’s favor and that in the future we will be the recipients of Christ’s promises, we are filled with joy. How can we be sad when we read that now all things are working together for our good, Rom. 8:28, and that in the future we will be conformed to the image of God’s Son, Rom. 8:29?
D. THE DISTINCTION BETWEEN HAPPINESS AND JOY
1. Happiness comes from the gratification of the appetites of our lower nature; joy comes from the gratification of the appetites of our higher nature.
2. Happiness comes from the things around us; joy comes from the God above us.
3. Happiness depends upon the favorableness of our circumstances; joy depends upon the faithfulness of our God.
4. Happiness is not dependent upon obedience to God; joy is dependent upon obedience to God.
5. Happiness is transitory; joy is permanent (when we are living in fellowship with God).
E. THE POSSESSORS OF JOY
Unsaved persons do not possess joy for joy is a fruit of the Spirit and unsaved persons do not possess the Spirit. Carnal Christians do not possess joy for carnal Christians possess, but are not yielded to, the Spirit. Spiritual Christians do possess joy for they possess and are yielded to the Spirit.
F. THE PERMANENCE OF JOY (John 16:22)
We as Christians may temporarily lose our joy through willful disobedience to God (sin), Psa. 51:12; Jn. 15:11, but no person (or thing) can permanently take our joy from us, Jn. 16:22. They may take happiness from us, but not joy, Lu. 6:22, 23; Acts 5:41; 2 Cor. 6:10; 7:4. We as Christians have permanent joy because we have knowledge that all is going to end well for us in spite of what men and circumstances are now doing to us.
G. THE MAINTENANCE OF JOY
1. Our joy is maintained through obedience (Jn. 15:1–11)—If we “abide in the vine,” obey Christ’s known commandments, we constantly bear fruit, including the fruit of joy, Jn. 15:5. His joy remains (abides) in us and our joy is full, Jn. 15:11.
2. Our joy is maintained through prayer (Jn. 16:23, 24)—If we abide in the vine, we may ask for what we will and it shall be done unto us, Jn. 15:7. Whatsoever we ask the Father in Jesus’ name, he will give it unto us, that our joy may be (kept) full, Jn. 16:23, 24. If our needs are constantly supplied through prayer, then our souls are constantly filled with joy. Sadness comes from unfulfilled needs.
H. THE EXAMPLES OF JOY
1. Jesus’ example—Both in His Upper-Room Discourse, Jn. 15:11, and in His High-Priestly Prayer, John 17:13, Jesus spoke of His joy, even though His trial and crucifixion were only a few hours away.
2. Paul’s example—In the book of Philippians, Paul, in spite of his circumstances at the time of the writing of this book, uses the words joy and rejoice 17 times. We are tempted to believe that instead of being in prison in Rome, Paul was vacationing on an island somewhere in the South Seas. “Rejoice in the Lord alway, and again I say, rejoice,” Phil. 4:4. His joy was coming, not from his present circumstances but from his future prospects, Rom. 12:12. Paul, in 1 Thes. 5:16, told the Thessalonians to “rejoice evermore,” an injunction that he himself practiced, 2 Cor. 6:10.
I. THE VALUES OF JOY
1. Joy spices Christian living—“The joy of the Lord” makes life worth living. It makes us eager for the things of tomorrow.
2. Joy motivates Christian service—“The joy of the Lord is your strength,” Neh. 8:10. When we are sad and gloomy, we do little or nothing in the way of Christian service but when we are filled with joy, we are eager to fulfil our Christian duties.
3. Joy empowers Christian testimony—Joy makes our testimony effective. When sinners see our joy in the midst of our troubles and tribulations, they are made thirsty for the quality life (the divine life) that we are manifesting. Gloomy Christians seldom or never win sinners to Christ for their gloominess nullifies their testimony.
4. Joy strengthens Christian perseverance—Jesus “for the joy that was set before Him endured the cross.” Just as Jesus’ comtemplation of future joy strengthened Him to persevere in His sufferings, even so our contemplation of future joy strengthens us to persevere in our sufferings. “It will be worth it all when we see Jesus.”
J. THE PERFECTION OF JOY
Our joy, sometimes interrupted and sometimes dimmed in this life, will be uninterrupted and complete on resurrection morning. “In thy presence is fulness of joy, and at thy right hand there are pleasures forevermore,” Psa. 16:11. “Well done, thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things. Enter thou into the joy of thy Lord,” Matt. 25:21. “But rejoice,—that when His glory shall be revealed, ye may be glad also with exceeding joy,” 1 Peter 4:13. “Now unto Him who is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy,—be glory and majesty, dominion and power, bath now and ever. Amen.”
K. THE RECIPE FOR JOY
1. Become born again—Only Christians can have joy.
2. Become a consecrated Christian—Only spiritual Christians possess the fruit of the Spirit called joy.
3. Desire joy—If we don’t have the desire, we should pray for the desire.
4. Pray for you—We should pray for joy and the things that maintain our joy, Jn. 16:22–24.
5. Trust God to supply joy—Obedience and trust bring the fullness of God into our lives.
III. A DETAILED DISCUSSION OF “PEACE”
A. THE TWO KINDS OF PEACE
The Bible speaks of two kinds of peace: (1) “peace with God,” Rom. 5:1, and (2) “the peace of God,” Phil. 4:7. “Peace with God” has to do with positional, external, permanent peace, with the believer’s positional relationship to God, while “the peace of God” has to do with experiential, internal, fluctuating peace, with the believer’s experiential relationship to God. The one is an unfelt peace while the other is a felt peace.
The “peace” spoken of as “a fruit of the Spirit” in Gal. 5:22 is “the peace God” (“the peace of God which passeth all understanding,” Phil. 4:7; “the peace which is better felt than telt,” Guy King). Negatively, this peace has reference to the dedicated believer’s freedom from disquieting fears, agitating emotions, and distressful anxieties, and positively, it has reference to the dedicated believer’s feeling of tranquility (quietness, calmness, stillness, composure). So this peace is not only negative but is also positive. It is not only an emptiness of something but is also a fullness of something. The only peace the world knows is a negative peace, a peace consisting of the absence of hostility and open warfare, Jn. 14:27.
THE DEFINITION OF PEACE
“The peace [Greek, eirene] of God,” Phil. 4:7, is tranquility of mind based upon a consciousness of being an object of the favor of God and an heir of the promises of God.
THE AUTHOR OF PEACE
In Rom. 15:33; 16:20; 2 Cor. 13:11; Phil. 4:9; 1 Thes. 5:23; Heb. 13:20, God is called “the God [the author] of peace.” All peace, including experiential peace, comes from God, just as “every good gift and every perfect gift cones from above, and cometh down from the Father of lights, with whom is no variableness neither shadow of turning,” James 1:17. “The peace of God” comes down from God through the Holy Spirit into the hearts of dedicated believers.
THE MAINTENANCE OF PEACE
“The peace of God” is maintained through prayer. When we are burdened with the cares of this life, we are tempted to worry and so lose our peace but instead of worrying and losing our peace, we can pray and keep our peace. When we are “troubled on every side,” 2 Cor. 4:8, we can make our requests “known unto God” and the peace of God will rise up in our hearts and guard our hearts and minds against worry and fear, Phil. 4:6, 7.
We can cast all of our cares upon Him, 1 Peter 5:7, and “rest in the Lord and wait patiently for Him,” Psa. 37:7, and so maintain our peace.
THE BIBLE EXAMPLES OF PEACE
1. The example of Jesus—He, in His earthly life of humiliation, ever experienced the peace of God in His heart. In Jn. 14:27, Jesus spoke of His peace and promised to leave His peace with His disciples as a legacy and as a gift. He did leave us this gift and it is ours if we will but appropriate it by abiding in Him, Jn. 16:33.
2. The example of Paul—He in all thirteen of his epistles, wished “peace” to his readers, peace which he himself possessed in abundance, as is witnessed by his calmness in his many troubles, 2 Cor. 4:8, and his contentment in his various states, Phil. 4:11.
3. The example of the many Christian martyrs—Many thousands of Christian martyrs, including Stephen, Polycarp, Huss, Tyndale, Latimer, Ridley, John Rodgers, went to death manifesting the great peace that was present in their hearts.
. THE INEXPLICABLENESS OF PEACE
This peace “passeth all understanding,” Phil. 4:7. We who experience it can’t understand it, so we can’t explain it to others. As Guy King used to say, “it is better felt than telt.”
THE VALUE OF PEACE
Peace guards us from worry, Phil. 4:7. Anything which can keep us from worry is a possession of great value.
THE COMPANION OF PEACE
Peace and joy are two fruits of the Spirit that are often found together, Rom. 14:7; 15:13; Gal. 5:22. When we as Christians are yielded to God and believe that God is the author, directly or indirectly, of all of our troubles, that He is ever with us in our troubles, that He is making our troubles work for His glory and our good, and that He will eventually deliver us wholly from all of our troubles, we have both peace and joy in our hearts. Peace and joy are Siamese twins.
THE GREAT PICTURE OF PEACE
Luke 8:22–25—When Jesus was awakened and placed in command of the boat, a great calm came. Even so, when we Christians awaken Jesus and place Him in command of our boat (our body), a great calm comes.
THE UNIVERSAL QUEST FOR PEACE
Every one of the more than five billions of people on this earth are seeking, either consciously or unconsciously, for peace (quietness, rest, satisfaction, contentment).
THE RECIPE FOR PEACE
1. The false recipe
Peace is not found by practicing stoicism (showing indifference to pleasure or pain) or by practicing epicureanism (indulging the senses).
2. The true recipe
a. Be born again.
b. Become a dedicated Christian.
c. Desire peace.
d. Study the Scriptures (become acquainted with the promises of God and the faithfulness of God).
e. Pray for peace.
f. Trust God for peace.
THE DEFINITION OF LONGSUFFERING
There are two Greek words that are close in their meanings but which are to be distinguished:
1. “Hupomona”—This Greek word is usually translated “patience” or “endurance.” “Hupomona” is the ability to remain under the pressure of evil things without murmuring, fainting, running, etc. This word is never used in reference to God for He is the direct or the indirect author of all evil things (physically-evil things).
2. “Makrothumia”—This Greek word is usually translated “longsuffering” or “perseverance.” “Makrothumia” is the ability to continue on without retaliation or thought of revenge when opposed by evil persons. This word, the word used here in Gal. 5:22, is often used in reference to God, for God does show longsuffering, great longsuffering, toward evil persons.
THE POSSESSORS OF LONGSUFFERING
Neither sinners nor carnal Christians possess the character trait called longsuffering, for longsuffering is a fruit of the Spirit and sinners do not possess the Spirit and carnal Christians are not yielded to the Spirit. Spiritual Christians do possess the Spirit, and are yielded to the Spirit, so the virtue of longsuffering is present in their lives.
THE NEED FOR LONGSUFFERING
We need this character trait in order to receive the truly valuable things of life. We do not need perseverance to receive the cheap things of life (the things gained through retaliation and revenge) for they may be had now with no waiting, and paid for later. But the really valuable things of life, Christlikeness, a good character, a good reputation, a laid-up-in-heaven reward, etc. are attained only through perseverance.
THE SUPREME EXAMPLES OF LONGSUFFERING
1. The example of God—He for 6000 years has been longsuffering toward the world; He for 3500 years has been longsuffering toward Israel; and He for 1900 years has been longsuffering toward the church. He was longsuffering for 120 years toward the sinners of the anti-diluvian world, 1 Peter 3:20; He is longsuffering toward the non-elect, Rom. 9:22; and He is longsuffering toward sinners, 2 Peter 3:9. But there is a limit to His longsuffering. Prov. 1:24–33; 29:1; Rom. 2:4, 5.
2. The example of Christ—He was longsuffering toward His enemies throughout His public ministry, but especially was He longsuffering during all the phases of His trials and during His hours on the cross. He was longsuffering toward Paul while he was yet a sinner, 1 Tim. 1:16. He is longsuffering toward us as Christians
THE OTHER EXAMPLES OF LONGSUFFERING
1. The example of Joseph—Genesis, chapters 37–50
2. The example of David—First Samuel, Second Samuel, First Chronicles
3. The example of Nehemiah—The book of Nehemiah
4. The example of Paul—The book of Acts and the epistles of Paul
F. THE VALUE OF LONGSUFFERING
1. It is an ingredient of Christian character.
2. It makes sinners hungry for Christ and salvation.
3. It reveals God’s glory (it glorifies God).
4. It works toward a full reward in heaven.
G. THE PERSONAL QUESTIONS CONCERNING LONGSUFFERING
How do we respond to opposition from evil persons? Do we blow up, retaliate and get even, or do we draw near to God because of our troubles and thank God for our troubles?
Do our oppositions leave us bitter or better? Do they leave us hurt or helped?
The actions of life (the actions of persons and things that come against us) are really not important (for they will someday be forgotten, Isa. 65:17) but our reactions are important (for they either retard or accelerate our growth into Christlikeness).
H. THE RECIPE FOR LONGSUFFERING
1. Be born again.
2. Be a dedicated Christian (abide in the vine).
3. Desire the virtue of longsuffering.
4. Pray for longsuffering.
5. Trust God for longsuffering.
DETAILED DISCUSSION OF “GENTLENESS”
A. THE DEFINITION OF GENTLENESS
Gentleness is the quality of being wellborn, refined, quiet, tame, docile, mild, tender, kind, etc. It is the opposite of being harsh and austere. The word “gentleness,” Gal. 5:22, comes from the Greek word chrestotes.
THE DEFINITION OF GENTLENESS
Gentleness is the quality of being wellborn, refined, quiet, tame, docile, mild, tender, kind, etc. It is the opposite of being harsh and austere. The word “gentleness,” Gal. 5:22, comes from the Greek word chrestotes.
B. THE POSSESSORS OF GENTLENESS
Gentleness is a fruit of the Spirit, so unsaved persons and carnal Christians do not possess gentleness for unsaved persons do not possess the Spirit and carnal Christians are not yielded to the Spirit. Spiritual Christians do possess the Spirit and are yielded to the Spirit, so they do possess the virtue of gentleness.
C. THE IMPORTANCE OF GENTLENESS
1. Christian teachers must exercise the quality of gentleness (2 Tim. 2:24)—They must be gentle, patient, and meek. Teaching with gentleness is a proof of possessing divine wisdom, James 3:13–18.
2. Christians in general are exhorted to exercise the quality of gentleness (Titus 3:2)—Christians are exhorted to speak evil of no man and to be no brawlers but to be gentle and meek unto all men.
D. THE EXAMPLES OF GENTLENESS
1. The supreme example of Jesus—Jesus, during His life of humiliation here on the earth, constantly manifested gentleness, especially during His trial and crucifixion, Isa. 53:7; Matt. 12:18–21; 26:63; 27:12, 14. See the prophecy of the gentleness which Christ will show toward His people in the Millennium, Isa. 40:11.
2. The good example of Paul—Paul was meek and gentle, like his master. Paul appealed to the Corinthians with all the meekness and gentleness of Christ, 2 Cor. 10:1. Paul was as gentle as a nurse among the new converts at Thessalonica, 1 Thes. 2:7.
E. THE VALUE OF GENTLENESS
1. It keeps us from squabbles and fights.
2. It causes us to be well spoken of in our communities.
3. It glorifies God.
4. It makes sinners thirsty for Christ.
5. It works toward a greater reward in heaven.
F. THE RECIPE FOR GENTLENESS
1. Become a saved person.
2. Be a dedicated Christian.
3. Desire gentleness.
4. Pray for gentleness.
5. Trust God to produce gentleness.
DETAILED DISCUSSION OF “GOODNESS”
A. THE DEFINITION OF GOODNESS
“Goodness,” Gal. 5:22, is the translation of the Greek word agathosune. Agathosune is the quality of wishing and doing good to others. It is the virtue which seeks to build others up and not tear them down.
B. THE AUTHOR OF GOODNESS
Goodness is an attribute of God, Exo. 34:6. God is abundant in goodness (beneficence and truth (faithfulness), Exo. 34:6, and He delights in imparting these divine qualities to men, men who meet His conditions. If men possess goodness, they received it as a gift from God, for every good and perfect thing comes from Him as a gift, James 1:18.
C. THE POSSESSORS OF GOODNESS
Only dedicated Christians possess the fruits of the Spirit, one of which fruits is the fruit of goodness. Sinners do good deeds but these good deeds come from a selfish heart and are motivated by selfishness and so are not fruits of the Spirit.
D. THE EXAMPLES OF GOODNESS
1. The example of God—See Exo. 34:6; Psa. 33:5; Rom. 2:4; James 1:17. God is good to those who receive Him but is severe to those who oppose Him, Rom. 11:22.
2. The example of Jesus—See Acts 10:38.
3. The example of Paul—See 1 Cor. 4:12, 9:19–23; Col. 1:28.
E. THE VITALITY OF GOODNESS
The virtue of goodness, like the virtues of faith and love, is an active thing. It cannot remain quiescent but is always seeking a way to express itself in acts of goodness. It is beneficent as well as benevolent; that is, it not only wishes well but it also does well.
F. THE COMPANION OF GOODNESS
Goodness and gentleness are twins. One writer calls them synonyms. If we are gentle (mild, kind, tender, and considerate) in our attitudes and actions toward others, we will not harm them but will do them good.
G. THE VALUE OF GOODNESS
1. It maintains a good conscience—If we refrain from harming others and constantly strive to do them good, we fulfil the law, Rom. 13:9, 10, and so maintain a good conscicence, Acts 23:1; 24:16, a valuable possession.
2. It reaps good in return—When we show goodness to others, they often repay us by showing goodness to us. We reap what we sow, Gal. 6:7.
3. It manifests the divine life that is within us—When we manifest the divine life that is within us, we are letting our light shine and we are glorifying God, Matt. 5:16.
4. It makes sinners thirsty and hungry for the things of God—When sinners see the divine life manifested, they either oppose it, run from it, or accept it.
5. It gives us a foretaste of heaven—We will live in the midst of constant goodness there.
H. THE IMPORTANT QUESTIONS CONCERNING GOODNESS
Do we practice goodness? Do we go about tearing people down or building them up? Are we wreckers or builders? Are we harmers or helpers? Do we disobey or obey the exhortation of Rom. 12:9b?
I. THE RECIPE FOR GOODNESS
1. Be born again.
2. Abide in the Vine (be a consecrated Christian)
3. Desire goodness.
4. Pray for goodness.
5. Trust God to provide goodness.
THE MEANING OF FAITH (faithfulness)
The Greek word pistis may be translated faith or faithfulness. Here in Gal. 5:22, it should be translated faithfulness (fidelity, trustworthiness, dependability, constancy, steadfastness). Faithfulness is the virtue of being faithful to God (in believing His revealed truths and in keeping His known commandments) and of being faithful to men (in fulfilling our duties toward them and in keeping our promises to them).
B. THE POSSESSORS OF FAITHFULNESS
Faithfulness is a fruit of the Spirit produced by the Spirit in the lives of dedicated believers. Sinners do not possess the Spirit and so do not possess the virtue of faithfulness. Carnal Christians are not yielded to the Holy Spirit which they possess, and so they do not possess the fruit of the Spirit called faithfulness.
C. THE EXAMPLES OF FAITHFULNESS
1. The example of God—See Deut. 7:9; Psa. 36:5; Psa. 119:90; Rom. 3:3, 4; 1 Cor. 10:13. God’s name “Jehovah” means “the self-existent God who ever lives to faithfully keep His covenant promises.”
2. The example of Jesus—1 Thes. 5:24; 2 Thes. 3:3; 2 Tim. 2:13; Rev. 19:11.
3. The example of Abraham—See Gal. 3:9.
4. The example of Moses—See Heb. 3:5.
5. The example of Paul—See 1 Tim. 1:12.
6. The example of Timothy—See 1 Cor. 4:17.
7. The example of Tychicus—See Eph. 6:21.
8. The example of Epaphras—See Col. 1:7.
D. THE VALUE OF FAITHFULNESS
1. It makes most oaths unnecessary.
2. It causes us to be well-spoken of (to have a good reputation).
3. It gives us a good conscience.
4. It makes sinners hungry for the divine life.
5. It secures a full reward, Matt. 24:45–47; 25:21; Lu. 19:17.
E. THE IMPORTANCE OF FAITHFULNESS
We Christians are stewards, 1 Peter 4:10, and the one requirement of stewards is faithfulness, 1 Cor. 4:2. We are not required to be successful, only faithful. So there is nothing more important to a Christian (a steward) than faithfulness.
F. THE PERSONAL QUESTIONS CONCERNING FAITHFULNESS
1. Are we faithful in church attendance?—This is the most important of all the areas of faithfulness, for at church we are challenged and are empowered to be faithful in other areas of faithfulness. To be a strong, dedicated Christian, we must be a member of a good local church, faithful in our attendance at this local church, and involved in the ministry of this local church.
2. Are we faithful in doctrine?—Are we faithful in holding to, and in contending for, “the faith which was once [for all time] delivered to the saints,” Jude 3? See 2 Tim. 1:13; 3:14; 4:7.
3. Are we faithful in morals?—Are we faithful in living a good moral life at all times? On Sunday and on Monday? In public and in private? In the daylight and in the dark? In season and out of season? At home and on vacation?
4. Are we faithful in financial stewardship?—Are we good stewards of “the mammon of unrighteousness” entrusted to our care, Lu. 16:9–12? Are we using our wealth to indulge ourselves or to build God’s kingdom?
5. Are we faithful in Christian service?—Are we faithful in witnessing to the unsaved, in visiting the sick, in supporting the weak, in warning the unruly, etc.?
G. THE RECIPE FOR FAITHFULNESS
1. Become a saved person.
2. Be a spiritual Christian.
3. Desire faithfulness.
4. Pray for faithfulness.
5. Trust God to produce faithfulness.
THE DEFINITION OF MEEKNESS
Meekness is the quality of accepting our place in life with no complaint, of receiving discipline with no resentment, of accepting injustice with no retaliation, of yielding in non-essential things to prevent strife and division, and of giving up our Christian liberties to win sinners and edify saints.
B. THE POSSESSORS OF MEEKNESS
Since meekness is a fruit of the Spirit, only spiritual Christians possess meekness. Sinners and carnal Christians do not possess meekness for sinners do not possess the Spirit and carnal Christians are not yielded to the Spirit.
C. THE DIFFERENCE BETWEEN WEAKNESS AND MEEKNESS
Many untaught persons confuse meekness with weakness, but these traits should not be confused, for one is a praiseworthy virtue while the other is a blameworthy vice.
Meekness is a willingness not to contend for amoral things but to contend for moral things; weakness is an unwillingness to contend for either. Meekness is a willingness not to fight for our own rights but to fight for the rights of others; weakness is an unwillingness to fight for either. Meekness is a willingness not to defend our own opinions but to defend the revealed truths of God; weakness is an unwillingness to defend either.
In summary, meekness will fight when it should, but weakness refuses to fight when it should.
D. THE EXAMPLES OF MEEKNESS
1. The example of Jesus—See Matt. 11:29; 21:5; 2 Cor. 10:1.
2. The example of Moses—See Num. 12:3.
3. The example of Paul—See 1 Cor. 4:21; 2 Cor. 10:1.
E. THE VALUE OF MEEKNESS
1. Meekness wins the Lord’s support—“The Lord lifteth up the meek,” Psa. 147:6.
2. Meekness receives the Lord’s guidance—“The meek will He teach His way,” Psa. 25:9.
3. Meekness is worthy of pursuit—“Follow after righteousness, godliness, faith, love, patience, and meekness,” 1 Tim. 6:11.
4. Meekness adorns its possessor—A Christian woman should not try to win her husband to Christ through outward adornment but through inward adornment, the adornment of a meek and a quiet spirit (a costly ornament in God’s sight), 1 Peter 3:1–6.
5. Meekness preserves peace and unity—We are to walk worthy of our calling “with all lowliness and meekness, with longsuffering, forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace,” Eph. 4:2, 3. So meekness is one of the things which preserve peace and peace preserves unity.
6. Meekness proves the possession of heavenly wisdom—A religious teacher who possesses heavenly wisdom lives and teaches meekly, while a religious teacher who possesses earthly wisdom lives and teaches in envying and strife, James 3:13–18.
7. Meekness will be rewarded—“He [the Lord] will beautify the meek with salvation,” Psa. 149:4. “Blessed are the meek, for they shall inherit the earth,” Matt. 5:5.
F. THE PERSONAL QUESTIONS CONCERNING MEEKNESS
1. Do we accept our place in life with no complaint?
2. Do we receive discipline (reproofs and rebukes) with no resentment?
3. Do we accept injustice without retaliation?
4. Are we willing to yield in non-essential things rather than to cause trouble and division?
5. Are we willing to give up our rights in order to see sinners saved and saints edified?
6. Are we meek like the lowly Christ?
G. THE RECIPE FOR MEEKNESS
1. Become born again.
2. Live a dedicated life.
3. Desire meekness.
4. Pray for meekness.
5. Trust God for meekness.
THE MEANING OF TEMPERANCE
The word “temperance” (K.J.V.) comes from the Greek word egkrateia and it has a far wider meaning than abstinence from intoxicating drinks. It means self-control, the ability to master and control the desires (appetites, passions) of the mind and the body.
B. THE POSSESSORS OF TEMPERANCE
Unbelievers do not possess the Spirit and so they do not possess the fruit of the Spirit called “temperance.” Carnal Christians possess the Spirit but are not yielded to the Spirit and so they, too, do not possess “temperance.” Only spiritual Christians, Christians yielded to the Spirit’s control, possess the virtue of “temperance.”
C. THE NEED FOR TEMPERANCE
1. Temperance is necessary to avoid destruction
Just as the forces of nature (fire, water, etc.) are destructive when uncontrolled, even so the carnal desires (the desires for wealth, power, fame, pleasure, sleep, food, drink, sex, etc.) are destructive when they are uncontrolled.
2. Temperance is necessary to achieve success
No person ever achieved true success without exercising temperance. A person striving for success must make himself do the things which are necessary for success and make himself abstain from the things detrimental to success.
D. THE EXAMPLES OF TEMPERANCE
1. The bad examples (the examples of intemperance)
a. Eve—She, through intemperance, ruined the human race, Gen. 3:6.
b. Noah—He, the new head of the race after the Flood, through his intemperance, greatly affected the future of the human race, Gen. 9:18–27.
c. The wilderness Israelites—They, with their great privileges, did not exercise temperance but lusted after evil things and fell in the wilderness and were not permitted to enter the promised land, 1 Cor. 10:1–11.
d. Samson—He is a perfect example of incontinence (intemperance). He violated all three of the commandments given to Nazarites (and he himself was a Nazarite, Num. 6:1–8). Also, he had little or no control over his sex appetite, which led to his destruction.
e. Solomon—He violated all three of the commandments given to Israel’s kings, Deut. 17:14–17.
2. The good examples (the examples of temperance)
a. The example of Jesus—He is the perfect example. What mastery he manifested in living above sin, Heb. 4:15, in not yielding to the wilderness temptations of Satan, Matt. 4:1–11, in controlling His response to the indignities heaped upon Him at His trial, Matt. 26:57–27:31, and in not coming down from the cross when He was tempted to do so, Matt. 27:42. His whole life was a manifestation of mastery over the appetites of His human nature.
b. The example of Paul—Paul, 1 Cor. 9:24, 25, reminds us of the temperance exercised by the runners in the Olympian and the Isthmian games and then, 1 Cor. 9:26, 27, he tells us of his own temperance, a temperance like that of the Greek athletes but exercised to win a different kind of crown. Paul mastered his body and its appetites for two reasons: (1) That he be not a reject from the Christian race and (2) that he be the winner of the prize, an incorruptible crown (eternal life with fullness of rewards).
E. THE NEED FOR WATCHFULNESS IN TEMPERANCE
When we think we stand (with full mastery over all of our appetites and passions), we should take heed lest we fall, 1 Cor. 10:12, for at such a time we are self confident and are unwatchful.
F. THE VALUE OF TEMPERANCE
1. Temperance attracts sinners—Sinners secretly admire us when they see the fruits of the Spirit being manifested in our lives and they are made to be hungry for these fruits.
2. Temperance glorifies God—When the divine life is manifested through us in words and deeds, God is glorified.
3. Temperance keeps us from many of the sorrows of this life—It keeps us from the sorrows coming from many hurtful and destructive things.
4. Temperance qualifies us for a full reward in the life to come—To the same degree that a Christian conquers his body and its appetites (his Canaan land with its Canaanites), to the same degree will he be rewarded in the world to come.
G. THE PERSONAL QUESTIONS CONCERNING TEMPERANCE
Do we exercise control over:
1. Our thoughts?
2. Our eyes?
3. Our tempers?
6. Our food appetite?
4. Our tongues?
7. Our drink appetite?
5. Our sleep appetite?
8. Our sex appetite?
Do we control our appetites or do our appetites control us? Do we have the mastery over our emotions and tell them when they can become motions?
H. THE RECIPE FOR TEMPERANCE
1. Become saved.
2. Become a dedicated Christian.
3. Desire temperance.
4. Pray for temperance.
5. Trust God for temperance.
May the fruits of the Spirit be produced in abundance in our lives that God may be fully glorified through us.
περιπατέω (peripateō). vb. to walk. Refers to the act of walking, and figuratively refers to actions.
This verb is used in the Gospels and Acts to refer to literal walking. It is used to describe the lame who are made to walk (peripateō; e.g., Matt 11:5; 9:5; 15:31; Acts 3:6–9; 14:8–10) and to describe Jesus walking (peripateō) on water (Matt 14:22–33; Mark 6:45–51; John 6:16–20). The letters of Paul use it figuratively to denote living in a certain manner; Paul exhorts his audience to live (peripateō) righteously. He uses it to refer to living (peripateō) properly in general (e.g., Rom 13:13; 1 Cor 7:17), but it is also attested in certain collocations such as walking (peripateō) in newness of life (Rom 6:4), in love (Rom 14:15), by faith (2 Cor 5:7), and in wisdom (Col 4:5).
Theological Overview
Furthermore, those who have been born again by the Spirit are to evidence the fruit of the Spirit (Gal 5:22–23).
Paul often uses sarx to represent the aspect of a person (or worldly existence) that is dominated by sin (Rom 7:18; Gal 5:16) and at odds with the things of God (Rom 8:2–8).
Theological Overview
According to the NT, the ultimate source of these desires is the “flesh” (sarx), that is, the sinful nature of human beings (Gal 5:16; Eph 2:3; 1 John 2:16).
ἐπιθυμία
Paul considers such desires to be part of the fallen “flesh” (e.g., Gal 5:16; Eph 2:3; compare 1 John 2:16).
The Greek term denotes “putting to the test,” “examining for the purpose of proof,” “bringing to conviction.” Thus, a well-grounded and assured CONVICTION (cf. RSV: NEB “makes us certain”) of things not seen is the implied result of this putting to the test. See also TDNT, II, s.v. ἐλέγχω κτλ.: ἔλεγχος (Büchsel)
5:16 The believer should walk in the Spirit, not in the flesh. To walk in (or by) the Spirit is to allow Him to have His way. It is to remain in communion with Him. It is to make decisions in the light of His holiness. It is to be occupied with Christ, because the Spirit’s ministry is to engage the believer with the Lord Jesus. When we thus walk in the Spirit, the flesh, or self-life, is treated as dead. We cannot be occupied at the same time with Christ and with sin.
Scofield says:
The problem of the Christian life is based on the fact that so long as the Christian lives in this world he is, so to speak, two trees—the old tree of the flesh, and the new tree of the divine nature implanted by the new birth; and the problem itself is, how to keep barren the old tree and to make fruitful the new tree. The problem is solved by walking in the Spirit.22
5:17 The Spirit and the flesh are in constant conflict. God could have removed the fleshly nature from believers at the time of their conversion, but He did not choose to do so. Why? He wanted to keep them continually reminded of their own weakness; to keep them continually dependent on Christ, their Priest and Advocate; and to cause them to praise unceasingly the One who saved such worms. Instead of removing the old nature, God gave us His own Holy Spirit to indwell us. God’s Spirit and our flesh are perpetually at war, and will continue to be at war until we are taken home to heaven. The believer’s part in the conflict is to yield to the Spirit.
5:22, 23 It is significant that the apostle distinguishes between the works of the flesh, and the fruit of the Spirit. Works are produced by human energy. Fruit is grown as a branch abides in the vine (John 15:5). They differ as a factory and a garden differ. Note that fruit is singular, not plural. The Holy Spirit produces one kind of fruit, that is, Christlikeness. All the virtues now listed describe the life of the child of God. Dr. C. I. Scofield has pointed out that every one of them is foreign to the soil of the human heart.
[5718] ὑποτάσσω hypotassō 38× to place or arrange under; to subordinate, 1 Cor. 15:27; to bring under influence, Rom. 8:20; pass. to be subordinated, 1 Cor. 14:32; to be brought under a state or influence, Rom. 8:20; mid. to submit one’s self, render obedience, be submissive, Lk. 2:51; 10:17 [5293] See (be) subject; submit.