| Fruits of the Holy Spirit |
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| Written by Dr. John E. Russell Sr |
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Text: 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. Galatians 5:22-23, NIV Introduction: And we 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. This work of the precious Holy Spirit within us requires that we cooperate with Him. He has already recreated our human spirits, giving us the holy and love nature of God. We must not yield to the old nature, but to the new. Let us look at the fruits of the Holy Spirit that Paul gives, in the order in which he lists them. Love Text: 1 Corinthians 12:31-14:1
Definition: Love (agape) is the God-kind of love–the God-given motivation to seek the best for the beloved on the highest moral plane. The three human loves are (1) eros which is romantic, sexual love; (2) philia, which is friendship love and storge, which is family love. The love which Paul lists first in the fruits of the Spirit is agape. He describes this love: Love endures long and is patient and kind; love never is envious nor boils over with jealousy; is not boastful or vainglorious, does not display itself haughtily. 5 It is not conceited-arrogant and inflated with pride; it is not rude (unmannerly), and does not act unbecomingly. Love [God's love in us] does not insist on its own rights or its own way, for it is not self-seeking; it is not touchy or fretful or resentful; it takes no account of the evil done to it-pays no attention to a suffered wrong. 6 It does not rejoice at injustice and unrighteousness, but rejoices when right and truth prevail. 7 Love bears up under anything and everything that comes, is ever ready to believe the best of every person, its hopes are fadeless under all circumstances and it endures everything [without weakening]. Introduction: Paul begins the list of the fruits of the Spirit with love (agape), thereby emphasizing it above the rest. Paul also shows that love (agape) is the most important in the great love chapter (1 Corinthians 13). Jesus Himself commanded us to love other Christians: A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all [men] know that ye are my disciples, if ye have love one to another. Jesus also demonstrated his love for us when he was crucified: "... Father, forgive them; for they know not what they do" (Luke 23:34, KJV). Jesus also commands us to love God, others and ourselves: Master, which [is] the great commandment in the law? Jesus tells us to love our enemies: Ye have heard that it hath been said, Thou shalt love (agapao) thy neighbour, and hate thine enemy. But I say unto you, Love (agape) your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. Jesus commands us to do something that is humanly impossible. We do not possess the love of God (agape) as human beings, only God does. But, with the commandment comes the enablement. God places his agape in our hearts when he comes to live within us in the form of the Holy Spirit! This happens at the new birth. 1. Love is the Pinnacle (1 Corinthians 13:1-3): It is, 2. Love is Pure(1 Corinthians 13:4-7): It is, 3. Love is Perpetual (1 Corinthians 13:8-13): 3.1 Prophecy will cease but love will continue. (Prophecy will be fulfilled.) 4. Love is Possible: 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.
Conclusion: Paul states that love is "the most excellent way" in 1 CO 12:31. Paul also says to "Follow after charity (agape)" in 1 Corinthians 14:1. How do we love? We love by faith. Love is a choice. God has already given us the ability to love–the choice is ours! Tertullian said, about AD 200, "The heathen are wont to exclaim with wonder, 'See how these Christians love one another . . . and how they are ready to die for one another.'" "To follow after love" means that we must commit to love everyone as God does. This commitment is a deliberate choice (or premeditation) to love everyone regardless who the person is or regardless of the circumstances. As we exercise the love that God has already given us, he will increase our capacity to love more. Let us obey Christ and love one another. See also: Joy Definition: Joy in Galatians 5:20, is a translation of the noun chara, "joy, gladness," similar to the verb, chairo, "to rejoice." It is a supernatural grace of the Holy Spirit, Who lifts our spirit in both good and bad circumstances. It is the result of being indwelt with the Holy Spirit of life. (Joy is associated with life. See Vine, S.v., euphrosune, "joyfulness from a good frame of mind".) Paul writes, And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: So that ye were ensamples to all that believe in Macedonia and Achaia. Introduction: Unsaved people experience poverty in spirit. Oh, they experience transitory substitutes for joy such as chemical highs, worldly acclaim, dedication to a cause less than that of Christ, sex, some human loves that are dysfunctional and unbalanced, power and money. But they miss Christ's true riches such as holiness, love, peace, joy and hope. God's gift of joy is part of the true riches of Christ.
2. What it is: 2.1 Joy is a gift from God. Human beings do not possess it naturally. It is God's gift to all who will receive it. Joy is the concomitant of the Holy Spirit—it exists in the human heart when the Holy Spirit lives there. Conclusion: Why not accept Christ as your Personal Savior now? Experience His joy right now! Peace Definition: The word translated peace in Galatians 5:22 is eirene, which means, "completeness, soundness, health, prosperity, peace, quiet, tranquillity, contentment, harmony in both intrapersonal and interpersonal relationships." Eirene corresponds to the Old Testament Hebrew word shalom and means basically the same thing. Peace I leave with you: my own peace I give to you. It is not as the world gives its greetings that I give you peace. Let not your hearts be troubled or dismayed. The peace that Jesus gives, which is the fruit of the Holy Spirit, is a supernatural peace. That is, it is more than a greeting and it greatly transcends mere natural human peace. There is none other like it in both quality and quantity. Human peace is tentative, short-lived and inferior. Jesus' peace is eternal and perfect. Introduction: Nations seek peace with each other. Individuals cry out for internal peace. Just like the ever receding rainbow, one can see it, but it is always just out of reach. That is, until Jesus came and died for us. And one will never know the precious gift of peace until he accepts Christ as his Personal Savior. 1. Jesus is the source of our peace.We must listen to Him and obey Him. Constant communication with the Lord is vital. The writer of Hebrews says,
2. Things that can rob us of peace:
Conclusion: Let us thank God for his peace. Let us enjoy the peace of God. Let us allow the Holy Spirit to develop and help us keep the peace that Jesus gave us. Let us carefully guard that peace. Patience Definition: Patience (longsuffering, KJV, AMP), a noun, is the translation of makrothumia, a compound Greek word, from makros, "long, (1) of place: remote, distant, far off, large (2) of time: long, long lasting" + thumos, "temper, passion, angry, heat, anger forthwith boiling up and soon subsiding again," therefore, "longanimity, patience, endurance, fortitude, constancy, steadfastness, perseverance, forbearance, longsuffering, slowness in avenging wrongs" (Strong 1890, S.v., "makrothumia"). Vine sees a distinction between longsuffering and patience, Longsuffering is that quality of self-restraint in the face of provocation which does not hastily retaliate or promptly punish; it is the opposite of anger, and is associated with mercy, and is used of God, Ex. 34:6 (Sept.); Rom. 2:4; I Pet. 3:20. Patience is the quality that does not surrender to circumstances or succumb under trial; it is the opposite of despondency and is associated with hope, I Thess. 1:3; it is not used of God. (Hog and Vine, Notes on Thessalonians, 183-184). Matthew Henry capsulizes the definition as "patience to defer anger, and a contentedness to bear injuries" (Matthew Henry's Commentary on the Whole Bible). Introduction: The fruit of patience or longsuffering is critically needed in Christians today. Anger must be handled properly or it will be destructive and it can even lead to murder. (Download my free book, The Ten Commandments and read Part II, "Handling Anger," of the Sixth Commandment. Download this book free at http://BusterSoft.com/JRCM/.) We must also remain steady when Satan comes against us with trials. The Holy Spirit is working within the heart of the believer to develop this fruit. 1. Tribulation produces Patience: And not only [so], but we glory in tribulations also: knowing that tribulation worth patience; Romans 5:3, KJV "Tribulations" and "tribulation" are the same word, thlipsis, "from [the verb] thlibo; pressure(literally or figuratively): - afflicted, (-tion), anguish, burdened, persecution, tribulation, trouble" (Strong 1890, S.v., "thlipsis"). 2. The Holy Spirit directly produces the fruit of patience in believers: 2.1 By the New Birth: Jesus said, Conclusion: Let us determine to cooperate with the Holy Spirit as he works to make us patient. Kindness Definition: The word translated kindness, NIV, AMP (gentleness, KJV) is chrestotes, a noun, "goodness of heart, moral goodness, integrity, benignity, kindness, virtuousness, benevolence." It comes from chrestos, "usefulness, that is, moral excellence (in character or demeanor)" (Strong 1890, S,v., "chrestotes"). Vincent comments, "a kindness which is useful or serviceable" (Vincent's Word Studies). Matthew Henry says, "gentleness, such a sweetness of temper, and especially towards our inferiors, as disposes us to be affable and courteous, and easy to be entreated when any have wronged us" (Matthew Henry's Commentary on the Whole Bible). Introduction: The fruit of kindness is needed in this unkind world. Paul describes the world as walking in the flesh. He describes the works of the flesh before he lists the fruits of the Spirit: Now the doings (practices) of the flesh are clear (obvious): they are immorality, impurity, indecency, Idolatry, sorcery, enmity, strife, jealousy, anger (ill temper), selfishness, divisions (dissensions), party spirit (factions, sects with peculiar opinions, heresies), Envy, drunkenness, carousing, and the like. I warn you beforehand, just as I did previously, that those who do such things shall not inherit the kingdom of God. One might say that the essence of the works of the flesh is selfishness. Kindness comes from love (agape), which produces a character trait which is opposite of selfishness–a giving nature. Kindness is the result of loving others. See the points under "Love," the first fruit of the Spirit, above. Conclusion: Do you know anyone who does not welcome kindness? I don't. When we are kind to everyone, saint and sinner, we exemplify the Lord Jesus Christ. We become a stepping-stone to Christ for the sinner and an encouragement to the saint. Goodness Definition: The word translated goodness in the NIV, KJV and AMP is agathosune, a noun, from the word agathos, an adjective, "of good constitution or nature, useful, salutary, good, pleasant, agreeable, joyful, happy, excellent, distinguished, upright, honourable" (Strong 1890, S,v., "agathosune"). Vincent gives this observation: It [chrestotes] is rendered kindness in Eph_2:7; Col_3:12; Gal_5:22. Paul, and he only, uses agathosune for goodness. The distinction as drawn out by Jerome is that agathosune represents a sterner virtue, showing itself in a zeal for truth which rebukes, corrects, and chastises, as Christ when He purged the temple. Chrestotes [kindness] is more gentle, gracious, and kindly Bishop Lightfoot defines it as a kindly disposition to one's neighbor, not necessarily taking a practical form, while agathosune [goodness] energizes the chrēstotēs [kindness] Introduction: The Holy Spirit produces the fruits of the Spirit in the believer. The fruit of goodness comes from the character of God. 1. Jesus said that only God is good, in the absolute sense: And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good (agathos) Master, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou me good (agathos)? [there is] none good (agathos) but one, [that is], God" 2. However, Jesus used good (agathos) to describe a faithful servant: His lord said unto him, Well done, good (agathos) 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. Conclusion: It is God's will that we be conformed to the image of Christ. Part of being Christlike is to have the fruits of the Spirit in our being, i.e., to have the character of Christ. Let us cooperate enthusiastically and intelligently with the Holy Spirit as he forms Christ's character within us! Faithfulness Definition: The word translated faithfulness in the NIV and AMP (faith in the KJV) is pistis, a noun, "faith." New Testament faith is: Now faith is the substance of things hoped for, the evidence of things not seen. Hebrews 11:1 is probably the most concise definition of faith found in the Bible. It is considered the classical definition of faith. Faith is both the substance of things hoped for and the evidence that things exist that are not yet perceived with the senses. Faith Is Substance. The New Testament was written in Koine [common] Greek. The Greek word translated "substance" in Hebrews 11:1 is hupostasis, from the preposition hupo, "under" and histemi, "stand" literally, "that which stands under." The derived meaning is "that which has real existence, the basic essence, the actual reality, the substance of something" [Hobart E. Freeman, ThD, Faith (Claypool, IN: Faith Publications, n.d.), 3]. It is a condition of the human heart that is as real to God as the thing we asked for will be to us when we receive it. When we receive that for which we prayed, faith is replaced by the actuality. Faith Is Evidence. The Greek word translated "evidence" is elegchos, which basically means "proof, conviction, evidence." John writes, And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. The existence of the God-kind of faith in the human heart is the evidence that what we have prayed for exists. Faith, based on the Word of God, is the evidence-not what we see or don't see-not good or bad circumstances. Faith is not based on human feeling, reason or sensory perception. Rather faith is based entirely on the fact of what God says. The evidence is not found in the feeling, rational, visible or sense realm. What Faith Is Not. Faith is not natural human faith. In order to function in life, we must exercise a natural faith. We have faith in natural laws such as gravity and inertia and assume that they will work the same every day. If the universe were unpredictable and untrustworthy, chaos would reign and life as we know it would be impossible. We trust inanimate machines. By turning an ignition key, flipping on a light switch, boarding an aircraft, we exercise faith in machines. We trust vegetables and animals-we assume they will perform according to our past experience. We trust other human beings. We trust our surgeon, our spouse, etc. However, faith in God is on a supernatural plane. We will examine the nature of faith in God in the next chapter. Faith is not mental assent. John Wesley warned in his time that there was a dangerous substitute for faith that he called mental assent. He was caught in this dangerous trap and only escaped after failing as a missionary in America. Faith is of the heart (human spirit) and not merely the head (human reason). Simply agreeing that God exists and that his Word (the Bible) is true is not biblical faith. James states that demons believe in this manner and tremble in fear of judgment: Thou believest that there is one God; thou doest well: the devils [daimonion, "demons"] also believe, and tremble. Faith is not a psychological attitude. Mere positive thinking may have some good results, but it is not biblical faith. Faith is not sight. It is not based on mere sensory perception or human reasoning. Paul says, We live by faith, not by sight. Attributes of Faith. Faith thanks God beforehand. If a husband tells his wife that he has placed a hundred dollar bill in her purse for her birthday, she thanks him immediately. Why? Because she trusts him. She knows it is hers before she sees it. Jesus says, Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours. God does not answer biblical prayer with "No" or with substitutes. Paul says, For no matter how many promises God has made, they are `Yes' in Christ. .... Faith will endure to the end. Vincent says that pistis, in this context, should be translated "trustfulness" (Vincent's Word Studies). Matthew Henry defines faith in this context as "fidelity, justice, and honesty, in what we profess and promise to others" (Matthew Henry's Commentary on the Whole Bible). Adam Clarke says that faith is here used for fidelity - punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secret of our friend, nor disappointing the confidence of our employer. Barnes comments on the word faith in this context: The word here may be used in the sense of fidelity, and may denote that the Christian will be a faithful man, a man faithful to his word and promises; a man who can be trusted or confided in. It is probable that the word is used in this sense because the object of the apostle is not to speak of the feelings which we have toward God so much as to illustrate the influences of the Spirit in directing and controlling our feelings toward people. True religion makes a man faithful. The Christian is faithful as a man; faithful as a neighbor, friend, father, husband, son. He is faithful to his contracts; faithful to his promises. No man can be a Christian who is not thus faithful, and all pretensions to being under the influences of the Spirit when such fidelity does not exist, are deceitful and vain. Pistis should be translated faithfulness, a character trait, since all the other words are character traits, or "fruits of the Spirit." Introduction: God is faithful and requires that we be faithful. It is His will that we be conformed into the image of Christ. Christ was faithful while on earth and continues to be faithful to God and believers. One way that he continues to be faithful is by his intercession for us: Therefore He is able also to save to the uttermost (completely, perfectly, finally, and for all time and eternity) those who come to God through Him, since He is always living to make petition to God {and} intercede with Him {and} intervene for them. 1. God is faithful to us: And He will establish you to the end [keep you steadfast, give you strength, and guarantee your vindication; He will be your warrant against all accusation or indictment so that you will be] guiltless {and} irreproachable in the day of our Lord Jesus Christ (the Messiah). God is faithful [pistos] (reliable, trustworthy, and therefore ever true to His promise, and He can be depended on); by Him you were called into companionship {and} participation with His Son, Jesus Christ our Lord. 2. God requires us to be faithful: 2.1 Jesus taught us to be faithful stewards in material things and in the Gospel: Faithfulness can be viewed as the reciprocal of faith, i.e., the more faithful someone is, the more faith one can place in him. And the more faithful someone is, the more responsibility can be given him. The reward of faithfulness is more responsibility. If we want to do more for God, we must be more faithful! Another way of stating it is, "Be faithful in the small things and God will entrust us with larger things!" Conclusion: God the Father is faithful and Jesus is faithful. Someone was faithful to pray for us; someone was faithful to witness to us and someone was faithful to lead us to Christ. Let us be faithful to God and to those to whom the Lord sends us. See also: Kindness Definition: The word translated gentleness in the NIV and AMP (meekness in the KJV) is prautes (or an earlier form, praotes), a noun, "gentleness, mildness, meekness." Seedmaster says this concerning meekness: Meekness toward God is that disposition of spirit in which we accept His dealings with us as good, and therefore without disputing or resisting. In the OT, the meek are those wholly relying on God rather than their own strength to defend them against injustice. Thus, meekness toward evil people means knowing God is permitting the injuries they inflict, that He is using them to purify His elect, and that He will deliver His elect in His time. (Is. 41:17, Lu. 18:1-8) Gentleness or meekness is the opposite to self-assertiveness and self-interest. It stems from trust in God's goodness and control over the situation. The gentle person is not occupied with self at all. This is a work of the Holy Spirit, not of the human will. Vine defines prautes: The meaning of prautes "is not readily expressed in English, for the terms meekness, mildness, commonly used, suggest weakness and pusillanimity [cowardliness, lacking courage and resolution] to a greater or less extent, whereas prautes does nothing of the kind. Nevertheless, it is difficult to find a rendering less open to objection than 'meekness;' 'gentleness' has been suggested, but as prautes describes a condition of mind and heart, and as 'gentleness' is appropriate rather to actions, this word is no better than that used in both English Versions. It must be clearly understood, therefore, that the meekness manifested by the Lord and commended to the believer is the fruit of power [italics mine]. The common assumption is that when a man is meek it is because he cannot help himself; but the Lord was 'meek' because he had the infinite resources of God at His command. Described negatively, meekness is the opposite to self-assertiveness and self-interest; it is equanimity of spirit that is neither elated nor cast down, simply because it is not occupied with self at all (Hogg and Vine, Notes on Galatians, pp. 294-295, as quoted by Vine, S.v., "Meek, Meekness"). Introduction: Meekness is not weakness. Neither is it a feigned humility for personal advantage. Vincent contrasts the pagan versus the Christian usage of the word praus (an adjective) from Jesus use in the Sermon on the Mount: Blessed (happy, blithesome, joyous, spiritually prosperous--with life-joy and satisfaction in God's favor and salvation, regardless of their outward conditions) are the meek (the mild, patient, long-suffering), for they shall inherit the earth! Mat 5:5 - The meek (hoi praeis) Note that when God accepts a sinner into His family, He has already imputed to him the righteousness of Christ. Because of Jesus' supreme sacrifice for us on the cross, we have been justified (set right with God) and given the righteousness of Christ. Therefore, we are to enter boldly (not arrogantly, but meekly) into the presence of God: Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. The words translated "boldly" in Hebrews 4:16, are meta parrhesia, "with freedom to speak in free and fearless confidence" (TDNT, Seedmaster). 1. Moses was meek: (Now the man Moses was very humble, more than any man who was on the face of the earth.) 2. Jesus 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. Conclusion: Moses was a good example for us. However, Jesus is our supreme example and role model. We are to be meek like Jesus: And we 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. For those whom He foreknew, He also predestined {to become} conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. Self-controlDefinition: The word translated "self-control" in the NIV and AMP ("temperance" in the KJV) is egkrateia, a noun, based a compound word from en, "in" + kratos, "force, strength, power, might: mighty with great power, dominion." Therefore, "self-control (the virtue of one who masters his desires and passions, especially his sensual appetites)"(TDNT, Seedmaster). Barnes says, Temperance - The word used here, (egkrateia), means properly “self-control, continence.” It is derived from en and kratos, “strength,” and has reference to the power or ascendancy which we have over exciting and evil passions of all kinds. It denotes the self-rule which a man has over the evil propensities of his nature. Our word temperance we use now in a much more limited sense, as referring mainly to abstinence from intoxicating drinks. But the word here used is employed in a much more extended signification. It includes the dominion over all evil propensities, and may denote continence, chastity, self-government, moderation in regard to all indulgences as well as abstinence from intoxicating drinks. See the word explained in the notes at Act_24:25. The sense here is, that the influences of the Holy Spirit on the heart make a man moderate in all indulgences; teach him to restrain his passions, and to govern himself; to control his evil propensities, and to subdue all inordinate affection (Albert Barnes' Notes on the Bible. 1. Crucifying the desires of the flesh: And those who belong to Christ Jesus (the Messiah) have crucified the flesh (the godless human nature) with its passions and appetites {and} desires. 2. Walking in the Holy Spirit: If we live by the [Holy] Spirit, let us also walk by the Spirit. [If by the Holy Spirit we have our life in God, let us go forward walking in line, our conduct controlled by the Spirit.] Conclusion: The key to self-control is to be filled with the Holy Spirit. Two other helpful things are: (1) never yield to sin. If a sin becomes habitual, it is hard to break, but we can do all things through Christ. (2) to associate with Christian people. The positive peer pressure gives strength to make right choices. Summary of this study: Paul gives us an insight concerning the fruits of the Spirit in these two verses: For you, brethren, were [indeed] called to freedom; only [do not let your] freedom be an incentive to your flesh {and} an opportunity {or} excuse [for selfishness], but through love you should serve one another. For the whole Law [concerning human relationships] is complied with in the one precept, You shall love your neighbor as [you do] yourself. Love is the greatest of the fruits of the Spirit. It may be that all the other fruits derive from love. Let us love as a lifestyle. Let us carefully watch that we do love. Let us love our Heavenly Father by obeying Him. Let us love others by choosing our words carefully and by good deeds. And lastly, let us love ourselves. God loves us and values us highly–that is the reason we should love ourselves!
© John E. Russell 1976, 2004, 2013In Essentials: Unity; In non-essentials: Liberty; In all things: Charity—Peter Meiderlin 1626. You have permission to copy, email or print unedited Power Articles. |
| Last Updated on Monday, 17 June 2013 14:18 |