Galatians: The Gospel of God’s Grace

#12 A Walk Bearing God’s Nature: The Fruit of the Spirit, 5:22-26

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.  This is not a word which classical Greek uses commonly.  In Greek there are four words for love.  (a)  Eros 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.  (a)  Philia is the warm love which we feel for our nearest and our dearest; it is a thing of the heart.  (c)  Storge rather means affection and is specially used of the love of parents and children.  (d)  Agape, 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, and the characteristic of this word is that it most often describes that joy which has a basis in religion (cp. Psalm 30:11; Romans 14:17; 15:13; Philippians 1:4,25).  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) had two interesting usages.  It was used of the serenity which a county 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, the keeper of the public peace.  Usually in the New Testament eirene stands for the Hebrew shalom 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; this is a great word.  The writer of First Maccabees (8:4) says that it was by makrothumia 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 (Romans 2:4; 9:22;1 Timothy 1:16;1 Peter 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.  It, too, is commonly translated goodness.  The Rheims version of 2 Corinthians 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, mellow.  Christ's yoke is called chrestos (Matthew 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) is a peculiarly Bible word and does not occur in secular Greek (Romans 15:14; Ephesians 5:9;2 Thessalonians 1:11).  It is the widest word for goodness; it is defined as "virtue equipped at every point."  What is the difference?  Agathosune might, and could, rebuke and discipline; chrestotes can only help.  Trench says that Jesus showed agathosune when he cleansed the Temple and drove out those who were making it a bazaar; but he showed chrestotes 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) is common in secular Greek for trustworthiness.  It is the characteristic of the man who is reliable.

Gentleness; praotes 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 (Matthew 5:5; 11:29; 21:5).  (b)  It means being teachable, being not too proud to learn (James 1:21).  (c)  Most often of all it means being considerate (1 Corinthians 4:21; 2 Corinthians 10:1; Ephesians 4:2).  Aristotle defined praotes 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 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 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 (1 Corinthians 9:25) and of the Christian's mastery of sex (1 Corinthians 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.

(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).

(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 (agape). Agape 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 agape love.

a.  Selfless or agape 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.

Þ  It is the love of God for unworthy sinners.

Þ  It is the love of God for undeserving enemies.

b.  Selfless or agape 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. Agape love has to be shed abroad (poured out, flooded, spread about) by the Spirit of God within the heart of a person.

c.  Selfless or agape love is the greatest thing in all of life according to the Lord Jesus Christ.

d.  Selfless or agape love is the greatest possession and gift in human life according to the Scripture (1 Cor. 13:1-13).

     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 (eirene): 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.

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.

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.

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.

     4.   There is the fruit of longsuffering (makrothumia): 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.

Þ  God saves believers so that they may be examples of longsuffering.

Þ  God withholds His judgment from the world because He is longsuffering, waiting for more and more to be saved.

     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.

     5.   There is the fruit of gentleness (chrestotes): 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...

     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.

Þ  Believers are to be kind to one another.

     6.   There is the fruit of goodness (agathosune): 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.

Þ  God is full of goodness.

Þ  Believers are to be full of all goodness.

     7.   There is the fruit of faith or faithfulness (pistis): 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.

Þ  Believers are to be faithful.

     8.   There is the fruit of meekness (prautes): 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.

Þ  Jesus Christ was meek.

Þ  Believers are to be meek.

     9.   There is the fruit of temperance (egkrateia): 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.

Þ  The believer is to proclaim self-control to the lost.

Þ  The believer is to control his sexual desires.

Þ  The believer is to strenuously exercise self-control, just as an athlete controls himself.

Þ  The believer is to grow in self-control.

Þ  The aged believer is especially to be on guard to control himself.

     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.

(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...

     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.

(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.

(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.

     2.   There is the danger of envy.