Down an Unfamiliar Road

SPREAD YOUR HAPPINESS WITH JOY

In Tennessee, there exists a “secret society.” No, it’s not a home-grown underground version of the Mafia, it is different. It consists of nine women who call themselves “The Nine Nanas.” You’ve no doubt heard that a cat has nine lives, well, this “secret group” is made up of nine lives. Their mission is simple – to spread happiness by performing random acts of kindness for those in need. The Nine Nanas have been carrying out this mission in secret for over 30 years. Even their husbands had no idea what the ladies were up to! And to think – it all started with a pound cake!

The Nine Nanas consider themselves sisters and have been together since childhood. So, one day when the ladies got together for a card game, they started reminiscing about the “good old days.” They fondly recalled how Grandma Ruth used to bake and send pound cakes to families who recently lost someone. She didn’t have to know them. She’d read about a death in the newspaper, and would immediately head to the kitchen.

The “sisters” decided they wanted to start doing good for their community too. To do so, they knew they needed money. And that’s when they decided not to use the local dry cleaner, and to do all of their own laundry, setting aside the money saved to fund their good deeds.

“I admit, I protested at first, said one of the ladies. There’s just something about laundering that I don’t like. But I was outnumbered! So, among the nine of us, we’d put aside about $400 a month, and our husbands never noticed a thing. Their shirts looked just fine.” says one of the sisters. And so, the “secret society” of the Nine Nana’s was born.

With their “startup money” in hand, the ladies kept their ears open as they ran their daily errands. Whenever they heard of someone in need, they’d step in to help — paying a bill for a widow or buying new clothes for the children of a single mom. A package would be sent and would always include one of Grandma Ruth’s pound cakes and a note that said, “Somebody loves you.”

Soon, they started to expand their efforts into reconnaissance missions. “We’d drive through low-income neighborhoods and look for homes that had fans in the window. That told us that the people who lived there didn’t have air-conditioning. Or we’d see that there were no lights on at night, which meant there was a good chance their utilities had been turned off. Then we’d return before the sun came up, like cat burglars, and drop off a little care package.”

Believe it or not, the group operated in secret for 30 years! But by then, the husbands started to get suspicious. One noticed extra mileage on the car and large sums of money being withdrawn from the bank account. When one husband questioned his wife about the suspicious activity, the ladies knew it was time to come clean. The Nine Nanas gathered together with the husbands, and the women told them everything.

And that’s when the operation was taken to the next level! Their husbands were in awe over what the group was doing, and they wanted in on the fun. “They were amazed that we were doing this and even more amazed that they never knew. We can keep a good secret! All but three of the husbands are retired, so sometimes they come along on drive-bys. In the areas where they live, all they need is an address to pay someone’s utility bill, so they keep the men busy jotting down numbers.”

Soon, the secret was shared with the children (all grown by now). The children introduced the ladies to the power of the Internet, where Grandma Ruth’s pound cakes could be sold for even more revenue to fund these acts of kindness. The business took off, and soon the home kitchens couldn’t keep up! The group moved their operation into the kitchen of a restaurant owned by one of the sons.

But stealth and secrecy remained a must! The ladies slip into the restaurant at sunrise to complete their baking before any other staff arrived. They even hired “Sunny” (a codename, of course!) to be their “happiness coordinator.” In other words, she helps the group find more opportunities for goodwill. “We swore her to secrecy – her parents think she works in marketing. And, really, if you think about it, she is doing public relations and spends a lot of time looking for people to help at the supermarket!”

Now, over five years since the husbands uncovered their wives’ secret, the Nine Nanas are still going strong. Their online business and expansion into a commercial kitchen allow them to do all the more. They’ve even started celebrating an annual “Happiness Happens Month” in August, where they select one person from each state that made a difference in their community to send a special package of appreciation.

“Not everyone is as blessed as they were to have loving grandparents to take care of them, to fix all those things that are wrong. So, it is their way of giving back. They want people to know that someone out there cares enough to do something. They want to make sure that happiness happens.”

Bravo to these wonderful women and their families for being the humble servants we are called to be. It just goes to show that a simple act of kindness can go a long way. It doesn’t have to be as involved and as big an operation as the “Nine Nanas.” It can be restricted to a neighborhood, an apartment complex, or funneled through a local charity. God does not look at the quantity of work that’s done, but on the quality of the work no matter how small.

Jesus made this clear to His follower when He told them, “Anyone wanting to be a leader among you must be willing to serve. And if you want to be right at the top, you must become a servant. Your attitude must be like my own, for I, the Messiah. I did not come to be served, but to serve, and to give my life as a ransom for many.” (Matthew 20:26-28).

The Apostle Paul made this clear when he told the Galatians that they were called to be free. Only do not use your freedom as an opportunity to pamper yourself, but through love, serve one another. (Galatians 5:13). And he told the Ephesians that we are made by God’s hands, created in Christ Jesus to do good things for others that were prepared ahead of time so that we could do what He wanted us to do. (Ephesians 2:10). You don’t have to go out looking for strangers to begin this ministry, you can start at home, among your own family members, and let God show you where to go from there. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CXI)

5:23a Our spiritual oneness with the Anointed transforms love into the fruit of humbleness.

The Apostle’s familiarity with the Old Testament gave him a clear idea of the Hebrew understanding of this virtue by reading King David’s praise song: Lord, you have given me your shield to protect me. It is your humbleness (‘anvah) that has made me great.^[1] And later, the chief musician sent a song to the sons of Korah in honor of King Solomon, where it reads, “In your majesty, ride out to victory, defending truth, humbleness (‘anvah), and justice.^[2] In other words, although they have the power to punish or even legally destroy, they exert their authority with care for the condition of the intended target.

 Then, in Greek, Paul selects the Greek noun praotēs, expressing gentleness, mildness, or meekness. In 1611, the Authorized Version (KJV) translators chose the English word “meekness” to translate praotēs; it was a proper word to use. We see it used by Jesus as an adjective.[3] However, the term “meekness” has taken on a new connotation in today’s world. That’s why we must go back to the original Greek to get a more relevant translation.

Paul used in writing to the Corinthians he promised that if he came back to visit them, it would not be with a rod of iron but in love and a spirit of humbleness.^[4] He repeats this in his second letter.^[5] And here in Galatians Paul advises them that when to try to restore a wayward believer to do so in a spirit of humbleness.^[6] Humbleness must accompany a believer’s patience and tolerance with each other over issues on which they disagree.^[7] And in another listing of the Fruit of the Spirit, Paul makes sure the Colossians see that he include humbleness.^[8] In each of these instances, Paul employs praotēs. Humbleness [“meekness” – KJV)] is a humble non-threatening demeanor that derives from a position of strength and authority and is useful in calming another person’s anger. Humbleness is not a quality that is weak or passive.^[9]

 The other Apostles continued this theme in their writings. James adds an interesting qualifier: “Does a fountain bubble up with both fresh and bitter water? Does a fig tree produce olives or a grapevine produce figs?  No, and you can’t draw fresh water from a salty spring. If you are wise and understand God’s ways, prove it by living an honorable life, performing good deeds with the humbleness that comes from knowing why you’re doing, what you’re doing.” ^[10]

After telling believers not to try and impress others by the way they look, Peter offers this advice: “Rather, reveal who you are by demonstrating the beauty of your inner character; the unfading beauty of a humble and quiet spirit; this is something God holds dear.” ^[11]  Peter builds on this same theme later by saying, “Make the Anointed the Lord of your hearts and always be prepared to give the reason to anyone who asks you why you have such hope.  Do it the right way, so that later you won’t feel bad because people are able to denounce you and put you down because of your manner in answering them as a Christian.  Rather, respond with humbleness and respect.” ^[12] Here, Peter identifies the strength in humbleness. What a beautiful portrayal of transformed-love producing the fruit of humbleness in the spiritual oneness with the Anointed.

The Greeks considered praotēs an essential word in their vocabulary. They used humbleness to identify one of the noble attributes of Greek heroes. It embodies a broader meaning than our English word humbleness. Praotēs is mainly an attribute of people with authority.^[13] We see this in Jesus’ offer, “Come join me in my yoke. Let me teach you because I am humble and gentle at heart, and you will find working with me is not stressful;” ^[14] when He speaks of Himself as the Messiah, “Tell the people of Jerusalem, ‘Look, your King is coming to you! He is humble, riding on a donkey; yes, riding on a donkey’s colt’!” ^[15] That helps us see the promise of Jesus in a new light, “God blesses those who are humble, for they will one day take over the world.” ^[16] One modern translator contextualized it this way: “Committing ourselves humbly to God when under trial.” ^[17]

In the Greek manuscripts read by Paul, he found the word “humbleness” used to denote someone friendly, mild-mannered, and calm. Greek writers used it to describe things, such as kind words, soothing medication, tender actions, and soft feelings. They also used it when referring to tamed animals. To get a real picture of how humbleness combines strength with affection; think of a pet lion. These writers also saw this virtue in benevolent people. To them, it proved to be a quality found in a friend who could just as quickly be your worst enemy – think of a friendly giant. No doubt it was what made the wolf live with the lamb, the leopard lies down with the goat, the calf and the lion, the cow will the bear, and the cobra will play with a child.^[18]

We find these traits in Greek novels as qualities of the noble-minded. For instance, the wise man who remains humble in the face of insults. The judge who is considerate in sentencing a misguided crook. The king who is compassionate in his sovereign reign over the people. Even today, we can see this concept of humbleness as the soothing quality in the voice of a mother who quiets a frightened infant; in a grown father who disciplines a young repentant son with compassion; in strong leaders who discuss critical issues with opponents without losing their temper. As such, Greek philosophers saw this moral excellence as being one of the best in the list of social virtues, and on the shortlist of great ideals with the highest of values.

Interestingly, Paul encourages believers to become publicly identified with these virtues. Some critics think that he alludes to the same reason we all dress the way we do, to hide physical flaws and make ourselves look better. But most scholars believe that what Paul says is: “Dress the part, be real, and don’t hide what you are.” To put it another way, show people what you are on the inside by the way you act on the outside – humbleness.

I’ve been in the ministry long enough to have heard the following sentence repeated more than once, concerning several ministers, “He’s one kind of person behind the pulpit, but a different person away from the pulpit.” I’ve even been accused of that myself. Maybe that’s why Paul addressed the two warring women in Philippi by encouraging them to “Let everyone see that you are considerate (humble) in all you do.” ^[19] I hope and pray that none of you have ever seen a yelling match inside the House of God; or were unfortunate enough to see a fellow believer acting totally out of character in public. It can be chilling.

Now, this opens our eyes to see a combination of characteristics, namely, strength and affection. We may coin a new phrase here to describe this virtue of humbleness as: “affectionate strength.” Perhaps you’ve heard the phrase “Iron hand in a velvet glove.” It’s an idiom used when describing a person of authority who applies their strength gently. The courage to do this speaks of a willingness to remain calm and responsive, yet resolute. Believers with this kind of humbleness are not push-overs; neither do they push others around to get their way.

We should all be able to see by now that Paul’s concept of love transformed into humbleness is the ointment we put on spiritual wounds, the stabilizing spirit we bring to an argument; the look that people see in our eyes that causes them to trust us. It’s like a prepared ingredient present in our spirits that are not flaunted or displayed in arrogance, but one that is carefully applied on those occasions when needed. When we properly utilize humbleness, the essence of love comes through so clearly. Because when love is absent, what some call humbleness is nothing more than proud pity.

In this list of the fruit of the reborn spirit, we see how each one builds on the other. It certainly seems reasonable that the previous fruit of faithfulness can always use the soothing virtue of humbleness to live a productive and dependable Christian lifestyle. It exemplifies the tender side of love; it influences the attitude we have about our Christian behavior. Far from being mute weaklings, people with this characteristic will be the one’s God promises to give dominion over the earth; to rule and reign with the Anointed.

Love transformed into humbleness cannot be attained by one’s efforts. The display of self-made humbleness, more often than not, comes in the form of pride and vanity. True Christians can spot this quickly because it is incompatible with love-sponsored humbleness. Self-made humbleness springs from an outward desire to be noticed and admired, while the humbleness of transformed-love comes from the Holy Spirit’s inward work of grace that focuses on the receiver, not the giver. As one of America’s most admired evangelists, Billy Graham once said, “humbleness displays sensitive regard for others and is careful never to be unfeeling for the rights of others.”

[1] 2 Samuel 22:36 – 21^st Century King James Version

[2] Psalm 45:4

[3] Matthew 11:29

[4] 1 Corinthians 4:21

[5] 2 Corinthians 10:1

[6] Galatians 6:1

[7] Ephesians 4:2

[8] Colossians 3:12; See also 1 Timothy 6:11; 2 Timothy 2:25; Titus 3:2

[9] Publishing, Rose. The Fruit of the Spirit (Kindle Location 142)

[10] James 3:13

[11] 1 Peter 3:4

[12] Ibid. 3:15

[13] Nyland, Dr. A, On Galatians: The Source New Testament with Extensive Notes on Greek Word Meaning, op. cit., loc. cit.

[14] Matthew 11:29

[15] Ibid. 21:5

[16] Ibid. 5:5

[17] Aiyer, Ramsey, The Contextual Bible Galatians, op. cit., loc. cit.

[18] Isaiah 11:6-8

[19] Philippians 4:5a

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CX)

Aquinas goes on to say that such faith allows us to believe in a Trinity we cannot see. We can also believe that the Lord Jesus suffered, was raised from the dead, ascended into heaven, and will come at the Judgment to render to every one according to what they deserve. Bruno, the Carthusian, shares this same concept as representing our trust in God.^[1] However, that does not shut the door for our belief that God keeps His promises in faithfulness. Even Thomas Aquinas noted that graces and fruit are distinct from virtues. Since no one is justified except by faith; therefore, faith is a virtue.^[2] However, the word “faithfulness” here better qualifies as fruit, not virtue or grace.

Martin Luther, the Reformer, had an interesting way of putting it. He points out that in listing faith among the fruit of the reborn spirit, Paul does not mean faith in the Anointed, but faith in people. Such faith is not suspicious of people but believes the best. Naturally, the possessor of such faith can end up being sorely disappointed. They are ready to believe in what people say, although they will not trust everything people tell them.

Where this virtue exists between some people, there is most often suspicion, noncommitment, wavering, believe nothing, nor yielding to anybody. No matter how well a person says or does anything, they will find fault with it, and if it doesn’t humor them, no one can ever please them. It is quite impossible to get along with them. Such faith in people, therefore, is still quite necessary. What kind of life would this be if one person could not believe another person?^[3] Remember, this is Luther’s view, but there are other ways of interpreting “faith” here as a fruit of the reborn spirit.

A fellow Reformer, John Calvin, gives his concept of faith as used here, and for him, faith means truth and is contrasted with cunning, deceit, and falsehood, just as peace is with quarrels and contentions.^[4] Taken in that sense, we can see where Calvin sees faith as reliability. It means that a Christian’s word can be taken as truth; that they will do what they say they will do, and not do what they say they will not do. So, in that case, we see faithfulness as characteristic of one’s personality.

Alexander Maclaren gives this same sense of the word used here by Paul. He prefers the rendering of the Revised Version rather than the King James Version, for it is not faith in its theological sense to which the Apostle is here referring. Possibly, however, the meaning may be trustfulness just as Paul told the Corinthians it is listed as a characteristic of love that it “believes all things.” ^[5] More probably, however, the meaning is faithfulness, and Paul’s thought is that the Christian life is to manifest itself in the faithful discharge of all duties and the honest handling of all things committed to it.^[6]  Theologian Gundry applies this virtuous trait of character to faithfulness one to another in the Christian community.^[7]

British theologian Adam Clarke, notes that they translate pistis in some places as fidelity. It defines punctuality in performing promises. Also, conscientiously preserving what is committed to one’s trust, in restoring it to its proper owner. Furthermore, in transacting confidential business, neither betraying the secret of our friends nor disappointing the confidence of our employer.^[8] One of the highest compliments a superior can pay to a subordinate is when some other executive questions whether or not that subordinate can be trusted to carry out an assignment. When the boss says: “You can count on _____________!” (Enter your name here). That is a major compliment.

Director of Member Care, Florida Evangelistic Association Ministries, Hobe Sound, Florida, Rev. Steve Stetler, says that faithfulness is a multifaceted word with a wide range of specific or implied meanings. We cannot scrutinize each thread, but we must recognize God’s faithfulness to us, reciprocate the same, and allow the Holy Spirit to reproduce faithfulness in our lives as we interact with our broken world. For the Christian, God’s faithfulness is the standard by which we measure other examples of commitment and devotion. It is not just an adjective that describes God. Rather, it is a noun declaring the essence of His character and being. God is faithful. Every word thought, act, interaction, punishment, limitation, command, all radiate faithfulness because it is who He is.[9] He cannot be less than faithful in anything.[10]

Caslyn Rice shares that making commitments is a common part of our everyday lives. When we change our mind, or it’s more convenient to back out. Do we find an easy way out, or are we faithful? Becoming a person of loyalty and faithfulness to our word, even when it’s inconvenient, is a crucial step in producing the fruit of faithfulness.[11]

In answer to the question: what is faithfulness, I read this: The Scripture often speaks about God’s faithfulness. Over and over, we learn that when God says He will do something, He does it (even when it seems impossible). When He says something will happen, it happens. It is valid for the past, present, and future. If this were not the case – if God proved unfaithful even once – He would not be God, and we could not rely on any of His promises. But as it is, “Not one word has failed of all the good promises he gave.” [12] God is eternally reliable, steadfast, and unwavering because faithfulness is one of His inherent attributes. God does not have to work at being faithful; He is faithful. Faithfulness is an essential part of who He is.[13] In His faithfulness, God protects us from evil,[14]sets limits on our temptations,[15] forgives our sins,[16] and sanctifies us.[17] You cannot find a father or friend more faithful than God, His Son, and the Holy Spirit. And since they are living in us, that becomes the source of our faithfulness.

[1] Bruno the Carthusian: Commentary on Galatians, op. cit., loc. cit.

[2] Aquinas, Thomas: Summa Theologica, op. cit., Vol. 3, The First Part of the Second Part, Part (2b), Question (4), Article (5), Objection (4), p. 66

[3] Luther, Martin: Commentary on Galatians, op. cit., loc. cit.

[4] Calvin, John: Commentary on Galatians, op. cit., loc. cit.

[5] 1 Corinthians 13:7

[6] Maclaren, Alexander: Expositions of Holy Scripture, Galatians, op. cit., loc. cit.

[7] Gundry, Robert H.: Commentary on Galatians, op. cit., loc. cit.

[8] Clarke, Adam: Commentary on Galatians, op. cit., loc. cit.

[9] See 2 Timothy 2:13

[10] Stetler, Steve: Revivalist Magazine, October 2019, pp. 5-7

[11] Rice, Caslyn, op. cit.

[12] 1 Kings 8:56

[13] Psalm 89:8; Hebrews 13:8

[14] 2 Thessalonians 3:3

[15] 1 Corinthians 10:13

[16] 1 John 1:9

[17] 1 Corinthians 1:9; Philippians 1:6

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CIX)

5:22h Our spiritual oneness with the Anointed transforms love into the fruit of Faithfulness.

During Paul’s Jewish education, he no doubt read and heard the Hebrew noun ‘emuwnah used in this manner: Moses called Yahweh “a faithful God who does no wrong.” ^[1] The Psalmist sang to ADONAI in the heavens, praising Him for His grace and faithfulness that reaches to the sky.^[2] And in another Psalm, the Psalmist asked God not to withhold His mercy from Him, “Lord,” the Psalmist said, “may Your love and faithfulness always protect me.” ^[3] Then, the prophet Habakkuk exclaimed, “The righteous will attain life through trusting faithfulness.” ^[4] So it makes sense that if the Spirit takes love and transforms it into patience, kindness, and goodness, then those who bear such fruit must be faithful in dispensing it both in season and out of season.

Now in this epistle, the Apostle Paul uses the Greek noun pistis, frequently translated into English as “faith.” However, we must interpret it as the occasion and context require. We see this when Jesus spoke of the Roman soldier who informed Him that He need only say the word for his servant to be healed; that He need not come to his house, “When Jesus heard this, He expressed amazement. Then turning to those who were following Him, He said, ‘I tell you the truth; I haven’t seen faith like this in all my travels throughout Israel’!” ^[5] Jesus was not commending the centurion on his religious faith or his faith in any teachings. It was his faith in Jesus being who He said He was and his faith that Jesus possessed the power necessary to do what the centurion saw Him do for others. Today we call that “fidelity.” It means that someone has the kind of character on which we can rely.

We see this clearly when the writers use pistis as an adjective – pistos. Jesus spoke of the wise servant in His parable of those who were left with various amounts of silver to invest; the ones who did multiply that given to them were called faithful servants.^[6] In other words, they were trustworthy. Jesus made it clear that if a person could not be faithful in carrying their responsibility for a few things given them, how can they be trusted to carry out their duties over a large area of responsibility?^[7]

The Apostle Paul was fully aware of this. He told the Corinthians that for someone to be assigned an area of responsibility, they must be proven faithful.^[8] Here in Galatians, Paul says that if a person of faith is determined to be faithful, they are compared to Abraham.^[9] And Paul commends various ministers such as Tychicus, Epaphras, Onesimus, and the brethren in Colossæ as being faithful.^[10] And to Timothy, Paul was happy to tell his young protégé that he was so blessed that God counted him as a faithful servant. Anyone considered for appointment as a bishop, even their wives, must be regarded as being faithful.^[11] And in Titus, they choose the English word “fidelity” to identify faithfulness.

So, we can see that the Greek word for faith used by Paul here does not deal with one’s theological belief, but of one’s ethical, moral, and emotional commitment to what they believe. Transformed-love in our spiritual oneness with the Anointed does not become a creed or doctrine; instead, it becomes characteristic of one’s love for what they hold to be accurate and their willingness to stand by that truth no matter what. Therefore, we can say that growing in faith is necessary to be faithful. And once one matures in their faith, then their love for the One they trust and obey is transformed into trustworthy love. Oh yes! We can trust God to be faithful, but can God trust us to be faithful? Faithfulness is firm devotion to God, loyalty to friends, and dependability to carry out responsibilities. Faithfulness is the conviction that even now, God is working and acting on our behalf.^[12]

When great early Church preacher Chrysostom listed the fruit of the reborn spirit in his Galatian commentary, he wrote: “Love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, temperance.” Augustine referred to as “haeresibus fides,” which is translated by some as “faith that resists heresies.” However, scholars tell us that fides is often (and incorrectly) translated as “faith,” but it has nothing to do with the word used by Christians writing in Latin about the Christian virtue of Paul in the fruit of the reborn spirit. For the Romans, fides is an essential element in the character of a man of public affairs, and a necessary constituent element of all social and political transactions.

In other words, fides means “reliability,” a sense of trust between two parties in an existing relationship. Fides was always reciprocal and mutual and implied both privileges and responsibilities on both sides. In both public and private life, the violation of fides was considered a serious matter, with both legal and religious consequences. Fides was one of the first of the “virtues” to be regarded as an actual deity by Rome. The Romans had a saying, “Punica fides” (“faith in bloom” = “faithfulness”). For them, its removal represented the highest degree of betrayal. Augustine was calling this virtue: “reliability.” Later on, during the medieval period, some Catholic scholars took this virtue of Faith and gave it the definition provided in the Scripture: “Faith is also the belief by which we hope for those things that we do not perceive with our bodily eyes.” ^{[13] [14]}

So it is essential to know when faith is seen as a noun or an adjective. It also helps to know if the writer is referring to a person’s belief or reliability. When we look at it in the basket of the fruit of the reborn spirit, we see that compared to goodness, kindness, patience, and self-control, faith clearly stands alone as a concrete term. But when we change it to faithfulness, it clearly joins the others as an abstract essence. Yet, no faith, no faithfulness. The two go together, like the two sides of a coin. When you spend it – put it into action, they both go together. You can’t have one without the other.

[1] Deuteronomy 32:4

[2] Psalm 36:6 – Complete Jewish Bible

[3] Ibid 40:11

[4] Habakkuk 2:4

[5] Matthew 8:10

[6] Ibid. 25:21, 23

[7] Luke 19:17

[8] 1 Corinthians 4:2

[9] Galatians 3:9

[10] See Ephesians 6:21; Colossians 1:7; 4:7, 9

[11] 1 Timothy 3:11

[12] Publishing, Rose. The Fruit of the Spirit (Kindle Location 126)

[13] Hebrews 11:1

[14] Haimo of Auxerre: Commentary on Galatians, op. cit., loc. cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CVIII)

God has every right to let willful sinners find their place in hell, but His essential goodness borne out of love allows Him to offer salvation instead. Since the fruit of goodness exists for a purpose, it possesses the potential of being something more than a mere process. It permits us to be useful in providing others with things they cannot afford nor have the ability to attain on their own and to do so without expecting any compensation other than seeing the joy that comes to them as a result of our goodness. Therefore, we could call “Goodness” the “Good Samaritan Fruit” of the spiritual oneness with the Anointed.

Augustine was asked: How do we deal with all the vices both in society and in ourselves? He brings in goodness as part of his answer. Notes Augustine, for us to treat these sinful tendencies and their effects with due restraint when we see them in the lives of those we live around us, our patience helps us to be consistent, kindness to be caring, and goodness to be understanding.^[1] So in his mind, Augustine takes this virtue of goodness to be a trait. It allows someone to discern goodness others still cannot see. Years later, Bruno the Carthusian defines goodness as being willing and able to give even when they have very little to share.^[2]

Theologian Thomas Aquinas offers a discourse on goodness. He points to the things that are next, above, beneath, and around us. Next to us is neighbors; above us is God; beneath us, the sensitive nature of the body, and around us is the world humming along, as if we don’t count. Regarding our neighbor, God makes us compatible by giving us a heart with proper and good will power. Concerning this, Paul offers goodness, namely, right living and humbleness of spirit. If people have other good qualities, they cannot be said to be good unless they act good, according to which they use all the other attributes properly.

 The reason for this, says Aquinas, is that good denotes something wholesome. But wholesomeness is twofold: the first concerns what a person possesses, and the second is the way they use it. This last part is more important than the first part. For something is called wholesome in the absolute sense only after it has reached its complete operation, which is the second part of the process. Therefore, since it is by a person’s will that they become effective, having the right attitude helps you make good use of all your gifts and talents. Consequently, we make ourselves a good person. The Scriptures say, “The fruit of Light is in all goodness and justice and truth.” ^{[3] [4]}

Martin Luther expressed it as being “willing to help others in their need.” He uses the German word “Gütigkeit,” which means: “proves to be valid,” or as we would say today, “to be real.” It is translated into English mostly as “goodness.” Luther says that such virtue will describe a person as good because they are willing to help others without being asked.^[5] John Wesley, on the other hand, notes that the Greek noun agathōsynē means “all that is harmless, soft, winning, tender, either in temper or behavior.” ^[6] Of course, we must understand that this type of temperament is appreciated best in times of need and despair. It also suggests that such a person is always thinking of others instead of themselves.

I found this story in Catholic literature that illustrates this virtue of goodness. Around the year 340 AD, a young man named Pammachius was born in Rome. He grew into becoming a well-respected and wealthy aristocrat member of the Roman Senate, considered an essential civil post during that time. Besides performing his civic duties as a Senator, Pammachius also devoted his time to the study of many sciences and became very well versed in both secular and religious affairs. He also dedicated himself to his church and rose to be a much-respected diplomat in spiritual matters. Along the way, he became good friends with Eusebius Sophronius Hieronymus, who later became known as St. Jerome.

In 385 AD Pammachius married a beautiful young lady named Paulina, who was the second daughter of Paula, a very prominent and well to do family in Rome. Paulina followed in her mother’s footsteps through her great love for God and the Church. But in 397 AD, Paulina died giving birth. Because of his standing in the church and the community Pammachius received letters of condolences from Bishop Paulinus of Nola, near Naples, who at one time was also a member of the Roman senate, and Hieronymus (St. Jerome) his boyhood friend. They expressed their sympathy to Pammachius because Paulina was such a great example of true faith, goodness, and courage.

Pammachius was not bitter that God took such a wonderful woman so full of virtue. He honored her memory by becoming a monk and dedicating the rest of his life to using his wealth and talent in serving the poor and those neglected by society. He lived a very humble and simple life. He was joined in his effort by a very noble Roman woman named Fabiola, a close friend of his wife, Paulina. Together they built the first hospital known at the time and a hostel to accommodate pilgrims coming into Rome, as well as, provide housing for the homeless on the city’s streets. Although Pammachius and Fabiola were very well off, they daily served the guests at the hostel. They also cared for the sick rather than turning this ministry over to others. Pammachius became known as a true caregiver of the sick and suffering. He also delighted in assisting the daily flow of pilgrims.

In so doing, he continued the legacy of his wife Paulina as a generous person dedicated to a life of prayer and caring for the poor, sick, and needy. Whenever Pammachius went into town, the blind, the poor, and the disabled would surround him, knowing that he would take time to listen to them, console them, and attend to their needs. He was neither a priest nor a member of any religious order. He served as a layman dedicating his life in service to God. The values of the Gospel guided him as a dedicated follower of the Lord Jesus the Anointed. He offered himself to others as Jesus did. Those who knew him said that Pammachius lived a life full of the presence of the Anointed’s love as he gave everything he was and all he had to care for the poor, sick, and suffering.

He died at the age of 70 in the year 410 AD. In the Principal Works of St. Jerome, we find a letter he wrote to Pammachius to console him on his loss. It takes examples like this to inspire others to exhibit this virtue of goodness in special ways. Perhaps we, too, can be such a representative of the fruit of the reborn spirit. We need not imitate Pammachius or Fabiola by becoming monks or nuns. It doesn’t call for giving all we have to the poor, leaving ourselves with nothing. Instead, we can emulate their goodness of heart by sharing with others as God provides.

Wesleyan theologian Adam Clarke defines goodness as a perpetual desire and sincere study, not only to spend little time in doing wrong but dedicating ourselves in doing good to the material and spiritual needs those less fortunate. But all of this must spring from a good heart – a heart purified by the Spirit of God; and then, our mindset and attitude will become good, the fruit of which will be good also.^[7]

 I recall a young missionary family in Europe on a salary under the poverty line, even in the country they served. One day the postal service brought two large boxes to their rented house. When they saw the packages came from the United States, they got all excited about opening them. The kids acted like it was Christmas in July and couldn’t wait to see what was inside those big cartons. When opened, they found bags and bags of clothes.

Upon laying them out, it became apparent that these were old-styled, used clothing. These fashions were out-of-date. Even wearing them in a foreign country could cause this beautiful family to be laughed at by the local population. I wonder now if the good intentions of those who cleaned out their closets to send these used and outdated clothes met Jesus’ standard of treating others the way you’d like for them to treat you? I’m trying to imagine if Paul the Apostle would evaluate this good intent as being successful in producing the useful fruit of goodness through transformed-love?

Dr. Rodney Loper of God’s Bible School asks, “What is goodness?” What comes to most people’s minds is that doing good things makes you a good person. There is more to it than just good deeds. If goodness consisted merely of doing decent deeds, almost everyone would qualify as a good person. Sometimes, the worst people in history did honorable things in their lifetime. Adolf Hitler, the mass murderer of Nazi Germany, order Volkswagens (“People’s Car”) to be built so that every German could have a car and ordered an autobahn to be constructed. It served as a model for USA turnpikes and interstate highways after the war.

Loper goes on to say that goodness not only offers thoughts on those things that are “excellent, distinguished, and honorable,” but it also includes the idea of the uprightness of heart and right living. So, goodness not only draws us toward what is right but helps us run away from the appearance of that which is sinful and wrong. Goodness also involves moral and spiritual excellence, which leads to conformity to God’s laws and principles.[8]

Valorie Quesenberry, a pastor’s wife, mother, and musician,[9] in her article on Goodness, which she pronounces “God–ness,” offers us practical ways to live out this quality of goodness. They will help us embody this trait of goodness in the way we go about living out our life’s purpose and destiny. One of them is Cherish Light.[10] Another is Practice Truth.[11] She then offers Nurture Compassion.[12] She follows this with Choose Mercy.[13] Also, Bestow Forgiveness.[14] And finally, Be Empowered.[15]

Says Quesenberry, goodness as motivation, action, and an undeniable sign that we belong to the Anointed and have His Spirit and cannot be learned even in an esteemed boarding school. It must be birthed and nurtured in us from Above.[16] And no matter what degree we may earn at even the highest level at any world-renown institution, at God’s University of the Word, we never graduate. We just keep on learning, practicing, learning, practicing, learning, and practicing in perpetuity. But when it is all over, there is a crown awaiting those who finish the course.[17]

In her reflection, Caslyn Rice asks: “Are we people of integrity?” Or do others question what happens in our lives behind closed doors. Do we seek others’ highest good rather than our own? Showing goodness is so much deeper than the things others see us do, although that matters a great deal as well.[18]

[1] Augustine of Hippo: Commentary on Galatians, op. cit., loc. cit.

[2] Bruno the Carthusian: Commentary on Galatians, op. cit., loc. cit.

[3] Ephesians 5:9

[4] Aquinas, Thomas: Commentary on Saint Paul’s Epistle to the Galatians, op. cit., loc. cit.

[5] Luther, Martin: Commentary on Galatians, op. cit., loc. cit.

[6] Wesley, John, Galatians: Explanatory Notes & Commentary, op. cit., loc. cit.

[7] Clarke, Adam: Commentary on Galatians, op. cit., loc. cit.

[8] Loper, Rodney: Revival Magazine, September 2019, pp. 3-4

[9] She is also a speaker, author, and educational assistant for students with special needs. She is the editor of a Christian ladies’ magazine, has authored six books, and contributes to Christian women’s periodicals.

[10] 1 John 1:5

[11] Psalm 108:4

[12] Ibid. 86:15

[13] Ibid 57:10

[14] Psalm 130:4; Luke 23:34

[15] Ephesians 5:18

[16] Quesenberry, Valorie, Revivalist Magazine, September 2019, pp. 5-7

[17] 2 Timothy 4:7

[18] Rice, Caslyn, op. cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CVII)

5:22g Our spiritual oneness with the Anointed transforms love into the fruit of Goodness.

 As we have seen, Joy and Peace are virtues that begin inwardly, while Patience, Kindness, and Goodness are virtues that express themselves outwardly. What a fantastic way for Love to show itself as mature and generous. Paul chooses the Greek noun agathōsynē to define this fruit of the reborn spirit where Love becomes transformed into the mature virtue of Goodness. It means to be upright in heart and life, by showing goodness and kindness. Both are virtues of compassion and generosity. Goodness is the selfless desire to be open-hearted and generous to others above what they deserve.^[1]

This Greek noun is used only three other times in Paul’s Epistles. He told the Romans that he admired them because they were full of goodness.^[2] And when he repeats the fruit of the reborn spirit for the Ephesians, he lists goodness.^[3] And then to the Thessalonians, that he always prays for them that they would prove worthy of God’s calling because He fills them with His goodness.^[4]

When we look in the Jewish Torah for any instances where “Goodness” is defined or described, we find the Hebrew adjective towb meaning to be good, pleasant, and agreeable. But that’s not all. Thayer in his Hebrew Lexicon says Jews use towb to express something useful to the senses, goodness found in higher nature; good among many; good in estimation and value; good in behavior; good in being able to understand, and ethically good.

In Exodus, we read that “Jethro was delighted when he heard about all the good things the LORD did for Israel when He rescued them from the hand of the Egyptians;” ^[5] along with God’s word to Israel through Moses, “Now listen!  Today I am giving you a choice between life and goodness, death, and disaster.” ^[6] And Solomon also warned, “Those who lead right living people along an evil path will fall into their trap, but the honest will inherit good things.” ^[7] Here, we see goodness as love, making itself useful in responding to a needy situation.

We also read were from the beginning when God set lights in the sky to govern the day and night and to separate the light from the darkness, God labeled this as something good in the sense of being very appropriate.^[8] According to Jewish tradition, God allocated the stars to the nations of the earth, whereas the sun and moon He assigned to the Jewish people. It means that the nations’ fate is subject to influences of the constellation of the stars (astrology and horoscopes), as opposed to the destiny of the Jewish people, which is subject to the direct supervision of heaven, that is, God the Father and Jesus the Light, personally.[9]

Israel also learned that God does things in various ways to benefit His people that are very good because they are relevant.^[10] Goodness is an essence that can be both proactive and reactive. In looking at its place within the fruit listed here, it signifies to be proactive. In other words, you do not wait to be good after something bad happens, but you are good at preventing something bad from happening.

We see this after Joseph’s brothers came down to Egypt and learned that the one they sold into slavery was now second in command. After Joseph revealed who he was, he told them, “You intended it for my harm, but God intended it for my good (benefit). He brought me to this position so I could save the lives of many people.” ^[11] Even the Psalmist declared, “Taste and see that the LORD is good; Oh, the joys of those who take refuge in Him!” ^[12] In response to the brothers asking Joseph for forgiveness, Rabbi Saba says that Joseph told his brothers that it was way beyond his realm to deal with that as only God personally could handle it and could forgive them if He saw fit to do so. As far as Joseph was concerned, he could forgive their unintentional sin. Looking back, it became clear that their actions were of great benefit to him personally, and advanced God’s plan to reduce the impact of the coming famine in the region. Therefore, forgiveness meant that Joseph was being good by not punishing them.[13]

So again, we see how God wanted to show kindness to His chosen, and that kindness became goodness when He put it into action. Rabbi Kahana tells us that Solomon preached: In a day that offers an opportunity for goodness, then engage in goodness.” [14] Rabbi Kahana says that the opportunity for doing good may not always be there every day. So, as soon as we spot an opportunity, don’t put it off, for it may never come around again.[15]

Jesus made this clear when He taught His disciples that a good person produces good things from the treasury of a good heart, and an evil person produces evil things from the junk pile in an evil heart.^[16]  Here Jesus contrasts a heart full of transforming love, which brings forth the fruit of kindness while at the same time producing the spiritual fraternal twin, goodness. A heart lacking in love that contrives to deceive and take advantage of innocent people.

On another occasion, Jesus used a different approach to teach about spiritual fraternal twins, kindness, and goodness. He asked the parents: “If your son came to you and asked for a piece of bread, would you give him a piece of stone, or if he asked you for a fish, would you give him an eel? If you then, even with all your faults and failures, quite naturally give good things to your children, how much more likely is it that your Heavenly Father will give good things to those who ask Him? Remember, treat other people exactly as you would like to be treated by them; this sums up everything Moses and the Prophets wrote about.” ^[17] In the first part, Jesus reveals the fruit of kindness, giving what is needed.  In the latter part, Jesus emphasizes the fruit of goodness, not doing any less for others than you would like done to yourself.

The Greeks used the noun agathōsynē to denote something useful. In the English language, many of us are familiar with the phrase, “good for nothing.” (I’ll let the reader determine how they became acquainted with that designation). But the Greeks identified certain things, be they material, intellectual, moral, or religious, as effective in getting the good results intended or desired. But we also find a close relationship between Goodness and the previous fruit Kindness that at first glance makes it appear they are duplicates or synonyms of each other.

The Apostle Paul understood the Greek language so well, however, that he knew these words were similar to fraternal twins, not identical twins. Let me illustrate: we’ve all heard of the phrase “word and deed” as a combination within “commitment;” they typify one’s intention and one’s action. “Kindness” represents our attitude, while “Goodness” represents our actions; one is in our heart, while the other is in our hand.

Another factor in understanding agathōsynē involves how it’s applied in context. For instance, we may look at an animal and say, “That’s a good animal.” The next question may be, “Good for what?” Is it good as a source of meat? Good for breeding? Good as a pet? We must learn in what situation and for what purpose we use the word “Good.” For instance, the same person who has good eyesight may have poor hearing. The same concept applies to the fruit “Goodness.” It is a term needing an explanation as to how it’s demonstrated and why we label the effect as good. Therefore, a good deed may be inspired by good intentions, but only when carried out does, it becomes goodness.

Paul finished writing the believers in Rome and telling them how to treat each other with respect and not be so critical over a few minor differences. He concluded: “I am fully convinced, my dear brothers and sisters, that you are full of good (useful) deeds. You know these things so well you can teach each other about them.” ^[18] It seems that the congregation in Ephesus dealt with the same discord among themselves. Paul reminded them that when they use to live in the darkness of sin that was normal, but now that they are in the light of salvation and have become new creatures in the Anointed Jesus he tells them “Try and imitate God in everything you do because you are His dear children. Live a life filled with love, following the example of the Anointed. He loved us and offered Himself as a sacrifice for us, as a pleasing aroma to God. This light within you only produces that which is good (useful), right, and true.” ^[19]

The Apostle Paul wrote the faithful in Thessalonica, “We constantly pray for you, that our God may declare you worthy of His calling, and that by His power He may help you accomplish every good (useful) thing you set out to do as motivated by your faith.” ^[20] Here, Paul adds an essential ingredient to our understanding of “Goodness” as a fruit of our spiritual oneness with the Anointed that is mature and generous when he points to its purpose. The Holy Spirit brings God’s love into our beings through the new birth, then that love transforms itself to manifest the presence of the Holy Spirit living in us with fruit that is useful and a blessing to others. It’s not something we manufacture, but something we yield.

Therefore, understanding the fruit of goodness helps us see how love can inspire a believer to willingly apply the spirit of the Law rather than the strictness of the Law. It helps them discern the fine line between being right and doing right. They are also aware that when in the right, they can demand all the privileges it provides for them; but also have the option to choose whether or not to exercise those rights when another person’s benefits are at stake.

[1] Rose Publishing: The Fruit of the Spirit (Kindle Location 111)

[2] Romans 15:14

[3] Ephesians 5:9

[4] 2 Thessalonians 1:11

[5] Exodus 18:9

[6] Deuteronomy 30:15

[7] Proverbs 28:10

[8] Genesis 1:17-18

[9] Avraham Saba: Tzror Hamor, op. cit., Vol. 1, p. 11

[10] Exodus 33:19; 34:8; 84:11; 107: 1; 145:9

[11] Genesis 50:20

[12] Psalm 34:8

[13] Avraham Saba: Tzror Hamor, op cit., Vol. 2., p. 838

[14] Ecclesiastes 7:14

[15] Rabbi Kahana: Pĕsiḳta dĕḅ-Raḅ Kahana, p. 392

[16] Matthew 12:35

[17] Ibid. 7:9-12

[18] Romans 15:14

[19] Ephesians 5:1-2, 9

[20] 2 Thessalonians 1:11

No doubt, many of us, when asked where we stand on moral, political, or racial issues, claim “impartiality.” In our minds, that may mean “I don’t take sides, I accept all as equally justified in their claims and efforts.” But are we really impartial? We can begin with the dictionary definition: “Treating or affecting all equally. The inclination to weigh both views or opinions equally.” It defines someone who is not directly involved in a particular situation and is, therefore, able to give a fair opinion or decision about it. Sounds easy, doesn’t it. But it’s not.

Here is what psychologists have to say, it is all too easy to assume that the word impartiality must denote a positive, unitary concept – presumably a concept closely linked with, if not identical to, morality. This, however, is simply not the case. Rather, there are various sorts of behavior that may be described as ‘impartial,’ and some of these obviously have little or nothing to do with morality. A person who chooses to vote for a candidate for the local school board based on her friends’ recommendations may be entirely impartial between the various other candidates with respect to their gender, age, or where they went to school. The reason she voted for the one she did is because of her friends.

Yet, if her choice is motivated solely by rational self-interested considerations, then it is clear that the impartiality, she manifests is in no way a form of moral impartiality. To take a more extreme case, consider an arsonist who chooses his victims on the basis of the neighborhood they live in. The arsonist may be impartial with respect to his victims’ occupations, religious beliefs, and so forth, but it would be absurd to regard this as a form of moral impartiality.

It is also worth noting that some types of impartiality may in themselves be immoral or morally questionable. Suppose that you decide to pass along a treasured family heirloom to one of your two sons, Bill and Phil. Flipping a coin would constitute one type of impartial procedure for choosing between the two. But suppose that you have already promised the heirloom to Phil on several occasions. In this case, it would be quite wrong to allow a coin toss to determine whether he gets it. Deciding by means of a coin toss would be an impartial procedure, but it would be the wrong sort of impartiality here, for it would ignore the moral obligation created by my previous promises.

The word ‘impartiality,’ then, picks out a broad concept that need not have anything to do with morality. In this broad sense, impartiality is probably best characterized in a negative rather than positive manner: an impartial choice is simply one in which a certain sort of consideration (i.e. some property of the individuals being chosen between) has no influence.

An analysis along these lines has been proposed by Bernard Gert, who holds that Alfred is impartial with respect to Ralph’s participation in an environmental group. However, Alfred’s impartiality with respect to Ralph must not be influenced at all by what member(s) of how the environmental group may benefit or harm others by their actions. (Gert 1995, p.104). Thus, for Professor Gert, impartiality with Ralph is a proper set of decisions made without including feelings toward a particular group. Once any bias or support for the group is included, the impartiality is gone.

The principle of impartiality is central to practical ethical theories. It calls for an impartial appraisal of a situation, followed by the morally appropriate response.  These impartial moral theories require an individual to set aside personal interests and considerations, that is, they require us to make decisions based on an objective criterion, rather than personal bias. An impartial decision, in short, is one in which certain considerations (particularly personal ones) have no influence on the deliberation involved in the decision.

The impartial value is represented in practical theories in their insistence that outcomes or states of affairs are the solely relevant considerations in determining the appropriate moral action.  Noticeably absent from this view is a place for the personal considerations of an individual.  Thus, the practical agent is not permitted to favor himself or herself, or his or her family, friends, and loved ones when deliberating over a decision.  Rather, the agent is morally required to act to bring about the best outcomes regardless of the beneficiaries of those actions.

To illustrate the principle of impartiality, consider the following case.  A member of the ET squad is faced with a dilemma: they can either answer the call for help from the police for a DUI suspect involved in a vehicle accident, or the call from the police for help to rescue a family member involved in the same accident, but they cannot handle both at the same time.  According to practical thinking, the fact that one is the ET’s cousin is not a consideration that overrides the practical duty to bring about the best outcome, which they will achieve by rescuing the DUI driver. It will be a hard choice, but being impartial is the main object. That means not only doing what is right, but what is best for the other person involved.

The Bible is not silent on this subject of impartiality. We find that God shows no partiality.[1] And He instructed Moses to write, “Be fair in how you judge. Do not show favor to the poor or to the great. Be fair in how you judge your neighbor.”[2] And the Psalmist says that when the LORD comes (speaking of the Messiah), He will be right in what He decides about the world. And He will be fair to the people.[3]

That’s why the Apostle Peter stated that “I see very clearly that God shows no favoritism. In every nation, He accepts those who reverence Him and do what is right.[4] The Apostle Paul said that those who become part of the family of God does not see them as Jews or as Greeks. (To this we can add, Black, Brown, or White). He does not look at them as a servant or as a person free to work. He does not notice them as a man or as a woman. They are all equal in Christ.[5] Also, the Apostle James says it is good when you obey the royal law as found in the Scriptures:[6] “Love your neighbor as yourself.”[7]

However, being impartial does not mean turning a blind eye to what is evil and destructive. First of all, we must determine the intentions of the individual or individuals involved. If we see a neighbor beating his wife on the back and arms and legs, we might conclude that he is abusing her. But when we find out she stepped into a fire ant nest; we can understand his motive was to get rid of the stinging ants. If we see a mother in a Mall food court grab an item from her son’s plate to keep him from eating it, we might change our minds about what we thought she was doing when we find out that her son has a severe allergic reaction to that type of food.

So, before we judge whether someone is being biased or impartial, first find out their intention in performing the act that made you wonder. After all, God did not call us to be judges, He called us to be peacemakers.[8] That doesn’t mean we excuse those who commit harmful, senseless, acts of violence and destruction, but you remain impartial until all the facts are in. Nor should we try to be impartial as a result of some guilt complex over the sins of past generations. Furthermore, you are not being impartial if you try to ingratiate yourself to someone just to appease the individual into thinking you’re really on their side. Remember, there is only one Judge, and that is God. – Dr. Robert R Seyda

[1] Romans 2:11

[2] Leviticus 19:15

[3] Psalm 98:9

[4] Acts of the Apostle 10:34-35

[5] Galatians 3:28

[6] Leviticus 19:18

[7] James 2:8

[8] Matthew 5:9

NEVER, EVER, GIVE UP!

25-year-old Zuly may be smiling now, but it’s been a long, hard road to happiness. She was born without arms or legs due to a rare Tetra-amelia syndrome genetic condition, which prevents limbs from developing properly inside the womb. She was one of six children her father and mother took care of.

Sadly, Zuly’s father committed suicide when she was only two years old, leaving her mother to care for all her children alone in Bogota, Columbia — a country that does not provide any financial assistance to people with disabilities. But Guillermina kept insisting that her daughter could live a normal life and do anything she put her mind to. She encouraged her daughter to learn how to do things on her own, and Zuly credits her mother and God for being the source of her independence. Obviously, Guillermina undoubtedly taught her daughter the meaning of determination by example.

“Mum taught me to do basic things like making the bed, brushing my teeth, and changing clothes using my mouth and stumps to grip things,” says Zuly. “She wanted me to do everything any able-bodied person can do,” Unfortunately, in her neighborhood and school, her peers were not as supportive. Zuly was mercilessly bullied. She was called an alien, and some kids would even steal her snacks. She tried switching schools, but the taunting continued. “I’d go to sleep at night crying and wishing I could just wake up and be like everyone else. I felt pushed aside at school and didn’t have any friends. I thought there was no hope for me. Thoughts of giving up kept taunting me, even when Mum tried to keep my spirits up, but I felt so hurt and low,” recalls Zuly.

The abuse only got worse, and Zuly became the victim of rape. By fifteen, she hit her lowest point and truly believed life was not worth living. So, she climbed up to the fourth floor of her building and was preparing to jump to her death. But God had bigger and better plans. Her mother showed up just in the nick of time and pulled Zuly back from jumping.

Zuly says that it devastated her mom to find that things had gotten so bad for her daughter that she was prepared to take her own life. With tears streaming down her face, Guillermina wrapped her arms around Zuly, hugged her tight, and told her that one day she would go on to shine and show other people that she was able to live a normal, happy life with a disability. “She was my guardian angel,” says Zuly, “the angel that is always standing by my side, and I am thankful to God for her because she was always there when I needed her.”

With encouragement and support from her mother, Zuly worked hard to build up her confidence. After hitting rock bottom, Zuly realized she’d spent too much time focusing on her disability. “I don’t have any arms or legs, but I won’t let that hold me back,” she exclaimed to herself one day. Despite having no arms or legs, God blessed Zuly with incredible artistic talent. Using her mouth to hold a brush, Zuly is able to create incredibly beautiful paintings.

At age eighteen, Zuly went to art college and was later asked by the local pastor to join him on community visits where she could share her story. “My first talk was speaking to 400 college students and parents about bullying in schools,” Zuly recalled. “I was really nervous, so Mum came with me for support. But half-way through, I began to cry uncontrollably because it was so painful reliving what I’d been through. But everyone in the audience started clapping, and that gave me the strength to keep going.”

Zuly now speaks regularly at businesses, prisons, and schools. She has come to realize she didn’t suffer in vain. A very special calling has been placed on her life. God took all her brokenness and strife of years of abuse and turned it into something beautiful.

The impact Zuly is having on others today, combined with the love and support she’s received, is the reason she’s smiling. By sharing her story of perseverance, Zuly is not only inspiring others, but she’s also changing lives. “It gives me so much happiness to know I’m helping people. One boy was about to take his own life with a gun when he saw a TV show I was on. He realized he had to be brave and decided not to take his life. He wrote to me, and we’re now really good friends. I get letters from lots of people who say I’ve helped them through difficult situations.”

Zuly has been able to overcome the trauma of sexual abuse and hopes one day to marry and have children. She also aspires to extend her motivational speaking abroad, as well as to one day open an orphanage.

Satan aims to weaken us by distracting us from what we can do, so we focus on what we cannot do.” But Zuly’s story is a testament to the resilience and strength of the human spirit. “I’m proof you don’t have to let a disability hold you back. I went through such a dark time, but now I’m in a good place, and it’s given me a sense of purpose of helping other people.”

The Apostle James said, “Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love Him.” (James 1:12). We, too, have a great role model in preservice, Jesus our Lord and Savior. We are told that despite all the rejection and criticism He went through when it came time to face His accusers and suffer the pain, suffering, and death that lay ahead, He was resolutely determined to carry on and headed straight for Jerusalem. (Luke 9:51)

There may be things in life we count as handicaps. Perhaps we’ve used that in the past to excuse ourselves from doing things we believe we can do or accept responsibility for ourselves instead of always leaning on others. Let the brave girl, Zuly, also be an example for you. In the words of the great British leader, Winston Churchill, “Never give up! Never, never, ever give up!” Jesus didn’t, Zuly didn’t, so why should you? – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CVI)

Paul continues his theme on the fruit of kindness. In writing to the Ephesians, he tells them that God wants to point us out as examples of the incredible return He gets for His abundant investment of grace and kindness in our lives: “As soon as you believed, it was God’s grace that saved you. And you can’t say you earned it; it is a gift from God.” ^[1]

But Paul was not putting himself above the Ephesians when it came to love transformed into kindness.  He confessed to the congregation that Titus the Gentile pastored: “All of us were once foolish and disobedient. We were misled and became slaves to many lusts and pleasures. Our lives were full of evil and envy, and we hated each other. But, ‘When God our Savior revealed His kindness and love; He saved us not because we did anything right, but because of His mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit.’” ^[2] Here again, we see the unbreakable tie between the essence of love and its characteristics. Anyone claiming to have love but does nothing to express that love makes it impossible to prove their love exists.

Believe it or not, a common nickname for slaves in Paul’s day was the Greek word for kindness, “chrestos.” Many believe this indicated that any servant given this title possessed the qualities and characteristics of an ideal, trusted servant. I’m sure the Apostle Paul was not oblivious to this. He strove to be the type of servant God wanted him to be. So, he encouraged others to be examples of kindness, especially among believers.

It appears the congregation in Ephesus did not get along with each other the way they should, so Paul did not mince words when he told them to “Get rid of all bitterness, rage, anger, harsh words, and slander, as well as all types of evil behavior. Instead, be kind to each other, tenderhearted, forgiving one another, just as God through the Anointed forgave you.” ^[3]

Paul certainly did not want anyone to misconstrue the Fruit of kindness as some type of weak-kneed, easy-going, I-don’t-want-to-hurt-anyone attitude. The Apostle found that kindness can often come with a bitter taste that makes it hard to swallow – much like some medicines are today, but in the end, it’s the best thing for you. In addition to that, man cannot duplicate the effects of this newfound kindness in the Anointed Jesus on his own; in doing so, some people attempt to imitate the Anointed’s kindness without love. And the exact term for that is imitation kindness. It cannot compare to the polished and graceful of love transformed as kindness.

Jesus may have considered something like that when He tried to explain to His critics why the type of kindness, He and His disciples practiced would not fit into the old Jewish way of performing good deeds to make themselves look good. Jesus told them, “No one puts new wine into old wineskins. The new wine would burst the old wineskins, spilling the wine and ruining the skins. You store fresh wine in new wineskins. But some hooked on the old wine don’t care much for the new wine. They say, ‘The old wineskin is just fine with me.’” ^[4]

In other words, some people refuse to change the way they show kindness as a believer. They’ll tell you, “Don’t ask me to stop and help someone out when I’m on my way to church because it will break my perfect Sunday School attendance record!” Or, “I’m good at helping people on a spiritual level; I’ll leave the charity work up to those not as spiritually equipped as I am.”

We learn from this that kindness, as produced by love, is not a trait or learned behavior. It springs from the heart due to the Anointed-like characteristics of a newborn creature. It thereby reveals a humbleness of spirit and well-mannered will, which puts consideration of others above self. Peter saw it this way when he advised everyone, “Don’t try to impress people by the way you dress or comb your hair, or with fine jewelry or fancy clothes. Rather, radiate the beauty that comes from within, the unfading beauty of a kind and quiet spirit, which is so precious to God.” ^[5]

The great Reformer Martin Luther, who faced much opposition, spoke this way about this Fruit of kindness: “Kindness in conduct and life. True followers of the Gospel must not be sharp and bitter, but kind, mild, courteous, and soft-spoken, which should encourage others to seek their company. Kindness can overlook other people’s faults and cover them up. Kindness is always glad to give in to others. Kindness can get along with aggressive and difficult persons, according to the old pagan saying: “You must know the manners of your friends, but you must not hate them.” Such a kind person was the Savior Jesus the Anointed, as the Gospel portrays Him. We read that Peter wept whenever he remembered the sweet kindness of the Anointed in His daily contact with people.[6] Kindness is an excellent virtue and very useful in every walk of life.^[7] Luther used the German word Freundlichkeit which means “friendliness.” and the best way to be friendly is to be kind. And in the German/English dictionary, Freundlichkeit is translated into English as kindness.

Methodist theologian Adam Clarke calls it a very rare grace, often lacking in many who have a considerable share of Christian excellence. He notes with certainty that a good education and polished manners, when brought under the influence of the grace of God, will bring out this fruit of the reborn spirit with significant effect.^[8] That is another way of saying that when you place a diamond in an ordinary setting of bronze or copper, it does not sparkle as brilliantly as it does when surrounded by gold or silver. But in God’s eyes, it is a precious stone no matter in what setting you place it.

From the Hebrew manuscripts, Paul read, he undoubtedly understood that in Jewish thinking, no one could ever reach the ultimate level of being kind like the God of Abraham, Isaac, and Jacob. They usually translated the Hebrew noun checed into English as “kindness,” ^[9] as well as “loving-kindness,” which ties love and kindness together. Reading the First Covenant reveals that checed refers to things and actions that are pleasant and agreeable to our senses. They include things we feel are excellent in value and quality, ways we describe as appropriate, and becoming a person of sound ethics and character.

To put it another way: it is a kind person doing a loving thing at the right time and for a good reason.  In that case, who can exceed the LORD God in being kind? British scholar Alexander Maclaren proposes that this fruit of kindness and the following one of goodness express the same virtue except that kindness is an inward disposition while goodness is the outward disposition. Maclaren continues by saying that kindness answers the desire of acting in a pleasant, kindly manner toward others, while goodness answers to active goodness for the benefit of others.^[10] Therefore, kindness refers to openhandedness, which can also be called openheartedness. It rises above pettiness and mean-spiritedness. In such cases, goodness would be openheartedness.

Some of the earliest Christian scholars describe Kindness as: “caring.” ^[11] Another medieval writer says: “Kindness is will that is most eager in its actions and tempered with kind speech.  It invites not only those of goodwill to love oneself but above all those who would seem to be one’s adversaries.  Therefore, one is called kind if they are exceptionally and exceedingly good.” ^[12]  To put it succinctly, in his mind, it involves those deeds of compassion that go above and beyond the call of duty.  A later medieval writer adds this note, that while we certainly would be considered a decent person if we wish we had something to share with others, he goes on to say that: “Kindness is the broad-mindedness of sharing those things that one does have.” ^[13]

 Dr. Rodney Loper says that many of us think of kindness as being cordial, having a pleasant expression, getting along well with others, or doing good, or a pleasing personality. While these are unique expressions, he believes it goes much deeper. Kindness, in its purest form, is an expression of God’s heart. Loper goes on to say that kindness can be painful, and it isn’t easy to embrace. Kindness doesn’t vary with circumstances. Kindness should be natural for Christians. It is at the center of a believer’s life. Kindness is a choice to be made, not made for us. See Colossians chapter three for a long list of attributes.[14]

Caslyn Rice proposes that the next time someone says a harsh word or acts rudely, what if we would respond in a way that shows a spirit of kindness and concern?[15] The secret is, you won’t know until you try.

Retired God’s Bible School professor, Dr. Larry D. Smith, says that Paul’s pen writes that kindness as a fruit of the reborn spirit is an essential and robust word. It is love in its smaller manifestations, and love is the first fruit of the reborn spirit and the basis for all the rest. To be kind is to be loving in the briefer contacts of life, in every-day details of ordinary life, as well as in its more dramatic moments. So necessary is kindness as an attribute of a true believer that one might as well be speaking of a “square circle” when referring to an unkind Christian.[16]

[1] Ephesians 2:7-8

[2] Titus 3:3-5

[3] Ephesians 4:31-32

[4] Matthew 9:14-17; Mark 2:18-22; Luke 5:33-39

[5] 1 Peter 3:3-4

[6] Matthew 26:75; Luke 22:62

[7] Luther, Martin: Commentary on Galatians, op. cit., loc. cit.

[8] Clarke, Adam: Commentary on Galatians, op. cit., loc. cit.

[9] See Genesis 20:13; 21:33; 24:12; Joshua 2:14; Judging 8:35; Ruth 3:10; Psalm 17:7; 63:3; etc.

[10] Maclaren, Alexander: Expositions of Holy Scripture, Galatians, op. cit., loc. cit.

[11] Augustine: Commentary on Galatians, op. cit., loc. cit.

[12] Haimo of Auxerre: Commentary on Galatians, op. cit., loc. cit.

[13] Bruno the Carthusian: Commentary on Galatians, op. cit., loc. cit.

[14] Loper, Rodney: Revivalist Magazine, June, July August 2019, pp. 3-4

[15] Rice, Caslyn, op. cit.

[16] Smith, Larry D., Revivalist Magazine, June, July, August 2019, p. 5

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CV)

5:22f Your spiritual oneness with the Anointed bears the fruit of . . .  Kindness . . .

To describe kindness (“humbleness” KJV), Paul uses the Greek noun chrēstotēs, which in English has synonyms such as “goodness” and “kindness.” Greek writers in Paul’s day used this word to denote something suitable and proper for the occasion, especially when evaluating someone’s moral excellence and their integrity. To Greek philosophers, this word described inner greatness, as shown by outer goodness. In other words, it had more to do with character than charity. Kindness is an eagerness to put others at ease. It is a sweet and attractive temperament that shows warm regard for others.

One of the first excellent examples of kindness can be found in the First Covenant, done by someone described as “A man after God’s own heart.” I’m talking about King David, the one who wrote many of the beautiful Psalms believers love, read, and sing to this day. Here’s the moving story about David’s outstanding spirit of kindness:

When we consider all the torment and trouble that Saul caused David, even tried to kill him on numerous occasions, why would David want to return such ill-will with such good-will? David reveals that it was a promise he made to God. God did not demand it; neither did God send a prophet or angel to convince David to do it; he did it out of his own heart. What an example of the type of kindness the Holy Spirit wants to produce in every believer’s heart as the fruit of love transformed. Here we see that a First Covenant believer set a high bar for Final Covenant believers to try and meet.

Venerated Jewish scholar Maimonides discusses this attribute of kindness, along with judgment and righteousness, and gives us this Jewish perspective. The Jews see Lovingkindness practiced in two ways: To begin with, we show compassionate kindness to those who do not claim that we owe them anything. Then, we are kind to those to whom we do owe something, and in a more significant measure than what is due to them. In the Holy Scriptures, says Maimonides, the term lovingkindness occurs mostly in the sense of showing kindness to those who have no claim to it whatever. For this reason, he employs the term lovingkindness to express the good bestowed upon us by God. The prophet Isaiah said, “I will mention the lovingkindness of the Lord.” ^[2] On this account, the very act of creation is an act of God’s lovingkindness. The Psalmist sang, “I have said, ‘lovingkindness built the Universe.’” ^[3] In other words, the building up of the Universe is an act of lovingkindness. Also, in the listing of God’s attributes, Scripture says: “And abundant in lovingkindness.” ^{[4] [5]}

In the Gospels, Jesus gives us two of the most insightful and challenging examples of what it means to express love in a way that is both cultured and graceful. Jesus tells His disciples, “If you love only those who love you, why should you get credit for that? Even sinners love those who love them! And if you are only kind to those who are kind to you, why should you get recognition, even sinners do as much.” ^[6] No doubt, this influenced one translator to express it this way: “be kind to those who persecute us.” ^[7]

Jesus makes it clear that He expected those who profess to be His followers to go out of their way to be kind. I heard that someone at work needed a ride to a particular location. So, I offered to take them there; but they refused by saying, “Oh no, I don’t want you to go out of your way.” I responded, “But that’s the joy of taking you there because it is out of my way. Would I be doing you any favor if where you needed to go was on my way? Besides, it’s a blessing only when it is out of the way.”

Jesus teaches us that when love expresses itself, it can only qualify as an act of kindness if it necessitates an effort above the routine or out of the norm. Do you think our love for the Anointed would be as intense as it is if the salvation, He purchased for us, required nothing more than a few kind words or His paying a small fine on our behalf?

The second instance involves a young man coming to Jesus with this question: “Teacher, what honorable deed must I do to have eternal life?” Jesus responded to him somewhat critically, “Why are you asking me about what is honorable; you know God is the only One who can be called honorable.  Not only that, but you know that according to your religion if you want to gain eternal life, you must keep the commandments.” The young man shot back, “I’ve obeyed all these commandments! What else do I need to do?” Jesus looked at him and said, “Okay, if you want to do it your way, go and sell all your possessions and give the money to the poor, then come, follow me.” The young man dropped his head, turned around, and walked away so disappointed because he possessed many riches to give away.  Jesus pointed out to his disciples how hard it was to earn your way into heaven. The disciples were astounded and asked, “Then who in the world can be redeemed?” Jesus stared them right in the eyes and said, “Humanly speaking, it’s impossible; but with God, everything is possible.” ^[8]

We find this same concept when love expresses itself as kindness; it’s not out to gain but to give.  Love transformed expressed as kindness does not seek self-enrichment, but empties itself to enrich others. For sure, this is an accurate portrayal of the Anointed’s character and personality. By expressing this act of love transformed, we can embrace even the most ungrateful and obstinate person, thereby demonstrating unconditional love for those who offer no love in return, as Jesus did.

Does this imply then that we should go out looking for people like that? No! Of course not! But it does mean we don’t try to avoid them when we see them coming our way. Are we obligated to lie down in a puddle of dirty water so they can walk on us to the other side? No! Absolutely not! However, we can offer to walk through the water with them. In addition to that, even if they then walk off without so much as turning around and saying, “Thank you,” we can still consider it worth our effort? Yes! Of course! We didn’t do it for thanks; we did it because cultured love transformed has the power to express itself as kindness under such circumstances.

The Apostle Paul’s knowledge of Greek and Hebrew, along with his concept of kindness being a cultured and graceful act of the will, allows him to express the dynamics of such transformed-love in words that make his Epistle readers sit up and take notice. Writing to Roman believers, who tended to be critical of each other, Paul admonishes them by asking, “Are you about to throw God’s wonderful kindness, consistency, and patience back in His face? Don’t you realize God’s kindness will give you the ability to change your ways?” ^[9]

Here Paul touches on a critical point in explaining the effects of kindness. Even when those to whom we show unsolicited and often unappreciated kindness do not at first seem grateful, Paul believes that given enough time and under the influence of the Holy Spirit, it will have a positive effect. One question we might ask is this: if it takes a large amount of continual kindness to turn some people around, what are their chances of changing course if we show no kindness at all?

[1] 2 Samuel, Chapter 9

[2] Isaiah 63:7

[3] Psalm 89:3

[4] Exodus 34:6

[5] Maimonides, Moses: A Guide for the Perplexed, Part III, Ch. LIII, Veritatis Splendor Publications, pp. 605-606

[6] Luke 6:32-33

[7] Aiyer, Ramsey, The Contextual Bible Galatians, op. cit., loc. cit.

[8] Matthew 19:16-30

[9] Romans 2:4