Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson C)

5:22d:  Our oneness with the Anointed in the Spirit bears the fruit of . . . Peace . .

Sometimes words, when spoken, can produce an astounding effect. Nothing illustrates this more than when Jesus spoke to the howling winds and lashing waves during a storm and said, “Be at peace!  Quiet down!” Later, when He appeared in the upper room and found His disciples in a state of panic and despair over His death, He greeted them with, “Be at peace.” Since the beginning of time, there are few things humanity has sought after more than peace. The search is universal and, for the most part, indefinable.

Efforts to produce a world at peace will always be futile until everyone has peace in their hearts. Such peace cannot be simply proclaimed by one person or some world power, but only by the power of God’s transforming love. Therefore, we can see how secure Love in God is transformed into peace. Peace brings us a sense of blessed assurance, the dispelling of fear, and a feeling of contentment. We see it in fellowship, hear it in harmony, and observe it in unity. Peace is freedom from worry, disturbance, and oppressive thoughts.^[1]

But peace, transformed-love in our spiritual oneness with the Anointed, takes on a different form. We must acknowledge that there is a difference between living in peace under certain conditions and having peace about our circumstances. It’s more than just being free from care and having a sense of well-being; peace, as a form of transformed–love, is anchored in an unchangeable, unmovable, unconquerable God and His promises. It comes from knowing we possess security that cannot be misplaced, cheated out of, borrowed, stolen, hijacked, embezzled, or pawned. Such blessed assurance is found in the Anointed Jesus alone and is only a foretaste of things to come.

Theologian Adam Clarke describes peace as a calm, quiet, and orderly condition which occurs in the justified soul. Every unrepentant sinner feels and continues to feel doubts, fears, alarms, and dreadful warnings until the assurance of forgiveness brings peace and satisfaction of the mind. Peace “is the first sensible fruit of the pardon of sin.”^{[2] [3]}

Gregory the Great (540-604 AD), who served as Pope (September 590 AD to March 604 AD), wrote about how we reprimand those differently that cause division in the Church and those who are peacemakers. Those sowing discord are informed that they cannot grow spiritually by neglecting to become united in harmony with their fellow believers. This way, they will know for sure that no matter what other fruit of the reborn spirit they may claim to have, it will not keep them in peace. For it is written in verse twenty-two, that the fruit of the reborn spirit is love, joy, peace, etc. The person, says Gregory, that shows no interest in maintaining peace, is refusing to bear any spiritual fruit. That’s why Paul says; you are still not following the Spirit’s leading. You are jealous of each other, and you are always arguing with each other.^[4] And in another place, he also says, try to live in peace with everyone. And try to keep your lives free from sin. Anyone whose life is not holy will never see the Lord.^{[5] [6]}

British theologian John Gill says that Love and Joy together design peace. This is peace with God in a person’s conscience, produced by the Spirit. The blood of the Anointed brings pardon and achieves this peace. And His work on the cross offers justification to the forgiven sinner. It results in the blessed Holy Spirit, bringing peace, quietness, and tranquility of mind to a soul that was horrified by the coming Day of Judgment. This peace also extends to neighbors, to the saints, and with all others. These are all part of the work of the Spirit of God and are influenced and directed by Him. So, every believer should seek after the things which make for peace and improvement in the congregation, and be desirous of living peaceably with all humanity.^[7] Such peace is not only possible with God but potentially with others.

Expositor Andrew Maclaren is convinced that peace will be built upon love and joy if our hearts are always looking to God, and we daily maintain our unique relationship with Him. Is there anything that can disrupt the peace that fills the soul without coming from outward circumstances? No matter how close and constant the siege may be, the well of living water will never run dry. True peace does not come from the absence of trouble, but the indwelling presence of God and will be sincere and passing all understanding in the exact measure in which we live in and partake of, the love of God.^[8]

We find this concept of peace coming from the promises and presence of God in the First Covenant. Moses offered a benediction used by Christians to this day: “May the LORD bless you and keep you safe. May the LORD smile on you and be kind to you. May the LORD show you His favor and give you His peace.”^[9] After Israel entered the Promised Land, the people feared the Canaanites might turn on them. So, a young Levite priest told the worried people, “Travel in peace, for the LORD will guard you on your journey.”^[10] Again, we see that God’s guidance and presence give believers a sense of security, knowing they are being watched over by a God who loves them and cares for them.

Isaiah ties peace and the Messiah together in this prophecy: “For a child will be born in our midst, a son will live among us. He will be responsible for governing us. And He will be called: Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace. His reign and the peace it brings will never end.”^[11] Not only does God bring peace of mind through His promises and care, but Isaiah says God will go even further by sending a Son to be born as the ruler of His kingdom, and it will be a kingdom of peace. Not just peace in the sense of no wars, but by having an everlasting covenant with Him, thus removing the fear of abandonment and being left defenseless.

Ezekiel links the Messiah and peace when he receives a word from the LORD to proclaim to the shepherds of Israel, saying, “And I will set over them one shepherd, my servant David. He will feed them and be their shepherd. And I, the LORD, will be their God, and my servant David will be a prince among my people. I, the LORD, have spoken! ‘I am pledging to bring peace to my people.’”^[12] Out of this prophecy, we see the traits of Jesus’ story about the shepherd that left the ninety and nine in search of that one lost sheep, as well as His claim, “I am a good shepherd. A good shepherd sacrifices his life for his sheep.”^[13] What more evidence does one need about the Anointed’s love for them being secure than this?

In the Final Covenant, the peace and security in the presence, ministry, and promises of the Anointed become even more apparent. In John’s Gospel, Jesus gave a farewell address.^[14] No doubt, the disciples felt anxious that the LORD said He would be going away for a while. However, Jesus calms their fears with two specific promises about the peace they will experience. Our LORD told them, “I am leaving you with gifts – peace of mind and peace of heart. And the peace I give is a gift the world cannot give. So, don’t be troubled or afraid.”^[15] Of what might they be troubled or afraid?  Perhaps He wouldn’t come back? That they may be left to fend for themselves in a hostile world? In other words, “Don’t worry,” Jesus says, “your love for Me and My love for you is secure; I won’t let you down; I won’t abandon you.”[16]

Then Jesus again offers a promise of peace, “I have told you all this so that My words will give you peace of mind. Here on earth, you will have many trials and sorrows. But keep a positive outlook, because I have everything under full control.”^[17] What did He just say? Did He tell them they would undergo persecution, hardships, suffering, and ridicule for their faith in Him? That they shouldn’t worry; they shouldn’t let that destroy their faith; they shouldn’t allow that to discourage them because everything was under His control? Yes! That’s what He told them, and His love for them and their love for Him would help them accept it by faith for them to have peace of mind.

There is an illustration I’ve used in preaching on peace. It’s about a father who tiptoes past his son’s room, thinking he’s asleep, only to hear his son laughing and saying, “You’re not gonna win!” Upon opening the door, he saw his son reading a book and inquired why his son was laughing and making such comments? The boy answered, “Dad, this is a story about some bad guys trying to beat the good guys and think they are winning. But you see, I’ve read the end of the book already, and guess what?  They lose!” Jesus is saying something similar: trials and tribulations may be coming, but don’t worry, I already know the ending, and we win! How can that not make one’s love for the Anointed feel more confident, and transform their passion into peace of heart, mind, and soul?

In his writings, Paul emphasizes the importance of the virtue of peace as we live and toil in an uncertain world during turbulent times. He told the believers in Philippi, “Don’t worry about anything; instead, pray about everything. Tell God what you need and thank Him for all He has done. Then you will experience God’s peace, which exceeds our understanding. His peace will keep your hearts and minds secure as you live for the Anointed Jesus.”^[18] For the Apostle Paul, knowing that one’s love is secure in the Anointed, brings about a peace that will endure even during the hardest of times.

Along this same line, Paul tells the Roman believers that the peace they feel is because their love in the Anointed remains anchored by faith. Also, it provides a sense of peace when they face ridicule or persecution from other believers over the way they live: “For the Kingdom of God is not a matter of enjoying what we eat or drink, but of living a life of goodness and peace and joy in the Holy Spirit.”^[19]  When we are at peace with God, because we know His love for us is secure, it affords us the privilege of being at peace with others; by understanding and having compassion for them when they struggle over things, we may not even understand. He tells the Romans toward the end of his letter, “I pray that God, the source of hope, will fill you with joy and peace because you trust in Him. Then you will overflow with confident hope through the power of the Holy Spirit.”^[20]

[1] Rose Publishing: The Fruit of the Spirit (Kindle Locations 65-66)

[2] See Romans 5:1 – Clarke offers this note: “Before, while sinners, we were hostile with God, which was sufficiently proved by our rebellion against his authority, and our transgression of his laws; but now, being reconciled, we have peace with God. Before, while under a sense of the guilt of sin, we had nothing but terror and dismay in our own consciences; now, having our sin forgiven, we have peace in our hearts, feeling that all our guilt is taken away. Peace is generally the first-fruits of our justification.”

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

[4] 1 Corinthians 3:3; See James 3:16

[5] Hebrews 12:14

[6] Gregory the Great: The Nicene and Post-Nicene Fathers, Second Series, Vol. 12, op. cit., The Book of Pastoral Rule, Part 3, Ch. 22, p. 580

[7] Gill, John: Exposition of the Whole Bible, op. cit., loc. cit.

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

[9] Numbers 6:26

[10] Judges 18:6

[11] Isaiah 9:6-7a

[12] Ezekiel 34:24-25a

[13] John 10:14

[14] Ibid. 14-16

[15] Ibid. 14:27

[16] John 14:18, cf. Hebrews 13:5

[17] Ibid. 16:33

[18] Philippians 4:6-7

[19] Romans 14:13-17

[20] Ibid. 15:13

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCIX)

When we read the Final Covenant, we see that Jesus’ miracles and preaching brought great Joy to the people affected. No wonder on the night of Jesus’ birth, the angels said to the shepherds, “I bring you good news that will bring great joy to people everywhere.” ^[1] Those longing and looking for God to send the Messiah had their hearts made glad and filled with Joy because of their love for the LORD Eternal.

Further on, Jesus told His disciples, “You will make my Father look great when you produce a lot of fruit and prove that you are My disciples. I love you the same way the Father loves Me. So, stay in My love. If you obey My commandments, you will stay in My love. I obeyed My Father’s commandments, and in that way, I continue in His love. I’m passing this on to you so that you will be as full of Joy as I am, and be content in your Joy. Therefore, love each other as I have loved you. I’m commanding you to do this.” ^[2]

It is clear that Jesus tied the Joy He brought to the disciples as coming from the love He and the Father share, and the love He and the disciples possessed for each other. It begs the question, if no love existed between the disciples and their Master, would His words and promises bring them any Joy? Of course not, it takes something to excite love that causes it to become Joy.

As we mentioned earlier, Joy must be distinguished from happiness since happiness depends on circumstances that change. It is not possible to be both happy and unhappy at the same time. But Joy depends on God’s presence, which is made constant through the indwelling Holy Spirit. Unlike happiness, the believer may rejoice in afflictions and sufferings with Joy because the God they love is with them at all times.^[3] Peter ties love and Joy together when he said, “You love Him even though you have never seen Him. And despite never having seen Him, you still trust Him, and this brings you such uplifting Joy it’s hard to describe.” ^[4]

The real understanding of transforming love into Joy can be seen more in its application than merely the word itself. James begins his letter with a greeting of Joy; Paul ends his letter to the Corinthians with Joy; the Angel greeted Mary with the word Joy; on resurrection morning, our risen Savior greeted the women with Joy. The Psalmist says to God, “You showed me how to live. Your presence fills me with Joy and makes living a real pleasure.” ^[5] Being in the presence of God or having the presence of God in our being has the effect of exciting our primary emotion of love. When we walk into worship services and begin to sing with our brothers and sisters, it stimulates our love for them, and for God. David said that just the thought of spending eternity with the God he loved got him all excited with Joy.

We can conclude then that the Bible does tie love and Joy together. Such divine Joy, therefore, cannot be increased or decreased simply by a person’s will or circumstances since it does not depend on good fortune, but on an unchangeable God. That’s why we must not think of Joy as some feeling, but an attitude. The love of God in us can become excited if we have the proper attitude toward God and others. It’s not the position in life we find ourselves in, but our disposition toward the life we have and the things happening to us.

With God’s love as the primary element brought into our hearts and minds by the Holy Spirit that controls our thinking and attitude, it also colors and empowers our faith. It helps us maintain a positive attitude when we respond to the world around us. And there is little that causes that love to jump for Joy more than being in God’s presence, knowing that He loves us, cares for us, protects us, and has a beautiful place in heaven waiting for us.

Have you ever noticed how much more enjoyable it is to be around and work with people who are optimistic and positive thinkers? One reason may be that they cope with and handle difficult situations differently than others who are always looking for someone to blame for their problems. Such negative and pessimistic people are continually thinking of themselves and focused on their own best interests. This kind of self-absorption can become so strong that it pulls others into the fray. And when you get involved with people like this, it can negatively affect your state of mind and leave you feeling drained.

But when you meet someone who radiates the Joy of the Lord in their actions, words, and responses, it not only lifts you, but it glorifies God by pointing to His ability to give everyone a reason to rejoice, even in times of trouble. As the Psalmist said, you may end up with tears in your eyes because of the evil you see in the world and how they treat you, but when you hold on to God, Joy will help see you through. You will find that those who celebrate the goodness of God are always looking for ways to give, to encourage, and to lift other people’s spirits. They know that they never walk through a tough situation on their own; God is always with them. So, they do the same to those they meet who are struggling with the burdens that life often lays on one’s shoulders.

We find one of the most expressive scriptures that point out this kind of attitude in the writings of the prophet Habakkuk. The Babylonians had just invaded Jerusalem and were wreaking havoc with God’s people and the coveted Temple. And even though Habakkuk didn’t understand why God allowed it to happen, he knew that God never permitted anything without a purpose and a reason, that worked together for the good of those He called to be His people. So Habakkuk declares: “Even though the fig-tree does not blossom, and there are no grapes on the vine, and nurturing the olive tree leaves it bare, and the fields yield no crops; and the sheep can find no place to breed, and the cattle barn is empty: Still, I will praise the Lord, for I find Joy in God being my Savior.” ^[6]

Johann Christoph Friedrich von Schiller (1759–1805), who became better known as Friedrich Schiller, was a German poet, philosopher, historian, and dramatist who developed into one of the influential figures in what would become known as the “classical movement” in German literature. Schiller’s expressed his views on liberty, equality, and civil justice poignantly in his poems and plays. They put into action by his philosophical and political writings would have their influence on generations of European writers in the succeeding decades.

Schiller wrote a short poem most people outside of Germany have probably never read, entitled, “An die Freude.” (Ode to Joy). It was only after Ludwig van Beethoven famously set it to music in the choral finale of his Ninth Symphony that the title of Schiller’s poem became beloved around the world. Here is one chorus from Schiller’s poem: “Endure courageously, O you millions! Endure for the better world! From above the starry canopy, a great God will reward you!”

But in 1900, a songwriter named Barney Elliott Warren wrote a song that churches sang for many years. It clearly expresses the joy we have in the Anointed, and it goes like this:

 “I have found the joy no tongue can tell,

how its waves of glory roll;

it is like a great o’ erflowing well,

springing up within my soul.

Cho: It is joy unspeakable and full of glory,

full of glory, full of glory;

it is joy unspeakable and full of glory,

Oh, the half has never yet been told.”

Daryl Muir of Marriage Matters Ministry, and Men of Integrity Retreat, reminds us that Joy is not an end in itself, something to be sought after as a vital component of life. Joy is a response to, or the derivative of, something else. Especially through the work of the Spirit in us.[7]

And Caslyn Rice mentions that sometimes things in life “happen;” we feel overwhelmed, and we lose our focus on what brings us true contentment and satisfaction. Instead of wallowing in self-pity or frustration, we can choose to renew our joy found in the Lord by focusing our eyes and hearts on Him.[8]

[1] Luke 2:10

[2] John 15:8-12

[3] See Acts of the Apostles 5:41; 2 Corinthians 6:10; Colossians 1:24 and 1 Peter 4:13

[4] 1 Peter 1:8

[5] Psalm 16:11

[6] Habakkuk 3:17-19

[7] Muir, Daryl: Revivalist Magazine, March 2019, p. 5

[8] Rice, Caslyn, op. cit.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCVIII)

Puritan theologian Matthew Poole (1624-1679) is one of the few who sees this fruit of the reborn spirit as divine tendencies that the Holy Spirit produces in us, which are as natural as a vine or tree bearing fruit. For him, it all begins with our Love for God and our fellowman. Such love will then produce the soul’s satisfaction with Joy because of our union with God. That same love will also bring Peace of heart and conscience because of that secured union, which will then extend to our neighbor. That also allows for Patience in handling those obstacles and hindrances we encounter and is a serum for reactions of anger and revenge. It produces a more Gentle temperament, which helps us live with our weaknesses and the shortcomings of others. Of course, this will influence our natural disposition to keep from hurting others because all we want to do is Good. And with such a temperament and inclination, we can be Faithful in standing by our promises to God and others. But rather than this making us proud, it makes us Humble because when compared to what God did for us through Jesus, the Anointed it amounts to very little. But it will also help us in Self-control because it’s essential to know when to start and when to quit. Starting too late will make our efforts look uninspired by Love, and not knowing when to stop will make our Love look like pity.^[1]

As the great preacher, Chrysostom says it: Paul places first the root of these good things and then proceeds to recount them in these words, love, joy, peace, etc. So, it is simple to see, that without the root drawing up nutrients and budding, there would be no fruit. As we already mentioned, Paul gives us an exponential example of this phenomenon.^[2] It provides a way for sending a message to all believers looking for the fruit of the reborn spirit in their lives or the behavior of others: First, look for Love. If you don’t find love, stop searching because all you’ll find is imitation fruit.

German Bible scholar Johann Bengel (1687-1752) calls Love the leader that introduces the family of virtues. And Revivalist John Wesley (1703-1791) puts it simply: “Love – The root of all the rest.” ^[3] Others say, Love is the root, and all the rest are fruit. Also, Swiss Protestant theologian Philip Schaff (1819-1893) joins in by saying that Love is the fundamental Christian grace which encompasses all others and holds heaven and earth in its embrace.^[4] And George Whitefield Clark (1831-1895) also notes that Love stands at the top of the list as the foundation for the other nine Christian virtues. He also points out that we rarely find the Greek noun agapē in secular Greek literature. Yet it appears over one hundred times here in the Final Covenant. So, its association with Christianity makes it an extraordinary fruit for any believer.^[5] Marvin R. Vincent (1834-1922), in his Word Studies of the New Testament, says that Love, in this passage, is the fruit of the reborn spirit, “which dominates all the others.” ^[6]

Charles Spurgeon (1834-1892) interprets in the fruit of the reborn spirit, Love as universal love; first, to God; next, to His people; and, then, to all humanity. Do we have that fruit of the reborn spirit, asks Spurgeon? If so, it will give us a friendly disposition; it will dethrone selfishness and set up holy affections within our hearts. From such love, notes Spurgeon, Joy, and Peace blossom and bloom out of Love.^[7] Spurgeon also addresses this in another lecture where he remarks that believers sing about God’s wondrous love and the Lord Jesus and His cross. They also sing about the Holy Spirit’s Love and His patience. He looks at us from within and, therefore, sees the hidden spaces where idols are tucked away. He also observes our actions and the inner sources that fuel them. He notices our efforts and discerns from where the motivation comes. It is like watching a polluted spring that causes a stream, then a creek, and then a river to feed other side streams and backwaters.

Oh, brethren! Calls out Spurgeon, it is terrific that this blessed Holy Spirit should not resent having to dwell within us; we are terrible hosts, we honor Him so little. Our affectionate worship is so seldom that He might have to say, “I will no longer abide with you.” When the LORD gave up His people to the Roman sword, according to Jewish tradition, there was heard in the Temple in Jerusalem a sound as of beating wings, and a voice crying, “Let us leave.” In the same way, we forced God’s divine presence to leave us because of our sins. It is matchless Love, which caused the Holy Spirit to be patient with our bad manners and put up with our annoying behavior. He stays although sin intrudes into His tem­ple! He retains His royal dwelling even though evil assails His Temple! It is, unfortunately, that the narrow path in our heart in which we walk with the Spirit has turned into a thoroughfare for selfish or unbelieving traffic! God help us to adore the Holy Spirit at the beginning of our walk with Him and continue to do so even more reverently at its close!^[8]

Then Dwight L. Moody (1837-1899) agrees with those who say we find all the other eight fruit in the word Love. Therefore, it is Love all the way. Love at the top, love at the bottom, and down through these graces.^[9] Johann Lange offers an illustration by W. H. Murray in which he views another fruit specimen as one type with many varieties, that is the apple. There are red apples, yellow apples, and green apples, but what Murray seems to be pointing to are the various flavors and tastes of apples. Braeburn, Cameo, Fuji, Gala, Granny Smith, Honeycrisp, McIntosh, Red Delicious, Golden Delicious, and many others. So, the apple represents Love and all the other flavors of love the Spirit produces.^[10]

I remember seeing a commercial about imitation apple pie. The announcer said: “It looks like apple pie, it tastes like an apple pie, so it must be an apple pie.” When I found out it was more expensive than authentic apple pie, my first reaction was: “Why go out and buy an imitation when you can have the real thing?” I saw another TV advertisement for a chair covered with genuine imitation leather. The same goes for the fruit of the reborn spirit! People know when you have authentic love, real joy, absolute peace, actual patience, honest kindness, legitimate goodness, positive faithfulness, genuine humbleness, and demonstrable self-control. So, if we can’t fool people, do you think we can fool God?

The remarkable factor is that the first destructive effect of uncontrolled sinful tendencies, listed in verse nineteen, is sexual immorality – fornication. That implies rotten love. Then in verse twenty-two, the fountainhead of all the fruit of the reborn spirit is love – ripe Love. Don Garlington mentions that Christian’s walk with the Spirit commences with the love of God being poured into our hearts by the Holy Spirit.^[11] If love is seeking the highest good of others as defined by the Gospel of the Anointed, with the Anointed as the great example, then “love is not one virtue among a list of virtues, but the sum and substance of what it means to be a Christian.” ^[12]

It is because of this equation of love and Christianity, says Garlington, that Paul stresses in this very context that faith must work through love and that it is none other than love that fulfills the Law. For this reason, believers satisfy the Gospel of the Anointed by helping to carry each other’s burdens. When Christians display such love, they become the most like Jesus the Anointed. Each of the fruit of the reborn spirit represents Paul’s “character sketch” of the Anointed. Love spells the end of “hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions, and envy.” Love is Paul’s antidote to the internal strife he spoke of in verse fifteen. It is because of its social dimensions that love is more significant than even faith and hope.^{[13] [14]}

C. K. Barrett adds some weight to the things that Garlington says about Love. When rightly understood, Love is not an end in itself. The moment it becomes such a dead-end, it deteriorates into disinterested Love – that is, it ceases to be Love at all. Whatever one may do through so-called charities, when not done in Love, it only becomes legalism, not Love. The Law of agape Love cannot become legalism itself but instead acts as a safeguard against legalism. Furthermore, with the Spirit being the author of the agape Love mentioned in this chapter, it becomes the antithesis to the actions of the flesh. Spirit is the theological counterpart to the physical, while Love is the ethical counterpart to sinful tendencies.

As we see, we can define real Love as a “non-self-centered existence.” But no person can simply decide to reverse their egotism on their own. Some have attempted to do so and only became locked in a person-centered form of religion or philosophy. The power of our mind and body cannot accomplish what the power of the Holy Spirit and reborn spirit can do together and keep it functioning.^[15]

Sonja Vernon, former Director of Student Affairs at God’s Bible School, points out that God’s love is not all warm fuzzies and “feel good” theology. It is well-rounded and robust. It tells the truth, even when it is unpopular, but refuses to use that truth as a club to hurt someone. It is love that touches people who won’t respond in return, associates with those who may make fun of it, operates outside the comfort zone, and gets its hands dirty. Love forgives, is willing to be inconvenienced and draws people to the greatest Love of all.[16] As Caslyn Rice, new Director of Student Affairs, asks, when was the last time you went out of your way to love someone who seemed unlovable? Maybe we need to give sacrificially of our time or resources to someone in need, even if they don’t “deserve it.” [17]

[1] Poole, Matthew: On Galatians, op. cit., pp. 658-659

[2] 1 Corinthians 13

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

[4] Schaff, Philip: On Galatians, op. cit., p. 345

[5] Clark, George Whitefield: On Galatians, op. cit., p. 117

[6] See Galatians 5: 13-14; cf. 1 Corinthians 13; 1 John 2:5, 9-11; 3:11, 14-16; 4: 7-11, 16-21; 5:1-3

[7] Spurgeon, Charles H., Exposition on Galatians, op. cit., loc., cit

[8] Ibid. Sermon on the First Fruits of the Spirit, delivered on Sunday morning, May 25, 1884, Sermon No. 1782

[9] Moody, Dwight L., Secret Power, op. cit., Ch. 1, p. 13

[10] The Biblical Illustrator: op. cit., Vol. 48, Kindle Location (17799-17845).

[11] Romans 5:5

[12] Cousar, Charles B., Galatians Interpretation: A Bible Commentary for Teaching and Preaching, John Knox Press, Louisville, 1982, p. 131

[13] 1 Corinthians 13:13

[14] Garlington, Don: On Galatians, op. cit., p.164

[15] Barrett, C. K., On Freedom, op. cit., p. 74

[16] Vernon, Sonja, Revivalist Magazine, January-February, 2019, p. 5

[17] Ibid. p. 13

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCVII)

In Paul’s letters to the Galatians, Ephesians, and Corinthian congregations we see one of the clearest examples of this process of Love transformed. First, let’s look at the list of fruit he shares in Galatians and Ephesians.

When writing to the Corinthians, Paul does not expand the list; he expands Love by indicating how Love acts in various ways and circumstances to produce the other fruit already listed:

While these are examples of what Love does or doesn’t do, they do not define what motivates Love to manifest itself this way. We need to see how the Spirit transmits Love through man’s new spiritual attitude to understand the transformation that takes place.

Finally, this concept allows each virtue to be different while sustaining unity with the essence of Love.  Furthermore, Love comes from one source – God, and brought into our lives at the new birth by the Holy Spirit. The result is selfless expressions of Love communicated when the Holy Spirit and the believer’s reborn spirit integrate to provide the right atmosphere for ripening and distributing. Without Love, none of it would be possible. No wonder Paul says that Jesus the Anointed loved us so much, He surrendered Himself to die on our behalf.^[1]

Stanley L. Derickson, an ordained minister in the Berean Church, gives us a comparative chart on life with the fruit of the reborn spirit and living without such fruit. It certainly gives insight into how much the fruit of the reborn spirit can transform a life through Love.^[2] I modified the line on “Faith” and changed it to “Faithfulness” to conform with our interpretation of the word. I also chose appropriate antonyms to reflect the opposite attitude.

After this listing of the fruit of the reborn spirit, beginning with Love, Augustine of Hippo shares his thoughts. Since Paul placed fornication at the head of the effects of sinful tendencies, and then love at the top of the spiritual virtues, what student of the Scripture would not be fascinated to compare the rest of the attributes? For if fornication is sexual infatuation unconnected to a lawful marriage and wandering in search of an opportunity to gratify its lust, what about Love lawfully married for the sake of spiritual fruitfulness to the glory and honor of God?

The more steadfast person keeps God’s teachings, that person will be less sustained by sinful tendencies. A person becomes attached to another by Love. It is right, then, for Love to be opposed to fornication, for morality is preserved only by Love.^[3] In other words, in the actions of the sinful nature, fornication is love gone wrong, while in the spiritual nature, fidelity is love gone right.

Early church writer Haimo of Auxerre tells us that in Latin, the word used for “Love” here is “dilectio.” He goes on to explain that dilectio binds two things together, whether God and a human being or two neighbors. It rightly takes its place as first among the virtues because it ties together the other attributes. Consequently, Love brought into our hearts by the Holy Spirit is not just directed back to God, but all those around us. Therefore, if we are to Love God with all our heart and our neighbor as ourselves, how much more should we be prone to Love our fellow believers, those who are one with us as we are one with the Anointed. To this, a later medieval church scholar, Bruno the Carthusian, adds that without this Love for God and our fellow believer, the rest of this fruit will not develop in our lives.

Catholic Theologian Thomas Aquinas sees a parallel between when John observed, “On both sides of the river stood the Tree of Life, bearing twelve fruits in their seasons.”^[4] What Paul says here about the fruit of the reborn spirit being noticeably distinguished is because “this fruit perfects a believer inwardly and outwardly.”[5] We cannot see the reborn spirit’s fruit on the outside unless produced on the inside of a believer’s heart and mind.

Aquinas explains that the urge to do right or wrong things comes from within. Paul told the Corinthians that with God’s power working in us, we use the weapons of righteousness in the right hand for attack and in the left hand for defense.’^[6] I like the way the Complete Jewish Bible renders it: “By God’s power, we commend ourselves through our use of righteous weapons, whether for pressing our cause or defending it.” Concerning good things, says Aquinas, a person is perfected, first of all, in their heart through Love. For just as in natural tendencies, there is first nature’s inclination of cravings to be satisfied. The same is true of our spiritual aspirations toward appetite to do good. And we satisfy that appetite by first showing Love to God and others.^[7]

As Martin Luther expresses it: “It would have been enough to mention only the single fruit of love, for love embraces all the fruit of the reborn spirit. In 1 Corinthians 13, Paul attributes to Love all the fruit of the reborn spirit: ‘Love suffers long, and is kind,’ etc. Here Paul lets Love stand by itself among other fruit of the reborn spirit to remind the Christians to love one another, ‘in honor preferring one another,’ to esteem others more than themselves because they have the Anointed and the Holy Spirit within them.”^[8]

[1] Galatians 2:20

[2] Derickson, Stanley L., On Galatians, op. cit., p. 561

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

[4] Revelation 22:2

[5] Aquinas, Thomas: Commentary on Galatians, loc cit.

[6] 2 Corinthians 6:7

[7] Aquinas, Thomas: op. cit.

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

Have you ever asked your spouse, your children, or a friend, “Are you being honest with me?” Or did someone who saw the look of doubt on your face tell you, “I’m being honest with you?” If so, then for sure “honesty” is an important factor in what we say to each other.

Here is one definition of honesty I found: Honesty is the highest level of quality in human character. It is a true commitment between behaviors and relationships with other people. Honesty is very important to live a prosperous life. An honest person is tension free. Tension-free people live longer. If we know that we have made our commitments and promises with people honestly then we are not worried about the results. If we’re in doubt then there is tension (worry, stress, and anxiety) and these are the key causes and symptoms of various types of diseases.

Trudy Adams is a published author of teenage novels and a youth worker. She writes regular blogs about a range of issues affecting young people, including self-esteem, stress, anger, and day-to-day issues that can be challenging for anyone! She shares five reasons why honesty is important.

Almost everyone has been hurt at some point because of a secret, a distorted truth, a lie, and/or the discovery of something that should have been talked about openly. Dishonesty hurts because it undermines the relationship, breaks trust, and is the opposite of intimacy. It means that instead of feeling secure in the fact that you know the other person and are known by them in turn, you now have doubts about them and no longer feel totally safe in the relationship. Being honest isn’t always easy, otherwise, we’d all do it all the time. Adams offers the following points:

1) Without honesty there is no foundation for a lasting or enjoyable relationship in any context, whether that be with a family member, friend, or romantic interest. Honesty is a voice for love that builds trust. Without it, even “I love you” becomes a lie in itself and there’s no real security in the relationship.

2) People cannot read your mind. Being honest doesn’t just mean telling the truth about factual information, but also about the way you’re feeling. If you were hurt by something someone did, they may not even realize it unless you are honest with them about how it affected you. If instead, you hide the way you feel, then you disempower the other person from doing something about the problem and refuse the relationship the opportunity to grow. They may also feel hurt if they understand you were upset with them but said nothing, or if they know you’re not being honest with them about the way you feel. All of this festers and damages the relationship, while on the other hand, being honest about your feelings can bring healing, solve a problem, renew hope, and foster good communication.

3) When people don’t know the truth, they will try and guess it. That is, not being honest about something causes people to try and figure out what you’re not saying, or what the truth actually is. This breeds gossip, which can then foster more lies and deception that other people may mistake as truth. It causes many more people to feel hurt and betrayed when the truth is finally revealed, all of which could be avoided if honesty was applied in the first instance.

4) People are usually more hurt by the concealment of the truth than by the truth itself. Some people lie because they’re afraid the truth will get them in trouble or cause another pain, but more often than not, while the truth may be painful, it is still usually less painful when delivered honestly than when it is wrapped in deception. Holding back on it or lying to cover it only causes people to feel betrayed as well as hurt, and to then question why you weren’t just honest with them in the first place.

5) Being honest improves the relationship and saves us from having to live a lie. Lies rarely come on their own: one will usually be needed to cover another until it spirals out of control. This becomes complicated for the one who started it and confusing for the one receiving it. More than that, living a lie is hard work. It means not being yourself or enjoying relationships, and that is not comfortable for anyone. On the other hand, while being honest about difficult situations may be uncomfortable at first, if it can be worked through, the relationship is strengthened, trust is built and love is deepened.

The best relationships are the ones with honesty. It may mean difficult talks and awkward confrontations, but being honest also means better relationships with others and with yourself.

So, what does the Bible say about honesty? One of the Ten Commandments tells us that we should be honest when talking about our neighbor.[1] Perhaps that’s why King Solomon was such a great believer in honesty. He once wrote: Among the things the Lord despises most is a dishonest tongue.[2] He goes on to say Honesty guides good people; dishonesty destroys deceitful people.[3] The reason for that is: God can’t stomach dishonest people, but He loves the company of those who are honest.[4] So, it’s better to be poor and honest than to be dishonest and a fool.[5]

The writers in the First Covenant are not the only ones. Those in the Final Covenant were also adamant about being honest. Jesus gives us this rule to follow: Don’t make promises you can’t keep. Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from the devil who is a liar.[6]

And Peter, one of Jesus’ most trusted disciples, who knew first-hand about not being honest, wrote: If you want to enjoy life and see many happy days, keep your tongue from saying wrong things and your lips from being dishonest.”[7]

The Apostle Paul was also a champion of being honest. He told the Colossians: Don’t be dishonest with one another, seeing that you have gotten rid of your old self with its practices.[8] And to the Philippians, he wrote: And now, dear brothers and sisters, one final thing. Fix your thoughts on what is true, and honest, and right, and pure, and lovely, and admirable. Think about things that are excellent and worthy of praise.[9]

It all means that we must be honest with honesty. It is impossible, to be honest when you don’t hold honesty in the highest esteem. Think of it this way: Every promise in the Bible would turn out to be a pack of lies if God was not being honest. That includes our redemption, salvation, being His chosen, His children, looking for the resurrection, and everlasting life. How would that make you feel? So, don’t make others feel the same way about you. – Dr. Robert R Seyda

[1] Exodus 20:16

[2] Proverbs 6:17

[3] Ibid. 11;3

[4] Ibid. 12:22

[5] Ibid. 19:1

[6] Matthew 5:37

[7] 1 Peter 3:10

[8] Colossians 3:9

[9] Philippians 4:8-9

HOLLYWOOD’S PRODIGAL SON RETURNS

Everyone loved him as Little Ricky on “I Love Lucy.” But at home, things weren’t so great for actor Keith Thibodeaux.

In 1956, Keith auditioned for Lucille Ball and the crew at the “I Love Lucy” show. Keith was just a small 4-year-old boy, but he went in and did what he loved – played the drums. Such a small boy with a huge musical talent, quickly caught the eye of musician and actor, Desi Arnaz. After an impromptu jam session, Desi said, “I think we’ve found Little Ricky!”

Keith’s life changed forever. For four years, he played “Little Ricky” and then went on to the Andy Griffith Show, where he played Opie’s friend, Johnny.

After the family moved to Hollywood to follow Keith’s television career, he began to ask his father, “Why did God pick me?” He wondered what the purpose of his acting career might be. His dad offered important advice that stuck with him “God’s got a purpose for you.”

Sadly, Keith’s Dad’s infidelity came to light, and Keith’s world began to crash around him. He didn’t understand how the father he thought he had, who had been so full of meaningful advice, could let him down. He turned his anger to God.

That’s when Keith began attending parties with drugs and alcohol. His spiral downward led him into a study of the occult. He knew there was a supernatural world, and determined not to let God play a part, he began to follow spiritual paths that did not include God. His interaction with demonic forces began to convince him that his life had no value.

Adultery, drugs, demons, and suicide pulled him further and further from Christ. Until one day, this Hollywood golden child let Jesus turn it all around.

While he considered suicide numerous times, Keith couldn’t shake the words his father spoke to him so many years before. That’s when Keith talked to God. He agreed that if God could pull him out of the sewer, he was in that he would serve Him. He went to church with his mother, and God gave him a new path for his life.

With his new commitment to God, Keith enjoyed a new outlook on life. He was a man with a purpose. Keith worked through his addictions, and he was hired as the drummer of the band “David and the Giants.” He started sharing his faith with his bandmates – who ended up finding salvation as well. The group went from being a secular band to a Christian one.

Keith married a Mississippi professional ballet dancer Kathy Denton, and the two founded “Ballet Magnificat,” a Christian ballet company that tours internationally. Working as a husband and wife team, their mission is to use the ballet to share the Gospel message.

Looking back on his life and seeing the path to where he is now, Keith admits that God did indeed have a purpose for him. His fame from the “I Love Lucy” days, and training from being on sets, playing in a successful band, have all contributed to his ability to share the message of God’s love. Keith sees endless opportunities for using the medium of creative art to reach and encourage others.

What motivated Keith to turn back to God was expressed long ago to those in the same condition as Keith. Here’s what the prophets said: “Tear your heart and not your clothes. Return to the Lord your God, for He is full of loving-kindness and loving-pity. He is slow to anger, full of love, and ready to keep His punishment from you.” (Joel 2:13). “The Lord of All says, ‘Return to Me, that I may return to you.’” (Zechariah 1:3). “You must return to your God; maintain love and justice, and wait for your God always.” (Hosea 12:6).

“If you return to God and let Him make right all the wrong in your life, then you will be restored.” (Job 22:23). “Let us examine ourselves and let us repent and turn again to the Lord.” (Lamentations 3:40). “Whenever you are in trouble and turned to the Lord, the God of Israel, and seek Him, you will find Him.” (2 Chronicles 15:4)

And the Apostle James wraps it all up by making this altar call: “Come close to God, and God will come close to you. Wash your hands, you sinners; purify your hearts, for your loyalty, is divided between God and the world.” (James 4:8)

So, we can see, it doesn’t start with God. He is already calling those who strayed away from His love and grace. He wants to redeem and save everyone willing to return. So, it starts with us. God has decided that He loves us. Now we must decide if we love Him more than the situation we are in. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCVI)

The Jewish Fathers were not silent on this activity of love in the heart, and the virtues that it produced.  In their Mishnah, we read:

With Paul having studied under the great Jewish teacher Gamaliel, there is little doubt but what he learned these attributes and was able to integrate them into the fruit of the reborn spirit.

The writers in the Final Covenant use two main Greek nouns that define love: agapē,^[3] and phileō.^[4] The word agape denotes what we call today, Godly love. That is unconditional love promised for perpetuity, ready to endure any hardship or test to remain loyal. But one thing must be kept in mind, it is not a love that gives what is wanted, that’s human love, but provides what is needed, that’s divine love. Agape is the word used when John wrote: “For God loved (agape) the world so much that He gave His one and only Son to die so that everyone who believes in Him will not die in sin but receive eternal life,”^[5] as well as Jesus’ words: “There is no greater love (agape) than laying down one’s life for a friend.”^[6]  Clearly, this illustrates the depth and power of agape when one person is willing to die for another person’s good.

As I walked through the American Cemetery and Memorial at Fort Bonifacio in Manila, Philippines, viewing the 17,058 headstones of US servicemen and women, and I mentioned to someone the impact I felt in seeing them lined up on 152 acres of lawn. I said to them that if laying down one’s life for a friend is the pinnacle of man’s love, what do you call willingly sacrificing your life for a country that is not yours, and for a people you didn’t know? Whatever you call it, that’s the love Jesus showed to us when He died while we were yet His enemies.

We also find the word phileō, which means to “approve of” be “fond of” and “be friends with,” something expected of us and wanted by the receiver. We see it used where Jesus says, “If your love (phileo) for Me does not exceed what you have for your father or mother you are not worthy of being Mine, or if your love (phileo) for me is not greater than what you have for your son or daughter you are not worthy of being Mine.”^[7] Jesus wanted everyone to know they needed to be more than just fond of Him or a casual friend of His.

Luke also writes how Jesus warned his followers about the hypocrisy of the teachers of religious law.  “For they like to parade around in flowing robes showing love (phileo) to receive respectful greetings as they walk in the marketplaces, and oh how they love (phileo) the seats of honor in the synagogues and at the head banquet table.”

But John the Evangelist records one of the most graphic contrasts between agapē and phileō in a conversation Jesus had with Peter: “After breakfast, Jesus asked Simon Peter, ‘Simon son of John, do you love (agapē) Me more than the others disciples do?’ ‘Yes, Lord,’ Peter replied, ‘You know I’m fond (phileō) of You.’ ‘Then feed my lambs,’ Jesus told him.  Jesus repeated the question: ‘Simon son of John, do you love (agapē) Me?’  ‘Yes, Lord,’ Peter said, ‘you know I like (phileō) You a lot.’  ‘Then take care of My sheep,’ Jesus said. A third time He asked him, ‘Simon son of John, is it that you only like (phileō) Me?’  It hurt Peter that Jesus asked the question a third time using like (phileō) and replied, ‘Lord, You know everything. You know we’re the best of friends’ (phileō).’  Jesus said, ‘Then feed My sheep.’”^[8]

So, in other words, Jesus asked if Peter was committed and deeply devoted Him, and the best Peter could come up with was that they were best friends. Jesus’ use of the word agapē was not lost on Peter, and Peter’s use of phileō did not escape Jesus’s attention. No wonder the third time when Jesus asked Peter if all they were only good friends, it wasn’t that Jesus asked him three times that distressed Peter so severely, but because Jesus used Peter’s word “like” instead of “love.”

It seems the Galatians were following Peter’s example. Paul wanted to know if they liked the “do good” laws and ceremonies more than they loved a good God and His Son Jesus the Anointed. Which one were they willing to follow and obey? Did they put all their trust and confidence in the “do good” laws and ceremonies to provide salvation and eternal life, or, in the work and sacrifice of a gracious and loving Father and His Son?

Throughout the writings of the Final Covenant, we find the overwhelming mention of love as the basis for many expressions and characteristics of the Christian life. Jesus issued a new commandment in telling His disciples to “love one another.”^[9] Paul declares that love is the bond of perfection;^[10] and that the believer should be “rooted and grounded in love.”^[11] John states that “perfect love dispels all fear.”^[12] And the most damaging claim against the Church in Ephesus was that they had “lost their first love.”^[13]

We do not find the other virtues of the fruit of the spiritual oneness with the Anointed used anywhere else in Scripture the same way, nor with equal emphasis. Therefore, it stands to reason that love serves as the animating principle for all the other graces listed by Paul as fruit. Consequently, since all these other virtues are not included in the essential attributes of God, as love is, they should be seen as qualities of the love the Spirit brings into our lives so that we might display all this fruit in their beauty.

I will reiterate the theory I mentioned earlier, how given the change of attitude in the newly recreated person’s life through the work of the Holy Spirit. Accepting love as being the single element in the atmosphere, then just like water vapor in the earth’s troposphere changes into rain or snow or sleet before it reaches the ground, so love in man’s spiritual atmosphere morphs into various forms before it appears as spiritual fruit. Paul lists these as joy, peace, kindness, goodness, etc. They, in turn, the Apostle identifies as the fruit of the reborn spirit in union with the Holy Spirit.

Paul does not attempt to separate love from the virtues which follow as somehow being distinct from them; instead, he recognizes that they are all genetically connected, with love being the common element that proves their bonding relationship. Love expresses itself as joy, peace, patience, and so on. As such, these virtues as expressions of love provide proof that love exists within the believer. We might even say, none of these manifestations are possible without God’s love is the spiritual catalyst.

Bearing fruit implies that conditions must be favorable for them to exist, which leads us to the concept of the Holy Spirit and the believer’s reborn spirit integrating to bring about the transformation of love into different forms. In the natural world where evaporating moisture creates clouds, which then precipitation toward earth, altitude, and temperature play vital roles. When the atmosphere is warm enough, rain falls; when the temperature drops, sleet forms; when the temperature lowers further, hail falls, and when even colder temperatures prevail, snow comes.

In the supernatural world, where love is brought into the believer’s life through the Holy Spirit and then permeates the believer’s spiritual life, attitude, and temperament make all the difference. Observers find that these virtues provide proof enough that this person is born of the Spirit and that his or her reborn spirit cooperates to produce a harvest of spiritual fruit.

[1] Esther 2:22

[2] Mishnah, Fourth Division: Nezikin, Tractate Aboth, Ch. 6:6

[3] Matthew 5:43; Mark 12:30; Luke 6:27; John 5:42; Romans 5:5; 1 Corinthians 2:9. etc.

[4] Matthew 6:5; Luke 20:46; John 5:20; 1 Corinthians 16:22; Titus 3:15; Revelations 3:19, etc.

[5] John 3:16

[6] Ibid. 15:13

[7] Matthew 10:37

[8] John 21:15-16

[9] Ibid. 13:34

[10] Colossians 3:14

[11] Ephesians 3:17

[12] 1 John 4:18

[13] Revelation 2:4

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCV)

For sure the word “fruit” serves as a singular noun referring to plurality; for instance, the fruit of an orange tree or an apple tree or a pear tree; but like a cluster of grapes or head of wheat or ear of corn, you may have plurality but no significant variation. This does not conform to Paul’s metaphor because the fruit he mentions are very different from each other, even though they are all attributed to one source.  There is no single tree that grows multiple forms of fruit. On the other hand, if we think of one basket containing oranges, apples, pears, bananas, mangoes, etc., we would have variety, but we would ignore the fact that they do not have a single source. So, when Paul says that the fruit of the believer’s spiritual oneness with the Anointed is love, joy, peace, etc., he suggests that there is one source providing a variety of fruit different from each other in characteristics while sharing the same essence. Such spiritual virtues are supernaturally produced.

Is there any such thing in nature? I imagine the Galatians were scratching their heads as well. The answer may lie in finding a way to illustrate something that comes from a single source and is transformed into a variety of characteristics while retaining its singular essence. The question is, how can unity with Jesus the Anointed exhibit different virtues that have expressions which cannot be confused with one another? The Holy Spirit alone brings such manifestations into the believer’s life through God’s love. Then with the reborn spirit, this love produces an assortment of virtues that, although they appear in variety, all possess the same essential element and origin?

We may find our clue in the phrase used by Paul in chapter three, verse three: “You came alive through the Spirit…” and in chapter five, verse sixteen: “…let your new spiritual oneness with the Anointed guide your conduct.” In other words, the Spirit in us motivates and cultivates our reborn spirit and provides the right conditions, elements, and forces to produce the characteristics of His being, in our spiritual nature, so that we exhibit the Anointed-like features.

Where can we find such a process repeated in our natural world that would provide a clear illustration of this operation? We can see in our ecosystem; how moisture recycles through evaporation to return in many different forms but all containing the same unifying element – water.  Here we find a concept of common origin with the possibility of diverse manifestations, each with their unique characteristics, yet retaining the same essence.

I didn’t think I would, but I ended up enjoying the study of meteorology in college, so bear with me on this. Almost any science books tell us how an envelope of gases called the atmosphere surrounding the earth. Within this atmosphere, there is a stratum called “troposphere,” in which the planet orchestrates its weather. Interaction between the high and low-pressure systems of temperature and vapor causes the most notable phenomenon called “clouds.” Clouds are made up almost entirely of water vapor suspended in the troposphere, along with fine dust particles called “nuclei.” Condensation and nuclei are brought together by the dynamics of wind and heat on surface water, which evaporates and rises in altitude. When the vapor reaches a certain height, it encounters low temperatures, which then causes it to condense and attach itself to these nuclei dust particles, which then forces them to fall back to earth. Meteorologists tell us that sea salts and clay dust make very good condensation nuclei.

We can compare this to the Holy Spirit’s presence in our lives to represent the atmosphere—“In Him, we live and move and have our being.” ^[1] The troposphere is that area of our lives where His presence and influence create the Anointed-like characteristics; then, this would allow His indwelling presence to manifest itself through our reborn spirit. The Encyclopedia Britannica offers this definition of the atmosphere. “The ocean of air in which we move and have our being, which flows around us and sustains life on earth owes its unique and benevolent character to a superb balance among the forces of nature.” This beautiful analogy is showing the balance between our reborn spirit and the Holy Spirit in our lives. When compared to our spiritual existence is quite revealing.

Let us use the “atmosphere” theory introduced above to explain how the fruit of our spiritual union with Jesus the Anointed can exist with one source, one essence, in many different expressions. Look at how precipitation falling from clouds in the sky passes through a combination of conditions before hitting the ground in unique forms. Under the right conditions of atmospheric temperature, the precipitation may arrive in the form of “rain.” On the other hand, given a change in conditions, the precipitation might fall as “snow” or “hail” or “sleet” or even produce “fog” or “dew,” etc. Each one of these appears with different characteristics. For instance, compare the intricate crystals of the snowflake with the hard, compact crystals of the hailstone. Nevertheless, their essence is the same, which demands a shared origin. So, if we put rain, snow, hail, and sleet in a pot together and heat them up and then try to separate them again, we’ll find they’ve all returned to their common element – water.

In transitioning this theory to the fruit of our union with the Anointed, let’s imagine the presence of the Holy Spirit as the moving force. Within the atmosphere of our reborn spirit and in the spiritual troposphere where the transformation takes place. To explain how the higher the vapor goes, we change the word “altitude” to “attitude.” Only in this case, it does not get colder, the higher it goes, but the closer it gets to God.

Then let us identify the elements which serve the same purpose as precipitation in the natural realm. Of all the specific attributes and works that the Holy Trinity brings into the believer’s life, there is only one clear choice that qualifies as the catalyst to produce such varied manifestations while retaining the essence of a shared origin, and that is God’s Love. And like the dust particle (nuclei) to which the water attaches itself, here we have the human element of attitude – oddly enough, made out of dust particles with which the human body was made.^[2]  So God’s Love attaches itself to the human element to be transformed into the fruit of our reborn spirit in union with Jesus the Anointed.

Let’s recap this scenario, so the concept comes more into focus. The Holy Spirit coming into our lives upon our new birth creates a unique spiritual atmosphere in which we live and move and have our being as new creatures in the Anointed. The Spirit brings with Him the premier element of love upon which John 3:16 and humanity’s salvation rests. It then becomes the catalyst to produce the manifestations of Jesus-like features emanating from our reborn spirits to those around us.

These not only prove the presence of the Spirit but also work toward the creation of particular virtues that can grow and mature toward maturity in the believer’s life. When the presence of the Holy Spirit encounters the right attitude on the believer’s part, these manifestations come naturally; they are not forced or coerced. But the Holy Spirit does not produce them by Himself; it requires the human element enveloped by love, and the full cooperation of the reborn spirit to be effective.

As different as they all may be, once again, they all share the same essence and source – Love. As Paul said, “Three things have their place – faith, hope, and love – and love is the greatest of all.” ^[3] The Greek comparative that Paul uses here is meizōn (“greater”). It can designate something as greater, larger, older, or stronger.^[4] Why is love so supreme? Because God’s promises cannot be validated until He fulfills them. That’s why faith and hope are necessary for this life. But when our Lord returns, and we are living eternally in His presence, we will no longer need faith or hope for we shall see Him and know Him as He is.

Our love for Him will last for all eternity, inspiring our praise and worship in His presence. The big secret in the fruit of our reborn spirit’s unity with the Anointed is finding out how all of these virtues become transformed into an altered form of the essence called “Love.” Adam Clarke puts it this way: “Love, of course, heads the list, as the foundation and moving principle of all the rest.” ^[5] And all this does not include the “greatest” factor of all: God is Love.^[6]

Love appears throughout Greek mythology and is often the central theme of each story. However, different kinds of love emerge in these narratives with different consequences.  In some instances, love is instinctive and impulsive when caused by Cupid’s arrow. This kind of love prompted Alpheus to chase Arethusa,[7] Apollo to pursue Daphne,[8] and Zeus to take Europa across an ocean on his back.[9] We characterize intense feelings and turmoil with such love.

On the other hand, we see in the Greek myths as less exciting but ultimately a longer-lasting kind of love. Ceyx and Alcyone become birds who fly together for eternity after they die.[10] Mulberry grows from the blood of Pyramus and Thisbe.[11] And Baucis and Philemon become intertwined trees when they die.[12] In these instances, love exists among humans abiding in the eternal realm, and it is perhaps the closest that most humans can ever get to be like the gods in those myths.

We see the Love that Paul speaks of here in the Lamb of God dying on the cross. He died to provide forgiveness and cleaning of sin for the whole world. Only when the Holy Spirit applied the effects of that blood to our wretched souls can the process of the miracle of spiritual fruit begin. The fruit does not come to us from without; it comes from within. It is made possible through the obedience of our newborn spirit to the indwelling Holy Spirit. Such fruit helps identify us as children of the Most-High God. The essence of this fruit is Love. Not just any love, but the Agape Love infused in us by the indwelling Holy Spirit through Jesus the Anointed, our Lord and Savior.

[1] Acts of the Apostles 17:28

[2] See Genesis 2:7

[3] 1 Corinthians 13:13

[4] See Matthew 11:11; 12:6; 13:32; 18:1, 4; 23:11, 17, 19, etc.

[5] Clarke, Adam, op. cit., op. cit., loc. cit.

[6] 1 John 4:8, 16

[7] Metamorphoses by Ovid, Book 4

[8] Ibid. Book 1

[9] The Myth of Europa

[10] Metamorphoses by Ovid, Book 11

[11] Ibid. Book 8

[12] Ibid.

TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCIV)

August Strong (1836-1921) has an unusual yet intriguing way of expressing how our love for God and the Anointed is an inborn trait to those born again. He begins by saying that faith acts as an intermediate factor between the unconscious and undeveloped tendency or disposition toward God wrought in the soul by God’s regenerating act, on the one hand. On the other hand, the conscious and developed affection toward God, which is one of the spiritual fruit and evidence of conversion. We see this by the motherly instinct shown in a little girl’s care for her doll, a maternal instinct that becomes a developed mother’s love, only when a child of her own is born. This new love of the Christian is an activity of their soul, and yet it is a “fruit of the reborn spirit.” But to attribute it wholly to the believer would be like calling the walking and leaping of the lame man touched by Peter and John,^[1] as a healthy activity of his own.^[2]

In the 1920s and 1930s, a debate arose among those emphasizing sanctification as an essential part of a believer’s life. Some took the position that sanctification took place simultaneously with the new birth as a second work of Grace. Others concluded that sanctification was a separate experience after and apart from the new birth. This generated the debate of whether sanctification was an instantaneous selection process of the Spirit, which then blossomed into a more mature Christian life, or, it was immediate and brought with it all the fruit of the reborn spirit for use?

As an example, Evangelist Andrew Johnson wrote an article in which he observed that holiness people tend to disregard this idea of growth in grace after sanctification. He gave the reason why he thought this took place: Years ago, the holiness teachers and preachers tried to refute what is known as the “Growth Theory” into entire sanctification. They did not oppose growth in grace as such but stoutly contended that people could not grow into sanctification. Johnson answered the question, what is growth in grace? “It is improvement, progress, advancement, development. It is necessary because we are still in a state of immaturity even after we are sanctified. In complete sanctification, we gain purity, but not maturity.” ^{[3] [4]}

British theologian Nicholas Wright goes so far as to say that this fruit of the reborn spirit, “are not things which, if we try hard enough, can be produced without the help of the Spirit.” If you suspect that someone who is being kind to you is having to try very hard to do it, then kindness loses its flavor. The point of all of these virtues is that when the Spirit is at work, they will all begin to happen; new motivations will appear.^[5] In other words, any effort to imitate these fruit of the reborn spirit will quickly prove themselves as falsely motivated and, therefore, do more harm than good.

Now we need to look at Paul’s use of the Greek noun pneuma in this instance. This word can be used in five different ways: 1) referring to the Holy Spirit; 2) relating to man’s spirit; 3) signifying the essence of something; 4) suggesting motivation, and 5) representing breath or wind. So, its use must be understood in context. Some translations render pneuma here as a proper noun – Spirit, and others as a common noun – spirit. When used as a proper noun, Spirit refers to the Holy Spirit. On the other hand, when using the common noun, it refers to the believer’s reborn spirit in union with the Anointed. Rather than seeing this as a possible conflict when it comes to the fruit, we can accept it as a matter of a joint endeavor between Spirit and spirit.

We must be aware, that if we insist on using “Spirit,” we run the risk of implying that the believer has no involvement in the bearing of this fruit; that we simply wait on the Holy Spirit to produce them in us before we manifest them. That does not fit with what Paul is teaching. On the other hand, if we favor “spirit,” we may be in danger of suggesting that the born-again believer can produce these on their own without any help from the Holy Spirit. So, why not look at this fruit as the result of willing cooperation between the believer’s reborn spirit and the indwelling Holy Spirit, which brings them to life and so the reborn spirit can sustain them. In other words, the Holy Spirit is the essence of the fruit. I’m sure the Holy Spirit will not grieve as long as we acknowledge His required involvement.

Paul speaks about the actions of the flesh as characteristics of the unregenerate individual. In teaching the fruit of the reborn spirit, he is identifying the virtues and attributes of the spiritual person. A worldly person often tries to please God by subjecting themselves to the demands of religious rituals and regulations. Living in Europe for over a dozen years, I saw ritualistic Christianity in action; in Italy, the home of Roman Catholicism, and in Germany, the home of the Protestant Reformation. All of the activities of the flesh listed by the Apostle Paul, and more, were on display daily.

For instance, during Fasching (the German version of “Mardi Gras”), a judge once ruled that a woman could not divorce her husband because of adultery since free love during this festival was part of the celebration! I found that sexual immorality, fornication, adultery, perversion, drunkenness, orgies, and such were in countries where the majority of the population identified themselves with ritualistic Christianity. The French call it Mardi Gras (Fat Tuesday”), reflecting the practice of the last night of eating rich, fatty foods before the ritual fasting of the Lenten season starts.

When we put this in context, it’s quite logical to see that Paul wants to contrast the difference in how we respond to challenges, opportunities, and temptations by yielding to the lusts of the sinful-self as opposed to surrendering to the aspirations of the reborn spirit. Before anyone is born again, their spiritual union with the Anointed, which connects them directly to God, is dormant and not active. With the spiritual unity with the Anointed dead, all of mankind’s responses are dictated by their sinful-self. Even when they try to identify with or communicate with God, their Creator, they use the efforts of their own hands and minds.

Consequently, the original religious rituals and regulations came into being while God’s chosen people awaited the coming of the Messiah to awaken spiritual union with the Anointed so they could worship God in spirit and truth. While some contend that Paul meant the fruit of the Holy Spirit, others accept his reference to the fruit of the reborn spirit, which came alive through the indwelling presence of the Anointed. It involves the sanctified mind of our reborn spirit. Therefore, our thoughts, words, and actions controlled by sinful tendencies, are now under the new management of the Holy Spirit in conjunction with the reborn spirit.

But the spiritual nature wants to please God with submission to the will and purpose God has for living. However, like a motor that’s wired and constructed to run on electricity, if it’s never plugged in, there’s no chance of it working. Even after being plugged in, the line must connect to a source of electric power.  So, it is with the believer. From birth, we were all wired for unity with the Anointed. Before the Messiah came, humanity attempted to substitute the works of their hands and minds for the needed divine power. But for it to come alive, it must be plugged into the divine energy contained in Jesus the Anointed. Once that occurs through the new birth, it still requires a continuous flow of the Holy Spirit for the reborn spirit to produce any fruit.

Therefore, when Paul calls this list of virtues, the fruit of the reborn spirit, he means that the will, mind, heart, body, and reborn spirit of the believer running on the power of the Holy Spirit will produce this kind of fruit. As mentioned before, Paul was a reader of Greek literature, and may well have been aware of the ancient legends of “Virtues,” which is a term easily identified as fruit. It included grace, modesty, humbleness, kindliness, joy, purity of mind, and body. Even in a secular world, these are viewed as the highest of virtues.  However, they were cinematic illusions and not the real three-dimensional qualities produced by the power of the Anointed.

According to the Jewish Kabbalah teachings, the true essence of God is so superior that it cannot be described, except regarding what it is not. This true essence of God is known as Ein Sof, which means “without end.” It encompasses the idea of His lack of boundaries in both time and space. In this most exact form, the Ein Sof is so unequaled that it cannot have any direct interaction with the universe. The Ein Sof interacts with the universe through ten emanations from this essence, known as the Ten Sefirot.

These Sefirot correspond to the qualities of God. They consist of, in descending order, Keter (the crown), Chokhmah (wisdom), Binah (intuition, understanding), Chesed (mercy) or Gedulah (greatness), Gevurah (strength), Tiferet (glory), Netzach (victory), Hod (Majesty), Yesod (foundation) and Malkut (sovereignty). The Scriptures mention the following middle five qualities explicitly in this order: “Yours, O Adonai, is the “greatness” (gedulah), the “power” (gevurah), the “glory” (Tiferet), the “victory” (Netzach), and the “majesty” (hod).^[6]

I have read 1 Chronicles 29:11 translated in varying ways, but the Hebrew corresponds to the names of the Sefirot in order.^[7] The latest Jewish version completes this verse by saying: “For everything in heaven and on earth is yours. The kingdom is yours, Adonai, and you are exalted as head overall.” So, the idea of the fruit of the Spirit manifested in the reborn spirit was already coded in the First Covenant as issued by God.

Let’s rejoin Paul’s explanation of this spiritual fruit by exploring the relationship between the union of the believer with the Anointed in salvation, and the unity of the believer’s spiritual oneness with the Anointed through the Holy Spirit in sanctification. We see this in Paul’s use of the word deeds (plural) of the sinful-self – which we equated with “weeds” since they grow wild in sinful nature without any needed care-taking. On the other hand, the word fruit (singular) of the believer’s spiritual oneness with the Anointed needs cultivating, nurturing, pruning, and harvesting. Any curious person might wonder what particular type of fruit the Apostle thought of to find unity within a variety. Was he thinking of one cluster of grapes, or a flower with its number of petals of different shades, or perhaps a bouquet of different flowers in a vase, or maybe a grain of wheat or ear of corn with its aligned kernels, differing only in size and color?

[1] See Acts of the Apostles 3:8

[2] Strong, August A., Systematic Theology, op. cit., p. 131

[3] Johnson, Andrew, “Growth in Grace,” God’s Revivalist Magazine,  January 26, 1933, pp 3-4

[4] Eckart, Mark S. F., A Presentation of Perfection, Ch. 5, An Analysis of God’s Bible School’s, 1933, p. 80

[5] Wright, Nicholas T., Paul for Everyone: Galatians, op. cit., loc. cit.

[6] I Chronicles 29:11

[7] Judaism 101, Ideas, Mysticism, Kabbalah and Jewish Mysticism, Electronic version

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCIII)

Bruno the Carthusian (1030-1101), offers us the concept of relabeling the “works of the flesh” and “works of the Spirit.” Instead, he calls them “Faults of the Flesh” and “Fruit of the Spirit.” For me, it represents a weak attempt at poetry, and it does not measure up to the context and content of this scripture. Nevertheless, he goes on to say that the fruit nurtured by the Spirit is Love, love of God, and neighbor, from which flows joy and peace, et. al. So he also sees Love as the fruit from whose nectar all the other virtues flow in different varieties.^[1]

Catholic scholar Thomas Aquinas (1226-1274), suggests that we understand “fruit” in two ways: First, as something acquired, for example, from labor or study and as something produced, as fruit generated by a tree. Second, as something that comes by way of the Spirit, not as something earned or acquired, but as produced.^[2] In other words, sinful actions of the flesh come naturally, while the fruit of the reborn spirit appears supernaturally. Humans themselves supply the resources for their sinful actions, but only God gives the nutrients needed for the fruit. So, we cannot hope to produce any of this spiritual fruit by anything we do or accomplish. That would be like telling someone to stop breathing the free oxygen in the air produced by trees, and start making their oxygen so they can be independent and proud of themselves.

In another writing, Aquinas quotes Augustine, saying that the Apostle Paul had no intention of teaching us how many [works of the flesh, or fruit of the spirit] there are, but to show how to avoid the works, and seek after the fruit. In other words, Paul does not go on to list those virtues he mentions in other Epistles, just as he did not give an exhaustive list of the works of the flesh.

Aquinas then goes on to note that we can narrow all the virtues of the new-born spirit Paul lists here to Love, Joy, and Peace. That’s because these imply either the enjoyment of good things or relief from evil works, which things seem to belong to the notion of the produced fruit. Aquinas does not see the fruit of the reborn spirit as being contrary or on the plus side of virtues from the actions of the flesh. They are not of the same category. One is called acts and the other fruit.^[3]

John Calvin offers his opinion. As he sees it, in the earlier part of this chapter, Paul condemned the whole nature of humanity as producing nothing but rotten and uneatable fruit. But he now informs us that all virtues, all proper and well-regulated affections, proceed from the Spirit’s influence, that is, from the grace of God, and the renewed nature which we derive from the Anointed living in us. It’s as if Paul said that nothing but what is ungodly comes from humankind; nothing but what is Godly comes through the Holy Spirit.^[4] For certain, this gives us even more insight as to why having the influence of the Holy Spirit in our lives is so significant.

Puritan writer John Trapp (1601-1669) does see a comparison between what Paul is explaining as the fruit of the reborn spirit with the two olive trees on either side of the lampstand in the Temple. In Zechariah’s vision, two branches of the olive trees feed oil to the lamps.^[5] It imagines that the two branches of the True Vine – the Anointed and the Holy Spirit pour out the golden oil of all precious graces into the candlestick – the Church. That golden oil is God’s Love. That’s why grace is here and elsewhere called the Fruit of the Spirit, a delightful fruit.^[6] This illustrates that all the transformed fruit comes from one source.^[7]

Puritan preacher Jonathan Edwards (1703-1758) makes a valid point on the importance of these fruit of the reborn spirit in relationship to what Paul said earlier in verse eighteen. He told the Galatians that when led by the Spirit, they are no longer trying to work their way to heaven by obedience to the Law’s rites, rituals, and ceremonies. Paul then outlines in verses nineteen through twenty-one the effects sinful tendencies have on those who are not led by the Spirit. Paul lists fruit seen in the life of those who are led by the Spirit.^[8] So we can see the progress from the New Birth through Sanctification to Service and ultimate Salvation.

Wesleyan theologian Adam Clarke (1760-1832) gives us his interpretation. As he sees it, both flesh – the sinful tendencies of the human heart, and spirit – the changed and purified state of the soul by the grace and God’s Spirit of God, represented by the Apostle as trees, one yielding healthy fruit the other rotten fruit. This type of fruit depends on the species of the tree. Wild seeds produce uncultivated trees that bear inedible fruit. In the same way, cultured seeds grow into cultivated trees that harvest edible fruit. Consequently, we have seen that the tree springing up from the sinful tendencies of the flesh yields poison fruit. The tree that grew up from the reborn spirit with its healthy fruit we will now look at.^[9]

Clarke also assists us in seeing the connection between Satan’s seed and the Messiah’s Seed. What is so astounding is that Adam and Eve had choices of fruit from many trees in the Garden of Eden. This fruit would provide the nutrients they needed to be physically and spiritually healthy to live forever. All it took was one piece of fruit from one tree to bring them ruin and rejection from God.

God told these first humans: “You may eat from any tree in the garden. But you must not eat from the tree that gives knowledge about good and evil. If you eat fruit from that tree, on that day, you will certainly die!” ^[10] Later, it was Eve who explained to the serpent: “We can eat fruit from the trees in the garden. But there is one tree from which we must not eat. God told us, ‘You must not eat fruit from the tree that is in the middle of the garden. You must not even touch that tree, or you will die.’” ^[11]

But then we read what God told the serpent after he successfully misled Eve to eat of the forbidden tree: “I will put animosity between you and the woman, and between your descendant and her descendant, he will bruise your head, and you will bruise his heel.” ^[12] According to early Jewish literature, when God warned the serpent that descendant “will strike at its head,” this was an allusion that the creation of Satan was simultaneous with the creation of woman. This is indicated by the first usage of the Hebrew letter ס “Samekh” in the Torah, which describes God as closing the surgical incision needed to remove a rib from Adam’s body.[13] The letter Samekh means: to “trust, rely on, prop up, and support.” It symbolizes an inner consciousness, a spiritual compass that keeps one on course by pointing in the right direction. When we combine all of this, we might say that from a Jewish point of view, God was telling Satan that when anyone he influences starts to go the wrong way, He will stomp on Satan’s head.

Now that Paul identifies the product developed by the seed of the sinful nature, he goes on to show the fruit produced by the grain of the spiritual nature. Therefore, this same hostility that God spoke of in the Garden is still alive today.

No doubt, this may have been on the mind of Jesus the Anointed when He spoke these words: “You will know them by their fruit. You do not gather grapes from thorn bushes nor figs from thistles, do you? So, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will know them by their fruit.” ^[14]

Preacher Alexander Maclaren (1826-1910) gives his homiletical explanation of what we read here. For him, Paul is saying spiritual fruit, not spiritual fruits. English grammar defines the singular form “fruit” as an uncountable noun, so it has no plural form. In Greek, the noun used here is καρπὸν (“Karpos”) which is also an uncountable noun. It’s the same way we say “sheep” whether there is one or one-hundred. The point here, says Maclaren, is that we see that all this wide variety of graces of conduct and character, as though it is one. The individual fruit is not isolated graces, but all connected, springing from one root and constituting an organic whole.

We also note that the Apostle designates the product of the reborn spirit as fruit, in intentional and robust contrast with the sinful actions of the flesh, a grim catalog of dark, sinister activities which Paul lists before he shares this radiant list of sanctified fruit. The sinful lusts of the flesh have no unity and are not worthy of being called fruit. They are certainly not what a person should be busy producing when the divine Gardener comes to the harvest. So, Paul is contrasting a bruised and dying believer with rotten hand-made objects instead of the ideal believer of noble Christian character, and distinct and profound teaching as to how to attain it.^[15]

W. G. Shedd (1820-1894) interprets evangelical faith as an act of both the understanding and the will. It involves a spiritual perception of the Anointed, and affectionate love for Him.^[16] But faith is also a loving, and voluntary act of love is what Paul is saying here in verse six. Shedd also says that evangelical faith is a particular act that unites the soul to the Anointed. For this reason, it stands first in the order of the actions that result from regeneration. Repentance of sin, love of holiness, hope, patience, self-control, and other virtues are not acts by which the Anointed’s atonement for sin is laid hold of and made personal.^[17] So love does play an important role in faith, because faith without love is determined as useless, as Paul told the Corinthians.^{[18] [19]}

[1] Bruno the Carthusian: On Galatians, op. cit., (Kindle Location 2428)

[2] Aquinas Thomas: Commentary on Galatians, op. cit., loc. cit.

[3] Ibid. Summa Theologica, Vol. 2, op. cit., Question 70, Of the Fruits of the Holy Ghost, p. 766-767

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

[5] Zechariah 4:11-12

[6] Song of Solomon 4:16; 6:2; John 15:16

[7] Trapp, John: On Galatians, op. cit., p. 586

[8] Edwards, Jonathan: Remarks on Important Theological Controversies, op. cit., Ch. 4, pp. 347-348

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

[10] Genesis 2:16-17

[11] Ibid. 3:2-3

[12] Ibid. 3:15 – Complete Jewish Bible

[13] Tzror Hamor: by Rabbi Avraham Sabba, Vol. 1, Lambda Publishers, Jerusalem – New York, 2008, p. 95

[14] Matthew 7:16-20 – New American Standard Bible

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

[16] See John 2:20; 6:44-45; 2 Corinthians 3:14; 4:4; Ephesians 1:17-18

[17] See Ephesians 6:23; 3:17; 4:16; 5:2; Col. 2:2; 1 Thessalonians 3:12; 5:8; 1 Timothy 1:14; 2 Timothy 1:13

[18] 1 Corinthians 13:1ff.

[19] Shedd, W. G. T., Dogmatic Theology (Kindle Location 13587) Also see Julius Müller: Christian Doctrine of Sin, Vol. 1, pp. 166-117