Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCII)

But fruit does more than just grow on a tree, Jesus tells us that their fruit identifies trees. Edible fruit comes from cultured trees, and inedible fruit grows on wild trees.^[1] Besides, Jesus also said that the soil in which you plant a tree affects its fruit.^[2] And if a tree does not produce any fruit after a certain amount of time, Jesus said, cut it down!^[3] Jesus identified Himself as the true vine, and His Father is the gardener. Every branch grafted in Him that does not bear the right kind of fruit will be chopped off.^[4]

To the Ephesians, Paul called the source of this fruit as a light that produces goodness, right living, and truth. This light, of course, is the Word of God – the Gospel. And then to the Philippians Paul said they must always produce the fruit of salvation, which is a righteous character developed by having Jesus the Anointed in their lives.^[5] And Paul told the Colossians that this would help them live in a way that brings glory and honor to the Lord and pleases Him in every way. It will also help in producing every useful kind of fruit as they get to know God better.^[6] We notice that in all these instances, the fruit is only available only when planted in God’s Word and the work of the Holy Spirit.

In response to Jesus’s exclamation that we will know them by their fruit, it is very appropriate that we first check ourselves before checking others to see who measures up. Notice, these are not just fruit, but the fruit of the newly-born spirit.  That means these virtues and the Anointed-like characteristics are those that the Holy Spirit brings by transforming our reborn spirit into a willful, obedient servant to Jesus the Anointed our Lord and Master.  And just like fruit in the natural world is meant to provide nurture and healthful benefits to the human flesh, so this fruit should serve to generate nurture and spiritually nourishing benefits to those whom the Christian feeds with words and actions. Not only that, but fruit contains seeds which, when planted, can bring forth more trees to bear fruit. Unfortunately, too many trees are barren of this fruit and, therefore, no new trees are available for planting.

The first thing to observe is Paul’s contrast between “deeds” (“works” KJV)” and “fruit.” I mentioned before that the Greek word used for “deeds” applies to business, employment, and anything with which anyone occupies themselves. It also identifies what one attempts to do, enterprise, undertaking, as well as any product whatever. It includes anything they accomplish by hand, art, industry, or mind, including an act, deed, thing done. The word “fruit” however speaks of something that grows out of a mutual endeavor, along the same lines as a planted seed grows and flourishes in nutrient soil along with rain and sunshine.

Therefore, the fruit that Paul lists do not reflect the results of someone’s independent action. Instead, the offspring or harvest of someone’s cooperation with other forces at work to produce the fruit.  The farmer may plant the seed, but it takes rain, sunshine, and nutrients in the soil to produce a harvest.  Paul argued that deeds of the flesh result from bondage to one’s sinful-self, but that grace and faith operate under the freedom of love flowing through one’s spiritual oneness with the Anointed, which blossoms into beautiful fruit.

The error the Judaizers made was to assume that Christian character is something produced by continual obedience to rules and ceremonies. It seems to be akin to some modern psychological concepts of behavioral modification: an attempt to change the inward man by positive or negative reinforcement to the outer man. The Judaizers tried to accomplish this with religious pressures that guaranteed salvation.  Some of the darkest hours in church history involved attempts to use spiritual cinema to replace the demonstration of the Holy Spirit; when believers try so hard to appear righteous on the outside that they blind onlookers to the lack of real righteousness on the inside. We must all remember that our bodies are a temple, not a theater.

The choice of any word in Scripture proves significant, especially when many other terms are available. There are several reasons why Paul found the word “fruit” to be his choice in describing the yield of the spiritual oneness with the Anointed. After all, Jesus talked about being the True Vine, and we are the fruit-bearing branches. From all that Paul shared with the Galatian believers, we see his concept of the Christian experience as the product of a new and divine life implanted in the believer by the Holy Spirit.  He also ends this section by speaking of the believer’s spiritual life, which, when carried to a logical conclusion, supports the notion that the Holy Spirit’s influence on the reborn spirit of believers will produce a positive and useful benefit.

Furthermore, the word “fruit” indicates a clear distinction between something man can do on his own with something man cannot do alone. No one makes fruit; it is grown; it deals with a person’s deeds and actions, while fruit relates to a person’s quality and character. The activities of the flesh signify an individual’s sinful-self at work. At the same time, the fruit of the spiritual oneness with the Anointed indicates the presence of supernatural power and purpose working inside them. To Paul’s way of thinking, it’s the character and spirit of Jesus the Anointed brought into the believer through the Holy Spirit that allows this fruit to grow. Not only that, the more a believer submits to the guidance and moving of the Anointed’s presence, the more fruit they produce.  But it is not the Holy Spirit that bears the fruit; it is the reborn spirit of the believer. As Paul teaches, just as much as “deeds” speak of hard work, mechanics, toil, and labor, so “fruit” addresses submission, receiving, and yielding. So, to the Galatians, Paul has a deep but brief message: it’s not about what you do, it’s all about what you become.

The picture Paul paints here shows very clearly the difference between those who claim discipleship with the Anointed through what they do for Him and those who identify themselves as disciples based on what the Anointed did for them. Those who point to their infant baptism, christening, catechism, and adherence to church rituals and regulations as proof of their being Christians, expose their faith as being that of bondage to individual efforts that have the blessing of the church.

Christians who accept the work Jesus the Anointed did for them on the cross and what He has done in them by His Spirit reveal their reliance on His redeeming power. It also signals their faith in union with the Anointed, which has God’s blessing. Such unity places them in the enviable position of also becoming the bearers of fruit whose source of spiritual nutrients is from the True Vine, Jesus the Anointed. Consequently, they do not point to this fruit as something they created on their own, but as evidence of something produced through their spiritual union with the Anointed.

Should such believers even care then if they attend church, read the Bible, participate in worship, and become disciples sharing the Gospel of the Anointed as they go on their way?  Yes!  By all means!  But not as efforts they bring to God as sacrifices to prove their right to eternal life. Instead, they do it because they are motivated from within by the Spirit of God whose aim is to glorify God through their lives, character, and ministry. Naturally, such divine motivation must deal with all the frailties, faintness, flaws, and failures of the flesh. That’s the battle Paul addressed, and the one he felt kept the Galatian believers from really feeling free to worship and serve God in spirit and truth.

In my earlier years in ministry, when people found out I was reading ten books simultaneously, besides the Old Testament and New Testament each year, they often asked, “How do you do it?” My response remained the same; it comes from within, not from without. I’m not trying to impress God at all with my efforts, but God inspires me with His wisdom, truth, and light, and no matter how long or how much I study, I can’t get enough. I asked God for this when He called me into the ministry.

The great preacher Chrysostom makes an observation. Paul could have compared the sinful works of the flesh with the good works of the reborn spirit because the immoral actions of the flesh are wild and receive no cultivation, “while good works require not only our diligence but God’s loving-kindness.” ^[7]  The reason for this is because such fruit is more refined and serves a purpose other than just existing.

Augustine of Hippo (354-430) also sheds some light on his understanding of how this spiritual fruit can dominate over the sinful actions of the flesh. He says this is possible when they “reign in the person in whom no sin should prevail.[8] We can liken the immoral actions of the body to weeds and the fruit of our reborn spirit to cultivated flowers. We can see that for the fruit to grow, there needs to be some weed-killer applied, and that number one antibiotic is the indwelling presence of the Anointed. With the Anointed in us, the things that delight God are more desirable than the things that please the body’s passions.

Augustine believes that God’s grace is applied by faith in the Anointed as inner loveliness. It is the pure beauty of holiness to resist anything that might stain our garment washed by the blood of the Lamb. It should delight us more when we live and act according to God’s Word and not allow our sinful tendencies to reign in us so that we obey their desires. Instead, the spirit of righteousness reigning through love brings us greater delight.

Ambrosiaster (circa 350 AD), a contemporary scholar of Augustine’s, offers his interpretation of what Paul is not saying here. Paul did not say that love is an effort of the Spirit but instead one of its fruit. As Paul mentioned before, the spirit’s principles bear fruit, which leads to the inheritance of the kingdom of heaven. Paul calls those devoted to the Anointed as “Christs,” that is to say, anointed ones in the manner of the Anointed. These people crucify the desires of the flesh, that is what the world offers when they condemn the things out of which sins arise.^[9]

Ambrosiaster also sees a connection between what Paul teaches here with what we find in John’s teaching, where he said: Do not love this evil world or the things in it. If you like the world, you do not have the Father’s love in you. That’s all there is in the world: wanting to please our sinful tendencies, wanting the immoral things we see, and being too proud of what we already have. But none of these comes from the Father. They come from the prince of this world.^[10]

[1] Matthew 12:33

[2] Luke 8:14-15

[3] Ibid. 13:9

[4] John 15:2, 5, 16

[5] Philippians 1:11

[6] Colossians 1:10

[7] Chrysostom: Homilies on Galatians, op. cit., loc. cit.

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

[9] Ambrosiaster: Commentary on Galatians, op. cit., loc. cit., p. 30

[10] 1 John 2:15-16

I realize that the language on the streets, in schools, and now on social media changes with each new generation. It seems as though new words are added to the dictionary all the time. That’s why I wouldn’t be surprised if some teenagers today would not understand the honored English term of “diligence.”

The dictionary defines diligence as vigilant activity, attentiveness, or care. From the slightest momentary thought to the most vigilant anxiety. Attentive and persistent in doing a thing; steadily applied; active; zealous; laborious; incessant; untiring. The attention and care required of a person in a given situation. Diligence is the opposite of negligence.

Psychologists have complained about the lack of diligence in making sure that published articles have the experiential backing of practice. Researchers occupied with diligence are those who engage in practices — such as additional analyses or even experiments — designed to evaluate the strength of their results, whether or not these practices make it into print. They might, for example, analyze their data with different exclusion criteria — not to choose the criterion that makes some effect most dramatic but to make sure that any claims in the paper don’t depend on potentially arbitrary decisions. They might analyze the data using two statistical methods — not to choose the single one that yields a significant result but to make sure that they both do.

Over the years, there have been several dietary and physical claims that turned out hard to replicate. For instance, by putting your hands on your hips, widening your stance makes you feel bolder. Another was, smiling will make you feel happier. One of the most influential psychological theories is that willpower is similar to fuel in your car’s gas tank. The more you use in one situation, the less you have remaining in the tank for other demands. And one that is hard to believe for even non-psychology students is that by reading articles on aging, it will make you walk slower.

Listen to this one, called the “Stanford Prison Experiment.” The study took paid participants and assigned them to be “inmates” or “guards” in a mock prison at Stanford University. Soon after the experiment began, the “guards” began mistreating the “prisoners,” implying evil is brought out by circumstance. The authors, in their conclusions, suggested innocent people, thrown into a situation where they have power over others, will begin to abuse that power. And people who are put into a situation where they are powerless will be driven to submission, even madness. When tried by other universities, it turned out to be completely false.

That’s why many of the classic show-stopping experiments in psychology have lately turned out to be wrong, fraudulent, or outdated. And in recent years, social scientists have begun to reckon with the truth that their old work needs a redo, getting back to sound repeated clinical trials that prove the results of the theory are constantly proven to be right. But there’s been a lag — in the popular consciousness – and in how psychology is taught by teachers and textbooks. It’s time to catch up.

The same goes for nonbiblical theories on Christian living. While I was growing up, I heard some of these unproven concepts. I was told that if you get on your knees to pray, your prayer will be more effective. Also, you must pray for an hour each day to get results. We were also informed that we must read our Bibles and memorize scriptures to show how spiritual we are. Not only that, but no matter how spiritually strong a believer you are, making one mistake will send you back to the beginning, and you will need to get saved and start all over again. None of these things pertained to diligence. They were warnings on negligence. Perhaps that’s why we learn all about the things we were not to do and very little about what to do.

But what does the Bible say about diligence? King Solomon advised us to guard our hearts with all diligence (mishmar in Hebrew), for it determines the course of our lives.[1] He also went on to say that those who diligently see what’s good, will find it, but those who look for trouble, trouble will come to them.[2] And later, King Solomon warned that the soul of a lazy person has many desires, and ends up with nothing; But the soul of the diligent person will prosper.[3]

The Apostle Paul also advocated diligence (spoudē in Greek) for those who inspire others, be encouraging; in giving, be generous; the one in leadership, lead with diligence.[4] Paul also offered this advice: Since you are so good in everything – in faith, in speech, in knowledge, in all diligence, and in your love for us – see that you abound in the gracious act of giving.[5] In the letter to the Hebrews, we read: We want each one of you to keep on being diligent to the end. Then what you hope for will happen.^[6]

And the Apostle Peter states that because of the promises God has given us we should be very diligent in supplementing our faith with a generous provision of moral excellence, and moral excellence with knowledge,  and knowledge with self-control, and self-control with patient endurance, and patient endurance with godliness,  and godliness with brotherly affection, and brotherly affection with love for everyone. The more you grow like this, the more productive and useful you will be in your knowledge of our Lord Jesus Christ. Not only that, but be diligent in confirming your calling and election. For if you do these things, you will never stumble.^[7]

That means we need not strive to be spiritual superstars, to attempt things beyond our faith and ability. God is more impressed with our diligence in doing what we can to be the best we can. When that happens, He will see to it that we become more efficient and available for Him to help us learn greater things for His honor, praise, and glory. – Dr. Robert R Seyda

[1] Proverbs 4:23

[2] Ibid. 11:27

[3] Ibid. 13:4

[4] Romans 12:8

[5] 2 Corinthians 8:7

[6] Hebrews 6:11

[7] 1 Peter 1:4-8, 10

SOMETIMES, DARK DAYS CAN BE BRIGHT DAYS

E! News co-anchor Maria Menounos had been constantly by her mother’s side as she battles cancer. She watches as her mom bravely fights stage four brain cancer. It’s not easy seeing someone you love so dearly and deeply slowly wither away like a dying flower. But there was more coming Maria’s way.

She started experiencing dizziness, headaches, and slurred speech, she just knew she was facing something similar. So, her doctor ordered all the tests to see if she was having a slight stroke or the onset of some neurological disease. Then the shocking news came. Doctors discovered Maria had a brain tumor, too. Maria knew that bad news doesn’t mean God isn’t at work. In fact, it may be part of His work. That’s why she’s calling the whole situation a blessing!

Tests confirmed Maria was not crazy. Doctors found a golf ball-sized tumor in her brain. “I didn’t cry. I actually laughed,” she says of her reaction to the news. “It’s so surreal and crazy and unbelievable that my mom has a brain tumor – and now I have one too?” Maria immediately turned to the same doctor treating her mom for help, a renowned neurosurgeon Dr. Keith L. Black. Dr. Black performed a 7-hour surgery on Maria’s 39th birthday, removing 99.9 percent of the tumor, which was benign. “He said there’s a six to seven percent chance that we’ll see it come back,” Maria Menounos says. “But I’ll take those odds any day.”

Today, Maria still has trouble with balance, as well as some numbness in her face, but she’s getting stronger each day. And while her mother’s prognosis is nowhere near as good, Maria sees the silver lining in all of this. “I knew from the very beginning that this was a blessing, and this was a gift. I even knew it with my mom because it brought our whole family together,” she said. “I think that there have been a lot of beautiful things that have come even just from my mom’s illness.” Things like this can get you closer to God than you’ve ever been before.

It’s not been easy for Maria or her mom. But the experience, including Maria’s own health scare, is proof God can use even the worst things for good. “For me,” says Maria “I saw it as a huge blessing and a huge gift because I needed to change my life,” she said, shedding tears. “I’ve said it before, we’re caretakers as women, and we help everybody, and we put ourselves last always.” Maria says that for many people, don’t think that they – at least for Maria – realize they didn’t value themselves in a lot of ways. That’s what makes tests and trials really important lessons.

Maria is stepping down as co-anchor of E’s news program. Undoubtedly, she will spend time continuing to care for her mom, in addition to her own healing.

The support she’s received through the entire ordeal is yet another blessing Maria Menounos appreciates greatly. She wrote an emotional post on Instagram, where she thanked God and all her well-wishers, in addition to asking everyone to keep praying for her mom.

Believing in God does not guarantee an easy, worry-free life. But it does assure us we’ll never be alone. And God will always find a way to bring beauty out of the brokenness! God did not promise that our life would consist of smooth sailing, but He did promise a safe landing.

The Holy Bible gives us a lot of encouragement during times of trouble and turmoil. King David made it very clear when he said of His Shepherd, even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. (Psalm 23:4). And later on, he declared: When the righteous cry for help, the Lord hears and delivers them out of all their troubles. The Lord is near to the brokenhearted and saves the crushed in spirit. (Psalm 34:17-18)

The Apostle Paul also expressed confidence by saying that we should rejoice when we run into problems and trials, for we know that they help us develop endurance.  And endurance develops strength of character, and character strengthens our confident hope of salvation.  And this hope will not lead to disappointment. For we know how dearly God loves us because He has given us the Holy Spirit to fill our hearts with His love. (Romans 5:3-5) And later, Paul wrote this: Never be lacking in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient in affliction, faithful in prayer. (Romans 12:12)

And the Apostle Peter tells everyone: Dear friends, don’t be surprised at the fiery trials you are going through, as if something strange were happening to you. Instead, be very glad—for these trials make you partners with Christ in His suffering, so that you will have the wonderful joy of seeing His glory when it is revealed to all the world. (1 Peter 4:12-13) And further on he tells believers: And the God of all grace, who called you to His eternal glory in Christ, after you have suffered a little while, will Himself restore you and make you strong, firm and steadfast. (1 Peter 5:10)

But it was the Apostle James who went out on the limb and challenged that when troubles of any kind come our way, consider it an opportunity for great joy. For we know that when our faith is tested, our endurance has a chance to grow. So, let it grow, for when your endurance is fully developed, you will be perfect and complete, needing nothing. If we need wisdom, ask our generous God, and He will give it to us. He will not rebuke us for asking. But when we ask Him, be sure that our faith is in God alone. Do not waver, for a person with divided loyalty is as unsettled as a wave of the sea that is blown and tossed by the wind. (James 1:2-6).

James follows this by saying that God blesses those who patiently endure testing and temptation. Afterward, they will receive the crown of life that God has promised to those who love Him. As we learned from Maria, and now God’s spokesmen, that not all God’s blessings come during sunshine and beautiful weather. There are some that can only be experienced in times of darkness, violent storms, and chilling winds. All we have to do is look for the blessings, not the curses that come with it. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCI)

Let’s see how these secondary, tertiary, and quaternary responses fit with Paul’s list of manifested sinful tendencies. In my years as a minister, the most common reasons why some preachers fell from grace in the ministry involved immorality, pornography, dishonesty, or corruption. When this happened, and to maintain some form of dignity, the ministers often seek guidance and counseling offered by resources more secular than spiritual. Why is this? Because many spiritual counselors from their denomination are not mentors to recovery but advisors for graceful ways out of the ministry.

Unfortunately, the hurt of losing their position and the injury to their reputation continued to haunt them. As a result, a weakened spirituality gave rise to holding grudges, getting into arguments, becoming jealous, having fits of anger, taking sides against those who opposed them, and looking for ways to get back at those who pointed out their shortcomings. But it doesn’t end there; this spiritual and emotional warfare continued their decline into becoming envious of what others had, then seeking relief in medications, intoxicants, narcotics, and even joining the other side.

Paul wanted the Galatian believers to see that with the love of the Father, the peace of Jesus the Anointed, and the power of the Holy Spirit dwelling in them, the believer has full control over their responses. If the boss denies you a raise, instead of getting angry, you say God is my paymaster, and I’ll wait for Him to give me the increase I need.  However, even if you do begin to feel upset, you can channel that anger into saying; I’ll work harder and become even more dependable, so my boss will see I’m not a quitter or a slacker just because I didn’t get what I wanted. And if the unhappiness intensifies and the anger seethes, instead of giving in you say to yourself, since I can’t alter the company or the way it’s run, I’ll modify my work ethic, so I fit in better with the company’s mission and goals. That way, you are always dealing with the original cause, not the domino effect caused by a reaction to their replies to your responses.

When Paul wrote the believers in Rome, he expounded on this internal conflict in Chapter seven. He experienced the battle that goes on between the spiritual unity with the Anointed and the sinful-self. Let Paul’s words speak for themselves. “Sometimes, I don’t understand myself. I know the right thing to do, but I don’t always do it. Instead, I end up doing the very thing I hate. The reason I know that what I am doing is wrong is that God is opposed to what I’m doing, and I need to obey God. I think I’ve figured it out, my spiritual oneness with the Anointed is not the one doing wrong; it’s the sinful-self, living in me that’s doing it. It’s clear to me now; there is nothing good about my sinful-self. Talk about confusing, although I want to do what is right; I don’t do it. Even when I want to do what is right, I still fail.”

Paul goes on. “In my heart, I don’t want to do anything wrong, but I end up doing it anyway. So, I’ve concluded, I’m not the one doing all these wrong things, it’s my sinful-self that makes me do what I don’t want to do. Here’s what I’ve discovered, no matter how hard I try to do what is right, I end up doing the exact opposite. God knows I love Him with all my heart. But He also knows there is another force living within me that is at war with my mind. Consequently, this force that still lives in me ends up compelling me to respond in sinful ways. I can’t tell you how miserable I feel inside! Is there anyone who can free me from this life so dominated by my sinful-self that leads to certain death? Praise God! The answer is, “Yes!” It is Jesus the Anointed, our Lord. I hope you understand now: It’s a matter of my mind wanting to obey God while my sinful-self intends to keep me enslaved to sin.” [1]

Protestant Dutch theologian Jacob Arminius (1560-1609), in his writings on what we should call “Actual Sins,” looks at the effects of humanity’s sinful tendencies and notes that we must add a discussion on separating sin from its causes. It regards the real object that perpetuates wrongdoing. This object is either “the lust of the flesh, the lust of the eyes, or the pride of life.” Either pleasure, greed, or arrogance are involved. These all flow from a single fountain of self-love or excessive self-attention, which tend to crave the pleasurable things of the present life. A particular type of egotism develops after receiving the world’s honors. It is intensified by greed for worldly fame and fortune and a never-satisfied desire for those things by which the external senses may experience self-gratification.

All this, says Arminius, can be found in Paul’s list of the actions of trying to satisfy our sinful tendencies here in verses nineteen to twenty-one. However, there may be one exception, that is “idolatry.” Various individuals find it challenging to include idol worship as being caused by either the lust of the flesh, the lust of the eyes, or the pride of life.[2] It is more the case of trying to get the endorsement of those idolized as an excuse for one’s involvement, in the same way, a believer seeks the approval of God. The real difference is that the Spirit of God guides into all truth for the ability to produce the reborn spirit’s fruit. In contrast, the spirit of the devil leads people blindly into deception from which the effects of unbridled sinful tendencies evolve.

Alexander Maclaren has an expressive way of explaining Paul’s view on this conflict that sometimes rages between the believer’s sinful nature and his or her spiritual nature. He notes that such a conflict is a gift and a joy. Even though it is hard, it’s still a blessing because it is an expression of our genuine love for God, as well as others. It flows from the bottomless well of our will; it is full of hope and assured victory. Compare this to the painful, often defeated, and monotonous attempt to suppress our nature by force says Maclaren. It’s like a mill-horse going around in circles!

Maclaren goes on. The joyous freedom and cheerful hope that the Gospel teaches us about the highway of salvation have somehow been cramped and confined by church rites, rituals, and regulations that obscure all the glory of salvation by a mass of cobwebs spun by the minds of the so-called spiritually enlightened. But here in verse twenty-one, it is all swept away. So, let us learn the one condition of victorious conflict, the one means of subduing our natural humanity and its distracting desires, and let nothing rob us of the conviction that this is God’s way of making us higher than angels. “Walk in the Spirit, and you will not fulfill the sinful tendencies of the flesh.” ^[3]

John Eadie notes that these works of the flesh come divided into four classes. Each term included in the catalog come from some law of association, especially since other writings arrange similar words in the same order. The first category involves “sensual” sins – fornication, impurity, and immorality. In the second category are the sins of “superstition” – idol worship and sorcery. In the third category are the sins of “social disorder” – hatred, strife, jealousy, wrath, gangs, divisions, heresies, envying, and murders. And in the fourth category are the sins of “senseless excess” – drunkenness and orgies.

Furthermore, in the first category, the terms have a distinct meaning and may have suggested other allied vices – miscellaneous and grosser aspects of forbidden indulgence. In the second category, the two terms are somewhat similar – the first more precise in meaning, and the second more comprehensive – all dealing with the occult and the powers of evil. The third category contains divisive actions, starting with hatred and ending with murder. They all seem to be intent on removing a rival. In the fourth category, we find the first simple term drunkenness and the more inclusive term orgies. They refer either to scenes of indulgence so festive and mischievous or orgies so gross and sensual they are hard to describe. Each term stands on importance, unconnected by any particle – a figure of speech typically used before such phrases ^[4]

Paul closes this part of his instruction by repeating his warning to the Galatians in verse four that such continued unrepentant behavior will keep their names from being included in God’s Testament as heirs and joint-heirs with Jesus the Anointed. After all, Jesus expressed the same warning.^[5] Think of it this way: if a person is drowning and thrown a lifesaving ring, but they refuse to take hold of it and do not cooperate with being pulled from the water, their drowning will be on their heads, not the one who tried to rescue them. The grace of God is not mandatory; it is a gift. To accept it is to enjoy all its benefits. To reject it is to reap all the punishment from which you were being saved. However, there is an avenue open for appeal, because the same One who will judge us, in the end, is the same One who wants to redeem us now.^[6]

 5:22a: Instead, your oneness with Jesus the Anointed produces spiritual fruit . . .

The Apostle Paul does not leave the Galatian believers in the lurch, wondering what to do now that he warned them against letting the freedom, they possess in Jesus the Anointed, lead to an undisciplined life.  Paul now embarks on sharing with the Galatians the antithesis to the actions of the sinful-self. It comes in the form of spiritual unity with the Anointed.

The Contextual Version rendering reads this way: “But when due to our faith in the Anointed, we have God’s powerful Spirit flowing in us, it will rule and order our lives. It will produce in us godly qualities, the fruit of God’s powerful Spirit within us. . .” ^[7] One commentator put it: “Listening to the leading of the Spirit.” ^[8] A Jewish commentary adds: “Fruit does not come from efforts (of legalistic rule-following) but grows naturally (out of trust).” ^[9] I prefer the rendering we have given above.

We might accept the idea of fruit produced by the reborn spirit as a result of the nutrition provided by the Holy Spirit through the Word of God. King David gave this advice to his son Solomon: Great blessings belong to those who don’t listen to evil advice, who don’t live like sinners, and who don’t join those who make fun of God. Instead, they love the Lord’s teachings and think about these truths’ day and night. So, they grow strong, like a tree planted by a stream – a tree that produces fruit when it should, and sprouts green leaves that never fall. Everything they do is successful.^[10]

[1] Romans 7:15-25

[2] The Works of James Arminius: Vol. 1, op. cit., Disputations on Some of the Principal Subjects of the Christian Religion, Disputation 8, pp. 435-436

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

[4] Eadie, John: On Galatians, op. cit., pp. 419-420

[5] See Matthew 25:41-46

[6] Cf. I John 1:9

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

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

[9] Stern, David H., Jewish New Testament Commentary, op. cit., loc. cit.

[10] Psalm 1:1-3; 92:14

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XC)

However, Adam Clarke put the first four into the category of “sexually immoral conduct:” Adultery, Fornication, Impurity – which he equates with unnatural practices such as sodomy and bestiality, and lasciviousness behavior – which he denotes as indecency and eroticism, to which we may add: pornography.  Then the second group involves “dysfunctional behavior” as a believer: Idolatry, Sorcery, Hatred – which he sees as aversion and opposition to brotherly love and kindness. The third group includes Contentions – which he labels as “hostile acts” borne of emotional upheaval resulting in contests, altercations, lawsuits, and disputes in general. Jealousies – brought on by envy and strife caused by one person trying to excel at the expense of another, supporting bad causes, especially those against church leadership.

Clarke continues with the fourth group of Fits of Rage – which explodes in public discontent and the questioning of other’s faith and loyalty; Selfish Ambitions – which he classifies as disputes over things such as words, to which we can add: church programs, music, ministries, etc. Dissensions – which he sees as divisions into separate factions, opposition groups, and dissenters to the conventional wisdom which guide the congregation. And finally, Heresies – which is the outcome of all these things which preceded it, which Clarke sees as people separating from the communion of others, following a different doctrine that then becomes offenses and stumbling blocks for others.

Then Clarke put the fifth sinful actions of sinful tendencies into a group of acts “associated with those who are backslidden” and have become engrossed into sin and the world.  He begins with Envyings – which he defines as “Pain felt, and malignity conceived, at the sight of excellence or happiness.” Says Clarke, this is a passion that the most base and the least curable of all that disgrace or degrades the fallen soul.^[1] Now that they are no longer in communion with the congregation of believers, they now envy what those who remain faithful are enjoying.

Now we are told that this sixth term, “Murders,” does not appear in Nestle-Aland/United Bible Societies’ (NU) Greek text. When seen in the context of what Paul has listed so far and what comes after this, some Bible scholars believe that it is to be understood the same way our Lord used it along with other evil deeds.^[2] However, to put it back into the historical context of Paul’s era, it was not uncommon for some unrepentant backsliders to make false accusations against their former fellow believers, so that they were arrested and executed on manufactured charges. Not only was our Lord sacrificed in this same manner, but later on during the Roman persecution, it happened to Christians by the thousands.

Then comes the seventh term, Drunkenness – which Clarke puts in the context of “over-drinking” to the point of becoming intoxicated, which makes the person unfit for public, domestic, or spiritual duties. Paul cautions the Romans on this same issue. When we put this in the context of dealing with fallen believers, it may point to someone trying to drown their grief and sorrow of losing their joy in Jesus the Anointed and fellowship with the saints.

The eighth vice is Revelries – which Clarke defines as binge eating, with obscene songs, music, etc. Today we would call this “partying,” perhaps even orgies. That the Apostle Paul must write this warning to those once delivered from heathenism and legalism to live in the newness of life in Jesus the Anointed, is the saddest part. How can that be possible? The same question seems to go unanswered even today.

Haimo of Auxerre gives us his insight into the word “fornication.” He tells us that the Greek porneia relates to the gate arches. Those were theatrical places and brothels constructed around the gate arches where the filthiest sort of people mingle with prostitutes. In Latin, fornix means “arch” as well as “brothel,” hence the sexual activity that went on there was termed “fornication.” ^[3] We may attribute this to the definition given in Seville’s Etymologies: “Prostitute (fornicatrix), a woman whose body is public and common. Such bodies would lie prostrate under arches, places that they call fornices – hence also the term ‘female fornicator’ (fornicaria).” ^[4]  Therefore, we can see that the term had more to do with where it took place than the immoral act.

However, Haimo goes on to say that in the ninth century AD, to fornicate means: “to have sexual relations with unmarried girls or widows, not consecrated to God.” He does not say if the classification of intimacy involving believers falls under the same term. So, it may be that Paul was speaking of believers who become intimate with unmarried or widowed unbelievers. One mid-medieval scholar believes that Paul was describing fornication as: “defilement with prostitutes.” ^[5] We know that in Paul’s era, there were prostitutes in the pagan temples for religious purposes and that these temples had arches.

The Jews had a similar concept of the works of sinful tendencies and the fruit of the reborn spirit. They put it in descriptive terms. We learn that one Rabbi taught that “the bigger the body, the more the worms.” It is the same way with possession. The more you possess, the higher your anxiety; the more women, the more witchcraft; the more servant women, the more indecency; the more men servants, the more thieving; the more study of the Law the more life; the more schooling, the more wisdom; the more counsel, the more understanding; the more righteousness, the more peace.^[6] I think we can all agree that this is wishful thinking.

Theologian Gundry sees a correlation between what Paul says here about these “works of the flesh” and his frequently mentioned “works of the Law.” [7] It indicates that the flesh takes advantage of the Law because of the Law’s powerlessness to help resist the lust of the flesh. In Gundry’s mind, Paul declares the works of the flesh “obvious” to point out that you don’t need the Law to recognize them as evil. The Law is needless as well as powerless.” It’s like driving down the road and coming to a stop sign. The sign itself tells you it’s wrong not to stop, why should you need a law to tell you that.

Again, as in verse fourteen, Paul notes that the absence of Godly love creates a vacuum that invites such despicable behavior to flourish. We should also note that Paul is not writing to sinners but saints.  Furthermore, he is not indicating that one fall or failure will bring immediate damnation and eviction from the Kingdom of Heaven. It’s evident that Paul points to an ongoing violation of correct living ethics, and how an unrepentant continuation of such indulgences by our sinful-self can be spiritually lethal. Such lack of control always leads downhill and will eventually spiral out of control and bring disaster.

I would venture to guess that the Galatians were shocked to read that Paul implied they were in danger of committing such an inventory of vices and indecencies. We might be just as appalled if it wasn’t for the fact that history is full of stories documenting the sins and fall of some very well-known Christian leaders and personalities. Paul identifies these as “transgressions.” This word is applied to labor in the business world, being employed, or any occupation. It recognizes that which one attempts to do, an enterprise, or undertaking, as well as any product such as anything accomplished by hand, art, industry, or ideas, including an act, deed, accomplishment.  English translators of this Greek word use such equivalents as “works” and “deeds.” Jesus told His disciples to let their light so shine that people could see their good deeds, so God is credited for all things done in His name.[8]

Paul wants the believers to know that these atrocious evils do not occur by accident or bad luck or fate or chance.  They are actions one sets out to complete.  A young serviceman once asked me while I was stationed in Munich, Germany, whether or not I thought it was wrong for him to watch pornographic movies.  I offered a simple formula to help him decide: “For Christians when your heart says yes, but your mind says no, don’t do it.  When your heart says no, but your mind says yes, don’t do it.  If your heart and mind both say no, then don’t do it for sure.  But if your heart and your mind both say yes, then you’re free to decide if you want to participate or not.”

The Galatian believers no doubt concluded that immoral sexual desires, indecent thoughts, being tempted to fulfill their lustful cravings for getting involved with cults, and reading horoscopes. Dabbling in spiritism was indeed something they needed time to think over before yielding to such temptations. But how did they feel about holding grudges, getting into arguments, becoming jealous, fits of anger, always wanting to have their way, and taking sides against anyone who doesn’t agree with them, envious of what others have, getting drunk, wild parties, and such?  In the church I grew up in, there was a long list of don’ts, including going to ballgames, playing cards, attending movies, wearing jewelry, specific clothing, and haircuts.  But nothing was said about hatred; jealousy fits of anger, gossip, backbiting, and so on.

Psychology was not a strange science even in Paul’s day, and given the opportunity, he might have categorized these deeds of the sinful-self as we would today.  Let me explain.  Your boss says you’re not going to get the raise you expected. The first thing that happens is that it catches your spiritual oneness with the Anointed by surprise. Your sinful-self takes this moment of weakness to respond with anger.  As a result, spiritual unity with Jesus the Anointed helps us deal with this anger instead of focusing on its cause. This misdirected attention to the irritation may then lead to your spiritual oneness with the Anointed feeling humiliated because it allowed this negative response to happen.  But it may not end there. That humiliation can cause frustration to germinate. We see that none of these secondary or tertiary feelings deal with the original cause. Instead, they feed off of each other.

Sounds complicated? Let me illustrate: if a skunk invades your house, you can do all you want to cover up the smell, but it won’t stop until you get rid of the skunk! That’s why by concentrating on your responses to answers, you may decide to go out and get as drunk as a skunk because you didn’t control your anger, humiliation, and frustration, not because you didn’t get your raise. As you can imagine, once you realize that getting drunk was a wrong choice, only the Lord knows what your next response will be.  The result is that it causes a downward spiral to complete depression.  No wonder we need the help of the Holy Spirit in keeping our spiritual oneness with the Anointed strong, sound, and in control.

[1] See Romans 13:13

[2] Cf. Matthew 15:19; Mark 7:21 (See also Romans 1:29; Revelation 9:21)

[3] Haimo of Auxerre, op. cit.

[4] The Etymologies of Isidore of Seville, Bk. 10: Vocabulary, F.99, p. 219

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

[6] Mishnah, Fourth Division: Nezikin, Tractate Aboth, Ch. 2:7

[7] See Galatians 2:16 and 3:2, 5, 10

[8] Matthew 5:16

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXIX)

So, as we can see, the Apostle Paul now exposes the darkest part of his letter. It took a while because he was laying a firm foundation for the lighthouse he’s about to build and turn on. If, when we were born again, our bodies disintegrated, and we simply fluttered around like spiritual butterflies, that would be different, but it didn’t happen that way. The original resident who lived in the body died, and a new resident moved in with a renewed mind and a spiritual attitude and refined purpose for living there. However, the new resident must now deal with how the old resident kept the place in order, and in some cases, it wasn’t very tidy or clean. You talk about a major home-makeover; for some, it takes a radical spiritual cleaning.

The Apostle Paul gives the Galatian believers an inventory of the many things the old carnal sinful-self, left behind that need to be cleaned out. If they leave them lying around or stick them in their mental and emotional closets, they might feel tempted to grab them and use them at some critical moment. Let me illustrate: when a man marries the love of his life and carries her across the threshold of his former bachelor’s pad, believe me, things won’t remain the same as they were before she moved in. Therefore, his immediate question becomes: does he make the necessary changes now to please her and make her happy, or does he insist on keeping them the way they’ve always been? It has all the possibility of the dark clouds of a perfect storm brewing on an otherwise sunny horizon.

Now the inventory: There’s nothing to suggest that Paul accuses the Galatians of performing these past deeds, but he wants them to know that their sinful-self is still capable of being tempted to do them.  Paul wisely puts them into different categories so the Galatians can perceive where they may be having problems. The first category concerns the body and its desires: immoral sexual desires, impure thoughts, being tempted to fulfill their lustful cravings. The second category impacts their heart and intellectual lives, getting involved with cults and reading horoscopes and dabbling in Spiritism.

The third category involves their emotional lives as influenced by a sinful mind, by misbelief, a corrupt personality, and unbridled lust of the flesh: holding grudges, getting into arguments, becoming jealous, fits of anger; always wanting to have their way, and taking sides against anyone who doesn’t agree with them; envious of what others have, getting drunk, wild parties, etc. But the most shocking and frightful aspect of Paul’s admonition is that converted saints are susceptible to these sinful activities, not unconverted sinners. They are subject to such displays if they do not stay fully connected to the vine, the Lord Jesus the Anointed.

Then how much more does this apply after Jesus the Anointed moves into our lives? Who do we want to please? Does He become Lord of all or not Lord at all?  Do we relinquish control reluctantly, or do we let it all go for the joy and freedom that He brings into our lives? Does He always sit on the throne of our hearts, or do we only allow Him there when we want Him to grant us a favor? Do we want our physical house to look more like our old tent or His new temple? Do we always keep the blinds pulled and curtains closed, or are they open so everyone can see the sunshine of His love glowing within? Do we cohabit with Him, or do we treat Him like a visitor? “Hey, you Galatians,” yells Paul, “make up your minds; you can’t have it both ways; it’s either one or the other.”

Chrysostom joins the conversation by predicting that the sinful activities of the flesh are not bodily functions, but the immorality in one’s heart using the body for such pleasure. Does he want those who easily mix immoral behavior with Christian living to explain why they should not be considered hostile to the Gospel? Yes! For instance, says Chrysostom, let’s assume that adultery and fornication proceed, as they assert, from the desire of the flesh. On the other hand, hatred, contention, zeal, strife, heresies, and witchcraft arise from depraved choices of the mind. It is the same thing with the other abominations. So, how can you tie these solely to the flesh?

Chrysostom tells us to observe that Paul is not speaking exclusively of the flesh, but immoral thoughts. That’s why Paul sounds an alarm by saying that those who practice such things will not inherit the kingdom of God. If all these things belong to human nature and not bad moral choices, why did Paul use the expression, “they who practice?” Maybe he should have used “they who suffer.” But that begs the question: why must they be denied entry into the kingdom of heaven because of things they suffer as a result of their errant human nature? The truth is that it comes from allowing sinful tendencies to make suggestions that undisciplined minds choose to satisfy.^[1]

Augustine gives an interesting comment here on what Paul is talking about when it comes to the active efforts of our sinful tendencies. He points out that it is one thing not to sin, another not to be immoral. For the person in whom sin does not reign (in other words, who does not obey its bodily desires) does not sin. But the person in whom such desires do not exist at all, not only does not sin but does not even have sin. In many respects, this is impossible in this life. So, we need not hope for it in every respect until the resurrection and transformation of the flesh.^[2] In other words, while being sinless may be theoretical, it is not practical as long as we live here on earth. Therefore, even for the believer, sinful tendencies are something they must contend with every day.

Martin Luther shares more about his progress in understanding what it means to be freed by the Spirit: He thanked God that He permitted him to see (what, as a monk, he so earnestly desired to see) not one but many saints, whole multitudes of faithful saints. Not the kind of saints the Vatican beatify, but the type of saints the Anointed wants. I am sure I am one of the Anointed’s devoted saints, says Luther. As a baptized believer, Jesus the Anointed my Lord redeemed me from all my sins and invested me with divine eternal righteousness and holiness. If to hide in caves and dens, to have a bony body, to wear hair long in the mistaken idea that such departures from normalcy will obtain some particular regard in heaven is not living a holy life. Living a spiritual life after baptism is to believe in the Anointed and to take control of sinful tendencies with the help of the Holy Spirit.^[3]

John Calvin has a Reformed Doctrine on the origin of these effects of our sinful tendencies. He begins with the Reformed definition of original sin. He has no intention, however, to discuss all the explanations which different writers have adopted, but only to bear witness to the one which seems to him the most in harmony with the truth of the Scriptures. He says, “original sin,” is defined as “hereditary corruption and depravity of our nature, extending to all the parts of the soul, which first makes us objectionable to God’s wrath, and then produces in us sinful works termed in Scripture as ‘works of the flesh.’”

This corruption is repeatedly designated by Paul by the term sin, as we see here in verse nineteen, while the effects which proceed from it, such as adultery, fornication, theft, hatred, murder, revelings, which he terms as sins. The two things, therefore, are to be observed, that is, being perverted and corrupted in all parts of our human nature, we are, on account of such corruption, are deservedly condemned by God, to whom nothing is acceptable but righteousness, innocence, and purity. We are not liable for another person’s fault. For when it is said, that the sin of Adam made us hostile to the justice of God, the meaning is not, that we, who are in ourselves innocent and blameless, are forced to bear Adam’s guilt, but that since by his transgression we are all placed under the curse. In other words, Adam’s sin brought us all under God’s condemnation.

Because of Adam, the punishment for sin extended to all generations because the pollution of sin infected every person. Therefore, although Augustine often terms it another person’s sin, (that he may more clearly show how it comes to us by way of being Adam’s descendants). However, mistakes committed by humanity, because of their inherent pollution of sin, make them responsible for all of those since they voluntarily committed them. Paul made that very clear when he testified that “death passed on to all men, for that all have sinned.” ^{[4] [5]}

What Calvin is explaining is that these seeds of sinful tendencies come implanted in all humans. So, our sinful tendencies are a “seed-bed of sins,” and, therefore, if we do not neutralize these seeds, the weeds of sinful thoughts and tendencies will continue to sprout and grow. The best way to deal with this is to let the Holy Spirit plant seeds of sanctification so that our reborn spirit produces fruit that grows and dominates our attitude and behavior. That doesn’t mean the weeds will stop sprouting altogether, but the fruit of our reborn spirit will make it almost impossible for them to blossom and send out their evil pollen.

We must all realize that our fallen human nature is not only utterly devoid of goodness but so prolific in all kinds of misdeeds, that they can never ignore them. John, in his Revelation, received a key ingredient in helping to fertilize spiritual fruit while putting pesticides on the weeds. That is the term “overcomer.” Jesus said that He specifically came to earth to teach us how to have peace when He is in us, and we are in Him.^[6] Here on earth, you will have many trials and sorrows, Jesus said, but be encouraged because He has overcome the world.^[7] And we find many promises to those who fight against these sinful tendencies and prove to be overcomers.^[8]

Dr. Burton sees these works of the flesh as falling into four categories, which he attributes to the punctuation of the Greek text. In the first group, we see three sins in which sensuality, in its narrow sense, is prominent: fornication, moral impurities, and immorality. In the second group, there are two associated with pagan religions: idol worship and witchcraft. The third group contains eight in which the element of conflict with others is present: hostility, strife, jealousy, anger, splinter groups, divisions, and envying.

A fourth group consists of drunkenness and its natural accompaniments, such as partying and the like.^[9]  Burton goes on to say that Paul lists these sinful activities of the flesh so that by their very quality are designed to deter the Galatians from following the impulses of the flesh because the outcome is clear, such will not inherit the kingdom of God.^[10]

[1] Chrysostom, op. cit., loc. cit

[2] Augustine of Hippo, op. cit., loc. cit

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

[4] Romans 5:12

[5] Calvin, John: Institutes of the Christian Relation, Book Second, Ch. 1, pp. 270-271

[6] 1 John 4:4

[7] John 16:33

[8] See Revelation 2:7, 17, 26; 3:5, 12, 21; 12:11

[9] Burton, Ernest DeWitt: Critical and Exegetical Commentary on the Epistle to the Galatians, p.304

[10] Ibid. p. 311

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXVIII)

Perhaps this is what inspired David to write that we should not get upset about people with evil intentions. Don’t be jealous of those who do wrong. They are like grass and other green plants that dry up quickly and then die.^[1] And then another psalmist named Asaph expressed the same thought when he wrote that he started looking up to the people at the top, envying the godless who had it made, who didn’t seem to have anything to worry about as though they didn’t have one care in the whole world.^[2]

What David said inspired King Solomon to suggest that we should never envy sinful people, but always respect the Lord.^[3] Furthermore, don’t envy such godless people or desire to socialize with them. And the reason we should never become envious of those who spend all of their time satisfying their desires because they have no hope, no future, and what little light of good we may see in them will soon be snuffed out.^[4]

The Greek noun that Paul chooses is phthonos, which means: doing things out of envy. In other words, not only does an envious person want what other people have, but the jealous person is angry that this other person got it before they did! Both Matthew and Mark tell us that the Jewish establishment delivered Jesus to Pilate out of envy.

And the Apostle Paul tells us that this is the kind of attitude we expect to find among sinners in the world, not among God’s children.^[5] That’s why they should never see some preachers going around preaching the message about Jesus the Anointed because they are jealous and bitter. Preachers should do this only when they want to help.^[6] So he warns Timothy that such people are proud of what they think they know, but they understand nothing. They are sick with love for arguing and fighting about words. And that brings envy, quarrels, insults, and evil mistrust.^[7] You cannot trust such people even if they do claim being led by the Spirit of God in their hearts? Instead, the spirit of sinful tendencies in their flesh motivates them.

Now Paul crosses a line and mentions the sinful act of committing murder. Bible language scholars translate several Hebrew words into English as murder. But the one that seems to fit best into what Paul is defining here as a sinful moral tendency is the Hebrew verb ratsach. It not only refers to murder in the sense of taking a person’s life but also to avenge or assassinate in the spirit of killing their reputation. We find its use in a way that certainly does not mean homicide, but the suffering of one’s status in society. The psalmist David asked his critics: How long will you people keep attacking me? Do you all want to kill me? I am like a crumbling wall, like a fence ready to fall.^[8] David was not afraid that they would physically attack him, but by attacking his character and conscience, he felt like he was losing the battle to remain emotionally stable.

 The Greek noun Paul uses to make this same point is phonos, which on the surface means to kill physically. Jesus once said that evil deeds proceed from evil hearts. He mentioned that among them were evil thoughts such as adultery, fornication, murder, thievery, greed, deceit, blasphemy, pride, and foolishness. We can see that in this context, homicide does not seem to belong as one of the many immoral deeds mentioned. ^[9] Paul follows the same litany when writing to the Romans.^[10] And in John’s revelation, we read where those who survived the first set of plagues unleashed by the sixth angel were those who did not repent of their murders, magic arts, sexual immorality, and thefts.^[11]

Then, using the word “assassin” instead of “murderer,” let’s consider the idea of someone wanting to destroy another emotionally through criticism, harassment, and character assassination is meant. When royal enemies similarly attacked King David, why was he advised to fly like a bird to his mountain? Like hunters, the wicked hide in the dark. They get their bows ready and aim their arrows. They shoot at good, honest people. What would reasonable people do if the wicked destroyed all that is good?^[12]

The Apostle Paul wrote the Corinthians and talked about what happens if someone makes an addict out of you, devours you, takes advantage of you, or tries to make you look little by making themselves look big, or slaps you in the face. It wouldn’t be unusual if the person receiving such an assault might say to the attacker, “What are you trying to do, kill me?” But each reader must take the use of the word in context and be satisfied with how they interpret it.

Paul then lists another sinful action, which is not hard to define or describe. It is “drunkenness.” The Hebrew verb that corresponds to this is caba’, which means to drink fermented drinks heavily until intoxicated. We find where the parents ask for help from the elders of the town for their son, who is stubborn and rebellious; he doesn’t pay attention to us, lives wildly, gets drunk.^[13] King Solomon says that those who eat and drink too much become poor. They sleep too much and end up wearing rags.^[14] And the prophet Isaiah encountered the same problem in his day.^[15] Today we might refer to them as rabble-rousers. They get drunk to cause trouble.

The Greek noun that Paul selects here is methē which simply means intoxication. Ironically, one of today’s illegal drugs is called crystal Methamphetamine (aka “Meth”). It is highly addictive and causes addicts to lose interest in usual activities, neglect relationships, isolation, risky behavior such as stealing to buy the drug. They quickly forget the date, time, and events. They exhibit aggressive behavior, clumsiness, erratic sleep patterns, etc. But there is no reason to believe that Paul meant anything other than intoxication from wines and hard liquors.

 Jesus did not skirt this issue; He met it head-on when He told his followers: Be careful not to spend your time having parties and getting drunk or worrying about this life. If you do that, you won’t be able to think straight, and the end might come when you are not ready.^[16] And the Apostle Paul was just as direct when he wrote the Roman believers and told them to live in the right way, like people who belong to the future. They should not have wild parties or be drunk.^[17] Paul was not suggesting that they already were involved in drinking parties, and they should not overdo it. He was describing how the world was utterly ignoring the coming day of judgment.

Paul told the Corinthians not to associate with those who get intoxicated.^[18] If they do, they may be hanging out with greedy people and drunkards who are abusive and cheat people. They will not be inheriting the Kingdom of Heaven.^[19] And since we know that it was permissible in those days to drink a little wine along with a meal – otherwise, Jesus would have never turned water into wine at the wedding, that they should not over drink table wine because it would ruin their life. If they want to be intoxicated, become intoxicated on the Spirit of God.^[20]

So, we should not be surprised that Paul ends this list of the sinful actions of our fallen human nature running wild, reveling (KJV). Since such wild parties were never part of Jewish custom, we only find in the First Covenant incidents of such reveling among the Gentiles. We see this in what happened to the two Angels who left Abraham to visit his nephew Lot in Sodom by the Dead Sea.^[21] The prophet Ezekiel received a message from God about the people of Samaria following in the footsteps of the people of Sodom.^[22] There the prophet uses the Hebrew noun tow’ebah, which seems to define this type of behavior.

The Greek noun Paul then uses is kōmos from which we get our English word “commotion.” In his Greek Lexicon, Thayer attributes such revelry to late-night riotous processions of half-drunken and playful people who after supper parade through the streets with torches and music in honor of the god Bacchus or some other false deity. They stopped to sing and play instruments in front of the houses of male and female friends. That’s why the Greeks applied this term kōmos to feasts and binge-drinking parties that run late into the night and indulge in merrymaking parties.

Paul was quick to tell the Roman believers that they should live a decent life, like people who fear where you might see them. He warns them not to participate in wild parties or getting drunk.^[23] It is evident that this was a regular practice by the unconverted in Paul’s day, and it doesn’t look like much has changed over the centuries. The Apostle Peter reminded his converts that in the past, they wasted too much time doing what those who don’t know God like to do. They were living immoral lives, doing the sinful things they wanted to do. You were always getting drunk, having wild drinking parties, and doing shameful things.^[24]

There are many more such things that Paul declines to mention because his whole point is not on this type of behavior, but on those believers tempted to practice them to be friendly with their neighbors. Rather than getting what God wants for them, they will end up getting what they deserve.[25] Paul sent a similar warning to the Roman,[26] Corinthian,[27] Ephesian,[28] and Colossian congregations.[29]

[1] Psalm 37:1

[2] Ibid 73:3

[3] Proverbs 23:17

[4] Ibid. 24:1, 19

[5] Romans 1:29-32

[6] Philippians 1:15

[7] 1 Timothy 6:4

[8] Psalm 62:3

[9] Mark 7:21-22

[10] Romans 1:29-30

[11] Revelation 9:21

[12] Psalm 11:1-3

[13] Deuteronomy 21:20

[14] Proverbs 23:21

[15] Isaiah 56:12

[16] Luke 21:34

[17] Romans 13:13

[18] 1 Corinthians 5:11

[19] Ibid. 6:10

[20] Ephesians 5:18

[21] Genesis 19:1-6

[22] Ezekiel 16:46-56

[23] Romans 13:13

[24] 1 Peter 4:3

[25] Isaiah 3:11

[26] Romans 2:8-9; 8:13

[27] 1 Corinthians 6:9-11

[28] Ephesians 5:5-6

[29] Colossians 3:6-8

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson LXXXVII)

Now comes a different product of our fallen human nature, “strife.” We should be able to see how each of these seems to build one on the other. There are several words in Hebrew for this bitterness, but one that catches my attention is the Hebrew verb garah. It means to cause conflict, to stir things up, contend with, meddle with, to excite oneself against another. We find this expressed by God to the Israelites that they should not argue with the descendants of Esau who live in the plains of Seir, because they are not to take any of their lands. Treat them with respect. Pay them well for all the drinks and food they give you.^[1] He gave them the same instructions when they passed through the land of the Moabites, the descendants of Lot,^[2] also the Ammonites.^[3] So we can imagine in Paul’s mind that they must guard against this same ingratitude because of the strife it causes.

Paul uses the Greek noun eritheia (“strife” KJV), which means the friction caused by those who desire to put themselves forward in a partisan and fractious spirit that will use any means possible no matter how low or contemptuous. In Greek writings, it is often associated with electioneering or challenging for office. Paul warns the Romans not to become like those who insist on getting their way and take the path of least resistance to get what they want while denying the other side from making any progress.^[4] And Paul was somewhat hesitant to revisit Corinth because the factions there might throw a fit of jealousy, rage, selfish ambition, slander, gossip, arrogance, and disorder.^[5] Sometimes this is the way people act when they lose self-control, especially of the sinful tendencies that influence their mind and heart.

Then Paul tells us that another product of our fallen human nature of giving in to our sinful tendencies: sedition, meaning division, and discord. Rather than bringing people together, it drives them apart. The Aramaic equivalent is ‘eshtadduwr, which means revolt, rebellion, and revolution. We find this used two times in the First Covenant, where Ezra the scribe records that he advised King Artaxerxes that if he searched the records of the kings who ruled before him, he would see in their writings that Jerusalem always rebelled against other kings. Much trouble developed between them and surrounding kings and nations. Many rebellions started in this city since ancient times. That is why God allowed the destruction of Jerusalem.^[6] In other words, they were not content until they had their way in everything.

And here in Galatians, the Greek noun Paul uses is dichostasia (“seditions” KJV, from which we get our English term “dichotomy”). The way Paul uses it here can mean taking sides, or even, double-mindedness. That’s why Paul told the Romans that he wanted to make one last appeal: Watch out for people who cause divisions and upset people’s faith by teaching things contrary to your religion. Stay away from them.^[7]

And to the believers in Corinth, Paul also appealed to them because they were still not following the Spirit. They are jealous of each other and are always arguing with each other. It shows that they are yet following their selfish desires.^[8] In other words, Paul could see that they were not letting themselves be guided by their new sanctified spirit but by their old sinful tendencies. There is no such thing as harmony when all the instruments in the orchestra are out of tune. Not even the most excellent conductor can arrange a concerto except the once called “pandemonium.” Where the Spirit is, there is liberty,^[9] but not out of control liberalism.

And then we are given the sinful effort of uncontrolled sinful tendencies called heresies (KJV). Among the Jews, it referred to believing in ideas contrary to those advocated by religious authorities. Because Judaism has no one approved formulation of dogma, such as a creed, against which heresy can be defined, it has no clear-cut definition of heresy. A heretic may be distinguished from an apostate in that, although he holds beliefs that are contrary to currently accepted doctrines, he does not renounce his religion and often believes that he represents the true tradition. Since the heretic is still a Jew, various lawful questions concerning his relationship to the Jewish community arise, such as whether he may offer a sacrifice, be known as a minyan (heretic), or have his testimony admitted as evidence in a Jewish court.

We read in the Talmud, incidents where such a person is considered a minyan. Especially among Jews or Gentiles. Those devoted to the worship of idols, or ministers as a priest to false gods are called heretics.^[10] Also, any scroll of the Law, which has been written by a minyan, should be burned.^[11] And if any Israelite goes on a pilgrimage [to idols], it is permitted [to do business with him] on his journey there, for he may change his mind and not go. Nevertheless, on his return, it is forbidden, for as he has already become attached to it, he will go again and again. Some Rabbis taught it is prohibited [to do any business transactions] with an Israelite going on a pilgrimage of idol worship either on his journey there or back. To this Rabbi, Ashi says that refers to a non-practicing Israelite, who is sure to go.^[12]

Although the Jewish Tanakh does not have a specific term for heretics, regards a heretic as one who “whores after foreign gods.”^[13] It sets forth procedures to suppress idolatry and prescribes stoning for anyone who introduces idol worship into a community. Moses spoke strongly against false gods of those who lived around them, and those whose lands were far away.

They must never make a treaty with them. Don’t listen to or let yourself feel sorry for those people. Don’t let them go free or protect them. No, you must kill them with stones. You are the first one to pick up rocks to throw at them. Then everyone must throw stones to kill them because they tried to pull you away from the Lord your God. And it was the LORD who brought you out of the land of Egypt, where you were slaves. Then all the Israelites will hear about it and respect you. And they will not do those evil things anymore.^[14]

The Greek noun that Paul uses is hairesis from which we get our English “heresies.” Among its many meanings in Greek, one identifies it as the personal teachings of one sect or party. The Pharisees and Sadducees were such a group. These differences are never meant to unite but designed to separate. Paul knew this first hand from his visit to the brethren and council in Jerusalem. He reported what Luke mentions that during the meeting, some of the believers in Jerusalem, who once belonged to the Pharisees, stood up and said, “The non-Jewish believers must be circumcised. We must tell them to obey the Law of Moses!”^[15]

Heresy does not necessarily mean something thoroughly wrong, but it is an opinion or belief that is contrary to orthodox doctrine. So, we judge false doctrines by some generally accepted creed or teachings of a particular group. In this case, these were Jewish Pharisee Christians who opposed Paul who himself was once a Pharisee in high standing over a simple belief concerning the importance of the Jewish rite of circumcision as part of salvation by works and Paul’s rejection of this as necessary for those Gentiles who accepted salvation by grace, not works.

Paul also addressed this same situation with the believers in Corinth. It also had to do with customs such as women covering her head in church or men not having long hair. So, when he wrote them, he told them that he heard that when you meet together as an assembly, you sit in groups. And this is not hard to believe, says Paul, because of your idea that you must have separate groups to show who the real believers are!^[16] In other words, it was one believer trying to be holier than the other. The critical point Paul is trying to make here is that such things are a sinful effort by sinful tendencies guiding believer’s attitudes rather than their new-born spirit. I don’t think that anyone would attribute an argument or position that ends up dividing a church congregation as the work of a renewed mind.

Paul was direct and to the point when advising Titus on such things. He told him to give such people who cause arguments to stop such divisiveness. If they continued to cause trouble after a second warning, then don’t associate with them. You know people like that who are guided by their sinful tendencies. The corrupt efforts of sin prove that they are wrong.^[17]

The next sinful effort of being controlled by sinful tendencies is envyings (KJV). The Hebrew verb qana’ basically means to become angry and envious out of jealousy. We see this clearly illustrated in the brothers of Joseph becoming envious because of their jealousy due to his status as their father’s favorite son. So, when Joseph told them about his dream, their envy turned into anger.^[18] We know what happened next. They tried to get rid of him, which they did for a while, but it came back to haunt them when they were sent down into Egypt to buy grain to make bread for their father back home.

Augustine makes a good point here in telling us that no one should suppose that envy is the same thing as jealousy. They are indeed neighbors because they are of the same neighborhood, either of them is often freely substituted for the other. But because each is distinguished here, they require us to make a distinction. Jealousy is the mind’s anguish when someone achieves something that two or more were seeking but which can only be had by one. Peace cures resentment, in which all may obtain that they desire, and thus they become one. Envy, on the other hand, is the grief one feels in one’s mind when an unworthy person appears to have obtained something, even when not sought by others. Humility overcomes Envy, when all who yearn for more appeal to the judgment of God and do not resist his will, trusting instead in the justice of what he does than in one’s estimate of what people deserve.^[19]

[1] Deuteronomy 2:5

[2] Ibid. 2:9

[3] Ibid. 2:19

[4] Romans 2:8

[5] 2 Corinthians 12:20

[6] Ezra 4:15, 19

[7] Romans 16:17

[8] 1 Corinthians 3:3

[9] 2 Corinthians 3:17

[10] Babylonian Talmud: Seder Kaddishim, Masekhet Ḥullin (also Chullin), folio 13a, (see footnote 22)

[11] Ibid. Seder Nashim, Masekhet Gittim. 45b

[12] Ibid. Seder Nezikin, Masekhet Abodah Zarah; folios 32b-33a

[13] Deuteronomy 31:16

[14] Ibid. 13:7-11

[15] Acts of the Apostles 15:5

[16] 1 Corinthians 11:18-19

[17] Titus 3:10-11

[18] Genesis 37:11

[19] Augustine: On Galatians, Edwards, M. J. (Ed.), op. cit., p. 88

When somebody asks you if you are going to get what you are looking for, have you ever said, “I hope so!” Or, when you send someone to the grocery store to buy some items, and after they’ve gone, you say, “I hope they don’t forget the milk or eggs?” The word “hope” seems simple enough to explain, doesn’t it? But here is an encyclopedic definition: “The supernatural, infused, theological virtue that makes it possible for the Christian to expect with confidence to attain eternal life. The theological development of the virtue of hope has been less marked and less fruitful than that of faith and charity. However, hope is mentioned in the Scriptures hardly less frequently than are the other two theological virtues.”

Did you understand all of that? I had trouble grasping it too. Dr. Scott Barry Kaufman, an author, researcher, speaker, and public science communicator interested in using psychological science to help all kinds of minds live a creative, fulfilling, and meaningful life, has some interesting things to say about “hope.” He begins by saying that talent, skill, ability—whatever you want to call it—will not get you to where you want to be. Sure, it helps. But a wealth of psychological research over the past few decades shows loud and clear that it’s the psychological vehicles that really get you there. You can have the best engine in the world, but if you don’t learn to drive it, you won’t get anywhere.

Psychologists have proposed lots of different vehicles over the years. They are all important. One vehicle, however, is particularly undervalued and underappreciated in psychology and society. That’s hope. Hope often gets a bad rap. For some, it conjures up images of a blissfully naïve person pushing against an immovable wall with a big smile. That’s a shame. Cutting-edge science shows that hope, at least as defined by psychologists, matters a lot, says Kaufman.

He goes on to say that hope is not a brand-new concept in psychology. In 1991, the eminent positive psychologist Charles R. Snyder (1944–2006), an American psychologist who specialized in positive psychology and his colleagues came up with “Hope Theory.” According to their theory, hope consists of motivation and pathways.  The person who has hope has the will and determination that goals will be achieved, and a set of different strategies at their disposal to reach their goals. Put simply: hope involves the will to get there, and different ways to get there.

Kaufman then asks, why is hope so important? Well, life is difficult. There are many obstacles. Having goals is not enough. One has to keep getting closer to those goals, amidst all the inevitable twists and turns of life. Hope allows people to approach problems with a mindset and strategy-set suitable for success, thereby increasing the chances they will actually accomplish their goals.

Furthermore, hope is not just a feel-good emotion, but a dynamic reasoning motivational system. Under this conceptualization of hope, emotions follow thoughts, not the other way round. Hope-related perceptions are important. Hope leads to learning goals, which are helpful to growth and improvement. People with learning goals are actively engaged in their learning, constantly planning strategies to meet their goals, and monitoring their progress to stay on track. A bulk of research shows that learning goals are positively related to success across a wide swatch of human life—from academic achievement to sports to arts to science to business.

Kaufman finishes by warning that those lacking hope, on the other hand, tend to adopt goals they can master. People with mastery goals choose easy tasks that don’t offer a challenge or opportunity for growth. When they fail, they quit. People with mastery goals act helpless and feel a lack of control over their environment. They don’t believe in their capacity to obtain the kind of future they want. They end up with no hope.

But there is a psychological and spiritual manual written thousands of years ago that is relevant for today’s world. It is called the “Word of God” – Bible, for short. So, what do the Holy Scriptures have to say about “hope?” We can go all the way back to King David, who said, “And now, O Lord, for what do I wait? My hope is in you.”[1] And the prophet Jeremiah shares God’s words to him that says: “For I know the plans I have for you, declares the LORD, plans for welfare and not for evil, to give you a future and a hope.”[2]

We should never mistake “hope” for “wishful thinking.” The Apostle Peter wrote to the believers, “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead.” That means hope is something that reaches even beyond this life.

The Apostle Paul also rejoiced in hope. He prayed for the believers in Rome, saying, “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.”[3] So, we are not the only ones with hope, God is the source of our hope. That is why he also told them to “Rejoice in hope, be patient in tribulation, be constant in prayer.”[4] Oh my! Sounds like hope shows up when we are in tight situations and undergoing hardships.

That may be why the Apostle then advised the Romans that “Whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.”[5] So, what does this lead to? Paul says, “For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.”[6] And that leads us to one of the most well-known verse of hope: “Now faith is the assurance of things hoped for, the assurance of things not seen.”[7]

So, whatever you do, whatever you may do without, or whatever you feel is not going to be yours, never, never, never lose hope! – Dr. Robert R Seyda

[1] Psalm 39:7

[2] Jeremiah 29:11

[3] Romans 15:13

[4] Ibid. 12:12

[5] Ibid. 15:4

[6] Ibid. 8:24-25

[7] Hebrews 11:1

LORD, THANK YOU FOR THE MOM YOU GAVE ME

Here is a small story I read with a big message. Let it touch your heart as it did mine.

A gentleman stopped at a flower shop to order some flowers to be wired to his mother for Mother’s Day, who lived two hundred miles away.

As he got out of his car, he noticed a young girl sitting on the curb sobbing. He asked her what was wrong, and she replied, “I wanted to buy a red rose for my mother, but the lady inside says I don’t have enough money.”

The man smiled and said, “Come on in with me. I’ll buy you a rose.” He bought her a long-stemmed bright red rose. Then he ordered a bouquet of roses for his mother, who lived 200 miles away. As they were leaving, the little girl, now smiling, asked, “Can you take me to my mother?”

The man was by himself and didn’t feel right about having a little girl he didn’t know riding alone with him in his car. So, he asked the girl, “How far from here, does your mom live?” “Not far,” she said, “about five blocks.” He asked one of the flower shop attendants if they would ride along, and he would bring her right back. The attendant agreed.

That’s when the little lass directed him to a cemetery, where she placed the rose on a freshly dug grave as he and the flower shop attendant looked on with tears in their eyes. After the little girl said goodbye to her mom, she asked them if they could take her home. They agreed. Fortunately, she only lived two blocks from the flower shop.

After the little lady entered her house, the gentleman drove the flower shop attendant back to the store. Only this time, he didn’t just drop her off, he got out of the car and walked in. He asked the attendant if she could notify the flower shop in the town where his mom lived to hold the order. He would come by in the morning to pick it up.

So, the next morning he drove the two hundred miles to the flower shop, picked up the bouquet, and went on to his mother’s house. She had two big surprises on Mother’s Day. Fresh roses and a visit from her son. Some of us may be in the same predicament with our mom’s living a long way away, or the place where she rests in peace is just as far.

The scriptures tell us: “Show honor to your father and mother so that your days may be long in the land the LORD your God is giving you.” (Exodus 20:12). It was also the first commandment that comes with a promise. It was God’s way of telling us that most children will outlive their parents. So, treat them with respect and honor while they are with you.

Since many of us cannot speak to our parents because they are already gone to their rest, at least we can look up on Mother’s Day and thank God for the mother He gave us. – Dr. Robert R Seyda