Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CXIV)

Finally, when we get to the writings of Paul, we begin to pick up his interpretation of this virtue and how it falls so easily into the list of the fruit of the reborn spirit. When Paul faced Felix, the Governor of Judea knew quite a bit about “The Way,” as they called it then. Before Jesus’ followers became known as “Christians.” Paul tried to explain all he could about how different “The Way” was from Judaism.  But after a recess, Felix came back, and sending for Paul; they listened as he told them about his faith in His Anointed Jesus. As he reasoned with them about living right and self-control and the coming Day of Judgment, Felix became frightened. So, Felix told Paul, “I’ll let you go for now, and at a more convenient time, I’ll call you back.” ^[1] Believe it or not, Paul spent the next two years in prison waiting for a call from Felix that never came. It gave him plenty of opportunities then to practice self-control.

Concerning another form of self-control, Paul wrote to married couples in the church at Corinth. He offered this point of view: “Do not refuse to have sexual relations with each other unless you both agree to do so for a limited time only and if your reason is to give yourself more time for prayer. Afterward, you should become intimate again so that Satan won’t be able to tempt you because you can’t control yourself.” ^[2]

We can see this same concept of “excess over moderation” in that scientist are even telling us that many of the consumer goods with antibacterial properties available these days are unnecessary, and may contribute to antibiotic-resistant super germs. It’s better to avoid them and save antibiotics for when they are needed.  We can add, the same thing is true of self-control. To use it for no other reason than to earn points with God or impress our fellow believers is not self-control, but self-indulgence.

Paul sees this mastery over one’s self in another light when he talks to the Corinthians on how “All athletes remain disciplined in their training. They do it to win a prize that will fade away, but we do it for an eternal prize. So, I have a reason for everything I do. I am not just shadowboxing. I discipline my body like an athlete, training it to do what it should. Otherwise, I’m afraid that after preaching to others, I might end up disqualified myself.” ^[3]

The use of the word “discipline” here reflects a twofold outcome. First of all, the self-control exercises in training involve eating the right things and going through the needed rigors of training.  To promote a positive outlook on reaching one’s desired level of accomplishment, it’s a good idea. Secondly, Paul uses it as a form of control to avoid giving up and becoming discouraged in one’s effort. In such instances, we do it to keep a negative outlook on life from preventing us from reaching our goals in life.

Paul introduces this concept of Christian discipline exemplified by positive behavior, in contrast to the excesses of fallen human nature, which can become a debilitating struggle against which few ever win on their own. Such control and victory do not depend on one’s power. We must be willing to accept assistance from an external source. In the believer’s case, it becomes a matter of yielding more and more to the Spirit’s control over their reborn spirit, which in turn masters their sinful-self. It’s more than just harnessing or corralling one’s desires to keep them in check; we can observe this virtue in action when a believer exercises control by being discriminating in taste and discerning in behavior.

Paul had this in mind when he talks about fighting the good fight, finishing the race, and remaining faithful.^[4] But too often believers lose their interest in winning the battle or finishing the race because of overemphasis placed on abstinence and holy living, as opposed to living one’s life for His Anointed without feeling censured and the need for artificial piety. They are like Abraham Lincoln’s Mississippi steamboat whose whistle was so big that when it sounded, it took so much steam that the boat stopped in the water. So, it is with those who exhaust their energy in confessing their faith that they have nothing left for acting in faith.^[5]

Let me explain: Many times, believers humbly boast of how they stay away from worldly things and sinful pleasures to maintain their holiness. But they have little joy in living that way due to the fact they avoid them under pressure from others who think such activities and pleasures are immoral. The joy of living a holy life comes from the reality that His Anointed has given us the freedom just to say, “No!” So much of avoiding worldly pleasures, because we are under pressure, means we want to display our outward purity for others to admire. On the other hand, having the will power to just say “No” to them of our own accord is the embodiment of inward purity that pleases the heart of God. It is more than a characteristic; it is character. It shows that the believer has willfully and joyfully submitted to the power and counsel of the Holy Spirit, rather than laboring under the constant burden of having to prove themselves holy to everyone else.

Since the essence of love embodies this virtue, it assures us that each activity and interest which occupies the believer is legitimate and in the correct priority and proportion to their calling. It allows the believer to achieve the most significant potential in their spiritual life, just as athletes in training control every element of their life to fulfill their dreams. Some people equate self-control with moderation.  While moderation is a product of self-control, it should not be depended upon simply to stay out of trouble. All the other fruit of transformed-love transcend what self can produce; so does the fruit of self-control. What we can do with our self-control is limited, but what can be accomplished with the self-control of transformed-love, is unlimited.

Too often, Christians rely on control of self by self. It not only leads to failure and guilt but the compulsion to keep trying until they get it right – which they never do. But why go through this torturous maze that brings on unbearable frustration and the temptation to quit, when the Holy Spirit stands ready to put His hands on our hands to help us control the vital areas of our lives that affect our hearts, minds, souls, and emotions? Love is desirous of fondness, but love without discipline or control can be destructive and defeating. When we yield our need for affection to the higher power of the Spirit, it’s like going from the old form of manual steering on a car to power steering. Our hands are still on the steering wheel, but we continuously feel the assistance provided by the power of the Holy Spirit.

Therefore, self-control signifies love yielded and under the supremacy of the Holy Spirit dwelling in us and effortlessly integrating with our spiritual oneness with His Anointed. James sees it this way: “…we are all prone to mistakes…So to prove that you are wise enough to understand God’s ways, watch your conduct, and in everything you do, do it with the humility that comes from wisdom…For wisdom from above is first and foremost pure, as well as peace-loving, controlled, and willing to listen; full of mercy and praiseworthy deeds; in addition to being sincere and without prejudice.” ^[6]

In his writings, Augustine uses the Latin word “continentiae” and combines it with the Latin “reluctatur,” which means “resistance” translated as “continence” and means: “self-control.” He links it to the sinful actions of the flesh, especially drunkenness and revelry. A later medieval scholar Haimo of Auxerre, mentions this virtue of self-control as pertaining mostly to abstinence, especially involving any act of fornication.^[7] But a later medieval writer Bruno the Carthusian extends that to include that by which one limits oneself according to what is lawful.^[8]

Luther expands on this virtue and applies it by saying that Christians are to lead sober and chaste lives. They should not be adulterers, fornicators, or those excessively devoted to sensual pleasures. They should not be quarrelers or drunkards. Preacher Alexander Maclaren says that this virtue of self-control points to the difficulties which the spiritual life is apt to meet within the natural passions and desires, and insists upon the fact that conflict and rigid and habitual self-control are sure to be marks of that life.^[9]

Wesleyan theologian Adam Clarke frames it as temperance. It means that one does not need to practice self-denial or self-deprecation, or total abstinence to have the virtue of self-control. Not only in doing those things that come naturally such as eating, drinking, sleeping, etc. but those things of choice that may become harmful if done in excess, with a view toward such things as noted under the sinful actions of the flesh.^[10] Theologian Robert Gundry agrees with this assessment.^[11]

German Philosopher Johann Wolfgang von Goethe once said, “Everything that frees our spirit without giving us control of ourselves is ruinous.” [12] Along that same line, Aaron D. Profitt, former Vice-President for Academic Affairs at God’s Bible School and College, warns that seeing self-control as part of the fruit of the reborn spirit could lead a careless reader to renounce responsibility for holy living. After all, if the Spirit is going to yield self-control, I might as well simply keep living and wait for it to appear! It tells us that while naturally good fruit is produced by a healthy tree without any effort, the fruit of the reborn spirit.[13]

Augustine notes that Paul did not say “against these,” so that they would think they were the only ones – although even if he had said this, we ought to understand all the imagined goods of this kind. No, he says “against such things,” namely, both these and whatever is like them.^[14] Augustine then goes on and points out that Paul added: “against such, there is no law.” We are to understand that those on whom we must impose are those in whom these desirable behaviors do not already reign. For those in whom they prevail are the ones who apply the Law legitimately, since the Law is not mandatorily imposed them with force, seeing that righteousness is already their overwhelming preference. This spiritual fruit reigns in one whom sinful tendencies are not in charge. These good things reign if they are so delightful that they uphold the mind in its trials from falling into consent to sin. For whatever gives us more delight, this we necessarily perform. But it can only be achieved by self-control.^[15]

[1] Ibid. 24:24-25

[2] 1 Corinthians 7:7-9

[3] 1 Corinthians 9:25-27

[4] 2 Timothy 4:7

[5] Strong, August H., Systematic Theology, Vol. 3, op. cit., Section 2, III Conversion, pp 129-130

[6] James 3:2, 13, 17

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

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

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

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

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

[12] Goethe, Wolfgang von: The Maxims and Reflections, Translated by Bailey Saunders, The Macmillan Company, New York, 1906, Number 33

[13] Profitt, Aaron: Revivalist Magazine. December 2019, pp. 5-6

[14] Augustine: On Continence 9, Edwards, M. J. (Ed.), op. cit., p. 90

[15] Augustine: On Galatians, Edwards, M. J. (Ed.), op. cit., p. 90

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CXIII)

5:23b Our spiritual oneness with the Anointed transforms love into the fruit of Self-Control.

 Paul reaches the end of this fruit of the reborn spirit, which the KJV renders “temperance.” In newer English translations, we find “self-control.” ^[1] It is hard to find this exact word in the First Covenant. However, the suggested Hebrew noun for self-control is tzeniut, which means: “You’re right.” The recommended English name is “Modesty.” In various Hebrew writings, it describes someone who knows how to handle power and authority with humbleness. It doesn’t imply pretending, instead, using one’s position modestly. In the sense of “self-control,” it does not mean, keep from going overboard in drinking, eating, or other social activities, but to be modest when it comes to one’s powers, privileges, and position.

The Greek noun egkrateia that Paul uses here means the virtue of one who masters their desires and passions. Luke tells us that the Roman procurator of the Judæan province, Marcus Antonius Felix, became afraid when Paul spoke about things we do right, self-control, and the judgment that will come in the future if we don’t.^[2] And to the Corinthians, Paul was talking about strict training when he advised them that all who compete in the Olympic games use self-control. They do this so that they can win a prize. And when listing the qualifications of an elder to Titus, Paul said, “He must be able to use self-control as part of his discipline.” And the Apostle Peter, in his list of virtues mentioned that to your knowledge, add self-control, to your self-control, add patience; to your patience add devotion to God.^[3]

 The way Paul uses egkrateia defines a virtue that gives a person mental and emotional mastery over their desires and passions, especially those of the flesh. We are not just talking about attractions brought on by lust, but the word is taken from potty training and refers to not going when you should go, so you end up going where you shouldn’t go. No doubt, the Galatian believers looked at each other after hearing it read and suspected that Paul had heard something about how they were conducting themselves amid this controversy started by the Judaizers. Self-control is to restrain one’s emotions, actions, and desires, and to be in harmony with the will of God. Self-control is doing God’s will, not living for one’s self.^[4]

Paul may have been aware of Oriental philosophers who taught that true peace came from ridding oneself of any desires. He was certainly informed of self-control in Greek writings having mostly to do with morality, refraining from violence, and keeping one’s temper in check. If so, perhaps Paul didn’t want his readers to misunderstand that he was teaching the same concepts. Instead, Paul emphasized purging any desires that went against the leading of the Holy Spirit. The Apostle did not call for them to empty their hearts, minds, and souls of all longings or dreams. Instead, to let their spiritual oneness with the Anointed and the Holy Spirit take full control over these emotions to channel them into ethical conduct, not questionable. In other words, proper “Control of Self.”

One translator describes self-control as: “Committing ourselves humbly to God when under trial, and have self-control when under temptations.” ^[5] No matter what level of spirituality or holiness any believer tries to attain, they will always need to deal with the desires of the flesh. Believe it or not, the world looks skeptically at Christians who claim to be close to God, but their lifestyle seems to be uninhibited and similar to their own. Without being disrespectful to any of God’s servants, but merely using them as illustrations, think of some very high-profile ministers of the Gospel in the last twenty-five years. They have fallen because of the weakness of the flesh. No matter how much they displayed the other Fruit of the spiritual oneness with the Anointed, failure to exercise “Control of Self” debilitated their testimony and destroyed their ministry.

In his reading of the First Covenant, Paul found various incidents describing the control of self. For instance, when Joseph returned home as the second in command in Egypt, he was so overcome with emotion at seeing his home place again that “After washing his face, he came back out keeping himself under control.” ^[6] According to some Jewish minds, Joseph’s tears were the result of looking at young Benjamin and being suddenly reminded of his mother, who died so young. Just the thought of her death, he became overcome with grief. He was only seven years old when Rachael died. After he shed those tears, the rest were tears of joy at seeing them again.[7]

When a possible Philistine attack confronted King Saul, he went ahead and offered a burnt sacrifice without exercising control of self until Samuel could get there. Once Samuel arrived, he admonished Saul, “How foolish!  You have not kept the command the LORD your God gave you.  Had you kept it, the LORD would have established your kingdom over Israel forever. But now your kingdom must end.” ^[8]

It is Solomon who gives us the best definition in Proverbs, where he says, “A person without self-control is like a defenseless city whose walls have crumbled.” ^[9] What a clear warning that if our spiritual oneness with the Anointed does not have complete mastery over every area of our lives, the old sinful-self will have easy access to take over control of our mind, then our heart, and then our body. A person may think they have “everything under control,” but a crumbling wall suggests that there are areas of compromise due to carelessness that have opened up. As such, we can see that in the First Covenant, exercising self-control was more than merely harnessing one’s emotions; it was protecting those emotions against invasion by the enemy of our souls.

The writers of other Epistles infer control of self more often than expressed by one word. For instance, James and John argued over who should be first in God’s kingdom. Peter’s grabbing of a sword in the Garden when the temple guards came to arrest Jesus. Then his denial of Jesus when confronted outside the house where the high priest interrogated Jesus. And Judas’ lack of self–control when betraying his Lord. No doubt, you can find many other instances in the Final Covenant where restraint and control of self were exercised for good, or abandoned for disaster.

Such control of self brings us peace of mind so that we don’t spend so much time worrying over losing control of our tongue or our emotions. No wonder Paul informed the Philippian believers that when Jesus the Anointed is in control of your life, the peace He brings from God, which goes beyond anything we can imagine, will guard our thoughts and emotions.^[10]

Peter certainly learned many lessons in losing “control of self.” It may be one of the reasons why he starts his second letter, which included the churches in Galatia, with this appeal, “Given all this, make every effort to respond to God’s promises. Supplement your 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 respect for God and respect for God with brotherly love, and brotherly love with love for everyone. And the more you grow like this, the more productive and useful you will be in your knowledge of our Lord Jesus the Anointed.” ^[11]

We don’t know how many of the Greek writers’ Paul read, but it appears he did have a great deal of knowledge concerning their writings because he quotes some of them in his sermons, such as this statement to the Athenians on Mars Hill: “For in him we live and move and have our being.” ^[12] This quote is from Epimenides, who, in his work, “Cretica,” wrote: “The people of Crete are all liars, cruel animals, and lazy gluttons; they have designed a tomb for you, O holy and high one.  But you are not dead; you are alive and with us always.  For in you we live and move and have our being.” In his letter to Titus, Paul quotes Epimenides again with this line, “Even one of their men, a prophet from Crete, has said about them, ‘The people of Crete are all liars, cruel animals, and lazy gluttons.’” ^[13]

As the Apostle Paul stood on Mars Hill, he quoted another Greek author saying, “As one of your poets said, ‘we are his offspring.’” ^[14] Paul found this in the work of Aratus called “Phaenomena,” where he penned: “For we are his offspring; and because of his kindness to mankind, he gives them signs of his favor by motivating them to understand the importance of carrying out their work.” Aratus spoke of the Greek god Zeus.

We should not be surprised that Paul did this. How many sermons have you heard or books read written by Christian authors where spiritual and secular writers, politicians, philosophers, psychologists, presidents, military leaders, etc., are quoted to make a point? It happens all the time!

So, it is logical to believe that Paul was also aware of Greek writers who used Control of Self to denote a person who exercised physical and intellectual power over themselves. It projected a sense of perseverance, steadfastness, and restraint to achieve victory. Socrates introduced Control of Self as one of the chief virtues in his writings on ethics. Plato also adopted this word to mean control over sensual desires. Aristotle used this word to describe a person who possessed strong lusts but was able to suppress them for his good. The Stoics saw it as a way to gain freedom from unwanted abuse of one’s passions.

Later on, in Greek literature, this thought of Control of Self became dualistic in its application, whereby the body was kept in check so that the soul might grow in strength.  As is often the case, some took it to an extreme, such as the ascetics, who, wanting to remain noble, barred any expression of one’s desires.  Thereby we can better understand why Paul saw love transformed into the fruit of Control of Self as giving the believer a distinct advantage over the wishes of the sinful self.

[1] Galatians 5:23 – New International Version; New Living Testament; Complete Jewish Bible

[2] Acts of the Apostles 24:25

[3] 2 Peter 1:6

[4] Rose Publishing. The Fruit of the Spirit (Kindle Location 158)

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

[6] Genesis 43:31

[7] Rabbi Avraham Saba: Tzror Hamor, op. cit., Vol. 2, p. 698

[8] 1 Samuel 13:13-14a

[9] Proverbs 25:28

[10] Philippians 4:7

[11] 2 Peter 1:2-7

[12] Acts 17:28

[13] Titus 1:12

[14] Acts of the Apostles 17:28

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CXII)

This product of the Spirit in our reborn spirit allows believers to deal with something more robust and more significant than themselves as well as accepting that which is weaker and less meaningful with equal tenderness. As we see it displayed in Jesus’s life, it defines true humility. That refers to the ability to be the servant of all without discrimination, and without desire for attention. Too often, what we see in the world is a caricature of humbleness, while transformed-love produces the real character of humbleness.

As such, humbleness is a love that allows for differences without becoming hurt or upset. It gives us the ability to be consistent in a tender and stabilizing way. Humbleness takes more than mere resolve; it requires the power of the Holy Spirit to be in full control of our hearts, minds, and emotions. It creates the proper attitude for Love to be represented by images only applicable to the Anointed; He is both a Lion and a Lamb.

Augustine of Hippo shows how all of this fruit of the reborn spirit neutralizes the failures of the flesh. He says humbleness resists envy. ^[1] In other words, when the fruit of the reborn spirit develops into the virtue of humbleness, it keeps a person’s lust for materialism from emerging, wanting things that other people have even if you don’t need it. And later, Haimo of Auxerre seems to follow this same thinking by saying that modesty displays the mild and humble reborn spirit that is not easily angered when injured.^[2] So, not only does a person with this fruit resist wanting what others have, but also refuses to get angry when what they do have is taken. And then Bruno the Carthusian sees this fruit also as a form of modesty, and describes it as “restraint in words and deeds.” ^[3]

So, to put it in a form we all might easily recognize, believers with this fruit in full blossom do not get easily riled up and spout off when everything goes wrong in their lives while it is going right in the lives of others. When forced to respond by circumstances to a verbal or physical assault, they do so with a humble spirit. Is this not an apparent characteristic of God who responded to our sinful actions and attitudes against Him and His Word by loving us into repentance so that He could joyfully offer us forgiveness?

 Adam Clarke sees humbleness as being lenient with the spiritually weak who continuously makes mistakes, patiently dealing one’s injuries without feeling a desire for revenge, an even balance of all tempers and passions, the entire opposite to anger.^[4] And preacher Alexander Maclaren writes that humbleness points to the submissiveness of spirit, which does not lift itself against oppositions but bends like a reed or palm tree during a storm.^[5] And theologian Gundry regards it as the opposite of the hostilities we find in verse twenty, such as hating people, causing trouble, being jealous, angry or selfish, causing people to argue and divide into separate groups.^[6]

Reformer Martin Luther offers his take on this word and describes it as an attitude. Such as person is humble and is not quick to get angry. Luther uses the German Sanftmut, usually translated into English as gentleness. Luther refers to a person who is not quick to get upset as humble. Many things occur in daily life to provoke a person’s anger, but the Christian gets over their rage by being gentle.” ^[7]

Methodist John Wesley defines humbleness as “keeping a delicate balance between affections and passions.” ^[8] We might illustrate it this way: When a person with this virtue is happy, they are smiling, and when they are unhappy, they are still smiling. It doesn’t mean they are in denial, but that they are calm in dealing with issues by searching for an answer instead of griping about the circumstances. It reminds us of Jesus being able to sleep in a boat while in the middle of a raging storm, and when awakened, He gently told the winds to stop and the waves to be still.

British Theologian John Gill gives his description of humbleness. For him, it is a form of humility and meekness, patterned after Jesus the Anointed. The Holy Spirit transcribes this virtue from the heart of our Lord into the heart of a regenerate person. It becomes effective by being non-egotistical in one’s attitude and in the way they live for God, acknowledging every favor, being thankful for every blessing, and depending on His grace and in behaving with modesty and humility, among others.^[9]

Joshua Wilson, Director of Public Relations for God’s Bible School and College, writes that we can define praotes more accurately as a “submissive and teachable attitude towards God.” As such, it displays itself in genuine strength, humbleness, and consideration toward others. The Apostle Paul implored the believers in Corinth to act more like Jesus, who was humble and gentle when dealing with people.[10] Wilson finishes by telling us how to interact with others in humbleness. We must be in a right relationship with God.[11] We can’t do it on our own.[12] And it’s accomplished by living with the guidance of the Holy Spirit.[13] [14]

Harold Martin, past president of Florida Evangelistic Association Ministries, and former pilot and executive vice-president of Missionary Flights International, addresses genuine humbleness by saying, “Meekness is not weakness.” He points back to a speech made by former U.S. President George W. Bush, who said in his acceptance speech after being nominated by the Republican Party for president, that he wanted America to be a “kinder and gentler nation.” To do this says Martin, we must develop humbleness as a trait to be pursued by a Christian.[15] Furthermore, humbleness is a characteristic to be followed when restoring those who have fallen.[16] And finally, humbleness is a trait to be used when sharing the Gospel with those who are lost.[17] That is why Christians should put on the attribute of humbleness that will point unbelievers to our Gentle Shepherd, whose “yoke is easy” and “burden is light.” [18]

And Caslyn Rice tells us that when dealing with difficult situations, rather than lashing out, developing an attitude of humbleness enables us to respond appropriately.[19] God cares for us. He is mighty; He calls us to humble ourselves before Him. Not because He is a controlling God that wants you to bow down to Him because we are nothing, but rather, because He wants to exalt us and care for us. As we humble ourselves, that is when we truly worship Him. We show trust in Him to help us deal with what is going on in our lives and believe He is the provider instead of ourselves.

When Paul was writing to the congregation at Philippi, he reminded them about Timothy, whom he hoped to send to them as soon as he sees how he’s getting along. Paul says I’m trusting the Lord that shortly I will be able to come also. However, I’ve decided to send Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need, because he wanted so much to see you again once he found out that you heard he was ill. In fact, he was very sick, near to death. But God had mercy on him, and not only on him but me also, lest I should have grief on top of sorrow.

Now here’s where Epaphroditus’ humbleness comes in. Paul writes that the church should “receive him in the Lord with all joy, and honor such men, for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me.” [20] Epaphroditus nearly died for the sake of the Gospel. Perhaps it was from exhaustion or exposure to the elements in helping Paul and delivering his letters to the congregation at Philippi, or maybe Epaphroditus was in prison with Paul for a time. Still, regardless of what it was, Epaphroditus poured his heart, soul, and mind into physically helping Paul and the congregation so much that he nearly died from it. He risked his life to be Paul’s servant and right-hand man. Unless someone is humble, they won’t dare go this far and give this much! He esteemed Paul’s life better than his own. Therefore, he saw his life as expendable for the Gospel’s sake. That is a very profound sign of humbleness. It is something that should challenge us all.

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

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

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

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

[5] Mclaren, Alexander: Expositions of Holy Scripture, Galatians, op. cit., loc. cit.

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

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

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

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

[10] 2 Corinthians 10:1

[11] Colossians 3:12

[12] Galatians 5:22-23

[13] Ibid. 5:16, 25

[14] Wilson, Joshua: Revivalist Magazine, November 2019, pp. 8-9

[15] See 1 Timothy 6:11; Colossians 3:12; 2 Peter 3:18

[16] See Galatians 6:1; 1 Corinthians 4:21; Titus 3:3

[17] 1 Peter 3:15-16

[18] Martin, Harold: Revivalist Magazine, November 2019, pp. 5-7

[19] Rice, Caslyn: op. cit.

[20] Philippians 2:23-30

Almost every day there are people who are encouraged to reconcile with someone they hurt or some person who hurt them. But reconciliation is more than just saying, “I’m sorry.” The basic element of reconciliation is “restoration.” That is, restore friendly relations. This is the action of making one view or belief compatible with another.

If one person is injured by another, we could say that the two persons are “pushed apart” by the injury, and so, if they are to become friendly again, this gap between them must be repaired—they must be reconciled. Reconciliation comes from the Latin words re-, meaning “again,” and conciliare, which means “to bring together,” so reconciliation means “to bring together—or to make friendly—again.”

Psychologist Dr. Ryan Howes offers what he calls the “Four Elements of Forgiveness” that must come first in order to achieve reconciliation. These are elements, not steps, as it’s not a completely straight- line process. People need to go through points A-B-C-D in whatever order they deem necessary, even repeating them until satisfied. A lot of people want to leapfrog the feelings and rush to letting go, that’s a problem he often sees. But bypassing these elements does not allow a deeply satisfying process to take place.

First is “Emotion.” Whatever the misdeed or injustice or violation, the forgiver needs to fully express how it made them feel. If the transgression elicits anger or sadness or hurt, those feelings need to be deeply felt and expressed. Trying to hide them or pretending they really don’t bother you is like building a dam behind which water begins to pile up. Once that dam breaks, only the good Lord knows how much damage will be done to what was once a good, friendly relationship. If it’s possible to express it to the one who hurt you, great. If not, a stand-in, empty chair, heartfelt letter, or yelling in the car with the windows rolled down might suffice. Are you expunging all the feelings? Probably not, but enough to allow you to focus on the other areas.

Second is “Understand why.” Our brain will continue to search for some explanation until it’s satisfied. It doesn’t mean getting to know each tiny detail but finding out the intention or motivation for the act. In doing so, you may help the other person find out what needs to be settled in their own mind and heart. Maybe you won’t agree with the rationale, but you need some plan that explains why the act took place. In some situations, even an acceptance of unintentional harm can be a sufficient model to explain.

Third is “Rebuild safety” The forgiver needs to feel a reasonable amount of assurance the act won’t recur. Whether it comes in the form of a sincere apology from the perpetrator, a stronger defense against future attacks, or removal from that person’s influence, safety needs to be re-acquired. To a reasonable amount, of course, because we are never 100% safe. Even so-called domesticated wild animals can sometimes turn vicious and wreak havoc on a relationship. Don’t think that by putting a chain around the other person’s neck will guarantee safety. In other words, do not restrict their access to you by phone, or at certain times of the day, or keeping their distance. Reconciliation never results from such action.

Fourth is “Forgiveness.” This very difficult step requires a decision. Letting go is making a promise to not hold a grudge. In the case of a relationship, it means one partner won’t refer to that past transgression again. It’s resolving to refrain from lording the transgression over the other in the future. When it comes to forgiveness, the victim holds all the power. Letting go means surrendering this dominant role; a stepping down from the powerful position of victim to allow equality again. In addition, letting go is making a promise to yourself that you’ll stop constantly dwelling/replaying/pondering/holding on to the bitterness of the injustice. If letting go feels impossible, it’s probably because the elements that precede it were not sufficiently completed.

Forgiveness can be a scary concept for a lot of us. When we hear that we “should forgive” someone who has deeply hurt us, many of us find ourselves not wanting to go further. We start thinking that, if we forgive them, we excuse what they did to us. We think that we are condoning what they did. Maybe the other person isn’t really even sorry for their behavior. Should we let them off the hook that easily? Most of all, we worry that if we let that person back into our lives, that they will hurt us again.

I’m sure God did not think that way when He forgave us. Jesus was quite clear on the subject of reconciliation. He said that if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First, be reconciled to your brother, and then come and offer your gift.[1] Our Lord also offered a method to use when attempting reconciliation. He tells us that if your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you an outsider.[2]

The Apostle Peter told his readers that time is running out; therefore, take control of yourself and be clearheaded about the situation, especially when taking your problem to the Lord in prayer. But above all, keep loving the other person with sincerity because love helps in forgiving a multitude of wrongdoings and hurts done to you or by you and brings reconciliation.[3]

And the Apostle Paul reminds us that we are all a new creation through the Anointed. We’re not what we used to be, there is a new “me” living inside of us. All of this is God’s word, who through the Anointed reconciled us to Himself, and gave us the ministry of reconciliation.[4] Paul also said that while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by His life. More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.[5] And to the Romans, Paul said that by the other person’s rejection of forgiveness and reconciliation, it opens the door for new relationships.[6]

Always keep in mind, reconciliation is a two-way street. The person you are forgiving must be able to feel your earnest and sincere love in forgiving them. Also, by being forgiven by them. They must be no leftover doubts about this coming up again when another incident may occur that calls for forgiveness and reconciliation. Whenever you keep reminding a person of something they did in the past, it is like throwing gasoline on a fire.

Whatever you said or did may be for the first time. However, when they angrily say, “You’re always doing that!” it hurts. It signifies that they have some bias or see some fault in you that they don’t bother to point out. It may even involve doing something they feel is part of their responsibility or territory. Instead, one of the best ways to initiate forgiveness and reconciliation is to say to them, “Here, let me show you how to do that a better way.”

It’s amazing that the thief dying next to Jesus on the cross was reconciled with God simply by believing that He was the Son of God, the Messiah. Sometimes, reconciliation does not connect because the other person does not feel you believe them, or you don’t feel they believe you. When a person apologizes or asks forgiveness, a simple hug and the words, “I believe you” can bring about reconciliation at that moment. – Dr. Robert R Seyda

[1] Matthew 5:23-24

[2] Ibid. 18:15-17

[3] 1 Peter 4:7-8

[4] 2 Corinthians 5:17-18

[5] Romans 5:10-11

[6] Ibid. 11:15

Almost every day there are people who are encouraged to reconcile with someone they hurt or some person who hurt them. But reconciliation is more than just saying, “I’m sorry.” The basic element of reconciliation is “restoration.” That is, restore friendly relations. This is the action of making one view or belief compatible with another.

If one person is injured by another, we could say that the two persons are “pushed apart” by the injury, and so, if they are to become friendly again, this gap between them must be repaired—they must be reconciled. Reconciliation comes from the Latin words re-, meaning “again,” and conciliare, which means “to bring together,” so reconciliation means “to bring together—or to make friendly—again.”

Psychologist Dr. Ryan Howes offers what he calls the “Four Elements of Forgiveness” that must come first in order to achieve reconciliation. These are elements, not steps, as it’s not a completely straight- line process. People need to go through points A-B-C-D in whatever order they deem necessary, even repeating them until satisfied. A lot of people want to leapfrog the feelings and rush to letting go, that’s a problem he often sees. But bypassing these elements does not allow a deeply satisfying process to take place.

First is “Emotion.” Whatever the misdeed or injustice or violation, the forgiver needs to fully express how it made them feel. If the transgression elicits anger or sadness or hurt, those feelings need to be deeply felt and expressed. Trying to hide them or pretending they really don’t bother you is like building a dam behind which water begins to pile up. Once that dam breaks, only the good Lord knows how much damage will be done to what was once a good, friendly relationship. If it’s possible to express it to the one who hurt you, great. If not, a stand-in, empty chair, heartfelt letter or yelling in the car with the windows rolled down might suffice. Are you expunging all the feelings? Probably not, but enough to allow you to focus on the other areas.

Second is “Understand why.” Our brain will continue to search for some explanation until it’s satisfied. It doesn’t mean getting to know each tiny detail but finding out the intention or motivation for the act. In doing so, you may help the other person find out what needs to be settled in their own mind and heart. Maybe you won’t agree with the rationale, but you need some plan that explains why the act took place. In some situations, even an acceptance of unintentional harm can be a sufficient model to explain.

Third is “Rebuild safety” The forgiver needs to feel a reasonable amount of assurance the act won’t recur. Whether it comes in the form of a sincere apology from the perpetrator, a stronger defense against future attacks, or removal from that person’s influence, safety needs to be re-acquired. To a reasonable amount, of course, because we are never 100% safe. Even so-called domesticated wild animals can sometimes turn vicious and wreak havoc on a relationship. Don’t think that by putting a chain around the other person’s neck will guarantee safety. In other words, do not restrict their access to you by phone, or at certain times of the day, or keeping their distance. Reconciliation never results from such action.

Fourth is “Forgiveness.” This very difficult step requires a decision. Letting go is making a promise to not hold a grudge. In the case of a relationship, it means one partner won’t refer to that past transgression again. It’s resolving to refrain from lording the transgression over the other in the future. When it comes to forgiveness, the victim holds all the power. Letting go means surrendering this dominant role; a stepping down from the powerful position of victim to allow equality again. In addition, letting go is making a promise to yourself that you’ll stop constantly dwelling/replaying/pondering/holding on to the bitterness of the injustice. If letting go feels impossible, it’s probably because the elements that precede it were not sufficiently completed.

Forgiveness can be a scary concept for a lot of us. When we hear that we “should forgive” someone who has deeply hurt us, many of us find ourselves not wanting to go further. We start thinking that, if we forgive them, we excuse what they did to us. We think that we are condoning what they did. Maybe the other person isn’t really even sorry for their behavior. Should we let them off the hook that easily? Most of all, we worry that if we let that person back into our lives, that they will hurt us again.

I’m sure God did not think that way when He forgave us. Jesus was quite clear on the subject of reconciliation. He said that if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First, be reconciled to your brother, and then come and offer your gift.[1] Our Lord also offered a method to use when attempting reconciliation. He tells us that if your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you an outsider.[2]

The Apostle Peter told his readers that time is running out; therefore, take control of yourself and be clearheaded about the situation, especially when taking your problem to the Lord in prayer. But above all, keep loving the other person with sincerity because love helps in forgiving a multitude of wrongdoings and hurts done to you or by you and brings reconciliation.[3]

And the Apostle Paul reminds us that we are all a new creation through the Anointed. We’re not what we used to be, there is a new “me” living inside of us. All of this is God’s word, who through the Anointed reconciled us to Himself, and gave us the ministry of reconciliation.[4] Paul also said that while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by His life. More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.[5] And to the Romans Paul said that by the other person’s rejection of forgiveness and reconciliation, it opens the door for new relationships.[6]

Always keep in mind, reconciliation is a two-way street. The person you are forgiving must be able to feel your earnest and sincere love in forgiving them. Also, by being forgiven by them. They must be no leftover doubts about this coming up again when another incident may occur that calls for forgiveness and reconciliation. Whenever you keep reminding a person of something they did in the past, it is like throwing gasoline on a fire.

Whatever you said or did may be for the first time. However, when they angrily say, “You’re always doing that!” it hurts. It signifies that they have some bias or see some fault in you that they don’t bother to point out. It may even involve doing something they feel is part of their responsibility or territory. Instead, one of the best ways to initiate forgiveness and reconciliation is to say to them, “Here, let me show you how to do that a better way.”

It’s amazing that the thief dying next to Jesus on the cross was reconciled with God simply by believing that He was the Son of God, the Messiah. Sometimes, reconciliation does not connect because the other person does not feel you believe them, or you don’t feel they believe you. When a person apologizes or asks forgiveness, a simply hug and the words, “I believe you” can bring about reconciliation at that moment. – Dr. Robert R Seyda

[1] Matthew 5:23-24

[2] Ibid. 18:15-17

[3] 1 Peter 4:7-8

[4] 2 Corinthians 5:17-18

[5] Romans 5:10-11

[6] Ibid. 11:15

SPREAD YOUR HAPPINESS WITH JOY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CXI)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[2] Psalm 45:4

[3] Matthew 11:29

[4] 1 Corinthians 4:21

[5] 2 Corinthians 10:1

[6] Galatians 6:1

[7] Ephesians 4:2

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

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

[10] James 3:13

[11] 1 Peter 3:4

[12] Ibid. 3:15

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

[14] Matthew 11:29

[15] Ibid. 21:5

[16] Ibid. 5:5

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

[18] Isaiah 11:6-8

[19] Philippians 4:5a

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CX)

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

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

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

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

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

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

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

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

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

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

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

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

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

[5] 1 Corinthians 13:7

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

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

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

[9] See 2 Timothy 2:13

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

[11] Rice, Caslyn, op. cit.

[12] 1 Kings 8:56

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

[14] 2 Thessalonians 3:3

[15] 1 Corinthians 10:13

[16] 1 John 1:9

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CIX)

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

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

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

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

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

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

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

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

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

[1] Deuteronomy 32:4

[2] Psalm 36:6 – Complete Jewish Bible

[3] Ibid 40:11

[4] Habakkuk 2:4

[5] Matthew 8:10

[6] Ibid. 25:21, 23

[7] Luke 19:17

[8] 1 Corinthians 4:2

[9] Galatians 3:9

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

[11] 1 Timothy 3:11

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

[13] Hebrews 11:1

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CVIII)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[3] Ephesians 5:9

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

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

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

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

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

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

[10] 1 John 1:5

[11] Psalm 108:4

[12] Ibid. 86:15

[13] Ibid 57:10

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

[15] Ephesians 5:18

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

[17] 2 Timothy 4:7

[18] Rice, Caslyn, op. cit.