Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCVI)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[1] Esther 2:22

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

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

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

[5] John 3:16

[6] Ibid. 15:13

[7] Matthew 10:37

[8] John 21:15-16

[9] Ibid. 13:34

[10] Colossians 3:14

[11] Ephesians 3:17

[12] 1 John 4:18

[13] Revelation 2:4

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCV)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[1] Acts of the Apostles 17:28

[2] See Genesis 2:7

[3] 1 Corinthians 13:13

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

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

[6] 1 John 4:8, 16

[7] Metamorphoses by Ovid, Book 4

[8] Ibid. Book 1

[9] The Myth of Europa

[10] Metamorphoses by Ovid, Book 11

[11] Ibid. Book 8

[12] Ibid.

TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCIV)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[1] See Acts of the Apostles 3:8

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

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

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

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

[6] I Chronicles 29:11

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XCIII)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[5] Zechariah 4:11-12

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

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

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

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

[10] Genesis 2:16-17

[11] Ibid. 3:2-3

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

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

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

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

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

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

[18] 1 Corinthians 13:1ff.

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

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