Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CXVII)

The Apostle Paul gave this advice, says Hilton, when he wrote the Galatians: Get rid of your old sinful nature and your former way of life, which is stained by greed and deception. Instead, let the Spirit renew your thoughts and attitudes. Dress up in your new spiritual nature, created to be like God – truly living right and holy.^[1] Paul wanted the Galatians to destroy all these false images they worshipped. But who can break them in-two? Of course, our Lord Jesus The Anointed One. With the fruit of the reborn spirit and in the Name of Him who redeemed us, we will break down these idols of sin. All we need to do is sincerely ask Him and desire His help, and He will be there to help every time.^[2]

Martin Luther was not reluctant to apply this teaching to the church in his day. He warns them that when the poison of boastfulness gets into the Church, they have no idea what havoc it can cause. You may argue about knowledge, art, money, countries, and the like without doing particular harm. But you cannot quarrel about salvation or damnation, about eternal life and eternal death, without grave damage to the Church. No wonder, Luther says, that the Apostle Paul exhorts all ministers of the Word to guard against this poison. We must all let the Spirit guide us. Where the Spirit is, people, gain new attitudes. Where formerly they were proud, spiteful, and envious, they now become humble, gentle, and patient. Such people seek not their glory, but the glory of God. They do not provoke each other to anger or envy but prefer others above themselves.

 As dangerous as this detestable pride is to the Church, yet it seems all too common, says Luther. There is a problem with ministers who look upon the ministry as a stepping-stone to fame and glory. There you have the seed for all sorts of egotistical discord. Because Paul knew that the conceit of the false apostles caused the churches of Galatia endless trouble, he makes it his business to suppress this awful frailty.  In his absence, the false apostles went to work in Galatia. They pretended that they were on intimate terms with the Apostles in Jerusalem while Paul never saw Jesus The Anointed One in person or was in close contact with the rest of the Apostles. Because of this, they shunned him, rejected his doctrine, and boosted their own. In this way, they troubled the Galatians and caused quarrels among them until they fought each other out of envy. It shows that neither the false apostles nor the Galatians was being guided by human thinking, not the Holy Spirit.^[3]

William Perkins (1558-1602), a clergyman and Cambridge theologian, wrote concerning the subject of whether our conformity with The Anointed One stands for the framing of our inward spiritual life or in the practice of outward moral duties. He points out that compliance of our spiritual life is not by doing that which The Anointed One did upon the cross, but of being willing to give our all for Him as He gave His all for us. This conformity comes in four parts, says Perkins. First is our spiritual offering. When The Anointed One went into the Garden of Gethsemane, and later upon the cross, He prayed earnestly with groans and tears. He did this as He presented Himself as a sacrifice to die for our redemption. We must do the same on the altar of service in prayer as we offer ourselves as living sacrifices to the service of God even unto death.

The second is conformity in the cross. He carried His cross to the place of His execution and so we too must be good disciples and deny ourselves to take up our crosses and follow Him in spirit and truth. ^[4] This is what Paul is talking about here in verse twenty-four, says Perkins. If we want to belong totally to The Anointed One, we must be willing to crucify our sinful affections and tendencies to the cross. It’s not enough to just say we’ve put to death our sinful tendencies; we must feel the hurt that comes with it. We must work hard in smothering these sinful passions until we sense them die in us. And if it’s possible, conduct a burial service for them, committing them to the ground never to rise again. Does this sound like a difficult thing to do? It is! We may need to have such a service every day of our lives.

The third thing, says Perkins, is the spiritual resurrection by which God’s grace means that we may every day more and more come out from under the burden of these sinful tendencies to live in the newness of life in Jesus The Anointed One. It was for this reason that God raised Him from the grave. And since this is a hard thing to do, this work of sanctification cannot be done all at once, but by degrees as God gives us grace. When we consider that we once lay spiritually dead in the quicksand of sin, but the Word and message of Jesus The Anointed One revived us.

He is now living within us so that we can take responsibility for keeping our spiritual life alive and well. Once this takes place, we no longer need to live with one foot in the swamp of sin and the other on holy ground, we were called to live in freedom! So, we can see how puzzling it was for Paul, who saw the Galatians going back to the prison of sin and bondage.^[5] Therefore, we must raise our minds to a better state and condition, as we build our bodies: after this, we must extend out of the grave, one hand and then the other. Then, we must do our best to completely exit the tomb, as it were, on our knees, so that in the day of judgment, we stand wholly delivered from all links to corruption.

The fourth part is a spiritual ascension to the heavenly realm of the Spirit, by the continual elevation of the heart and mind to The Anointed One, sitting at the right hand of the Father, as Paul told the Philippians.^[6] Conformity in moral duties is unique. The uniqueness is that we can be holy as He is holy.[7] Those He knew, He predestinated to be like the image of His Son, that is, not only in the cross but also in holiness and glory.^{[8] [9]}

John Owen (1616-1683) says that it is the very work of the love of the Holy Spirit. His whole work on us, in us, and for us consists of preparing of us for obedience, enabling us to be holy, and bringing forth its fruit in us. He saved us because of His mercy, not because of any good things we did. He saved us through the washing that made us new people. He revived us by renewal through the Holy Spirit.^[10] So with the fruit of the reborn spirit available to us through the Holy Spirit, we have a twofold reason for the necessity of our obedience and personal holiness. God has appointed it, He requires it; and it is an essential factor in the work of Father, Son, and Holy Spirit, in the work of our salvation. If God’s sovereignty over us is to be recognized, if His love towards us is to be regarded, if the whole work of the ever-blessed Trinity, for us, in us, and continuously at work in us, our obedience is necessary.^[11]

John Flavel (1628-1688), in a sermon with his text on verse twenty-four, concerning our crucifying the flesh, says that our interests in following The Anointed One involves several trials, and one of them is putting the sinful desires of the body to death. What bothered Paul the most was that this interference by the Judaizers shattered the brotherly love among the Galatians, no doubt pitting those Gentiles who went over to these false teachers against those who remained loyal to Paul’s Gospel. Flavel says that there were four great arguments against their continued fighting and discord.

First, Jesus’ great commandment that they love one another, which, if they really wanted to fulfill the Law, loving each other was sufficient to do so. Furthermore, until their love for each other was restored, they could progress no further with any hope of reconciliation. Secondly, they must stop and consider where this path of disharmony and disparagement was leading them. There would be no winners; both sides would end up in ruin. Thirdly, it is contrary to the work of the Holy Spirit sent to be our comforter and guide. And if they claimed that the Holy Spirit dwelled within them, then they certainly were not obeying His leading.

And then fourthly, from their inconsistency of loving one another and other desires of the flesh that interfered with their union in The Anointed One, they failed to crucify their fleshly desires. It’s as if Paul was saying: Hey, you all profess to be members of The Anointed One’s body and loyal followers of Him. But look how inconsistent you are in practicing what you preach. Is this the fruit of the dove-like Spirit of The Anointed One? Are these the fruit of your faith and professed self-denial? Will the sheep of The Anointed One fight like furious beasts of prey? Your willingness to harm one another is proof positive that you need to revisit the cross and crucify your sinful tendencies with the One who died in your place. You cannot serve two masters; you must choose one or the other – the Spirit or the flesh.^[12]

 American Puritan revivalist preacher Jonathan Edwards (1703-1758) in referenced what Paul says here in verse twenty-four about that which belongs to Jesus The Anointed One have crucified their sinful tendencies and corrupt affections. He points out that the Apostle John – the same Apostle that writes the account of Nicodemus’ visit with Jesus where our Lord told him that which is born of the flesh is flesh, and that which is born of the Spirit is spirit.^[13] Our Lord was referring to a second and new birth, which is from a divine source and holy nature, exerting itself in a principle of divine love, which is the sum of all Christian holiness. That means loving one another as The Anointed One commanded us to do. So, by doing so, it is obvious that we dwell in Him and He in us.^[14]

Furthermore, since none of us has seen God, if we love one another, we can see God in each other. Then becomes our confirmation that we live in Him and He lives in us.^[15] So in a spiritual sense, this principle in us is, in a way, the Spirit of God communicating to us. In other words, that’s how God speaks to us through His Spirit.^[16]

[1] Ephesians 4:22-24

[2] Hilton, Walter: The Scale of Perfection, pp. 109-110

[3] Luther, Martin, Commentary on the Epistle to the Galatians, op. cit., loc. cit.

[4] Matthew 10:38; 16:24-26; Mark 8:34; Luke 9:23; 14:27

[5] Perkins, William: A Declaration of the True Manner of Knowing Christ Crucified, p. 630

[6] Philippians 3:20; Colossians 3:1

[7] Romans 8:29

[8] 1 John 3:3

[9] Perkins, William: Knowing Christ Crucified (Kindle Locations, 139-165).

[10] Titus 3:5

[11] John Owen: Of Communion with God, Part 2, Of Communion with the Son Jesus Christ, Ch. 8, pp. 233-234

[12] Flavel, John: On Galatians, op. cit., pp. 378-379

[13] John 3:6

[14] 1 John 3:23, 24

[15] Ibid. 4:12-13

[16] Jonathan Edwards: The Great Christian Doctrine of Original Sin Defended, op. cit., Part 2, Ch. 3, Sec. 1, p. 595

HAPPY FATHER’S DAY! There are hundreds of quotes about fathers and fatherhood. Many, many books have been written about and to fathers. There is story after story about fathers who exhibited virtues and characteristics of being a good father. And I’m sure there are tens of thousands of Father’s Day cards that have gone out for this occasion.

But the one book I look to is the Bible. The collective wisdom and instructions found in the Holy Book are not based on the customs of those ancient days, but on the principles that apply to fathers back then and now today.

Here are just a few:

Psalm 127:3-5 Behold, children are an inheritance from the Lord. Think of it this way. God wants you to invest in them the same way He has invested in you.

Psalm 103:13 As a father shows compassion to his children, so the Lord shows compassion to those who reverence Him. I don’t think the Psalmist would mind if we invert this saying to read: As the Lord shows compassion to those who reverence Him, a father should show compassion to his children so they will respect him.

Proverbs 22:6 Train up a child in the way he should go; even when he is old, he will not depart from it. It doesn’t mean you choose your children’s career for them. What it does imply is that you train your child to know right from wrong, good from bad, holy from evil, truth from lies, honesty from dishonesty, etc. In other words, the Biblical principles of right living.

Proverbs 23:24 The father of those who live right will greatly rejoice; he who fathers a wise child will be glad to see them in action. You cannot impart intelligence to a child, but you can help them learn how to use the intellect they have to succeed. Don’t expect more out of a child than they can deliver, but take what they are able to do and help them improve on it.

Luke 11:11-12 What father among you, if his child asks for a fish, instead of a fish will give them a snake, or if they ask for an egg, will give them a scorpion? Jesus chose the most disgusting items a father could give a child to make His point. The principle here is that fathers should never give a child anything to keep them quiet just because they don’t want to take time to find out what the child really wants or needs.

Ephesians 6:4 Fathers, do not aggravate your children till they become angry, bring them up in the discipline and instruction of the Lord. The question always seems to be, “How should I discipline my children?” One thing is for sure, abuse is not discipline. Discipline calls for balance. Children will often resist correction. But the last thing a father wants to do is make their child mad in the process.

Colossians 3:21 Fathers, do not pick on your children, they will become discouraged. There is a big difference between pointing out a child’s need for learning and pointing out all their faults. Sadly, the phrase, “You never do anything right,” or, “You’ll never amount to anything!” is heard in too many homes. As the old saying goes, “If you keep telling a child they aren’t worth anything, don’t be surprised if they end up feeling they are worth nothing.”

Titus 2:1-15 But as for you, teach what agrees with sound doctrine. This may sound simple enough on the surface, but there’s more to it than just having a Bible study with your family. The way a person can judge whether or not a doctrine is sound is, first of all, what does the Bible say, and secondly, do you practice what you preach?

1 John 3:1 See what kind of love the Father has given to us that we should be called children of God. If we can be proud of the fact that God loves us so much, He calls us His children, then any parent should be happy when a boy or girl boasts about being your child because of the way you love them.

There is only one perfect Father, and He is in heaven. But there is no reason we cannot emulate His virtues and characteristics. There are no two fathers alike because there are no such things as identical families. But we do have the family of God. Learn this: If you treat your wife and children at home the same way you treat your spiritual family in Church, you may find out that one will help you grow to be better in the other. – Dr. Robert R Seyda

TWO HEARTS ARE BETTER THAN ONE

Some time ago there was a story about a special little girl named Virsaviya. She was born in Russia with an extremely rare disease with her heart outside of her chest. But that’s not what makes her special. God gave this 6-year-old girl an incredible spirit and purpose that impresses everyone who meets her.

This precious girl was already blessed with a loving mom and a profound understanding that Jesus made her the way she is for a reason. But even so, only one in a million babies are born with Virsaviya’s unique medical condition, and most don’t survive. So, the brave girl was bound to feel a certain amount of loneliness in being “one of a kind.” No one could understand exactly what she was going through or what it was like to have such a special heart.

However, since God allowed her to be born this way, He wasn’t through with Virsaviya, so He gave a very special gift. She got to meet another little girl with the same disease and who is just like her! Like Virsaviya, 3-year-old Audrey is a miracle. When she was born and doctors found her heart outside of her body, they told her mother, Ashley, that there was very little chance she’d survive. Doctors at the Texas Children’s Hospital performed an incredibly delicate surgery where they implanted Audrey’s heart back inside of her body and covered it with a thin layer of skin. This procedure was not available to Virsaviya in Russia.

Though the surgery was a success, Ashley was warned that babies who survive the operation usually die three days later. But like Virsaviya, Audrey defied the odds. Her mom said, “She’s a miracle baby, she has proven everybody wrong. Watching her run, and walk and talk, I am very proud, very blessed because I see that God loves her so much.”

So, when the two girls — Audrey in Texas and Virsaviya now in Florida — learned of each other, they begged their moms to let them meet. They were friends in no time, and spent the day enjoying a picnic, playing doctor, using toy stethoscopes to listen to each other’s hearts, and finally visiting Build-A-Bear together.

Ashley says, “Audrey knows what she’s going through, and to see another child with the same condition is just amazing.” But the meeting also meant a lot to the moms. “It gives us courage that Audrey will be six years old,” says Ashley, Audrey’s mom.

What a beautiful blessing for God to bring these two special girls together! We will continue to pray for their health, and for the new friendship they’ve found in each other. Can you say, along with these Moms, we serve an awesome God!

King David asked God “Give me a chance, O LORD, and see what I’m made of; test my heart and my mind.” (Psalm 26:2) We can say that these two little girls have had their hearts tested and they’ve come out as champions. That’s why later on another Psalmist said to the LORD, “With my whole heart I look to you; don’t let me stray from your will for my life.” (Psalm 119:10)

King Solomon also knew the value of one’s heart when he said “Pay attention to your heart, that’s you source of life.” (Proverbs 4:23) Furthermore, he said we are to trust in the Lord with all our heart…In everything you do give Him the honor and He will see that you get to where He wants you to go.” (Proverbs 3:5-6)

No wonder Jesus said “We should love the Lord our God with all your heart and with all your soul and with all your mind.” (Matthew 22:37)

And the Apostle Paul prayed that the peace of God, which we cannot fully understand, will be a guard at the door of our heart when we keep our minds on Jesus.” (Philippians 4:7)

Sometimes it might be helpful if we think of our hearts on the outside so all can see what kind of person we are. God can look at it on the inside, but people don’t know what things you are keeping in your heart. Let them see the “real” you. If you get a good reaction then you can thank God for giving you such a heart. Just keep in mind, like Virsaviya and Audrey, there may be someone else with a heart just like yours. And when you meet them, you’ll know it right away! Then, rejoice in the Lord for bringing you together. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CXVI)

Paul wrote earlier about his struggle with the Law: “For when I tried to do what the Law of Moses told me to do, it kept telling me I missed the mark. So, I cut off my relationship with the Mosaic Law – I stopped trying to meet all its requirements – so that I might live for God. Besides, I crucified my old self with The Anointed One. It is no longer alive; now, The Anointed One lives in me. So, I now dwell in this earthly body trusting in the Son of God, who loved me and gave Himself for me.” ^[1]

To put it another way, Paul is declaring that after he received The Anointed One as his Savior, he decided with all his heart, soul, and mind to ignore the pleas of the sinful-self and listen only to the voice of the spiritual oneness with The Anointed One. Paul wanted to convince the Galatians that this is not something the Holy Spirit does without their permission; they must commit to it themselves. They must also be ready to accept responsibility for remaining faithful to the commitment to The Anointed One and resisting with all their might and willpower any temptation coming from our old fallen human nature.

Even though the Spirit won’t do it for us, He will surely give us the motivation, guidance, and power needed to help us do it. Too often, some Christians depend on the pastor or elders or other believers to rebuke them and correct them and keep them in line. Some Christians resent such admonitions and warnings because they don’t want to be talked down to or seen as incompetent.

If, however, you’ve made up your mind and are determined to remain faithful, this opens your thought process for input from your pastor and elders and other believers. You are willing to interact with those who love you and offer words of caution and counsel because they want to see you succeed. Never look at your commitment to obey the Spirit and resist the flesh as a temporary measure, or something you’ll try until you can decide if it works or not. Make it an absolute and irreversible rejection of sin’s influence in your life.  No doubt that’s why Paul likens it to a crucifixion. It is a decisive act of the will that is made part of one’s day to day discipline.

I remember my first visit to Madrid, Spain, to meet with the overseer of the mission work there. After I parked my car and walked toward the apartment building where he lived, I saw a young lady emerging from the doorway. She stopped, and made the sign of the cross, uttered a short prayer, and then went on her way. It hit me like a ton of bricks. Here I was, a born-again preacher of the Gospel who got up that morning, cleaned up, got dressed, and headed out to meet this pastor without so much as stopping to ask God’s guidance and protection before I left the hotel. It changed my life at that moment. From then on, I tried my best to start every day, asking my Lord for His blessings and direction before going on my way. Since the Lord can see my heart and read my mind, I knew that my sincerity was more important to Him than any ritual I might follow.

That gives one so much more strength during the day, in case the old sinful-self suggests looking at immoral trash, or listening to suggestive filth, or giving in to something spiritually unhealthy and even degrading. It gives you the strength to take a deep breath and defiantly shout “No!” to the old sinful-self. There should be no negotiation with the old sinful-self.  Treat it like a terrorist out to destroy your redeemed soul. You cannot afford to make any agreement with the old sinful-self on a little bit of this or a small piece of that, just to satisfy its longing. You are at war with the old sinful-self; you are not looking for a peace treaty or a ceasefire; you are aiming for victory and conquering the enemy. Remember, it won’t be over until the day you lay down your cross and handed your crown.

Chrysostom concluded that we see this battle between the old self and the new-self by comparing the sinful tendencies of our fallen human nature and the fruit of our reborn spirit. In the end, says Chrysostom, although these desires are troublesome, they call out in vain. That’s because the power of the Holy Spirit lives within us and gives us the peace we need.[2] In other words, inner conflicts are going to be with us throughout our Christian life to one degree or another. So, accept the fact that with the Holy Spirit’s help, you can easily overcome and neutralize them. This way, you can go on living for God and doing His will. There is no reason to trouble yourself needlessly since you have them under control.

Augustine of Hippo illustrates for us how believers in union with Jesus The Anointed One crucified their passions and lusts that go with it. So, he asks, in what manner did the Galatians crucify their sinful tendencies of the fallen human nature? It proceeded from their reverence for Him whom they love with all their heart, soul, and mind.[3] Augustine goes on to say that an adulteress woman fears discovery by her husband. But it is not the same fear a pure woman has being left by the man she’s been faithful to all their marriage. The adulteress finds the presence of her husband at that moment depressing. In contrast, the refined woman is depressed by her husband’s absence. Therefore, we see that one fear is corrupt and lasts for a short time, while the other is pure and endures forever.^[4]

To explain this, Augustine goes on to note that if the two passions of righteousness and sinful tendencies, which we are attracted to, prove to be in opposition to each other, we will follow the one we love most. However, adoring each to the same degree, although we follow neither one willingly, either by reluctance or fear, we are drawn towards one or the other. Or, if we also fear both equally as real dangers, we will no doubt remain tossed about by alternating waves of love and fear. To simplify Augustine’s point, he admits that there are some believers who despise their sinful tendencies but, at the same time, are not all that fond of pursuing righteousness. You must choose one or the other. Otherwise, you’ll be switching back and forth and never many any progress in your spiritual life.

Later medieval commentator, Haimo of Auxerre (820-865 AD), suggests that those who are followers of Jesus The Anointed One, and who endeavor to keep His inspired teachings will be able to do so once they put their vices and sinful tendencies to death with His help. For no matter how many sinful tendencies we manage to get rid of, we still end up trying to choke the many vices within ourselves. The key is that we do put to death and stifle those unwanted sinful tendencies when we refuse to consent to their depraved pleasures of a perverse will.^[5]

Later medieval scholar Bruno the Carthusian proposes that a person deals with their vices by exercising their will. Not only should the sinful tendencies be put to death so that an individual may stay away from evil, but to do so while being led by the Holy Spirit. That is to say, let them only do those things that both their spirit and their conscience recommend as being in harmony.^[6]  It appears that Bruno is speaking here of the human spirit having interplay with the Holy Spirit in deciding what it means to live honestly according to one’s rational nature by giving full control to the Spirit of God.

Thomas Aquinas gives us the scholarly view of this crucifixion of the sinful tendencies and putting it under the control of the Spirit. He does not say that they, therefore, avoid vices and physical attraction because you expect an excellent physician to bring a cure by prescribing the right remedies to combat the cause, not the symptoms, of the disease. But since the sinful tendencies of the flesh are the root cause of vices, by staying away from vices, passions can be tamed. While cultivating the fallen human nature through rites, fasts, and good works, a person should remember that torture and chains are for spiteful, disobedient slaves. Aquinas clearly points to salvation by works instead of faith even though Paul has been talking about crucifying the sinful nature on the cross. Here is suggested baptism in good works.

So, they should go out and do the good works assigned them and not be.^[7] Furthermore, such good works are out of devotion to Jesus, The Anointed One, crucified on our behalf. Therefore, Paul says they crucified, namely, conformed themselves to Jesus, our Anointed One. They did the same to the sinful tendencies of their flesh: “Our old man is crucified with Him that the body of sin may be destroyed;^[8] that I may live for God: I have been nailed with The Anointed One to the cross.” ^{[9] [10]}

An Eleventh Century Greek clergyman and deacon at the St. Sophia Church in Constantinople, Nicetas of Heraclea, noted that Paul says, those who belong to The Anointed One are the ones who have “crucified the flesh.” He wonders why Paul has to say “belong to The Anointed One” and “crucified the flesh” in the same sentence? In Nicetas’ version of the Bible, the sentence begins with “And they who…” There are some who say they belong to The Anointed One, but have they crucified themselves as far as the passions are concerned? According to this interpretation, the “and” is not pointless. “And they are ‘the anointed ones’” — that is, those striving after Him — “have crucified their flesh.” ^[11]

Walter Hilton (1340-1396) an English Augustinian mystic, whose works became influential in the 15th century, was writing on all that Paul said so far here as it relates to the dark image of sin. He then goes on to compare this image with the bright image of Jesus and how to deal with it. Hilton suggests that the words the Jews said to Pilate of The Anointed One – crucify Him, are the ones we should use for our sinful self. Take this body full of sinful tendencies and nail it to the Cross of Sanctification; that is to say, break down this detestable image, and put to death the imitation love of sin.

Hilton goes on to say that just as The Anointed One sacrificed His body for our trespasses and sins, we should follow His example and slay the dragon of bodily lusts in ourselves. That’s what Paul meant here in verse twenty-four when he wrote: Those that are The Anointed One’s followers have crucified and slain their flesh (that is, the image of sin) with all its lusts and the unreasonable desires and appetites. Taking the effects of our sinful tendencies and imagining them as images the body worships, Hilton says, slay them and break down Pride, and set up Humility; also break down Anger and Envy, and raise Love and Gentleness to your neighbor. Furthermore, replace greed with the Humbleness of spirit. Get rid of laziness and make Fervor and Devotion part of your cheerful readiness to serve Him. Not only that, but dispense with gluttony and immorality and pick up Sobriety and Charity in body and soul. But we must remember that Paul says anything we do without love is worthless and a waste of time.

[1] Galatians 2:19-20

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

[3] Psalms 18:10

[4] Augustine, op. cit.

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

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

[7] Book of Sirach 33:28

[8] Romans 6:6

[9] Galatians 2:19

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

[11] The Ante-Nicene Fathers, Vol. 2, op. cit., From the Books of the Hypotyposses, From the Catena on Luke, Edited by Corderius, On Galatians 5:24, p. 1170

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CXV)

5:23c-24 This fruit is not the immoral acts of sinful tendencies. Those who follow Jesus Christos have visited Calvary and crucified their sinful-self with all its passions and desires.

Paul gives the summation of his comparison between the sinful tactics of sinful tendencies and the fruit of the reborn spirit. It’s not that he says a Christian may have both in their life, but that when one is sold-out to sin, the effects are devastating. But when one’s life is wholly committed to Christos, the fruit is discrete. As he told the Romans, you are not to be ruled by your sinful tendencies. You can know God’s Spirit is guiding you if that Spirit “lives in you.” But whoever does not have the Spirit of Christos does not belong to Him.^[1]

Tom Hegg shows us several places where we find this fruit and others:^[2]

Paul wrote the Corinthians: As a genuinely born-again believer, you belong to Christos, and Christos belongs to God.^[3] Paul then expands on the subject of the resurrection by telling them everyone will arise to life in the right sequence. Christos was the first to be raised. When Christos comes again, He will resurrect to life those who belong to Him.^[4] And in his second letter to the Corinthians Paul advises them, they must look at the facts. They must remember, if the believers feel sure they belong to Christos, Paul also belongs to Christos the same as they do.^[5]

But none of this, says Paul, is possible unless you know that your old life was put to death on the cross with Christos. It happened so that your sinful selves would have no power over you. Then you would never be slaves to sin.^[6] And the way believers were given the power to destroy evil was when God sent His own Son to earth with the same human life that everyone else uses for sin. God sent Him to be an offering to pay for sin. So, God used a precious human life to destroy sin.^[7]

Christos dwelling in us, allows us to be like the Lord Jesus so that when people see what we do, they will see Christos in us. We should not attempt to satisfy the desires of our fallen human nature, but fulfill the claims Christos the Redeemer has on our salvation.^[8] No doubt, that’s why the Apostle Peter said to his readers: Dear friends, you are like visitors and strangers in this world. So, I beg you to keep your lives free from the evil things you want to do, those desires that fight against your true selves.^[9]

The Pharisees often chided and criticized Jesus and His disciples for doing good things because they were done in the wrong place, at the wrong time, on a wrong day, and in the wrong way. Thus, they violated Mosaic Law. In other words, in their minds, you can still be wrong even while doing right.  When Jesus healed a woman in the synagogue who was bent over with severe hyperkyphosis[10] for fourteen years, His opponents were quick to condemn Him because He did it on the Sabbath. Imagine, Jesus, being raked over the coals for providing the miracle of healing to a desperate lady who could not be helped in any other way by any other person, just because the Jews thought observing the Sabbath was more important.^[11] That’s almost like being prosecuted for rescuing a person from a burning building because you were not wearing the proper clothing.

In a contextualized form, our text reads this way: “These qualities are the result of God’s power alone working in us. That is why you cannot legislate these qualities; you cannot have laws saying you should be loving, joyful, kind, self-controlled, etc. since these qualities are humanly impossible to cultivate. It is his powerful spirit alone that can produce these qualities in us. Moreover, those belonging to Christos and have God’s powerful Spirit flowing and leading them, have nailed their “self” to the torture stake along with Christos. They do not do anything by self-effort, by their determination or resolve, and have thus “died” to their own, will, and desires, which only fuel their ego and make them self-centered. Their new life is now ruled and ordered by God’s mighty Spirit.” ^[12] 

 From this, we deduce a critically important factor in our relationship with God. When we depend on the Law to secure our salvation, we all become potential law-breakers. But when we depend on our sure salvation in Christos to keep the Law, then we do not walk in fear and anxiety, but plunge straight forward knowing our compass has us headed in the right direction. That’s because the Spirit becomes our auto-pilot and makes the proper corrections as we head for our destiny. That’s why Paul spoke about not disobeying the Spirit when He makes those corrections.

Paul dealt with this in his epistle because the Judaizers exhibited the same mindset as the Pharisees.  They kept telling the uncircumcised Galatian Gentile believers they were not yet complete children of God, even though they were born again and washed clean in the blood of the Lamb. They were also telling them that their praise and worship was in vain because it wasn’t in line with the old rituals and regulations of Mosaic Law. Paul wanted to make sure the Galatians knew they could manifest this fruit of the reborn spirit at any time, on any day, and anywhere; that they were valid and pleasing to God, even though the excessive display of righteous techniques of the Pharisees were not employed.  It could not be dismissed as unrighteous because they were not circumcised.

There is an interesting comparison between Paul’s concept of the crucifixion of the self and the Jewish practice of circumcision. It is made by a Jewish philosopher who lived in Alexandria, Egypt, who studied the Greek and Hebrew cultures during the time of Jesus. He observed that the Jews saw circumcision as a symbol of getting to know yourself, and by discarding the foreskin was like getting rid of the terrible disease of a vain opinion of one’s soul. Some moral individuals boast that with their good deeds, they can make God’s most beautiful creation even better. In doing so, they turn themselves into little gods with puffed-up arrogance, thereby hiding from sight the Creator of all things, namely, God.^[13] There is every good reason to believe that Paul, who was also a Jew immersed in Greek culture and writings, saw the same process in the light of the crucifixion. That’s why Paul often used the phrase “circumcised” when it came to disposing of passionate desires to fulfill the spiritual aspirations of Christos.^[14]

Another aspect contained in Paul’s statement that these manifestations of the spiritual oneness with Christos were not illegal, is seen when compared to the acts of the sinful-self. These sinful tendencies include immoral sexual desires, impure thoughts, being tempted to satisfy lustful cravings, involvement in cults, and reading horoscopes and dabbling in spiritism. Also, holding grudges, getting into arguments, becoming jealous, and fits of anger.  It goes along with wanting to have their way and taking sides against anyone who doesn’t agree with them. It leads to being envious of what others have, getting drunk, wild parties, and a host of other failures like this are natural desires committed in excess and out of control. A sanctified reborn spirit is incapable of practicing such sinful acts.

By comparison, the sinful-self cannot manufacture Love, Joy, Peace, Patience, Kindness, Goodness, Faithfulness, Humbleness, and Self-Control. This fruit does not suggest excessive acts or out of control manifestations. So, if the Judaizers wanted to challenge Paul’s assertion that all this fruit of the reborn spirit is lawful, let them read the Torah and see if they can find anything that would prohibit the Galatians believers from bearing this fruit. Let them point out any laws making it wrong to be kind and good and patient without being circumcised. God observes us through Christos. Therefore, the authority of Christos supersedes the power of Mosaic Law. No longer do we exist in fear, but we live by faith.

Paul hoped and prayed that the Galatians would finally see that they no longer live chained-up in the dungeon of Mosaic Law as a captured human prisoner. They are now free to live as sons and daughters of God. The prison warden is gone. As believers, God elevated them to adulthood as heirs of God’s kingdom.[15] Daily decisions are guided and guarded by the Holy Spirit, while the personality and principles of Christos assist their growth into full maturity. In other words, you can’t go wrong when you live right by following the teachings and guidance of Christos, obeying them, and expressing them by way of the fruit of the spiritual oneness with Christos.

I don’t know if you’ve ever tried walking on railroad tracks or a tightrope, but you’ll find out how hard it is to keep your balance.  Paul talks about some believers seeking the same balancing act between the faults of the sinful-self and the fruit of the spiritual oneness with Christos. But it should not be a balancing act; one need not learn how to juggle the wants of the flesh and the will of the spirit.  It is all resolved with the crucifixion of the sinful-self at the time of salvation.

[1] Romans 8:9

[2] Hegg, Tom: On Galatians, op cit., p. 246 [p. 205]

[3] 1 Corinthians 3:23

[4] Ibid. 15:23

[5] 2 Corinthians 10:7

[6] Romans 6:6

[7] Ibid. 8:13

[8] Ibid. 13:24

[9] 1 Peter 2:11

[10] Hyperkyphosis refers to an excessive curvature of the thoracic spine, commonly referred to as hunchback. A kyphosis angle over 50 degrees is currently the standard for defining hyperkyphosis.

[11] See Luke 13:10-17

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

[13] Philo of Alexandria, The Special Laws, II. (10)

[14] Colossians 2:11

[15] Romans 8:17

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CXIV)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[1] Ibid. 24:24-25

[2] 1 Corinthians 7:7-9

[3] 1 Corinthians 9:25-27

[4] 2 Timothy 4:7

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

[6] James 3:2, 13, 17

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

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

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

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

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

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

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

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

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

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CXIII)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[2] Acts of the Apostles 24:25

[3] 2 Peter 1:6

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

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

[6] Genesis 43:31

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

[8] 1 Samuel 13:13-14a

[9] Proverbs 25:28

[10] Philippians 4:7

[11] 2 Peter 1:2-7

[12] Acts 17:28

[13] Titus 1:12

[14] Acts of the Apostles 17:28

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson CXII)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[10] 2 Corinthians 10:1

[11] Colossians 3:12

[12] Galatians 5:22-23

[13] Ibid. 5:16, 25

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

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

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

[17] 1 Peter 3:15-16

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

[19] Rice, Caslyn: op. cit.

[20] Philippians 2:23-30

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[1] Matthew 5:23-24

[2] Ibid. 18:15-17

[3] 1 Peter 4:7-8

[4] 2 Corinthians 5:17-18

[5] Romans 5:10-11

[6] Ibid. 11:15

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[1] Matthew 5:23-24

[2] Ibid. 18:15-17

[3] 1 Peter 4:7-8

[4] 2 Corinthians 5:17-18

[5] Romans 5:10-11

[6] Ibid. 11:15