By: Hugh Crowder
The
Christian life style is the major focus of Paul’s teachings. His main theme is the outworking of love as
a fruit of the Holy Spirit (Romans 12:9-21; 1 Corinthians 13; Galatians
5:22-23; Colossians 3:14; Ephesians 5:2).
Thus, love with all of its attendant features is important to our
understanding of how to serve and honor the Lord Jesus Christ. The development of this characteristic of
love is by the following:
(1)
The formation of a Christian mind (Romans 8:5; Romans 12:2, 17; 1 Corinthians
2:15-16; Philippians 2:5-9; Philippians 4:8; Ephesians 4:17-24).
(2)
A life lived by the empowering presence of the Holy Spirit (Romans 8:13; Romans
12:11; 1 Thessalonians 1:6; Galatians 5:16; Galatians 5:22-25; Ephesians
3:14-18; Ephesians 5:18-20).
(3)
Serving in the context of an interdependent fellowship of believers (Romans 12;
1 Corinthians 12; Ephesians 4:1-16; Colossians 3:12-17; 18-21; 22-25; 4:1).
(4)
Being inspired by a constant awareness of the imminent return of Christ (1
Corinthians 7:29 -31; Romans 8:23-25; Romans 13:11-14; 2 Corinthians 5:9-10;
Galatians 6:8; Philippians 3:12-14; 1 Thessalonians 5:4-11).
Paul’s
metaphor of fruit for the graces of the Holy Spirit emphasizes the fact that
the Christian life style is predicated upon the indwelling of the Holy
Spirit. The spiritual characteristics listed
in Galatians 5:22-23 emanate from the presence of the Spirit of God and not
from something that the individual does.
They are fruit, not works. Fruit
grows, ripens, and comes to perfection through its relationship to the vine or
tree (John 15:1-14).
The noun “fruit” (karpos) in Galatians 5:22 is singular,
which means that the Holy Spirit reflects His presence in the believer by the
entire list of qualities. All of the
nine characteristics or elements are found intact in the life of a believer
controlled by the Holy Spirit.
To live this “spiritual”
life, the believer must walk in the Spirit (i.e. confess known sins, 1 John
1:5-9 cf. Galatians 5:16; Ephesians 4:1; Colossians 1:10), being filled with
these qualities by means of the Holy Spirit (Ephesians 5:18 cf. Colossians
3:16), offering their faculties (mind and body) as instruments of the filling
through the study of God’s Word (Romans 6:13; Colossians 1:10; Colossians
2:6-7).
Love, (agape),
denotes the love that is the essence of God.
The chief ingredient of this kind of love is selflessness or
self-sacrifice on behalf of the objects loved (John 3:16). According to Romans 5:5 this love is shed
forth in the believer’s heart by the Holy Spirit. Paul explains the extent of the overt qualities of this love in 1
Corinthians 13.
Joy, (chara),
means gladness, elation. There is no
human source for this. The Holy Spirit
produces this in the hearts and minds of those who receive the gospel (1
Thessalonians 1:5-6).
Peace, (eirene),
this word is probably from the verb eiro. It means to join, or fasten together, and denotes the idea of
harmony between individuals. Believers
are said to have peace with God because they are united forever through the
sacrifice of Christ. Peace is the well
being of the believer, assured of salvation and eternal life, enjoying that
state. Jesus promised His followers
that they would have a peace that banishes fear and worry (John 14:27). The peace of God actually transcends our
understanding; nevertheless, God uses His peace to keep our hearts and minds
through Christ (Philippians 4:7).
Longsuffering, (makrothumia), this word expresses the
steadfastness of the believer in the midst of adversity, ill treatment, or
trouble. Longsuffering is the divinely
given ability of forbearance and patient endurance when one is called upon to
suffer in some kind of trial.
Gentleness, (chrestotes), this word is the same as
kindness. It refers to kindness
exhibited toward others in the act of serving them. It is from the verb (chraomai)
which has the idea of usefulness. In 1
Corinthians 7:21 it carries the idea of availing one’s self for service to
others.
Goodness, (agathosune), from agathos meaning good, profitable,
generous, upright, beneficent. This
word indicates a willingness to aid those in need. It is also a zeal for that type of activity, as a production of
the divine will in the believer.
Faith, (pistis),
in the context of Galatians 5 the term is most likely referring to the
“faithfulness” of a believer in relation to God. Of course, faithfulness could not exist without faith.
Meekness, (prautes), this is the expression of
mildness and reasonableness. It is
antithetical to self-reliance and arrogance.
It denotes humility, receptivity, and submission to God’s will and word.
It does not connote weakness or lack of
courage. Jesus was meek but certainly
not weak and cowardly.
Temperance, (egkrateia), the Greek here is a compound
word meaning “holding in” or “maintaining control.” Probably the best term to explain the idea is “self-control.” However, it is the “self” that must be under
the control of the Holy Spirit. The
presence of the Holy Spirit enables the believer to master all his desires and
appetites. If the believer attempts to
conquer the self by means of his own efforts, the result is
self-righteousness. Any attitude of
self-righteousness is excluded
(Ephesians 2:9; Titus 3:5). The
struggle that we all have with the flesh in any temptation is one means of our
learning the reality of the Spirit’s presence.
When we learn to yield to Him, we have victory.
The following works were consulted in the writing of
this handout:
The
Analytical Greek Lexicon, Grand Rapids: Zondervan, 1970.
Blackwelder,
Boyce W., Light from the Greek New Testament,
Grand Rapids: Baker Book House, 1958.
Wuest, Kenneth S., Studies in the Vocabulary, of the Greek New Testament for the English Reader,
Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.