A) OTHER PLACES TO FIND FRUITS OF THE SPIRIT.

B) LOVE.

C) JOY.

D) PEACE.

E) LONGSUFFERING.

F) GENTLENESS.

G) GOODNESS.

H) FAITH.

I) MEEKNESS.

J) TEMPERANCE.

 

 

A) OTHER PLACES TO FIND FRUITS OF THE SPIRIT

 

 

Other places to find and explore, “Fruits of the Spirit,” are:  Ephesians 5:9; First Timothy 6:11; Second Timothy 3:10; Second Peter 1:5-7; and First Corinthians 13:4-8, where most are expressed in the negative -- in other words, the opposite is true.

 

The “Fruits of the Spirit” are those which the Holy Spirit produces.  Hence, Paul does not trace them to our own hearts, even when renewed.  He says that they are to be regarded as the proper result of the Holy Spirit’s operations upon the soul.  Therefore, they are not the fruits of free will, but only as far as our will is made free by grace.

 

The following “fruits” thus named are not our fruits, but that of the Holy Spirit within us.  If we bear these “fruits,” we show that we have the Spirit of our God controlling us, by us allowing Him to influence our decisions.  Those who bear these “fruits” find no Law interfering with their actions.

 

It may be observed, that these, “Fruits of the Spirit” are opposed to the works of the flesh.  Therefore:

“Godly Love,” is opposed to hatred;”

“joy,” is opposed to “emulations and envying;”

“peace,” is opposed to “variance, strife, and seditions;”

“longsuffering,” is opposed to “lack of patience;”

“gentleness,” is opposed to “harshness;”

“goodness,” is opposed to “evilness;”

“faith,” is opposed to “idolatry, witchcraft, and heresies;”

“meekness,” is opposed to “wrath and murderous acts;” 

“temperance,” is opposed to “adultery, fornication, uncleanness, lasciviousness, drunkenness, and raveling’s.”

 

 

B) LOVE

 

 

“Love” is best explained by studying First Corinthians, Chapter 13, considered by most Bible commentators and students alike as, “The Love Chapter.”  And according to verse 13, “love” is agreed to be first in the list.  For if you don’t have this attribute, none of the other attributes can be displayed properly, in a Godly manner.  Also, according to our Lord Himself (see John 13:35), the world measures our actions by this feature.

 

This “love” is first expressed to God, without which any other expressions towards our fellow human beings would only be selfishness.  True “love” is the fulfilling of the Law of God.  This the apostle ends with (Gal. 5:23), in that it being/is the fulfilling of the Law.  Thus, the “bond of perfectness,” Colossians 3:14, which is “love [charity],” without which it would be a profession of religion, which is insignificant.  This word “Love” seems to require an explanation only in the case of its use by our Lord in His interview with “Simon, the son of Jonas,” after His resurrection (John 21:15-17).

 

When our Lord states, “Lovest thou Me,” Jesus uses the Greek word, “agapas,” and when Simon Peter answers, he uses the Greek word “philo,” i.e., “I love.”  Jesus again askes Peter, “agapas.”  This is the usage in the first and second questions put by our Lord.  But in the third question, our Lord uses Simon’s word -- “philo.”  The Bible commentator Trench thus describes the distinction between these two Greek words:  “‘Agapan’ has more of judgment and deliberate choice; ‘philein’ has more of attachment and peculiar personal affection.  Thus the ‘Lovest thou’ (Greek agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the passionate yearning of his heart he desired now to do.

 

Therefore, he puts by the word and substitutes his own stronger ‘I love’ (Greek philo) in its room.  A second time he [Peter] does the same.  And now he has conquered; -- for when the Lord demands a third time whether he loves Him, He does it in the word which alone will satisfy Peter (‘Lovest thou,’ Greek phileis), which alone claims from Him that personal attachment and affection with which indeed he knows that his heart is full.”

 

Thus “Christ mentioned to Peter only one condition of service -- ‘Lovest thou Me?’ ”  AA:515.

 

 

C) JOY

 

 

To be “joyful” in any situation, no matter how harsh or oppressive, is to fully comprehend the true meaning of Godly “joy.”  It is the exultation that arises from a sense of God’s mercy communicated to the soul in the pardon of its iniquities, and the prospect of that eternal glory of which it has the foretaste in the pardon of sin.

 

“Joy” is repeatedly shown to be the natural outcome of fellowship with God:  “in Thy presence is fullness of joy; at Thy right hand there are pleasures for evermore,” Psalm 16:11.  God is at once seen as the source and object of religious “joy.”  The phrase “rejoice,” meaning, be glad with “joy,” and similar expressions, are of frequent occurrence in God’s Word.

 

The fundamental fact of the sovereignty of God, of the fairness of the Divine government of the world, gives to the pious a “joyous” sense of a security in life; which breaks forth into songs of praises in which, even as humans, we realize we are in union and join in harmony with the angels above.

 

However, according to Romans 14:17, “peace” and “joy” are linked with “righteousness.”  Therefore, if we link that with Romans 5:1, “peace” could come before “joy” in this list, for you cannot have Godly “joy” unless you have Godly “peace.”

 

 

D) PEACE

 

 

True “peace” only comes as a result of reconciliation with God.  It is the calm, quiet, and order, which take place in the justified soul; instead of the doubts, fears, alarms, and dreadful forebodings, which every true penitent, less or more feels, and must feel until the assurance of pardon brings “peace” and satisfaction to the mind.  “Peace” is the first sensible “fruit” for the pardon of sin.  Within its designs, “peace” with God is produced in a man’s own conscience; produced there by the Spirit of God in consequence of this “peace” being made between the two parties by the blood of Christ.

 

Through the application of the blood of Christ for pardon, and of His righteousness for justification to the soul, a sensible sinner, by the power of the blessed Holy Spirit, has the electrifying effect from which becomes “peace,” quietness, and tranquility of mind.  As a beneficiary of this “peace,” one will also have “peace” with mankind in general.  Not many can pass a smiling face and not wonder why are they so happy, and may even join in to a certain extent.

 

 

E) LONGSUFFERING

 

 

“Longsuffering” can be classed with “patience.”  According to First Corinthians 13:4, “love,” which comes first in this list, will breed “patience,” then “kindness.”

 

“Longsuffering” is best brought out and noticed when in affliction and trial, and more importantly, when injured by others.  It is the ability to overcome righteous feelings of persecution, while suppressing the feelings of righteous retaliation, even though wronged.

 

“Longsuffering” brings with it the sense of bearing with the frailties and provocations of others, from the consideration that God has borne long with our failings; and that, if He had not, we should have been speedily consumed.  It is bearing up also through all the troubles and difficulties of life without murmuring or repining; submitting cheerfully to every dispensation of God’s providence.  As a result, thus deriving benefit from every occurrence.  Consider Paul and Silas while in prison (Acts, Chapter 16).

 

“Longsuffering” is not that which intends so much a patient waiting for good things to come, for more grace, and for glory through the Holy Spirit.  By contrast, it is a patient bearing and enduring of present evils with “joyfulness,” being strengthened by the Holy Spirit with all might according to His glorious power.  It is being slow to anger, ready to forgive injuries, putting up with affronts, and bearing with and forbearing one another; which is usually accompanied with “gentleness,” humanity, affability, courteousness, shown both in words, gestures, and actions.  In imitation of the “gentleness” of Christ is what the genuine Christian strives for.

 

 

F) GENTLENESS

 

 

In regards to “gentleness,” the same Greek word “chreatotes” is translated as “kindness” in Second Corinthians 6:6.  The word means “goodness, kindness, benevolent.”  It bears with it the concept of a disposition to be at all times pleasing.

 

It is mildness of temper, calmness of spirit, an unruffled disposition, and a nature to treat all with politeness and courtesy.  As a result of “gentleness,” the effects are that of sweetening the temper; correcting an irritable disposition; making the heart kind; and disposing us to be an all-around happy person.  This is true politeness; a kind of politeness which can far better be learned in the school of Christ than in that of the world.

 

 

G) GOODNESS

 

 

“Goodness” can be broken down to the word “good.”  The sense is that a Christian must be a “good” person; “good,” based only upon the standards of God’s “goodness,” not man’s concept of “good.”  One must have a disposition to do “good” to others; the key being, not looking for gain in the process.

 

“Goodness” is the perpetual desire and sincere study, not only to abstain from every appearance of evil, but also to do “good” to the bodies and souls of men to the utmost of our ability.  One must have a kindly disposition towards one’s neighbors in order to perform the acts contained in the word, “goodness.”

 

 

H) FAITH

 

 

“Faith” is defined Biblically in Hebrews 11:1, which I will discuss later.  “Faith” can be thought of as being “faithful” to one’s duties.  But this is not the application of the word used here in Galatians 5:23.  To understand the difference, let’s look at Galatians 3:9.  “So then they which be of faith are blessed with faithful Abraham.”  Abraham was “faithful” to his duties alright (see Gen. 26:5).  But it is speaking of his duties, or better, his priorities being devoted towards God first and foremost.  Or even better, without exception; putting God first above everything he may want to do.

 

In regards to “faith,” it is not of a man to have by himself; nor do all men have it (if not applied).  It is a gift of God, the operation of His power, and the work of His Holy Spirit upon each individual’s soul.  One can only receive it by the choice of their own will.  It is the choice to believe the influences of the Holy Spirit upon one’s own soul.

 

It must be stated that:  “. . . without faith it is impossible to please,” God, Hebrews 11:6.  In fact, Hebrews, Chapter 11, is referred to as the “Faith Chapter.”  One must see and understand Hebrews 11:1, in order to grasp the truest meaning of “faith.”  “Now faith is the substance of things hoped for, the evidence of things not seen.”  The breakdown is that “faith is carried out in “substance.”  In other words, “action.”  And “actions” means you have already decided this thing is for real.  Thus, the word “hope” is not “hope” for “hopes” sake.”  It is reality.  Once you determine God is real, “faith” is real.  “Pure religion” is “undefiled,” James 1:27, with any doubts.  To have “faith” in God is to believe that He is; that He is the Living God.  It must be understood and acted upon, that no other outside argument can change your mind of this truth.

 

Another aspect of “faith” is that the word may be used in the sense of fidelity, and may denote that the Christian will be a “faithful” man; a man that is “faithful” to his word and promises; a man who can be trusted or confided in.  However, it is more likely and probable that the word “faith” is used to denote our action in regards to being focused to our intentions with our Lord.

 

By contrast, to ignore the sense that our feelings, which we have toward our God, are not inspired by an illustration of the influences of the Holy Spirit in directing and controlling our feelings toward people, would be as if the Spirit of God had no influence upon us at all.  In other words, true religion makes a man “faithful.”  The true Christian is “faithful” as a man or woman; as a “faithful” neighbor; being “faithful” to a friend; a “faithful” father or mother; a “faithful” husband or wife; a “faithful” son or daughter.  He who is “faithful” to his contracts; “faithful” to his promises; “faithful” to his duties; is considered to be “faithful.”  No man can be a Christian who is not thus first “faithful” in all these things and more.  All pretensions to being under the influences of the Holy Spirit, which, when such fidelity does not exist, point to all his actions as bing deceitful and vain.

 

However, if one is not at first “faithful” to God, all other “faithful” acts toward his fellow man are totally suspect.

 

 

I) MEEKNESS

 

 

“Meekness” can be expressed in the outward expression of an inward “faith” and confidence in God.  Thus, ‘meekness” comes after “faith” in this list.  Proverbs 16:32 teaches us that you have to have “ruler-ship” over your “spirit” in order to have this quality.

 

“Meekness” means to be holding all the affections and passions in an even balance.  “Meekness” is for one to aspire to have mild indulgence toward the weak and erring.  Having a patient spirit when suffering from the injuries from others, without the feeling or expression of a spirit of revenge, is true form of “meekness.”  It is the possessing of an even balance of one’s temper and passions; the entire opposite of anger.

 

“Meekness” is humility and lowliness of mind, of which Christ is our eminent example and pattern.  It is that which the Holy Spirit transcribes into the heart of a regenerate person.  It also lies in having humble thoughts of oneself, in walking humbly with God, acknowledging His every favor, being thankful for every blessing, and depending upon His grace; and in behaving with modesty and humility among men.  Thus, another quality or word in order for “meekness” to be achieved is “humility.”

 

 

J) TEMPERANCE

 

 

“Temperance” is one holding in control, or holding in check, one’s desires, mostly in regards to diet that we find out whether or not if we have, Temperance.  It is also considered to be in regards to one’s temperament and attitude towards uncomfortable situations in life.

 

The word itself means “self-control, holding in hand the passions and desires,” mostly born out in appetite, but really infers to any part of our bodies that would like to be in control, such as being most “temperate” as to sexual pleasures.  To be “temperate” also implies the idea of one having “strength,” as in reference to the power or ascendancy, which we have over exciting any evil passions of all kinds that may come up in or daily lives.

 

It denotes “self-rule,” without which a man cannot have power over the evil propensities of his nature.  It includes the dominion over all evil inclinations, and may denote continence, chastity, self-government, moderation in regard to all indulgences, as well as abstinence from intoxicating drinks.  It is the staying away from those animal appetites that so easily beset us.

 

In a Godly sense, the influences of the Holy Spirit on the heart makes a man moderate in all indulgences; teaching him to restrain his passions and to govern himself; to control his evil inclanations, and to subdue all inordinate affection.  The Christian will not only abstain from intoxicating drinks, but from all exciting passions.  He will be “temperate” in his manner of living, and in the government of his temper.  Under the influence of the Spirit of God, one is most thoroughly a person of temperance.