October
October 1
Chapter 5, Verse 12, “I wish those who unsettle you would emasculate themselves!”
Paul was more than a little upset about the whole argument brought by the “circumcision party.” The term translated “I wish,” is also rendered “would that” and “how I wish.” It is used four times in the New Testament to express a significant personal desire. Paul used it three times and John used it once in Revelation 3:15 quoting Jesus when he exposed a lukewarm attitude and summoned complete devotion. In Paul’s letter, it shows a deeply emotional cry, something like, “If I had my way. . .” The fact is that the judaizers were “troubling” the believers. ἀναστατόω, anastotoo’, to unsettle or stir up, literally means to upset the balance of stability or incite a revolt (Acts 21:38). In other words, this false teaching was a serious problem. So Paul expressed his very strong concern and displeasure with sarcasm. He said, “mutilate yourselves.” ἀποκόπτω, apokopto’, means to cut off a part of the body. His meaning, in line with some Greek pagan traditions, was castration. Remember, this is sarcasm designed to get the attention of both the believers and the judaizers. He wanted them to understand the practice and requirement were completely unacceptable. The use of sarcasm in theological discussion and debate must be used sparingly and carefully. Otherwise, it can create a toxic environment, alienate new relationships, and it may be perceived as cruel.
October 2
Chapter 5, Verse 13, “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another.”
Ὑμεῖς γὰρ ἐπ’ ἐλευθερίᾳ ἐκλήθητε, ἀδελφοί, Hymeis gar ep’ eleutheria eklēthēte adelphoi, ” You for to freedom were called, brothers.” Verses 13 through 15 are a reminder of what the law cannot do, but what graces always does. It gives, it completes, and it cautions. Paul was doing his best to make it clear to the Galatians they had a choice to make. The could either place themselves under the heavy burden of slavery (to the Law) or, they could walk in the freedom of Christ (by grace alone). He said they were called; καλέω, kaleo’, (the root is kal – English “call”) meaning to speak to someone in order to get their attention or to bring them closer in relationship. Specifically, like all believers, they were called first to salvation by the power of the Spirit (1 Peter 2:1-9) . . .vs. 9, “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” And then, walking in God’s grace, we are called to serve one another (Ephesians 4:1-7). . .vss. 1-3, “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” And finally, like Paul, we are called to evangelism. Acts 13:1-2, “Now there were in the church at Antioch prophets and teachers, Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a lifelong friend of Herod the tetrarch, and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” This is the work to which all believers are called.
October 3
Chapter 5, Verse 13, con’t, “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another.”
Believers are called to salvation, to service, and sharing. We are able to do this because of the freedom we have in Christ. Unlike the law, the gospel calls us to believe instead of calling us to rules. We are free to choose Jesus or deny him. That is human responsibility and does not conflict with God’s sovereignty. When we answer the call to faith in Christ, we are called “bondservants.” Surprising to some, that is not a term that should harken to slavery. It is in the grace of God that we willingly step into our calling to serve God as we serve others. That is real freedom. And true freedom dispels fear. Paul wrote to Timothy, “I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands, for God gave us a spirit not of fear but of power and love and self-control.Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began” (2 Timothy 1:5-9). The noun ἐλευθερία, eleutheria, “freedom,” is also translated “liberty.” When we are free from fear, not panic stricken by persecution, and not overcome by uncertainty and doubt, we are walking in the freedom Christ meant for us. And what does that look like? James 1:22-25, “But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.” Living out the word of God, as we model our lives after Jesus, reflects the law of liberty in the words of James.
October 4
Chapter 5, Verse 13, con’t, “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another.”
μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, monon mē tēn eleutherian eis aphormēn tē sarki, “but not the freedom for an opportunity to the flesh.” For many, if not most, believers, this phrase probably sets forth an enigma, at least for those who strive to really understand their relationship with God. In verse 1, Paul wrote, “For freedom Christ has set us free.” Here, it is, “you were called to freedom.” We understand that to mean liberty, which is the power of choice, and something that seemingly offers a degree of autonomy. And that is why Paul said do not let your freedom let your flesh run wild, so to speak. We all live in flesh even as we are in Christ. James 4:1 says, “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you?” And Paul wrote in Romans 7:14-21, “For we know that the law is spiritual, but I am of the flesh, sold under sin. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. So now it is no longer I who do it, but sin that dwells within me. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me. So I find it to be a law that when I want to do right, evil lies close at hand. “This should remind us that our biggest battles are with ourselves. Or, as many have said, “We are our own worst enemy.” The legalists are very afraid that if we do not keep the rules, we will fall prey to the flesh. The opposite is true. The harder we try, the more we fail. But those who truly understand it is all about grace still try to do more instead of being more. Works of righteousness are great, but hey will not keep you from sin. Staying close to God by reading and meditating on his word, spending plenty of time in prayer, and walking in obedience to the truth his Spirit shows us is our harbinger against falling prey to the flesh.
October 5
Chapter 5, Verse 13, con’t, “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another.”
ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις, alla dia tēs agapēs douleuete allēlois, “rather through love serve one another.” Translated “but” in most versions, alla is a strong adversative conjunction that, in this context, would better be rendered “rather,” “instead,” or even “nevertheless” (GWN, NAB, NIV, NLT). So Paul was merely encouraging them to make the right choice–because of their freedom in Christ, not in spite of it. In Peter’s first letter, writing to exiled believers, he said, “Above all, keep loving one another earnestly, since love covers a multitude of sins. Show hospitality to one another without grumbling. As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen” (1 Peter 4:8-11). In both letters, Paul writing to the Galatians beleaguered by the judaizers, and Peter writing to those who were considered outcasts, all those faithful to the gospel were subjected to no small amount of prejudice and persecution. So both men, who knew personally the price to be paid for earnestly contending for the faith, said to serve one another. And Paul would wholeheartedly agree with Peter’s assessment that all believers–regardless of current circumstance–should love each other, use their spiritual gifts to build up each other, speak the word of God in objective truth, do everything in God’s strength, and do it all for God’s glory. Overcoming the lies of the world, especially those from idle religion that creep into churches, can only be accomplished by living together in a community of grace and truth.
October 6
Chapter 5, Verse 14, “For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”
πᾶς νόμος, pas nomos, “the whole (entire) Law.” Pas is talking about all in the sense of viewing each part in terms of the whole. So it means everything that makes up something. That may seem highly elemental, but here Paul is talking about all the Law of Moses, the Torah, the first five books of the Hebrew bible that governed the nations of Israel’s life, worship, and society. The components of Mosaic Law are generally catagorized into three types of laws. Moral Laws are the universal and timeless principles for ethical behavior, such as the Ten Commandments. Ceremonial Laws were the regulations for religious worship, sacrifice, festivals, dietary rules (Kosher), and the priesthood. Civil Laws were rule that governed the social and judicial aspects of Israelite society. The Mosaic Law served at least four functions for the ancient Israelites. First, it established a covenant. It formalized the covenantal relationship between God and Israel, confirming their status as God’s chosen people. Second, the Law guided behavior. It provided clear instructions on how to live in a way that reflected God’s holiness and character. Third, it set Israel apart. The laws, particularly the ceremonial ones, distinguished Israel from surrounding pagan nations and cultures. And fourth, the Law revealed sin. It proclaimed the holiness of God and, by extension, the sinfulness of humanity, demonstrating that no one could perfectly live up to God’s standards. Altogether, the Mosaic Laws contains 613 separate principles. And now, Paul declared in its entirety, the Law could be summed up in one statement.
October 7
Chapter 5, Verse 14, con’t, “For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.
Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, Agapēseis ton plēsion sou hōs seauton, “You shall love the neighbor of you as yourself.” Love your neighbor as yourself is not just a New Testament concept. After God gave Moses the tablets engraved with the 10 Commandments, dealt with the sin of Israel and the golden calf, gave the blueprint for the Tabernacle and it was built, he detailed the elements for how Israel was to live. In Leviticus 19:18, after telling Israel, “You shall be holy, for I am holy (19:2), he said, “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord.” It would be appropriate to render it, “love your neighbor as yourself because I am the LORD.” 1 John 4 tells us that God is love (vs. 16) and verse 19 says, “We love because he first loved us.” God has modeled love for mankind since the beginning and love is the hallmark of all he does. In Matthew 19:19, Jesus repeated Leviticus 19:18, and in Matthew 22:37, when he said the greatest commandment is “You shall love the Lord your God with all your heart and with all your soul and with all your mind,” he followed that by saying the second most important thing to do is “love your neighbor as yourself” (22:39). In James 2:1-8, the principle is further explained, “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,” have you not then made distinctions among yourselves and become judges with evil thoughts? Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? Are they not the ones who blaspheme the honorable name by which you were called? If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well.” How, then, do we carry out this seemingly impossible task? We offer patience and kindness instead of anger and arrogance. We live in humility and respect instead of pride and boasting. We tell the truth and forgive wrongs instead of lying and holding grudges. We offer protection to all who need it and share our faith to a lost and dying world. This is how Jesus love and we should, too. It really is as simple as treating others the way we would like to be treated.
October 8
Chapter 5, Verse 15, “But if you bite and devour one another, watch out that you are not consumed by one another.”
εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, ei de allēlous daknete kai katesthiete, “If however one another you bit and devour.” The is quite the contrast requiring the Galatians to make a choice. Either they could love one another or they could destroy one another. The term ei de, “but if” or “if however” introduces a first class conditional clause or “if-then” contingency. Paul was saying if you do this, the probability is you will get that. The verbs δάκνω, dakno, “to bite,” figuratively to thwart, and κατεσθίω, katestheo, “to devour,” to eat down or to consume, are two very old words often used in concert to depict ferocious animals savagely attacking and killing each other. Paul used that violent imagery to describe what was going on among the people in the Galatian churches. While there is no certainty, the immediate context would seem to point to some sort of heated disagreement between those who bought into the lies of the judaizers and those who followed Paul’s gospel preaching of faith alone in Christ alone. This sort of spiritual cannibalism often destroys churches from the inside out. James had much to say about the power of words, the sometimes vile nature of things we say. He addressed it directly in James 3:1-10, Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not to be so.”
October 9
Chapter 5, Verse 15, con’t, “But if you bite and devour one another, watch out that you are not consumed by one another.”
βλέπετε μὴ ὑπ’ ἀλλήλων ἀναλωθῆτε, blepete mē hyp’ allēlōn analōthēte, “take heed lest by one another you might be consumed.” The verb βλέπω, blepo’, simply means “to see,” so literally and figuratively “to look at,” but in this context it really means to keep your eye on something, as in watch out because something is bound to happen. The idea is mental discernment by watching and contemplating on a situation. So Paul was telling them to look out because if they kept on with the disagreement and arguments, they would destroy one another, which is the exact opposite of his call to love one another. The verb ἀναλίσκω, analisko’, “to consume.” literally means to take away, to destroy, to use up so that nothing is left–as in only ash remaining after a fire. In Titus 2, Paul wrote that older men and women should teach sound doctrine, be steadfast in faith, exercise self-control, and be zealous of good works. Then in Titus 3:1-3, he wrote, “Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.” That was his life before Christ saved him. In verses 9-11, he added, “But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned.” The warped and sinful are those who insist on religion and tradition over against the simple truth of the gospel. They are the sort of churchgoer who stirs up trouble and causes churches to fall apart. Avoid those people who are wicked.
October 10
Chapter 5, Verse 16, “But I say, walk by the Spirit, and you will not gratify the desires of the flesh.”
Λέγω δέ, Πνεύματι περιπατεῖτε, Lego de Pneumati peripateite, “I say now, by [the] Spirit walk.” Lego de, “I say now” or “But I say” is Paul contrasting a believer’s freedom in Christ with the false teaching of the judaizers which Paul just stated would lead to self-destruction. Then he clearly states the key to spiritual victory–“by the Spirit. . .walk.” In Psalm 1:1-2, we read the Old Testament mandate for what Paul addressed here in Galatians 5, “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night.” What, then, does it mean to walk in/by the Spirit of God? First, it means submission to the Holy Spirit which is a life of conscious surrender to the Spirit’s influence and leadership in thoughts, words, and actions. Also, it is obedience to God, aligning your life with God’s will, following his commands, and obeying the teachings of Christ found in Scripture. And a big part of walking in the Spirit, maybe the most difficult part, is resisting the sinful nature of the flesh. It is a continuous battle against sinful desires, which only the power of the Spirit can overcome. In addition, it is transformation of the mind and development of godly character. The Holy Spirit empowers believers to produce the “fruit of the Spirit:” love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. In terms of the everyday walk, believers rely on the Spirit for daily wisdom and direction, understanding they cannot live a godly life in their own strength. And the best part is the result–intimacy with God. Walking in the Spirit fosters a deeper, closer relationship with God, leading to greater thankfulness and a longing for Christ’s return.
October 11
Chapter 5, Verse 16, con’t, “But I say, walk by the Spirit, and you will not gratify the desires of the flesh.”
καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε, kai epithymian sarkos ou mē τελέσητε, “and [the] desire [of the] flesh no not you should gratify.” The big question here is. . .Wat is, or what are the desires of the flesh? In 1 John, John wrote to “my little children” (2:1), believers in Asia Minor facing all sorts of false teaching. He wrote to encourage and admonish. The King James Version renders 2:15-17, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.” Lust, KJV, is “desire” in the ESV. The noun ἐπιθυμία, epithemia, is “a longing,” especially for what is forbidden; hence, lust. Properly, it is a passion built on strong, often uncontrollable, feelings toward something or someone. And when you get right down to the heart of the matter, this lust is the result of selfish pride. The noun ἀλαζονεία, alazoneia, means boastful pride based in self-confidence apart from following God. We must come to understand that lust and pride are two sides of the same coin. The lust or desire of the flesh is an uncontrollable appetite for what they body craves. It can be excessive eating, sexual impurity, alcoholism, or other sinful physical indulgences. Lust of the eyes (also epithemia) is a greedy desire for what we see or what others have. This is the opposite of Hebrews 13:5, “Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.” Not only is it a coveting for what we see, but it can be strong craving from the imagination. The pride of life is a self-reliant attitude of arrogance and boastful desire for status or possessions. It includes believing you are superior to others, seeking wealth for social standing, and constantly bragging about accomplishments. Notice John said none of this is from God. And that is the way of false religion. It always elevates man and diminishes God. As believers, we must flee such things.
October 12
Chapter 5, Verse 16, con’t, “But I say, walk by the Spirit, and you will not gratify the desires of the flesh.”
οὐ μὴ τελέσητε, ou mē τελέσητε, “no not you should gratify.” The verb τελέω, teleo’, means to accomplish, make an end of something, or finish up what was started. It is the verbal form of the noun τέλος, telos, which means to complete or conclude. In the various English translations of this verse, it is rendered “gratify,” “carry out,” “fulfill,” “obey,” “follow through,” “satisfy,” and “indulge.” Someone rightly said, “It is the flesh that is the performer, and it is the Spirit that is the transformer. In my mind, the flesh ever so delicately scratches an itch (so it will go on itching and require constant attention) and it is the Spirit who, like a good medication, cures the itch and dismisses it from the mind. The pastor of my younger days was oft to say, “If you walk right, you’ll do right.” Way back in my days as a runner, I wore the best shoes I could afford with the best insoles. I did that because every year at Christmas, for as long as I can remember, my dad bought me a new pair of leather dress shoes. Every year, when I opened the present, he would simply say, “Never wear cheap shoes.” He never explained the reason, but I knew if I took care of my feet, my foundation would always be good. The prophet Isaiah had a good handle on the whole idea of walking right and running well, when he wrote, “they who wait for the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint” (Isaiah 40:31). In 1 Corinthians 9:24, Paul wrote, “Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it.” And in Hebrews 12:1-2, he wrote, “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.” God wants us to finish well so we need to stay ahead of the flesh. The only way to do that is by walking in the Spirit–at a good pace.
October 13
Chapter 5, Verse 17, For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.”
For people of true faith, i.e., born again believers in Christ, an inner war rages from the moment of salvation until death. Most of the time, new believers do not realize it because they have been made alive by God’s Spirit and for the first time are enjoying God’s perfect peace. That does not change the fact that the flesh is full of sin. It was that way when you were born and it will remain so until you die. The Spirit of God became a part of your life when you trusted Jesus as Savior and Lord. And he is permanently with you. That will never, ever change. Thus, the war. When Paul wrote that the natural man cannot receive the things of God (1 Corinthians 2:14), he was speaking of lost people without Christ. When he wrote that in Christ the believer is a new creation (2 Corinthians 5:17) and the old has passed away, he was speaking about the Spirit become part of your life so that the old way of living without God is gone forever. That does not mean that a sinful nature has died; you were already dead (Ephesians 2:1). People do not have dual natures. Before salvation, your dead spirit was clothed in flesh. When righteousness was imputed to you based on your decision to accept Christ, the Holy Spirit “quickened” or made your dead spirit alive–still clothed in flesh. So that which is good in you, Christ’s Spirit, is always at odds with that part of you that is full of sin, the flesh. So much so that Paul wrote, “For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me” (Romans 7:18-20). Sin still dwells in you and it fights against the Spirit constantly. Evil is always hanging around (Romans 7:21) and it challenges our spiritual mind (Romans 7:23). And who will deliver us from this dichotomy of life? (Romans 7:24). Jesus! (Romans 7:26). The closer you walk with God, the more of those battles you win. Thanks be to God that he has already won the war (John 16:33).
October 14
Chapter 5, Verse 17, con’t, For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.”
ταῦτα γὰρ ἀλλήλοις ἀντίκειται, tauta gar allēlois antikeitai, “these for to one another are opposed.” The verb ἀντίκειμαι, antikeimai, combines anti = against or opposite, and keimai = to be placed or to lie or be laid (down). Literally, it means to line up against, like the offensive and defensive lines in an American football game. In the context, it describes the explicit struggle between the flesh and the spirit–evil versus good. Because it is present tense, it punctuates the ongoing conflict that has no end–until we leave this world to spend eternity with Jesus. The roles here are clearly adversarial. If it were a boxing match, the corner man for the flesh would be Satan. Peter put it this way, “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8). the corner man for the spirit is THE Spirit, the Holy Spirit; and the bible says, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already. Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world” (1 John 4:1-4). Here is the good news for every believer in Christ: led by the power of the Holy Spirit, the adversary cannot handle you. Peter followed by saying, “Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world. And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1 Peter 5:9-10). Will we suffer because of the devil’s influence upon our flesh? Certainly! But, praise be to God, in the end, God himself will deliver us into his own presence and cast Satan and his minions in an eternal lake of fire.
October 15
Chapter 5, Verse 17, con’t, For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do.”
ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε, hina mē ha ean thelēte tauta poiēte, “in order not that if you might wish those things you should do.” Since this is one of the most important and prolific verses in the New Testament concerning spiritual warfare, this last phrase begs attention. Hina clearly denotes result and, paired with mē, expresses intentional avoidance. In light of the immediate context, this can have to entirely different meanings, both being true. Because the flesh is always fighting the spirit, if you cave to the desires of the flesh, you will do what opposes righteousness. Lying, cheating, stealing, debauchery, perversion, foolishness, and vicious behavior are just a few of the actions that come to mind. When the flesh wins, you lose. You lose trust, reputation, dependability, morality, and worst of all, inner peace. When you resist the flesh by submitting to the leadership of the Spirit, you experience transformation that empowers you to be more and more an overcomer. You begin to produce the fruit of the Spirit more frequently, your struggle against sin is not as intense, and you gain inner confidence that yields peace and compassion–even for those who oppose you. What is the difference? “For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit. For figs are not gathered from thornbushes, nor are grapes picked from a bramble bush. The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks” (Luke 6:43-45).
October 16
Chapter 5, Verse 18, “But if you are led by the Spirit, you are not under the law.”
εἰ δὲ Πνεύματι ἄγεσθε, ei de Pneumati agesthe, “If however [the] Spirit you are led by.” The contrast here is glaring. Either you are carried along by the Spirit of God or you are crushed down by the rules of man. By the rules of man, I mean the perversion of imposing edict over grace. Law restricts, grace grants freedom. Law, at least that prescribed by the false teachers (judaizers) and, in principle, by anyone who distorts the meaning and application of the Law, brings a person into bondage to precepts they cannot hope to keep. The Spirit of God never does that. Instead, the Spirit transforms the mind in a way that leads the believer to actively seek God’s direction in daily decisions in alignment with God’s word and never in contradiction with it. In Romans 12:1-2, Paul wrote, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” The Spirit-led life is based on faith and obedience, not religion and tradition. The demands of law are rigid, unyielding, and unattainable. The comfort of the Spirit yields peace, hope, and confidence in God’s love.
October 17
Chapter 5, Verse 19, “Now the works of the flesh are evident: sexual immorality, impurity, sensuality,”
Φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, Phanera de estine ta egra tēs sarkos, “Evident now are the works of the flesh.” In verses 19-23, Paul contrasts the works of the flesh with the fruit of the Spirit. And notice his change from law in verse 18 to flesh in verse 19. When law is interjected into relationship with God, the flesh always comes to the forefront. The apostle has made it clear that keeping the law (or trying to, anyway) does not and cannot produce righteousness. The flesh wants to abide by rules and regulations, lists of things to check-off, none of which produce spirituality. But the flesh does produce something. And according to Paul, the things it generates are evident. φανερός, phaneros, “evident,” is from φαίνω, phaino’, = shining. Both literally and figuratively, it means to show, as in “showing off,” and also to be “apparent,” as in to bring to light. In other words, it is hard to hide the deeds of the flesh. The truth is, most people do not want to hide, they want to flaunt what they think it good when, in fact, it is terrible for both themselves and those who are watching their lives. Sadly, everyone without Christ lives by the flesh. And the bible is clear what that promotes. “as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” “Their mouth is full of curses and bitterness.”
“Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.” “There is no fear of God before their eyes.” (Romans 3:10-18).
October 18
Chapter 5, Verse 19, con’t, “Now the works of the flesh are evident: sexual immorality, impurity, sensuality,”
The list, beginning here and continuing through verse 21, is introduced by ἅτινά ἐστιν, hatina estin, “which are.” So there is no question that these are the most destructive works (erga, from ergos = deeds, actions, behavior) of the flesh. And these three go together. πορνεία, porneia, “sexual immorality,” also fornication, adultery, and prostitution, comes from porneuo = harlotry, including incest. It was and is associated with a lack of restraint sexually, and every kind of extramarital, unlawful, and unnatural sexual activity. ἀκαθαρσία, akatharsia, “impurity,” comes from akathartos = unclean. In a general sense, it is used to describe moral uncleanness in thoughts, words, and actions. The form used here refers to filth. The point is, sin defiles. ἀσέλγεια, aselgeia, “sensuality,” refers to sexual activity without restraint, or being lewd in conduct. The idea is indecency that involves every part of life. So, there you have it. Self-prostitution, filth, and debauchery all rolled into a lifestyle that flaunts sin and ignores consequence. Paul wrote in 1 Corinthians 6:18, “Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body.” And remember, he was writing to Christians! He followed with, “Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body” (1 Corinthians 6:19-20).
October 19
Chapter 5, Verse 20, “idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions,
The first two behaviors/endeavors, in verse 20, go hand-in-hand. εἰδωλολατρία, eidōlolatria, “idolatry,” combines eidolon = an image, idol, made primarily for (heathen) worship, and lateria = acts of worship. Remember, the first three commandments in the Mosaic Law say “no other gods,” “no idols,” and ” no vain use of God’s name.” In Romans 1:24-25, Paul wrote, “Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.” When the truth becomes a lie by manipulation, people do exactly the opposite of what they should do. [Think the serpent in the Garden tempting Eve.] Isaiah wrote, “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter! (Isaiah 5:20). And Solomon penned, “He who justifies the wicked and he who condemns the righteous are both alike an abomination to the Lord” (Proverbs 17:15). φαρμακεία, pharmakeia, (English pharmacy), comes from pharmakeus = a sorcerer, one who prepares “magical” remedies. This pointed to the use of substances, spells, and poisoning to altar the mind; hence, sorcery or witchcraft. The result is often pagan religious practices in which the practitioner claims to have supernatural powers and knowledge, including the ability to see and tell the future, to summon demons, and communicate with the dead. In their practice, they almost always plead to “nature” for their authority. Also in Romans 1, verses, 18-23, Paul wrote, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.” NOTE: Every part of Satan worship follows this pattern.
October 20
Chapter 5, Verse 20, con’t, “idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions,
The next four struggles deal with intense dislike, otherwise called hatred. ἔχθραι, echthrai, “enmities,” (plural here), refers to an enemy who is hostile toward someone else, meaning that person is strongly antagonistic most or all of the time. It expresses a deep-seated hatred and assumes an irreconcilable situation. Typically, such hatred is express with ἔρις, eris, “strife.” Eris means to be contentious, one who wrangles or nothing and want to continually quarrel. It’s focus is self-centered rivalry and always wants to argue about truth. ζῆλος, zēlos, “jealousy,” from zeo = to be hot or to boil, precisely means “a burning passion.” Originally a good word describing fervor for some cause, it gained a negative connotation describing an extreme or fanatical emotion against someone. It is a complex emotion including fear, anger, and insecurity that comes from the perception of a threat to a valued relationship, most often from a third party. It becomes destructive when constant suspicion and sought-after control arises from it. θυμοί, thymoi, “fits of anger,” from thuo, “to move impetuously,” like an uncontrollable wind moving violently, describes passion that comes out in an agitated or hateful manner, using unkind words, or expressions designed to injure the heart of another person. As Paul taught in verse 16, the only way to control and ultimately overcome these expressions of hatred is to walk in the Spirit. Otherwise, you risk sudden, explosive rage becoming a regular part of your behavior and lifestyle.
October 21
Chapter 5, Verse 20, con’t, “idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions,
Since the beginning of the human race, there has always been that someone who wanted to “come between” and cause trouble in relationships. Choosing sides and defending positions has started wars and destroyed civilizations. It is any wonder Paul warned about these three plagues on the human experience? ἐριθεῖαι, eritheiai, “rivalries,” from eirtheuo = “work for hire,” refers to a self-seeking mercenary who acts for his won gain regardless of the problems he causes for others. This sort of selfish ambition at any cost places self-interest before what God says is right. διχοστασίαι, dichostasiai, “dissension,” combines dis = twice, and stasis = rebellion, and properly, it means “standing apart” or causing sedition. The idea is that someone uses perceived or real differences to wrongly separate people into pointless and destructive factions. αἱρέσεις, haireseis, “divisions,” from haireomai = a choice, it is used to describe any sect, party, or group that separates itself from others. The root meaning is actually heresy, which is, of course, what the judaizers, who were largely pharisees and sadducees were know for spreading in regard to Jesus. They called him heretical when, in fact, it was them spewing heresy against Scripture. They lied to draw others to their “side” to stand against a difference of opinion–always based on tradition rather than the clear teaching of Scripture. Standing against truth almost always results in factions, accusations, and often violence. Believers should avoid such contention.
October 22
Chapter 5, Verse 21, “envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.”
Envy (envyings), φθόνοι, phthonoi, stands alone on this list. It is an unpleasant emotion of discontent or resentment caused by desiring what another person has such as possessions, achievements, or qualities. It can be powerful motivation for self-improvement (emulative envy), but the Bible presents it as a dangerous, destructive sin that leads to other evils like strife, disorder, and even murder (spiteful envy). Cain killed Abel out of envy. Joseph’s brothers sold him into slavery because they envied their father’s favor toward him. King Saul repeatedly sought to kill David out of envy for his fame and success. Even the religious leaders in Jesus’ day were envious because people followed him and offered acclaim, so they delivered him to be crucified. The difference between envy and jealousy is that envy involves two people (the person who envies and the person who is envied), whereas jealousy involves three people (the jealous person, the person they are jealous of, and the person they are afraid of losing). The Bible clearly teaches that when a person is envious, they are not loving. In 1 Corinthians 13:4, we read that “love is patient, love is kind,” and that “love does not envy.” Anytime a believer loses focus on the love of God, envy is lurking around the corner. Envy is so destructive that Solomon wrote, “A tranquil heart gives life to the flesh, but envy makes the bones rot” (Proverbs 14:30).
October 23
Chapter 5, Verse 21, con’t, “envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.”
Something that should be no surprise to no one is that in two of the three times these words appear in the New Testament, they are together. μέθαι, mehtai, “drunkennesses” (notice it is plural), describes intentional and habitual intoxication. Solomon wrote, “Wine is a mocker, strong drink a brawler, and whoever is led astray by it is not wise” (Proverbs 20:1). For anyone not aware, this is the immoral habit that leads to alcoholism. Medical professionals claim it is a medical condition. Most of the time, it is not. (I know this because I was considered a clinical alcoholic at a very early age–someone diagnosed with impaired ability to stop or control alcohol abuse.) Alcohol is not evil. People are. And like any other habitual sin, God is the only cure. He can and will–if and only if you depend on him more than the substance. κῶμοι, kōmoi, “orgies,” also carousing, reveling, or rioting, it was originally used to describe what took place at the “gathering of the grapes” where people walked barefoot in a circle insides a vat to mash the juice out of the hulls–to make wine. It became a riotous, drunken feast, hosting rampant sexual immorality. In Romans 13:13, Paul wrote, “Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy.” Whether it is day or night, we should not fall prey to the choices that occur when we give in to the flesh.
October 24
Chapter 5, Verse 21, con’t, “envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.”
Human beings are creatures of habit. Generally, we do what we enjoy, over and over. Habits come in two flavors: holy and hellish. Of course, to develop holy habits, one must have a personal relationship with God, in Christ. Nothing is required for hellish habits. They come quite naturally, in the flesh. And this did not begin in the Garden of Eden with Adam and Eve when they first sinned (disobedience). It began in heaven when Lucifer, the angel of light, also known as Satan, the Devil, Beelzebub, Abaddon, Apollyon, Belial, and Antichrist (among others), rebelled against God. A careful reading of Isaiah 14:12-14 and Ezekiel 20:13-17, reveals original sin is pride. He is smart, but not wise. He is powerful, but not God. He is the leader of the worldly system that seek to deceive humanity into conduct unbecoming–habitually being and doing what the list in verses 19 through 21 describes, as well as “things like these.” While the Bible offers no explicit list, it does mention nearly 700 separate sins. All of them stem from pride which spawns selfishness which, in turn, produces disobedience which, if unchecked, will promote the impurity, idolatry, and contention that typically ens in violence. Solomon wrote, “There are six things that the Lord hates, seven that are an abomination to him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked plans, feet that make haste to run to evil, a false witness who breathes out lies, and one who sows discord among brothers” (Proverbs 6:16-19). These seven reflect God’s commandments to Israel given to Moses in Exodus 20:3-17. But more important than all the lists, the words of Jesus bring us to the truth that overcomes the flesh, “But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him. “Teacher, which is the great commandment in the Law?” And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” (Matthew 22:34-40). This is the truth. And the truth can set you free.
October 25
Chapter 5, Verse 21, con’t, “envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.”
The issue of inheritance was clearly established in the Bible in the books of Number, Deuteronomy, and Joshua. The Hebrew noun, נַחֲלָה, nachalah, was used 126 times to describe that which is given to another from an estate. Properly, it means “something inherited;” it can mean an heirloom or a portion, but it always means something given as a possession to the one receiving. Here, in Galatians 5:21, “those who do such things,” πράσσοντες, prassontes, “doing,” a form of the verb πράσσω, prasso’= to perform repeatedly or habitually, will not inherit the kingdom of God. Prassontes is present tense meaning those participating in these sin are doing so currrently and continually, as a way of life. The active voice indicates this is their conscious, volitional, and deliberate choice. Paul reminded the believers in Corinth where they had come from in their former lives, “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:9-11). He said nearly the same thing to the Ephesians, “But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God” (Ephesians 5:3-5). But in this same letter, in Ephesians 1:1-14, Paul described the eternally rich blessing of being in Christ. In verse 11-14, he wrote, “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” The habits we should develop as believers, described in the next two verses, our our insulators against the works of the flesh.
October 26
Chapter 5, Verse 22, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,”
In Ephesians 6:10-12, Paul wrote, “Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” One of my spiritual mentors called this a “cosmic war.” And it is. The powers of darkness continually overwhelm believers with sights, sounds, and flavors designed to draw us away from God. . .the works of the flesh (plural). The are all available to us but we are not likely tempted by all of them at the same time. Instead the come along variously, but continuously seeking to wreak havoc on our lives. Alternatively, the gifts of the Spirit (again plural) are available to all believers, but not concurrently, as much as we would like to have all of them (1 Corinthians 12:1-11). However, when we view the fruit of the Spirit, we are still looking at a list (sort of), but it is singular. This is not a “pick and choose” list. Actually, it is not a list at all, at least in the normal sense, anyway. All of these virtues, together, have a direct bearing on the sum total of who are and what we do in Christ. In other words, the life of a true believer exhibits all of these characteristics–and not in a natural way. This is a supernatural work of the Holy Spirit. For example, a lost person can love, but they cannot understand love the way a saved person does. That is only possible in relationship with Christ. So, the fruit of the Spirit emphasizes the way we should feel, think, speak and act–in a manner different from the world. That is a tall order. Here is what we must understand. The fruit of the Spirit is not a holy to-do list. It is not a religious requirement. It is God’s declaration of what is true about his children–those who are truly in Christ.
October 27
Chapter 5, Verse 22, con’t, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,”
Nine virtues are enumerated in these two verses and it seems Paul gave them to us in three sets of three. The first group describes our relationship with God. More than 50 years ago I declared my love for my beautiful wife. But it was not until seven years later that I really understood love when the Holy Spirit drew me to repentance and faith in Jesus. When I clearly understood what Jesus did for me at Calvary, and I responded to it by faith, love, ἀγάπη, agapē, the quality of love that is God, invaded my heart and changed me forever. Because God IS love, I AM loved. I can clearly remember the night some 46 years ago, when I was saved, that joy flooded my soul, a feeling I could not and cannot adequately express (1 Peter 1:8-9). χαρά, chara, “joy,” sometimes “gladness,” is properly the awareness of God’s grace in your life. It is the realization of God’s unmerited favor upon your life that is not based upon performance or achievement. What follows is εἰρήνη, eirēnē, “peace.” Supernatural peace, which is the only real peace, is not the absence of problems, it is the presence of God in your life that transcends understanding and guards you heart and mind in Christ (Philippians 4:4-7). There is much more to be said about love, joy, and peace. Suffice it say that when the love of God enters into your life, and you begin to focus on him through prayer, supplication, and thanksgiving, and you rely fully on his unchanging character, faithfulness and love for you as his child, love, joy, and peace will begin to emanate from your life in such as way that others will see Jesus in you.
October 28
Chapter 5, Verse 22, con’t, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness
While there is always significant overlap from the different components of this list, just as the first three describe our relationship to God, the second three speak to our relationships with others. μακροθυμία, makrothymia, “patience,” objectively is forbearance, the ability to endure what is difficult or disagreeable without complaining. Subjectively, it is fortitude; like courage, it is strength of mind that enables one to endure hardships. Speaking colloquially, it is the ability to put up with stuff that you really do not want to put up with. χρηστότης, chrēstotēs, “kindness,” from chrestos = usefulness or profitable, it refer to “meeting real needs.” In other words, a kind person is one who looks, see, and meets needs of others as directed by the Spirit. It is a matter of being other-sensitive, and is akin to being hospitable. ἀγαθωσύνη, agathōsynē, “goodness,” is from the primary word ἀγαθός, agathos, an adjective that simply means “good,” so it is being good. Examples of being good would include giving to charity, being a philanthropist, or investing in an endowment–giving for the benefit of others and sometimes never seeing the blessing in action. Used on four times in the New Testament (Romans 15:14, Ephesians 5:9, 2 Thessalonians 1:11, and here in Galatians 5:22) and only occasionally in other ecclesiastical writing, it refers to uprightness of heart when dealing with others–seeking their benefit. In Matthew 12:34-35, in part, Jesus said, “Out of the abundance of the heart the mouth speaks. The good person out of his good treasure bring forth good.”
October 29
Chapter 5, Verse 22, con’t, with verse 23 for continuity, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.”
Three aspects about our relationship with God, three about our relationships with others, and now three that describe our own inward temperament–that affect all our relationships. πίστις, pistis, “faithfulness,” is from the primary verb πείθω, peitho’ = persuaded, convinced, obeying, etc.. It is interesting that in the Phillips paraphrase, pistis is rendered “fidelity.” It is used that way sometimes in Greek texts, and I believe Phillips is onto something significant. Webster’s dictionary says fidelity is “adherence to something to which one is bound by pledge or duty.” Believers are able to understand faithfulness because they have have—in Christ. πραΰτης, prautēs, “gentleness,” properly “meekness,” means a believer who is walking in Christ know they have “gentle strength” which expresses power with reserve. In other words, you know you are strong in Christ, os you do not find it necessary to be boastful. Such meekness leads a believer to the last virtue on the list, ἐγκράτεια, enkrateia, “self-control.” Temperance, the avoidance of extremes in actions based on beliefs and habits is the idea. It should be obvious for the believer that this in only possible by the power of God. Why? The flesh. Remember, the war within is as least as great as the war outside us. Add to that inward wrestling match the one we have with the word and you quickly realize our dire need for God’s power in our lives. Ephesians 6:10-12, “Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” Fight on!
October 30
Chapter 5, Verse 23, with verse 22 for continuity, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.”
Verse 16, “Walk by the Spirit, and you will not gratify the desires of the flesh.” In verse 17, the desires of the Spirit and those of the flesh are “opposed to each other.” The flesh does its best to keep you from doing “the things you want to do.” For those who live by the works of the flesh, they “will not inherit the kingdom of God” (vs. 21). Paul ended the list of spiritual virtues by saying “there is no law” against such things, those things being the fruit of the Spirit that oppose and are able to overcome “those things” that are of the flesh. What does that mean to us who are believers? Essentially, it means two, possible three things. First, we, who are believers, have been set free from legalism. Of course, we can fall into it by various means, but that only happens as an act of our will–we choose legalism over freedom in Christ. That is how Paul opened the argument in chapter 5 when he wrote, “For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery” (vs. 1). Second, it means the laws of men do not oppose the virtues that are the fruit of the Spirit. Notice, I said the laws do not oppose, not the people who are suppose to abide by them. People living in the flesh without Christ do not give a rip about how good a believer tries to live their life in Christ. But there is still good in doing so. A life lived well for Jesus could be the very thing a lost person sees in a time of need and is drawn to so that they might hear the Gospel message. And third, at least at some level, no law against such things, at least in a “religious” sense, means we cannot be ripped away from God by any force in the universe. Paul wrote in Romans 8 that in Christ we are more than conquerors. In verses 38 and 39, he declared, “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” That is called perseverance of the saints, or, “once saved, always saved.” It is true and will be forever.
October 31
Chapter 5, Verse 24, “And those who belong to Christ Jesus have crucified the flesh with its passions and desires.”
Οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ, Hoi de tou Christou Iēsou, ” Those now of Christ Jesus.” Variously, this is translated “Those who belong, “All who belong,” They that are,” and “Those who are,” the verb being assumed. It is not a good assumption. It is the only and best way to understand that by faith we belong to Jesus. We are his eternal family, his friends, his forever companions. We will worship him forever because he paid the price for our sin. Our part in belonging is believing. Believing the message of the gospel (Acts 16:31) births a relationship (Romans 10:9-10) that is followed by a life dedicated to Jesus in faith, obedience, and love. It involves being identified with him, and leads to a new identity in Christ and a life lived under the influence of the Holy Spirit rather than sin. It includes a deep connection with God, reliance on Christ for guidance and provision, and being part of a community of faith. And every bit of it was planned before the world even existed (Revelation 13:8, 1 Peter 1:20). The who belong to Christ may have a difficult time understanding it at some level, but they still know “in whom they have believed and are persuaded he is able to keep that which they have committed unto him against that day” (2 Timothy 1:12).
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