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Preaching the Living WORD through the Written WORD - 2 Tim 4:2 - |
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http://www.gracebiblegillette.org/studies.htm
- fruit FRUIT OF THE SPIRIT (Faithfulness, Gentleness, Self-Control) (Gal 5:22-23) Pastor/Teacher
VII. FAITHFULNESS A. Lexical
Meaning of Faithfulness 1. The
Greek word for “faithfulness” is pístis which carries several
ideas. 2. It can mean subjective faith, trust or
belief as in personal confidence upon some object (2Ti 1:5; 2Tim 3:15). 3. It can mean objective faith as in the
“Christian Faith” (Act 6:7; 1Ti 4:1). 4. But it can also mean the character of
faithfulness that one has as a result of loyalty or commitment (1Ti 1:12) and
that is the meaning that we find in Gal 5:22. B. Definitions
on Faithfulness 1. Faithfulness
(pístis) is the quality which renders a person trustworthy or
reliable, like the faithful servant in Luke 16:10-12 (Walvoord). 2. Faith is from pístis which
does not refer here to faith exercised by the saint, but to faithfulness and
fidelity as produced in the life of the yielded Christian by the Holy Spirit
(Wuest). 3. Pístis (faithfulness) is the
manifestation of the fruit of the Spirit that pertains to loyalty and
trustworthiness (MacArthur,). C. Aspects
of Faithfulness 1. In
regard to God a) God is
faithful, and is faithful in his promises and covenants (Deu 7:9). b) God is faithful and a solid security for
those who trust in him (Deu 32:4). c) God is faithful in forgiving sins of
believers when confessed and his mercies are new every morning (1Jo 1:9; Lam
3:23). 2. In
regard to Man a) Mankind
recognizes the necessity of faithfulness, but few actually exemplify it (Pro
20:6). b) Unfaithfulness is one of the
characteristics of the wicked (Psa 5:9). c) There is a progression in that those who
are unfaithful to the Lord are also unfaithful in other areas of their life (Psa
73:27; Jos 22:16). 3. In
regard to Believers a) Faithfulness
is a quality that men need to possess in being spiritual leaders (2Ti 2:2;
Tit 1:9). b) Faithfulness is a quality that women need
to possess in being spiritual encouragers and spiritual examples to other
women (1Ti 3:11; Pro 14:5). c) Believers are to be faithful in meeting
the needs of others (3Jo 1:5). d) The faithfulness of believers, like their
Lord, is to be unto death (Rev 2:10). D. Considerations
on the Fruit of Faithfulness 1. Christianity
stands or falls on the trustworthiness of God. If God is untrustworthy, then
the Scriptures (His Word) may be untrustworthy. If the Scriptures are
untrustworthy, then the promises surrounding Christ’s work on the cross may
be untrustworthy. However, God’s faithfulness is: established (Ps 89:2);
incomparable (Ps 89:8); unfailing (Ps 89:33); infinite (Ps 36:5); and
everlasting (Ps 119:90). 2. Without the faithfulness of God, the
believer would not be able to stand against the devil, or against temptation
(2Th 3:3; 1Co 10:13). 3. In an unfaithful world, the believer, in
his word and deed, becomes a reflection of the trustworthiness of God and
promises. Are we faithful representatives? 4. The Holy Spirit is producing his faithfulness
in and through the believer (Gal 5:22). 5. One of the greatest things a believer
could ever hear at the end of his life is, “Well done, good and faithful
servant” (Mat 25:23). 6. Even when the believer struggles in
failure, God will remain true to Himself in faithfulness (2Ti 2:13). VIII. GENTLENESS A. Lexical
Meaning of Gentleness 1. Gentleness
(praútęs) is a gentle friendliness and consideration. 2. In Secular Greek, praútęs
would depict those things which contained “mild” qualities such as a “tame”
animal; “gentle and friendly” person, or a “lenient” punishment. 3. In the LXX (Septuagint – written by
aprox. 70 individuals and possibly written in 70 days), it replaces the
Hebrew word hw"n"[] anavah – which
means “humility,” “submission,” or “afflicted” with the root to “bow down.” 4. In N.T. Greek its nuances are seen as: a) strength
that accommodates another's weakness. b) a contrast with harshness in one’s
dealings with others. c) at times translated “meekness” without
the implication of weakness and often linked with humility. 5. Some see
“meekness” as an inward attitude and “gentleness” as an outward attitude. B. Definitions
on Gentleness 1. [Praútęs does not consist in a
person’s…] outward behavior only; nor yet in his relations to his fellow-men;
as little in his mere natural disposition. Rather it is an inwrought grace of
the soul; and the exercises of it are first and chiefly towards God. It is
that temper of spirit in which we accept His dealings with us as good, and
therefore without disputing or resisting. (Synonyms of the New Testament, R. C. Trench). 2. It is that humble and
gentle attitude that is patiently submissive in every offense, while being
free of any desire for revenge or retribution. (MacArthur) C. Aspects
of Gentleness 1. In
regard to God a) The Old
Testament never refers to God as being meek… b) …and in the New Testament only the Son is
spoken of as meek, and that only in His incarnation. (MacArthur) (cp. Mt 11:29; 21:5; 2Co 10:1). 2. In
regard to Man a) When man
is not submissive to God’s will he in not being meek ( b) When man is not teachable to God’s Word he
is not being meek (Jam 1:21). c) When man is not considerate of others he
is not being meek (Tit 3:2). 3. In
regard to Believers a) Believers
are to actively and continuously pursue gentleness (1Ti 6:11). b) Believers are to have biblical wisdom
which includes gentleness (Jam 3:14). c) Believers are to correct those who have
sinned with gentleness (Gal 6:1). d) Believers are to correct opposers to the
faith with gentleness (2Ti 2:24-25). e) Believers are to defend the faith with
gentleness (1Pe 3:15-16). D. Considerations
on the Fruit of Gentleness 1. Why
would we not find the quality of meekness applied to God in the O.T.? a) God is
the Sovereign Lord who would never surrender His will to another, but the
incarnate Christ did (Luk 22:42). b) God is perfect in wisdom and there is nothing
for Him to learn, but the incarnate Christ learned (Luk 2:52); c) God has ultimately shown His true
consideration through the person and work of His Son. 2. Therefore,
believers are called to walk in a manner worthy of their calling which
includes gentleness (Eph 4:1-3). 3. It is a fruit of the Spirit being
produced in the believer after the likeness of Christ (Gal 5:22-23). IX. SELF-CONTROL A. Lexical
Meaning Of Self-Control 1. “Self-control”
(egkráteia) very well may be the most misunderstood virtue of
the fruit of the Spirit. Historically, this word was one of the virtues most
emphasized by philosophers and respected in Roman society. Philosophers often
taught that the wise needed no law to regulate them, because their own virtue
of self-control was a law unto themselves. The freeman was under the control
of no one, yet he controlled himself to be responsible in citizenship. The
problem however, always rests in the truth that man is not basically good but
his depraved nature will take opportunity to be autonomous from man and God
(Act 24:25). 2. Stoicism and Gnosticism would influence
man’s religion whereby self-control was taken to its ultimate degree
producing Asceticism. Asceticism is the harsh treatment (training) of the
body in order to carnally produce pseudo-holiness. 3. In the N.T. “self-control” is the
Spirit-produced fruit of the believer to obey the Lordship of Christ in every
area and restrain all passions and appetites that would violate His authority. 4. “Self-control” (egkráteia)
takes its sense from the stem krat, which expresses the power or
lordship which one has either over oneself or over something. Perhaps the
addition of the preposition en (“in”) would suggest the meaning
of one who is “in control.” 5. The Latin phrase is continentia, temperantia
(the virtue of one who masters his desires and passions, especially his
sensual appetites). 6. It is seen in opposition to all of the
deeds of the flesh, but especially immorality, impurity, sensuality, …
drunkenness, carousing (Gal 5:19-21). B. Definitions
of Self-Control 1. Self-control (egkráteia); this noun is used in the NT
only here [Gal 5:23] and in Acts 24:25; 2 Peter 1:6) denotes self-mastery and
no doubt primarily relates to curbing the fleshly impulses just described.
Such a quality is impossible to attain apart from the power of God’s Spirit
(cf. Gal. 5:16). (Walvoord, BKC) 2. Temperance is better
rendered self-control (lit., a holding in with a firm hand), or control of
the self-life by means of the Spirit.
(Wycliffe Bible Commentary) 3. Self-control, or
temperance flows from the other virtues. Immodesty, extremism, and
flamboyance do not fit with temperance. Here the moderate level of self-control
is manifested. The Spirit is not rude or pushy. He is neither violent nor
crude. (R.C. Sproul, The Mystery of
the Holy Spirit, pg. 175) 4. Self-control (egkráteia) has reference to restraining
passions and appetites. As with meekness, however, this grace does not apply
to God, who obviously does not need to restrain Himself. “For I, the Lord, do
not change,” He informs us (Mal. 3:6). In His eternal being, the Lord “Jesus
Christ is the same yesterday and today, yes and forever” (Heb. 13:8). Perfect
holiness possesses perfect control. But in His incarnation Christ was the
epitome of self-control. He was never tempted or tricked into doing or saying
anything that was not consistent with His Father’s will and His own divine
nature. (MacArthur in loc.) C. Aspects
of Self-Control 1. Self-control
is needed in order to restrain sensual appetites (1Co 7:9). 2. Self-control is needed in order to
fulfill our God-given responsibilities (1Co 9:25). 3. Self-control is needed by all believers,
but especially by spiritual leaders (Tit 1:8). 4. Self-control is needed to put into
practice what we learn from the Scriptures (2Pe 1:6). D. Considerations
on Self-Control 1. No
amount of self-control can be meritorious toward salvation (Act 24:25). 2. The believer is to be under the control
of the Holy Spirit (Eph 5:18). 3. Self-control is supernaturally produced
by the Holy Spirit in the believer (Gal 5:23). 4. Asceticism is denounced in the Scriptures
(1Ti 4:3; 5. True worship is not being out of control
but under the control of the Holy Spirit (1Co 14:33, 40; Eph 5:19-21). FINAL THOUGHTS ON THE FRUIT OF THE SPIRIT A. A
Fruitful Production Paul closes this list with the cryptic comment: “Against such there is
no law.” Of course not! These virtues are pleasing to God, beneficial to
others, and good for ourselves. But how is this fruit produced? Is it by
man’s effort? Not at all. It is produced as Christians live in communion with
the Lord. As they gaze upon the Savior in loving devotion, and obey Him in
daily life, the Holy Spirit works a wonderful miracle. He transforms them
into the likeness of Christ. They become like Him by beholding Him (2 Cor.
3:18). Just as the branch derives all its life and nourishment from the vine,
so the believer in Christ derives his strength from the True Vine, and is
thus able to live a fruitful life for God. (MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible
Commentary: Old and New Testaments (Ga 5:22). B. A
Fruitful Description We should practice moderation. As Samuel Chadwick points out: In
newspaper English the passage reads something like this: the fruit of the
Spirit is an affectionate, lovable disposition; a radiant spirit and a cheerful
temper; a tranquil mind and a quiet manner; a forbearing patience in
provoking circumstances and with trying people; a sympathetic insight and
tactful helpfulness; generous judgment and a big-souled charity; loyalty and
reliableness under all circumstances; humility that forgets self in the joy
of others; in all things self-mastered and self-controlled, which is the
final mark of perfection (MacDonald,
W., & Farstad, A. (1997, c1995). Believer's Bible Commentary: Old and New
Testaments (Ga 5:22). C. A Fruitful
Manifestation The gifts of the Holy Spirit are fascinating and exciting. To be a
gifted person is to receive accolades from our fellows for our performances
or abilities. For these reasons and perhaps others, the gifts of the Spirit
receive far more attention in our culture than the fruit of the Spirit. The
fruits of the Spirit seem to be doomed to obscurity, hidden in the shadow of
the more preferred gifts. Yet it is the evidence of the fruit of the Spirit
that is the mark of our progress in sanctification. Of course, God is pleased
when we dutifully exercise the gifts the Holy Spirit has bestowed upon us.
But I think God is even more pleased when He sees His people manifest the
fruit of the Spirit. (R.C. Sproul,
The Mystery of the Holy Spirit, pg. 160) D. A
Fruitful Reward These are the fruits of the Holy Spirit. These are the genuine marks
of godliness. These are the virtues we see eminently and vividly modeled in
the lives of mature Christians. These are the virtues our Lord wants us to
cultivate. These are the virtues that are at the same time the gifts of God.
God promises to reward these traits in us, not because they flow from our own
intrinsic righteousness, but because, as Augustine put it, "God is
pleased to crown His own gifts."
(R.C. Sproul, The Mystery of the Holy Spirit, pg. 175) |
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