newdiscoveryministries.com

Popular Articles

Home

Bible Studies

Bible Study February 24, 2010

Facing Down Fears Leading to Conformity
On the playground of an old elementary school in the heart of Los Angeles a group of third-graders engaged in a heated argument over the finer points of handball regulations. Several of the boys peppered their statements with “adult vocabulary” which had best remain unprinted. One youngster felt uneasy about that kind of talk, yet he wanted to fit in with his peers. His parents had never given him a list of “bad words,” but he knew that that manner of speaking was wrong.
However, to fit in with his peers, and particularly to be like the leader of the group, he joined in the argument with all the gusto and swearing displayed by the other boys. This compromise in his way of talking did not stop there. It continued … until his parents found out. I don’t remember the circumstances surrounding their discovery of his newly expanded vocabulary, but I remember the results well! You see, I was the third-grader who had learned to argue “like an adult.” But when my parents found out, my methods of argument were significantly altered.
A little boy using bad words may seem like a humorous and almost quaint example of peer pressure, but that could have been just the beginning of a slippery slope of compromise had it not been corrected. We all have heard of people who, through peer pressure and compromise, fell into drugs, or sexual sin, or gang violence. Furthermore, we can each remember compromises of which we are ashamed.
Compromise due to peer pressure is essentially a fear-response. We fear what others will think of us, or we fear rejection. Although the issues involved in compromise may change, the root cause remains the same, so it is not surprising that we find the same problem in Galatians. In fact, we will look at two examples of fear-induced compromise.
Peter and Peer Pressure
Peter is one of everyone’s favorite personalities. You can’t help but love the guy! As a disciple, he had his foot in his mouth more often than his fork, and his degree of bravado seemed matched only by his degree of failure. Yet Jesus’ patient tutelage, and the empowering presence of the Holy Spirit, made him into one of the pillars of the early church.
Yet even the power of the Spirit did not make Peter infallible. (This should be a comfort to us!) In Galatians, Paul tells about a time when he had to confront and correct Peter.
Read Galatians 2:11–21.
Why did Paul oppose Peter?
Why did Peter withdraw from the Gentiles?
When did Peter withdraw from the Gentiles?
Of what was Peter afraid?
Peter was clearly intimidated by the Jewish Christians who came from James. The controversy over Gentile acceptance in the church was heating up, and many of the more traditional Jews accepted James as their leader. Peter’s freedom to eat with the Gentiles could easily be misunderstood by the Jews, and the Jews were Peter’s primary sphere of ministry. Peter feared that misunderstanding could be detrimental to his work for the Lord. However, he failed to recognize that his compromise with the Law was detrimental to the purity of the gospel.

James
James was a key figure in the early church. He is alluded to here in Galatians, and he was one of the leaders involved in the Jerusalem Council. But who is he and what is his connection to the Galatians?
First, James was not the son of Zebedee, the apostle John’s brother. We are told in Acts 12 that James the brother of John was killed by Herod. The indications from the Bible and church history are that this James was the half-brother of Jesus, and also the writer of the book of James. (John 7:3, Acts 1:14, Matt. 13:55, Jude 1).
James was heavily involved with the Jews of Judea. He cared deeply for his countrymen and prayed fervently for their salvation. It was his practice to adhere strictly to Jewish customs as a means of witnessing to the Jews around him. He was probably a stricter Jew than those he lived among, and even among the non-Christians he had a reputation for being righteous.
This emphasis on practice can be observed easily in the book of James, and some—both in his time and since—have been confused by his doctrine of works. But James was never confused. The position he took in the Jerusalem Council clearly shows that he knew that works were not the source of salvation, but rather the fruit of salvation.
It is likely that the books of James and Galatians were both written prior to the Jerusalem Council. These writings show us the differences in emphasis that led to controversy, but there is no indication that Paul and James were ever personally in conflict.
The question of eating with Gentiles involved Jewish ritual. The Jews would not eat with the Gentiles because they were “unclean.” Questions about Jewish religious law, how it was to be observed, and how much the Gentiles had to observe were critical questions in the first decades of the church’s life. In a.d. 49 or 50 the leaders of the church met at Jerusalem in order to deal specifically with the question of Gentiles coming to Christ.
     Behind the Scenes
The Jerusalem Council—Acts 15
In Acts 15 we are told of a very important event in the life of the early church. The Jerusalem Council was critically important for at least two reasons: 1) The Council determined that a Gentile could become a Christian without submitting to the ceremonial regulations of Judaism. This decision prevented Christianity from remaining just a Jewish sect. 2) The methodology by which this decision was made established a precedent which guided early Christianity. Over the first several centuries a number of councils were called to deal decisively with important matters of doctrine and heresy. Doctrines concerning the Trinity, the dual nature of the Lord Jesus Christ, and the establishment of the canon of Scripture were among the issues agreed upon in the great ecumenical councils of the church.
As stated in the last lesson, the Jerusalem Council also has particular significance for the book of Galatians. The purpose for writing Galatians was to answer the very same issues which were being settled in the Jerusalem Council. In addition, the dating of Galatians is primarily influenced by two issues: whether Galatians was written to north Galatia or south Galatia, and whether Galatians was written before or after the Jerusalem Council.
Peter caved in to peer pressure on this occasion. The ironic thing we see here is that the “peer pressure” in this case was tending toward a more legalistic lifestyle. We generally think of peer pressure as something which leads us to compromise a standard rather than go back to a more rigorous standard. But Paul recognized the compromise for what it was—nothing less than a compromise of the entire gospel!
How was Peter’s action a compromise of the gospel?
The Galatians’ Compromise
As we have seen, Paul was vehement about defending the gospel he preached. He vigorously defended the gospel against his opponents, and he even confronted Peter for the sake of the gospel of grace. In this epistle, Paul likewise confronts the Galatians, for the Galatians were in danger of making the same error that Peter made, and for much the same reason.
Read Galatians 3:1–14
Paul introduces this part of the letter with a series of questions. Restate the main questions Paul asks and answer them.
What was the main error the Galatians were making?
Why do you think the Galatians were turning back to the Law?
What does Paul state the Galatians have received?
By what two means is God working in the Galatians?
Who is seen as our prime example, and why?
Why are we under a curse?
How is the curse on us removed?
What is the result of the removal of the curse?
The Galatians had begun to drift away from the gospel of grace and were turning back to works. This probably seemed a logical step: the Judaizers seemed so holy and sincere. In addition, they had scriptural arguments, and many others were following their teaching.
But Paul, in a strong rebuke, cuts through all the nonsense, and his key point is worthy of attention.
“Did you receive the Spirit by the works of the law, or by the hearing of faith?” (Gal. 3:2).
The Galatians had been touched by the Spirit. They had begun a new life through faith in Christ and by the power of the Spirit. In addition, they had seen the miraculous power of the Spirit working in their midst. Their personal experience of the working of the Spirit was part of Paul’s argument against the doctrines of the Judaizers. God, who supplies the Spirit, had done so in response to their faith, not their works.
It is important to note the emphasis which Paul puts on their experience in the Spirit. Paul is arguing that the division lies between the Spirit and the Law: the Spirit is received by faith and the Law is accomplished by works. The traditional view of Galatians sees the dichotomy between faith and works, yet it has usually missed the underlying division between the Law and the Spirit. Yet this division between the Law and the Spirit is crucial to Paul’s argument. The Galatians have become part of the people of God because they have received the Spirit, not because they have been circumcised. Furthermore, they live in the Spirit doing the works of the Spirit; their life is not controlled by the observance of the Law.
Paul’s appeal to the Galatians’ experience in the Spirit is seen more clearly if we look closer at his statement in verse 4: “Have you suffered so many things in vain …?” Some translations of the Bible render the verb “suffered” as “experienced.” The reason for this difference is that Paul uses that particular word (pascho) elsewhere in his letters to mean “suffer,” but the usual meaning of the word is “experience.” Thus, there is a division among scholars regarding the preferable translation. But if we take the usual connotation of the word, we can see that Paul is appealing directly to their experience in the Spirit.
This experience is both past and present. Paul speaks clearly of his initial preaching of the gospel in Galatians 3:1 and to their receiving of the Spirit at that time in 3:2. But he is also making the important point that their experience of the Spirit is continuing. God is still working miracles and supplying the Spirit in the present—now (Gal. 3:5).
     Supplies, epichoregeo. A combination of epi, intensive, and choregeo, “to defray the expenses of a chorus.” The word thus means to supply fully or abundantly, generously provide what is needed, cover the costs completely. It is used with the strong connotation of great and free generosity. Paul is chiding the Galatians for regressing to the beggarly elements of legalism, which he contrasts with the abounding surplus of God’s provision through grace.¹
We likewise need to recognize that our experiences and the testimony of what God has done in our lives are worthy to be part of the foundation of our faith. God is still supplying the Spirit and working miracles through faith, and these experiences are supposed to be edifying. They are part of our relationship with God.
In my teenage years, I did some of the questioning that many do. I decided that I needed to analyze my beliefs and determine if my belief in God was well-founded. Through subsequent years I have learned about many arguments for the existence of God, but in my teenage years I really did not need them. I determined that I could not question God’s existence because I had seen and experienced too much of God’s work to seriously question His existence.
Paul knew that the personal experiences of the Galatians were important to the establishment of their faith; however, Paul did not leave their faith based on subjective experiences. He went directly to the Word of God to explain and give example of justification by faith.
Look again at Galatians 3:5–14. What are the key points in Paul’s explanation of justification by faith?
Peer Pressure and Fear Pressure
The Galatians desired to be accepted; it was typical peer pressure. Peter was afraid of what others might think; it was typical fear pressure. But both cases led to a compromise of what had been learned, and experienced, and believed.
Peter had walked with Jesus. He had learned from the Master and had seen the miracles. He had even seen the resurrected Lord. He knew that “we ought to obey God rather than men.” (Acts 5:29). Yet he needed a reminder.
The Galatians also had learned much and seen much. The initial work of Paul among the Galatians is recorded in Acts 13 and 14. Let us examine the experience of the Galatians and discover some of the things they had learned.
Read Acts 13:16–41.
This sermon is recognized as a pattern of the way Paul presented the gospel. As such, we can be sure that these basic ideas were taught to all the Galatian churches during that first missionary journey.
What is Paul’s purpose in verses 16 to 23? Why does he begin the sermon that way?
What is the main point in this opening part of Paul’s sermon?
What is Paul’s emphasis in verses 23 to 31?
The final portion of the sermon is the proclamation.
What are the three key declarations Paul makes?
What statement is made which most directly bears on the message of the letter to the Galatians?
Paul’s sermon is a masterwork of communication. He got the attention and interest of his audience by connecting his message to them. Paul spoke of Jewish history. This not only piqued their interest, it also showed that his message was grounded in historical fact. He then went on to give the crux of his gospel: Jesus came, He died, and He rose again. But Paul did not leave it there. He went back to Scripture to interpret the significance of the message. Perhaps the most significant thing Paul said in relation to our present study was “by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses” (Acts 13:39). This statement is a direct parallel to the message of Galatians.
Paul also taught them that following the gospel would not always be accepted and that “we must through many tribulations enter the kingdom of God.” (Acts 14:22). Following the gospel does have a cost; it does require sacrifice. Paul was stoned and left for dead at Lystra, so the Galatians knew first-hand what the cost could be. Yet they, like Peter, needed a reminder.
Thus we see that Paul used directness in dealing with the results of fear-induced compromise; he was not at all timid in correction. Yet Paul also continually went back to the source. We saw in the first lesson how Paul went back to the source to answer fears regarding identity. Likewise, here he goes to the source for correcting compromise.
Just as our identification with Christ is the key to our identity, so also the force which animates your life does not find its source in the world or in your peers but “the just shall live by faith” (Gal. 3:11). As Paul led the Galatians back to their beginnings (Gal. 3:3), so we need to rediscover the beginnings of our faith. The Holy Spirit, working through His own gentle power and the power of the Word, brought us to faith in Christ. This faith is the source of our courage to stand in Christ. It is a faith based on the work of the Spirit in our lives, made more secure by being grounded in the eternal Word of God.

What experiences has God used in your life to edify your faith?
What Scriptures or lessons from the Word has God particularly used in your life?
The balance between our personal experience and our learning of the Bible is not easily achieved. Many people find the present working of the Spirit so exciting that they become totally oriented toward experience. These people can be deceived easily because their eyes are on the signs rather than on what the signs point to.
On the other hand, there are those who study with rigor. They know their doctrines backward and forward and they are ready to test those who are apostles and are not, and find them to be liars (Rev. 2:2). But like the church of Ephesus, these people have forgotten that God wants to have a relationship with us. The church is an army, but we are not continually in boot camp.
The balance is found in faith. Faith believes and studies the Word, yet sees that the limits of our comprehension are not the endpoints of the Spirit’s work. Faith goes beyond both experience and teaching into relationship with God.

Bible Study February 17, 20108

Freedom in the Spirit

On November 9, 1989, the Berlin Wall fell. That wall had been a symbol of oppression, a visible manifestation of the Iron Curtain. Hundreds had died trying to escape through its labyrinth of guards and booby traps. The ground bore blood and mines, and the barbed wire became a final resting place for many who yearned to breathe free. Its guards personified the menace of the Wall, and millions were separated from the hope of freedom by its whitewashed escarpment. And it fell. On that wonderful autumn day, it fell—amidst the cheering of millions.

In the weeks following that earth-shaking event the world would have been even more bewildered if the Germans had begun rebuilding the Wall. If the German people had said, “Yes, freedom is wonderful, but this just doesn’t feel normal! We’re used to the Wall,” the world would have been stunned.

If we can understand that picture then we can understand how Paul felt in his dealings with the Galatians. The Lord Jesus had broken down the wall and brought the fabulous new hope of freedom from sin and the Law, and now the Galatians wanted to go back! It’s enough to give an apostle a headache!

Yet we face the same problem. We have been freed from legalistic requirements; we cannot, and need not, try to earn our salvation. Yet we are easily swayed into legalistic lifestyles. We are freed from sin; we are no longer in bondage to the habits and lifestyles which we pursued in darkness. Yet we are even more easily swayed back into the sins we should be free of. We don’t need to read Romans 7 to know that the flesh, our carnal nature, is still active within us.

In this lesson we will look at the freedom in the Spirit which is ours through faith in Christ. Paul is now finishing his answer to the question which he asked back in chapter 3: “Having begun in the Spirit are you now being made perfect by the flesh?” (Gal. 3:3) Paul has answered with a resounding “No!” Now, he is wrapping up his argument by showing that the Spirit alone—not any work of the flesh—is all that is required for entry into life in Christ, and for continuing in Christ. The works of the flesh, both legalistic and licentious, are counterproductive. Let us look closer at Paul’s concept of “the flesh” as seen in Galatians.

The Flesh

Paul knew that dealing with the flesh was an ongoing process that began, not ended, when one came to repentance. He spoke of his own struggle with the flesh, and he frequently admitted that he had to subject himself to discipline in order to attain the prize for which he was striving. He told the Galatians that the Spirit and the flesh are at war. But before we drift into an unscriptural asceticism we need to clearly define what is meant by the word “flesh.”

Flesh, sarx: in its literal sense, sarx refers to the substance of the body, whether of animals or persons (1 Cor. 15:39; 2 Cor. 12:7). In its idiomatic use, the word indicates the human race or personhood (Matt. 24:22; 1 Pet. 1:24). In an ethical and spiritual sense, sarx is the lower nature of a person, the seat and vehicle of sinful desires (Rom. 7:25; Gal. 5:16, 17).¹

Read the following Scriptures and determine what the word “flesh” means in each.

Acts 2:26

Romans 1:3

Romans 8:4

Galatians 1:16

Ephesians 5:29

Colossians 2:13

James 5:3

When Paul spoke of our war with the flesh he was not speaking of denying the physical body, but of putting to death that lower, carnal nature which dwells in each of us. This carnal nature has to be fought on two fronts. First, there are base, carnal desires which we fight against; discipline of our physical appetites is necessary. But a less obvious manifestation of the carnal nature is our tendency toward legalism. We may not follow a well-defined legal code, but whenever we think we have earned something, or have a right to something, we are not depending on grace, and we have given in to the legalistic tendencies of our carnal nature.

The Works of the Law

Paul addresses both aspects of our carnal nature: the works of the Law and the works of the flesh. But the more pressing problem in Galatia was their falling back into legalism. So it is to the works of the Law that Paul directs his first correction.

Read Galatians 5:1–15 and answer the following questions.

To what “yoke of bondage” is Paul referring in verse 1?

Why does Paul say that one who is circumcised needs to keep the whole Law? (See Gal. 3:10)

Read verses 5 and 6 and comment on our hope and the means by which we attain our hope.

What does Paul mean by saying, “A little leaven leavens the whole lump”?

Why would “the offense of the cross” cease if Paul preached circumcision? What is “the offense of the cross”?

How are we to use our freedom in Christ? How are we not to use it?

Paul speaks here of freedom from the Law. His references to circumcision and to the Judaizers clearly indicate that Paul is addressing the legalistic tendencies of some of the Galatians. Paul knew that we have a tendency to try to mix our own works into God’s ways. Ever since Cain offered the fruit of his labor (Gen. 4), man has been trying to work his way back to God. Paul also knew that any allowance for works would result in a legalistic works program eventually displacing grace. Therefore, Paul’s key argument throughout this entire letter is that the entry of the Spirit, and the continuing work of the Spirit within us, is the key to living our life in Christ. It is the foundation of our freedom in Christ.

Verse 13 is a key verse in Paul’s argument. As stated above, Paul sees the works of the flesh as comprising both licentiousness and legalism. And he is telling the Galatians that they are free from both. However, freedom from the Law does not make us lawless. Rather we are led by the Holy Spirit; we are called to a loving relationship rather than a legal requirement. And it is this loving relationship which bears the fruit of righteousness which is manifest in the fruit of the Spirit.

The Works of the Flesh

Galatians 5 is well known for Paul’s discussion of the fruit of the Spirit. However, before he talks about the fruit of the Spirit he deals with a more distasteful subject: the works of the flesh.

Read Galatians 5:16–21.

How does one avoid fulfilling the lust of the flesh?

What term does Paul use in describing the struggle between the flesh and the Spirit?

What is the result of the work of the flesh?

Below is a list of the works of the flesh from Galatians 5:19–21. Look up these terms in a dictionary and write a brief definition for each.

Adultery

Fornication

Uncleanness

Lewdness

Idolatry

Sorcery

Hatred

Contentions

Jealousies

Outbursts of wrath

Selfish ambitions

Dissensions

Heresies

Envy

Murders

Drunkenness

Revelries

Bible Extra

Strong’s Exhaustive Concordance is a useful tool for investigating the Hebrew or Greek meanings of words in the Bible. Unlike a simple concordance, which only tells you where a word is found, Strong’s has each usage of every word coded to a numbered dictionary so that you can look up the word in the original language without knowing Hebrew or Greek. Admittedly, the Hebrew and Greek dictionaries included in the concordance give only basic information about the word’s origin and meaning, but it is a good starting point. Furthermore, many other resources are available which are coded according to the Strong’s Concordance numbering.

This is an impressive list, and we can all probably find some work of the flesh which hits uncomfortably close to home. When we recognize that God judges our thoughts and motives, as well as our actions, this list even can become discouraging. Jesus said that adultery is wrong, but lusting after a woman in one’s heart is equally wrong (Matt. 5:27, 28). Likewise, murder is forbidden, but anger toward another makes one susceptible to judgment as well (Matt. 5:21, 22). Therefore, everything on this list can be internalized and applied to our inner being as well as our actions.

Paul does not leave us without an answer for the works of the flesh. In the very first verse in this section Paul says, “Walk in the Spirit, and you shall not fulfill the lust of the flesh” (Gal. 5:16). So the solution for our struggle with the flesh is simply to walk in the Spirit. Then we shall not fulfill the lust of the flesh. But how do we walk in the Spirit? And how do we know if we are walking in the Spirit?

Overcoming the Flesh

Read Galatians 5:22–6:10.

List at least three ways to overcome the flesh which are suggested in this passage.

What is the result of living in the flesh? What is the result of living in the Spirit?

Paul says, “If we live in the Spirit, let us also walk in the Spirit” (5:25). What distinctions can you draw between “living” and “walking”?

Paul ends most of his letters with an ethical section, and Galatians is no different. These final segments of his letters provide a lot of practical, hands-on suggestions for living the Christian life. Here Paul gives us several ways of overcoming the flesh.

First, crucify the flesh (5:24). Nobody likes this idea. People are never anxious to die to their own desires—until they hit the bottom. When they finally are reaping the results of the flesh, they realize that those things they embraced brought only corruption (Gal. 6:8). Many people sow to the flesh and then pray for a crop failure! But God has instituted the law of sowing and reaping, and although repentance can cut off some of that harvest, for the most part you will reap in accordance with your works. Therefore, crucify the flesh in order to walk in the Spirit.

Second, accept correction. Galatians 6:1 tells us to restore gently one who has fallen; conversely, we must also accept the correction which others bring. This concept is very important because it shows us again that the church of Jesus Christ is a Body. We are unified with one another, and we need one another. We particularly need this reminder in our American culture because our cultural values tell us to be “rugged individualists.” But that is not a value which is grounded in God’s Word. Look at the following texts and briefly tell what they say about our being part of the Body of Christ.

1 Corinthians 12:12–26

Philippians 2:1–11

1 John 4:7–21

Third, Paul tells us to examine ourselves (Gal. 6:4). Put in the immediate context, this tells us two things:

1) Examine yourself so that you see a true picture of yourself (6:3), and

2) Examine yourself so that you will not require the correction of others (6:1).

Both of these things require us to be in contact with the Spirit of God and the Word of God, for it is only by the Spirit making use of the mirror of God’s Word that we are capable of accurate self-examination.

Finally, Paul tells us not to grow weary (6:9). The law of sowing and reaping applies to good works as well as bad. Yet for some reason it seems that bad works are a lot easier to grow. Anyone who has had a garden knows that it seems to require no work at all to grow weeds. But constant attention is required to grow a desirable plant. Likewise, Paul tells us that we will also reap a good harvest as long as we don’t grow weary and lose heart.

Life in the Spirit

In Galatians, Paul has shown that the works of the Law and the flesh cannot perfect our life in Christ. We must walk in the Spirit. This life in the Spirit is a loving relationship which brings freedom rather than bondage. This relationship also bears fruit. We cannot complete a study of this portion of Scripture without examining the fruit of the Spirit. But before we look at the individual qualities which we know as the fruit of the Spirit, we must examine the idea of “fruit.”

In my backyard is a pear tree, and this tree is bearing a healthy crop of pears. Throughout this past summer, as I worked in the yard, I never saw the tree working to make pears. I never saw the tree sweat. The tree is producing pears because it has a life-force within it. The pears are a natural expression of the life which is in the tree.

Likewise, we have a new life-force within us. The Holy Spirit indwells us and causes us to produce fruit. We cannot produce the fruit on our own; if we do, it’s artificial fruit. It requires the life of the Spirit to bring about the production of fruit.

This does not, however, mean we do nothing. Trees require pruning. Thus, we need to cut off unnatural growth. We all have areas wherein we naturally excel. This is not bad; these things are God-given talents and gifts. Yet it is easy for us to begin to push those areas ahead in our own strength and to neglect areas where God may wish to bring new fruitfulness. So there are times when excess growth caused by our own efforts needs to be pruned back.

Trees also require fertilizer. At the risk of sounding coarse let me say that dead flesh makes good fertilizer. The Bible tells us to crucify the flesh, and it is this very action which will bring an increase in the fruitfulness of our spiritual lives.

Turning now to the fruit itself, get a dictionary and write a short definition for each of the fruits of the Spirit as you did for the works of the flesh.

love

joy

peace

longsuffering

kindness

goodness

faithfulness

gentleness

self-control

Bible Extra

One of the basic rules of Bible study is to study biblical concepts in the context of the whole Bible. A dictionary definition is a good way to get a basic idea of a word’s meaning, but in the Bible many words take on a particular shade of meaning which can be lost in a simple dictionary definition.

A good method for getting a broader idea of the biblical meaning of a word is to see how the Bible uses the word. For additional study of the fruits of the Spirit, you may wish to find four or five other texts in which each of these words is used and see what ideas are expressed by them.

The growth of the fruit of the Spirit is a process. We need to let that fact be encouraging, not discouraging. If the perfect evidence of the fruit is not fully manifest in your life tomorrow, don’t be surprised. If you fail to show evidence of the fruit every time you should, don’t be discouraged. Growth is a process.

However, there should be evidence of growth. Are you a little more patient than you were a few years ago? Is your degree of self-control greater than in the past? We need not be discouraged by the gradual nature of growth, but we should be concerned if there is no evidence of growth.

Finally, Jesus said, “As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you unless you abide in Me” (John 15:4). We must remain connected to the life-source if we are to bear fruit, and if we abide in Him, the growth of fruit will surely come to pass.

Faith Alive

What one “fruit of the Spirit” do you wish to see further developed in your life?

What might be hindering the development of that fruit?

Consider the teaching about that quality you have heard in the past, whether in sermons, lessons, or personal study. How have they helped? What do you need to be reminded of?

Some people have understood Paul to say that the fruit of the Spirit is love, and the remainder of the list is a description of love. Paul also describes love in 1 Corinthians 13. Look at Paul’s description and find the common points Paul makes. What is different?

The work of the Spirit is a work of love, and it should produce love in us. As Paul says, “All the law is fulfilled in one word, even this: ‘You shall love your neighbor as yourself’ ” (Gal. 5:14). As we abide in Christ by the work of the Spirit, we experience the freedom from the works of the flesh, and we bear the fruit which no law forbids.

[ Back ]

Spiritual Warfare CD

For Your Donation of any amount

.......

Preview Cd

Prayer Center Join Now!