Galatians 5 v 22 - Defining the qualities of the Fruit of the Breath [2] – Joy and Peace

 ‘But the fruit of the Breath is practical beneficial love, joy, peace, patient forbearance, useful kindness,’ (Galatians 5 v 22).

The first three qualities of the Fruit of the Breath are love, joy and peace. The source of all three of these lies in the Christian’s relation to God and they are the result of union with the Messiah by means of the Breath. The free gift of the practical, beneficial love of the Messiah is the source of these other aspects of the Fruit of the Breath. Having looked at ‘love’ in the previous section, I now move on to look at these other qualities.

Joy, gladness, delight The objects of this joy, gladness and delight are God the Father and His only-begotten Son. God is the God of deliverance, clothing the Christian with the robe of his Son's righteousness, pardoning their self-forfeiture, with full atonement being made by the sacrifice of the Messiah. The foundation of this joy and delight lies in these spiritual realities, and arises from the Christian’s apprehension and persuasion of their interest in them, resulting in divine judicial approval, pardon, peace, adoption, and eternal praise. This joy and gladness also extends to a joy in fellow Christians as those brought forth by God, and these affections to God, the Messiah and fellow Christians are unique to those who possess the Breath and shared between them.

 

Peace. Meaning ‘wholeness when all essential parts are joined together’. The Breath of God produces wholeness in consequence of the enlightenment and persuasion of the reconciliation being made by the spilt lifeblood of the Messiah. The lifeblood of the Messiah is applied to Christians for the sending away of their self-forfeiture. The set-apart Breath establishes union with the Messiah, applying divine judicial approval to the Christian. The result is peace – wholeness – down from reconciliation with God. This wholeness is once again unique to those who possess the Breath – Christians - and it is shared between them.

Galatians 5 v 22 - Defining practical, beneficial love [1]

 ‘But the fruit of the Breath is practical beneficial love, joy, peace, patient forbearance, useful kindness,’ (Galatians 5 v 22).

Paul famously defines love in I Corinthians 13. He is not talking about sentiment. He is not talking about romantic or poetic notions of love, nor about merely ‘wishing people well’, nor about making expressions of affection of the kind that we see in Valentine’s Day cards, or in marriage ceremonies, or showing superficial cursory displays of affection. Instead, he is talking about practical speech, attitudes and behaviours in day-by-day Christian life. 

The practical love that he is describing is distinctive in that it is - 

Primarily directed toward fellow Christians, and 

Arises from enlightened perception and knowledge that is unveiled by the Breath of God

As John explains in his first letter, ‘outsiders’ or unbelievers do not love the Messiah, nor do they love those who are persuaded of him to the point of obedience. The Messiah and the Gospel are absurd foolishness to unbelievers. They reject and separate themselves away from the spiritual base – the enlightened perception and persuasion of unseen realities – that underpins and provides the exemplars for the practical love that Paul is talking about. Instead, ‘unbelievers’ prefer darkness to light such that their affections are centred on fleshly impulses and sensations. Possession of the love that Paul is talking about – a practical beneficial love that imitates the love of the Messiah and is directed toward fellow Christians – is therefore a distinctive mark of Christian assurance. This is because such love is beyond the ability of unbelievers. It is a primary Fruit of the Breath of God and His Messiah. This practical love ‘identifies with and rejoices in truth’.

‘Benevolent, practical love is forbearing, usefully kind and gentle’, (I Corinthians 13 v 4a).

In I Corinthians 12 v 31 Paul says ‘I show you a way superlatively beyond measure in excellence’. This way of excellence is the way of love, and without it, Paul says that Christians are nothing but a distracting noise. The Greek word that he uses is ‘agape’, which means ‘love’, ‘benevolence’ or ‘good will’. It also contains the aspect of having a preference for these qualities. These are very practical qualities in the Christian’s day-to-day life, so I translate the word as ‘practical beneficial love’. Its fullest meaning is ‘having a preference for practical beneficial love’. 

But the word ‘love’ is still somewhat vague, so Paul defines what he means in more detail. In both Galatians and I Corinthians he presents two over-arching qualities of love – forbearance and useful gentle kindness. 

The ‘love’ that Paul is talking about serves as a distinctive mark that reveals that an individual is selected by God, it is also mark of Christian assurance, because possession and use of this love is beyond the ability of ‘outsiders’. We probably all know of ‘outsiders’ who are forbearing, usefully kind and gentle. It may well be that we know of some ‘outsiders’ who possess forbearance and useful gentle kindness to a greater degree than we do as Christians. So in what way do these qualities constitute a distinctive Fruit of the Breath of God and His Messiah? 

In I Corinthians, Paul’s teaching about ‘love’ is an aspect of the principle of ‘diversity within union in the Messiah’. Christians are diverse members of the one body of the Messiah, and the primary instruction is that Christians show practical beneficial love to one another as members of this body. By contrast, unbelievers reject enlightened persuasion of the unseen realities that underpin and provide exemplars for the practical love that Paul is talking about, preferring darkness to light such that their affections, goals and ambitions lie elsewhere. So the love that Paul is talking about is distinctively Christian. It is beyond the ability of unbelievers in this respect – it is love expressed towards fellow Christians. The qualities of forbearance and useful gentle kindness shown towards Christians constitute distinctive aspects of the Fruit of the Breath of God and His Messiah coming to completion by being displayed toward fellow Christians. ‘If anyone is saying, ‘I love God’ but is hating and detesting his brother, he is a deceiver, because the one not loving his brother whom he sees is not able to love God whom he has not seen. 21 This is the end result of the instruction that we have away from Him - that the one loving God should also be loving his brother. Everyone believing that Jesus is the Messiah of God has been brought forth; and everyone loving the One who brings forth also loves him who is brought forth from out of Him’, (I John 4 v 20, 21; 5 v 1).

Galatians 5 v 22 – 24 - The Fruit of the Breath

 ‘But the fruit of the Breath is practical beneficial love, joy, peace, patient forbearance, useful kindness, goodness, entrustment, 23 mildness, self-control; down opposing that of this sort there is absolutely no law that exists, 24 and those of Jesus the anointed have crucified the flesh together with the strong emotions and lustful desires’, (Galatians 5 v 22 - 24).

The Breath [Pneuma] dwells within the Christian’s heart or deep inner core, and inclines and leads them to speech and behaviour that is pleasing and acceptable to God. As Christians co-operate with the inner movement, current or impetus of the Breath of God, godly speech and behaviour is thoroughly carried across from within into practical speech and action. Paul terms these behaviours as ‘fruit’, the ‘produce’ and ‘outworking’ of the Breath. When he lists the fruit he places love first. Love is the primary Fruit of the Breath, (Galatians 5 v 22). But of course the ‘labours’ and raw passions inherent in the Christian’s flesh, in their physical constitution, work in opposition to the impetus that is away from the Breath of God, (I John 4 v 16). These fleshly energies mean that the impetus of the Breath does not always come to fruition in the Christian’s speech and behaviour. There is a ‘warfare’ arising from this conflict of energies within the Christian.

The exercising of practical beneficial love towards fellow Christians is the primary injunction of the Lord Jesus, (John 13 v 34, 35; 15 v 12, I John 3 v 23, 4 v 21; II John 1 v 5). The Apostles support this injunction, (Ephesians 5 v 1, 2, 25, 28, Philippians 1 v 9; 2 v 1, 2; Colossians 2 v 2, 3 v 14; I Thessalonians 4 v 9, Hebrews 10 v 24; I Peter 4 v 8, I John 2 v 10, 3 v 11). Exercising practical beneficial love fulfils the greatest, the most important injunctions within Covenant law, (Mark 12 v 30, 31). The exercise of practical beneficial love brings the Law to completion, (Romans 13 v 8 – 10; Galatians 5 v 14; James 2 v 8). The Christian’s faith or inner persuasion with regard to unseen realities expresses itself through the Christian exercising practical beneficial love, (Galatians 5 v 6). Love is made complete by means of obedience to the word of God and His Messiah, (I John 2 v 5). ‘Within this, love is completed and consummated with us…just as that one over there is, also we are within this orderly arrangement’, (I John 4 v 17). ‘If we [Christians] are loving one another, God remains within us and His love is completed and consummated within us’, (I John 4 v 12). The body of fellow Christians is built up and edified by means of Christians exercising practical beneficial love, (Ephesians 4 v 15, 16).

Given the prominence ascribed to practical beneficial love, as I come to define and describe what practical beneficial love is, Christians might ask themselves to what degree they see evidence of these qualities of love in their own lives. Many Christians measure themselves in terms of what they believe. This is of course important, but knowledge – even theological knowledge - can lead to arrogance and pride. Knowledge has to be accompanied with practical, beneficial love if the body is to be built up and divisiveness is to be reduced. 

Paul exhorts Christians to ‘walk around within the sphere of the Breath’, (Galatians 5 v 16). He does not mean that they become ‘mystics’ or become detached from everyday life by being lost in contemplation or transcendent experiences. Rather he means that Christians walk around paying attention to the movement of the Breath within them in the light of Truth. ‘Walking around in the Breath’ means that the Christian brings forth the Fruit of the Breath in their speech and behaviour, the primary fruit being practical, beneficial love toward fellow Christians, as they look to the love of God and His Messiah as their primary exemplars. 

Finally, I want to note that because love is the Fruit of the Breath, then this means that the practical beneficial love that Paul is talking about is unique to Christians, because only Christians are indwelt by the Breath. 

The love that Paul is talking about and about to define is distinctive and beyond the ability of ‘outsiders’.

Galatians 5 v 19 – 21 - The working energies of the flesh

 ‘And the energies and workings of the flesh are clear. Whatever is selling off sexual purity, uncleanness, brutal rejection of restraint, 20 idol worship and service, drug-related enchantments, hostility, contentions, passionate jealousy, outbursts of hot passion, mercenary self-seeking, division and standing apart, strong personal opinions, 21 jealous grudges, intoxications, revelries and similar to these, which I am forewarning you, just as I warned before, that the doing of such things will not acquire the Kingdom of God’, (Galatians 5 v 19 – 21). 

The energies of the flesh and what the flesh labours to produce in terms of our speech and behaviour is, says Paul, obvious and clear. But if we are in any doubt, he lists what the flesh leads us to construct. Briefly, since they are mostly self-explicit, there is ‘selling off sexual purity’ – by which he means prostitution, adultery, sexual permissiveness, sodomy and lesbianism. ‘Uncleanness’, which covers a wider range of sensual behaviour, as well as impure motivations. The kind of behaviour that leads us to call someone ‘dirty’. ‘Brutal rejection of restraint’. A strong rejection of the idea of thoughtful self-moderation, such that instead, the preference is for following instincts, emotions, ‘gut feelings’, lusts and desires. Acting like wild animals. ‘Idol worship and service’, compliance with idolatrous customs, taking part in idol feasts, or eating food offered to idols. Worshipping and serving other gods, or carved or moulded images. ‘Drug-related enchantments’. Using drugs to create ecstatic or mystical religious experiences. ‘Hostility, contentions, passionate jealousy, outbursts of hot passion’. Quarrelling, being contradictory or displaying angry emotional outbursts. ‘Mercenary self-seeking, division and standing apart, strong personal opinions’. Acting out of personal ambition, working for personal gain, being divisive, schisms, partisanship, cliques, elite groups, having intolerant strong opinions. ‘Jealous grudges, intoxications, revelries and similar to these’. Being governed by envy, ‘marking other people’s cards’, seeking revenge, drunkenness, partying, night time drinking, dancing, singing, sexual permissiveness, wantonness and excessive behaviour. 

Concerning these kinds of behaviours, Paul says, ‘I am forewarning you just as I warned before, that the doing of such things will not acquire the Kingdom of God’. These are the kinds of behaviours that God disapproves of and that oppose God. They are not the behaviours that admit entry into the Kingdom of God or lead to an allotted share in the divine inheritance. Those who happily and unconcernedly regularly engage in these kinds of behaviours will not inherit the Kingdom. For Christians to behave in these kinds of ways without worry or concern is quite inconsistent with their calling by God, and certainly not examples of being led to by the Breath of God. Rather, such behaviours risk ruination, loss and death.

Galatians 5 v 16 – 18 - The path of godliness - walking around within the Breath

 ‘But I am saying, Be walking around Breath, and absolutely do not bring flesh-desire to end completion, 17 because the flesh is set upon passionate desire and lust, down opposite the Breath, and the Breath down opposite the flesh. For these are lying opposite one another in order that if you are desiring or intending these things, you are not constructing., 18 And if you are being led by Breath, you are absolutely not under law’, (Galatians 5 v 16 – 18).

How do Christians live a godly life? That is the fundamental question that is being asked in Galatians. Christian and Jewish legalists would have Christians turning backwards. They turn things upside down by directing Christians to the external written codes of Covenant law. ‘Are you stealing? What do the Ten Commandments say? You shall not steal!’. That is what they say. But what does the Apostle say? ‘Be walking around Breath’. The phrase ‘walking around’ refers to how we speak and behave moment-by-moment in our daily lives. ‘Walking’ signifies the direction of our speech and behaviour day-by-day. Walking also denotes activity. The metaphor is very common in the writings of both Paul and John - walking in truth, in darkness, according to the flesh and so on are familiar examples. 

The grammar used in reference to ‘Breath’ – ‘in’ or ‘by’ Breath, refers to 

The sphere or realm of Breath, and/or 

The governing principle of the Breath, along with 

The enabling power of the Breath 

Paul exhorts Christians to conduct their daily lives, moment-by-moment, ‘breathfully’ if you like. The meaning is, Walk around within the current, movement and disposition of the Breath deep within as your guide, and the free gift of the Breath as your strength, moment-by-moment in the course of your life. Paul later expresses this as being ‘led by the Breath’, (verse 18), and as an ‘orderly walking by means of the Breath’, (verse 25).

The exhortation implies two things. First, that Christians have received the gift of the set-apart Breath. Second, that the Breath alone will not succeed in the actual setting apart of their life in cleanliness and godliness without diligent endeavours on the Christian’s own part as they co-work with God ‘and absolutely do not bring flesh-desire to end completion’. The idea is that it is impossible for someone who is walking within the sphere of the Breath to carry into full effect any desire or raw passion within their flesh. Why? ‘Because the flesh is set upon passionate desire and lust, down opposite the Breath, and the Breath down opposite the flesh’, (verse 17). These are two opposing currents, movements or impulses existing within Christians. Unbelievers do not possess the opposing movement of the set-apart Breath within their deep inner core.

These opposing movements exist within Christians ‘in order that….’ Paul gives two reasons why Christians possess the gift of the set-apart Breath when it comes to living a godly life.

First, ‘if you are desiring or intending these things, you are not constructing’. Christians still retain their ‘vessel of clay’, their ‘earthy, fleshly body’ at this present time, a fleshly body that has impulses, energies and raw-passions that are opposed to God. So Christians sometimes find these passions and desires coming down from the fabric of their flesh, inclining them to intend to speak and/or behave in ways that God disapproves of. 

But if a Christian is walking around within the sphere or realm of set-apart Breath, they find an opposing current and energy within them that opposes these fleshly impulses. By co-working with God and paying attention to the set-apart Breath dwelling within their deep inner core, they absolutely do not bring flesh-desire to end completion

Second, ‘if you are being led by Breath, you are absolutely not under law’, (verse 18). 

The phrase ‘being led’ is a primary verb that indicates a dynamic process. 

Christians are being brought, guided or inclined down from the set-apart Breath dwelling in their deep inner core or heart, at the ground or foundation of their thoughts, emotions and intentions. This movement is in opposition to the impulses and energies of their fleshly constitution

That is the dynamic process by which Christians live a godly life moment-by-moment. And if they are ‘walking around within the sphere of the Breath’ in this way then they ‘are absolutely not under law’, (verse 18). ‘Flesh’ and ‘law’ are correlated: to be free from one is to be free from the other. Flesh is human nature, and law is the standard to which human nature has to strive to observe to obtain divine approval. But if Christians are led by and walk around moment-by-moment within the sphere of the set-apart Breath, then they are not under the ruling authority of the external written codes of Sinai Covenant law. They are under a different Covenant, the New Covenant of the blood of the Messiah, and are engaged in a different dynamic process. They are free from enslavement to flesh as well as Sinai Covenant law, and are under the influence of the set-apart Breath of God and His Messiah. The movement and activity of the Breath of Life, dwelling within their heart, enables them to perceive and know the will of God, and through their co-working with God, to walk within divine approval and bring to completion the fundamental principles of the law, (II Corinthians 3 v 6 - 11).