The
Spirit and the Flesh
Part 1: Fulfilling Christ's Law of Love
By Bruce L. Gerig
Those
who are able to attend the Christian GLBT & Others Fellowship Group’s
semimonthly Tuesday evening meetings at the LGBT Community Center in New York
know that we recently began a series of discussions on the “Fruit of the Spirit,”
given in Gal 5:22-23, which follows another list of the “Works of the Flesh”
which Paul describes in 5:19-21. This article serves as a kind
of introduction and background for this series. Paul had visited the Roman province of Galatia
in central Asia Minor (now Turkey) ca. 48 A.D.,
during his first missionary journey; and in spite of fierce Jewish opposition
he had founded three new churches in the south, in the cities of Antioch (in
Pisidia), Iconium and Lystra (Acts 13:14 - 14:23).1 However, he received news not too long afterward that things
there had deteriorated into a hornets’ nest; and so ca. 49 A.D. he wrote the churches a circular letter (to be passed around
among them), which is known to us in the NT as Paul’s epistle to the Galatians.
Here his usual introductory note of praise for the recipients of a
letter is missing and instead, after a short salutation, he warns the Galatians
that they “are turning to a different gospel” and he condemns those who are
trying “to pervert the gospel of Christ” (Gal 1:6-7, NRSV). In fact, fundamentalist Jews had come from Jerusalem
into the Galatian churches (cf. Acts 15:24) decrying that Paul’s gospel set
aside God’s rules for behavior given in the Torah (the Law of Moses), like
following a kosher diet and being circumcised (Gal 2:11-14, 5:2-6); and they
claimed further that Gentile Christians needed to add these works to really
be saved.2 So, here in one of Paul’s most passionate letters, he emphasizes
the truth that “a person is justified [LB: ‘become(s) right with God’] not by works of the law but
through faith in Jesus Christ” alone
(2:16, NRSV). Not
only this, but Paul sets forth a remarkable “Magna Carta of Christian liberty”
(Boice3) or even “…of
humanity” (Jewett4) in Gal
3:28, which nullifies all social distinctions that divide people: whether
Jew or Greek, slave or free, male or female. To this may also be added the examples: of rich
or poor, mainstream or minority race, ‘straight’ or GLBT, the prim-and-proper
or motorcycle crowd, etc. - for all
who put their faith in Christ Jesus receive God’s grace (undeserved favor),
and all are made “one [CEV: ‘equal’] in Christ Jesus” (3:28). What an amazing grace! How contrary to that impulse
found in rule-lovers among God’s people who fight all of the time for ‘works’
that they think need to be done (usually by others) to earn God’s favor (cf.
Gal 2). However,
Paul was not only troubled by Jewish legalists in his Galatian churches, but
also Gentile libertines, radicals who held that in Christ they were set free
from all moral law and so could do whatever they wanted (a view
called “antinomianism”5). The book of Galations is almost entirely about freedom;
and yet in the last section (5:13 - 6:10) Paul clarifies what he means by
‘freedom in Christ’6 and
he does this by contrasting two ways of living, one ‘in the flesh’ and the
other ‘in the Spirit.’ The
first path cares little about others but is self-conceited and self-indulgent,
with believers even who “bite and devour one another” (5:26,13,15, NRSV),
while the second path leads to serving others, following Jesus’ commandment
to “love your neighbor [LB: ‘others’] as yourself” (Mark 12:31, NIV).
Of
key importance, then, are the two lists of sins and graces that Paul gives,
the first including 15 “works of the flesh” (5:19-21) and the second 9 “fruit
of the Spirit” (5:22-23). Those reading the King James
Version will note two additional sins added to the first list, “adultery”
(moicheia, Strong
#3430) at the beginning and “murders” (phonoi, #5408) after “envyings.” However, since these
Greek terms are not found in the most reliable ancient manuscripts, scholars
now agree that they were added later, probably to bring Paul’s list more in
line with Jesus’ list of vices recorded in Mark 7:21-22 (Matt 15:19); and
so these two words are omitted from most modern translations.7 Some interpreters believe that these two lists derived mainly
from Greco-Roman catalogues of vices and virtues that were popular in Paul’s
time, going back to Zeno the Stoic philosopher (Longenecker).8 Others feel
that they were more influenced by Jewish lists of Two Ways, as are discussed
in the Dead Sea cave scrolls (Matera).9 However, very few of these lists comment on love at all and
Paul’s emphasis on love and on the indwelling Spirit sets his virtue list
in Gal 5 apart from the Greek noble qualities and from Jewish common morality
(Witherington).10 Also, it
should be remembered that Paul is writing this letter to address a very specific
situation in his churches (cf. Gal 5:15).
Turning to the first list of WORKS OF THE FLESH, it should be noted
that in Paul’s letters he uses the Greek word sarx (lit. “flesh,” #4561) with a variety
of meanings; and in Galations one sees it applied to: the whole physical body
(4:13, KJV); the meat of the body, as opposed to the blood (1:16, KJV); the
male genitals, as an euphemism for circumcision (6:13, KJV); and the fallen
nature of humankind (5:17).11 In Gal 5:13 - 6:10, then, sarx refers specifically to “humanity’s fallen, corrupt, and sinful nature”
(Longenecker),12 to
that “inclination and tendency in the human person to live an existence completely
and totally centered on the self” (Matera).13 “[A]ll human beings are fallen creatures … [in] every aspect
of human existence” including the mind, heart, will, emotions and body, and
social relationships and human institutions (Witherington).14 Even
those who have been made a “new creation” in Christ, Paul notes, “groan” in
their present “tent [bodily form],” waiting to be clothed with a new “heavenly
dwelling” at the resurrection (2 Cor 5:17,2, NRSV): an immortal, beautiful,
strong, and spiritual body (1 Cor 15:42-44, GNB).
Commentators
going back to J.B. Lightfoot (1890) have noted that the “works of the flesh”
in 5:19-21 divide into four groups, which Lightfoot described as having to
do with (1) sensuality, (2) heathen religions, (3) conflict among people,
and (4) drunkenness.15 However, Ben Witherington III (1998) goes further than other
interpreters in situating these “works” in their first-century historical
and cultural setting. He
notes that the four groups include (terms in bold from the NRSV): (1) three SEXUAL SINS, of fornication
(porneia = prostitution?),
impurity (NKJV: uncleanness), and
licentiousness (NIV: debauchery); (2) two SPIRITUAL SINS, of idolatry
(NJB: the worship of false gods) and
sorcery (NIV: witchcraft); (3) eight SOCIAL SINS AGAINST THE COMMUNITY
OF FAITH, of enmities (NIV: hatred), strife (LB:
fighting), jealousy, anger (NIV:
fits of rage), quarrels, dissensions (NJB: disagreements), factions (REB: party intrigues), and envy; and finally (4) two SOCIAL
SINS IN THE LARGER COMMUNITY, of drunkenness (REB: drinking bouts) and carousing (RSV: orgies).16 One can see here that Paul’s emphasis is placed on the third
group, on sins which Christians commit one against another, which contains
a larger number (8 sins) than all of the others (7 sins) added together. Also, it should be noted that
these “social sins against the faith community” are usually plural in the
ancient Greek, except for eris (“strife,”
#2054) and zēlos (“jealousy,”
#2205) which appear in the singular in some major manuscripts.17 Of course,
all of these “works [NIV: ‘acts’] of the flesh” point to inner attitudes as
well as to outward manifestations18
of a selfish life, which show little or no evidence of Christ’s loving Spirit
dwelling within. It
is no wonder, then, that Paul warns that such persons may not be welcomed
into the final “kingdom of God” (5:21) in the age to come.19
Moreover,
Witherington points to an alignment and contrast between the 8 social sins
committed against the faith community and the 9 fruit of the Spirit (5:22-23),
although he is not quite able to match them all up in pairs,20
partly related to the differing totals. Before deciding on this, it is necessary to look
carefully at the Greek terms used here for the ‘social sins’ and for the Spirit’s
graces, both at how they were used in ancient times21 and at how they have been rendered
in various (twenty) English translations.22 The social sins include: (1) ENMITY (NRSV, and below) -- Echthrai (KJV: “hatred,” #2189) has also
been also translated as “enmities” (NASB,
Green, NRSV); and indeed the Greek word is plural. The noun echthros (#2190), related to this verb, means
“enemy”23 and the
Greek opposite of this was philos (#5384), meaning “friend.”24 An
enemy is one who cherishes hostile thoughts, which then lead to hostile acts.25 The preferred translation here is: expressions of hatred.
(2) STRIFE -- Eris
(KJV: “variance,” #2054) appears singular in the best manuscripts, but plural
in some others. Classical
writers commonly used this word to refer to “strife” (cf. also Lamsa, NASB, NRSV), “discord” (NIV), and “wrangling” (JB), etc.26 To “wrangle” means to “quarrel angrily and noisily.”27 This points
to a quarrelsome attitude, which erupts into strife and discord.28 The preferred
translation here is: fighting. (3) JEALOUSY -- Zēloi (KJV: “emulations,” #2205) usually
has been translated as “jealousy” (cf.
NIV, NRSV, NJB), although the Greek word is plural. The basic meaning of zēlos (sing.) is “zeal,” and this term
was used in ancient Greek to refer positively to a noble passion (e.g., “zeal
for God”) as well as negatively to wanting what another possesses. The common denominator in
all cases was an “intense feeling” for something.29 The
preferred translation here is: expressions of jealousy. (4) ANGER -- Thumoi (KJV: “wrath,” #2372) has been most
often translated as “anger” (Lamsa,
Williams, NASB, LB, NRSV), although the Greek word is plural. The ancients used this word
in a good sense referring to “courage” and in a bad sense referring to “fits
of rage” (cf. also NEB, NIV, REB). Both exhibit an “outburst
of passion,”30 although
thumos may
be more passionate and temporary than orgē, (#3709), “wrath.”31 The preferred
translation here is: fits of rage.
(5)
QUARRELS -- Eritheiai (KJV: “strife,” #2052) is plural
in the Greek and has been translated as “selfish ambitions” (NEB, NKJV, REB). Such selfishness leads to “disputes” (NASB), “quarrels” (JB, NRSV, NJB), and “rivalries” (Green). In ancient times it carried the negative meaning
of “self-seeking,” “selfish ambition” and “selfish devotion to one’s own interests.” Indeed, selfishness has been
called the “root-vice of all sin” (Burton).32 The
preferred translation here is: quarrels.
(6) DISSENSIONS -- Dichtostasiai (KJV: “seditions,” #1370), here in the plural, was
often used in ancient Greece in a political context, pointing to a rebellion
or revolt.33 It has been translated as “dissensions” (NASB, NEB, NIV, NRSV), “disagreements” (JB, NJB, CEV), “divisions” (Green), and “complaints and criticisms” (LB). One dictionary defines “dissension” as “intense
quarreling or wrangling,” i.e.,
heated disagreements. 34 The preferred
translation here is: heated disagreements. (7) FACTIONS -- Haireseis (KJV: “heresies,” #139), here in
the plural, has been translated as “factions” (NASB, JB, NIV, NRSV, NAB), “heresies” (Lamsa, Green, NKJV), “party spirit” (Williams, Phillips, RSV), and “party intrigues”
(NEB, REB). The English word “heresy”
derives from this Greek word.35 This term points to a sect (or splinter group) that splits from
the main body usually over differences in opinion.36 The
preferred translation here is: splinter groups. (8) ENVY -- Phthonoi (KJV: “envyings,” #5355), here in
the plural, has been translated widely as “envy” (RSV, JB, LB, NIV, NKJV, NRSV), but also as “envyings” (NASB, Green) and as “jealousies” (NEB, NRSV). In classical
writing the term referred to “ill-will,” “malice,” or “envy.”37 This sin is probably mentioned last by Paul because
it so often appears at the root of divisions and factions.38 The preferred
translation here is: expressions of envy.
Looking
at the 2 social sins against the larger community, which are added at the
end of the list, we find:
(9) DRUNKENNESS -- Methai
(KJV: “drunkenness,” #3178), here plural in the Greek, points to more than
“drunkenness” (NASB, LB, NIV, NKJV, NRSV, NJB), rather to repeated
“drinking bouts” (NEB, REB,
NAB). A man given
to drinking was disqualified from serving as a bishop or deacon in the church
(1 Tim 3:3,8; Titus 1:7), and drunkenness is perilous because it weakens a
person’s control over one’s words and actions.39 The
preferred translation here is: drinking bouts. (10) CAROUSING -- Kōmoi (KJV: “revelings,” #2970), here
plural in the Greek, has been usually translated as “carousing” (Williams, RSV, NRSV) or “orgies” (JB, NEB, NIV, GNB, REB, NAB, NJB). Kōmos (sing.) was a natural companion
to drunkenness;40
and, in fact, Komos was designated a Greek god, with his rites carried on,
for example, in the Bacchanalian revelries.41 The preferred translation here is: orgies.
We
turn then to the fruit of the Spirit.
Although all of these words are in the singular, in this context and
contrasted with the “works” of the flesh, one must view these as qualities
observed in outward actions.
These graces include:
(1) LOVE (NRSV) -- Agapē (KJV: “love,” #26) is almost always translated simply
as “love,” although this agapē
is not natural love but rather a love that seeks to serve others and that
is poured into the heart by the Holy Spirit.42 It reflects God’s agapē love, which is unmerited (Rom 5:8), great (Eph 2:4), transforming (Rom
5:5), and unchangeable (Rom 8:35-39) - the kind of love that sent the Son
to die on the Cross.43 The preferred translation here is: a compassionate love,
shown in serving others.
(2) JOY -- Chara (KJV: “joy,” #5479) is almost always translated as “joy.” For the Greeks this meant something like “contentment,” the ability to
find the golden mean (a middle way) between extremes, and so to be happy,
or exhilarated. For Paul, however, this was
not tied to shifting circumstances or ephemeral pleasures, but was generated
by the Spirit and could be manifested even in unhappy circumstances.44 The preferred
translation here is: a spiritual joy, shared with others. (3) PEACE -- Eirēnē (KJV: “peace,” #1515) is almost
always translated as “peace,” although
Peterson renders it as “serenity.” The Greeks viewed this as referring
to the absence of pain in body and trouble in mind, while the Jews viewed
shalom as pointing to personal wholeness and good relations with others.45 For the
Christian, this meant more, pointing to a reconciled relationship with God
through Christ.46 The preferred translation here is: an inner peace, spread
to others. (4)
PATIENCE -- Makrothumia (KJV: “longsuffering,” #3115) is usually translated as “patience”
(NASB, LB, NIV, GNB, NRSV, NJB), although
“longsuffering” (Green, NKJV) brings to mind the endurance that is
often required. It
is rooted in God’s “forbearance” extended to humankind (Joel 2:13, NRSV).47 Human patience
defers to another, instead of expressing anger; and it refuses to pay back
when a wrong is suffered.48 The preferred translation here is: a long-suffering patience.
(5) KINDNESS -- Chrēstotēs (KJV: “gentleness,” #5544) has most often been translated
as “kindness” (RSV, JB, LB,
NIV, GNB, NRSV, NJB), although Peterson renders it as “compassion.” Although this can mean “goodness,” its constant meaning in the NT, referred
to God, is “kindness.”49 The Greek (Septuagint) translation
of Ps 33:9 (English order, 34:8) may be translated: “Taste and see that the
Lord is kind [italics added].”50 The preferred
translation here is: a gentle kindness.
(6)
GENEROSITY -- Agathōsunē (KJV: “goodness,” #19) has most
often been translated as “goodness,”
(RSV, NASB, NEB, LB, GNB, NIV), but also as “generosity” (Williams, NRSV, NAB). The term for “goodness” is hard to define, in Greek
and English; but in this context it must be viewed as a generous kindness
shown to others, even a generosity directed toward someone who does not merit
the action.51 The preferred translation here is: a generous goodness. (7) FAITHFULNESS -- Pistis (KJV: “faith,” #4102) has most often
been translated as “faithfulness” (Phillips, RSV, NASB, LB, NIV, GNB, NKJV, NRSV, NAB), but also as “fidelity” (Williams, NEB, REB) and “trustfulness” (JB, NJB). While pistis can refer to a person’s response
of trust toward God relating to his offer of salvation in Christ, here it
undoubtedly carries the meaning of “faithfulness,” even as it is often used
to refer to God’s faithfulness (1 Cor 1:9).52 The preferred translation here is: a reliable faithfulness.
(8) GENTLENESS -- Praotēs (KJV: “meekness,” #4236) has most often been translated as
“gentleness” (RSV, JB, LB, NKJV, NRSV, REB, NJB). The opposite of arrogance
or self-assertiveness, praotēs referred to “gentleness,” “humility,” or “considerateness.” However, Aristotle saw a gentle
person as one who is never angry at the wrong time, but is always angry at
the right time53 -
and so this term joins gentleness and strength.54 The preferred translation here is: a considerate gentleness.
(9) SELF-CONTROL -- Egkrateia (KJV: “temperance,” #1466) has almost always been translated
as “self-control.” The ancient Greeks valued keeping strong passions under
control.55 Paul wrote of how an athlete in training practiced this (egkrateuomai,
#1467), which should also be applied to
the Christian’s spiritual race (1 Cor 9:25). On the other hand, a single person who could not
practice sexual restraint should seek a companion (1 Cor 7:9).56 The preferred
translation here is: a watchful self-control. In the end, the social sins that Christians in
Galatia displayed seem naturally to align and contrast with the Spirit’s graces,
in this way: (1) expressions of hatred
vs. a compassionate love shown
to others, (2) fighting vs.
a spiritual joy shared with
others, (3) expressions of jealousy
vs. an inner peace spread to others, (4) fits of rage vs. a long-suffering patience, (5) quarrels vs. a gentle kindness,
(6) heated disagreements vs.
a generous goodness, (7) splinter
groups vs. a reliable faithfulness, and (8) expressions of envy vs. a considerate gentleness.
Then, the last fruit of the Spirit, watchful self-control,
may be related to wine and sex and contrasted with
the fourth group of “works of the flesh,” drinking bouts and orgies.
Yet,
what about the first two groups of the “works of the flesh”? Witherington observes that all of these 5 sexual
and spiritual sins (fornication, impurity, licentiousness, idolatry and sorcery),
along with the final 2 social sins in the larger community (drunkenness and
carousing), characterized the Gentiles when they gathered in their pagan temples
to sacrifice to their gods, eat and drink too much, fall into debates and
quarreling, and engage in sexual play.57 Paul even wrote to the church at Corinth, “[F]lee from idolatry.
… Do not those who eat the [meat from
pagan] sacrifices participate in the altar? … You cannot drink the
cup of the Lord [i.e., partake of the
Lord’s Supper] and the cup of demons too [who lie behind the worship of other gods].” (1 Cor 10:18-21, NIV) You cannot worship the true God and also the false
deities of this world. The
Galatians had come to believe in Jesus, but at the same time they could not
resist the allure of returning to their former drinking parties and socializing
and sex at the temple feasts. Along with eidōlolatreia (#1495; GNB: “worship of idols,”
NJB: “worship of false gods”) in Gal 5:20, Paul also mentions pharmakeia (#5331; NRSV: “sorcery,” or NIV:
“witchcraft”), which refers literally to the use of drugs in ancient religions
to enchant (cast spells) or induce an altered state of consciousness.58 In addition
(at the end of the list of the “works of the flesh,” 5:21), methai (#3178; KJV: “drunkenness,” NEB:
“drinking bouts”) and kōmoi (#2970; KJV: “revelings,” JB: “orgies”) commonly accompanied
the celebration of major feasts held to honor the gods-who-are-not. Especially at festivals for
Dionysus (Latin: Bacchus), which were widespread in Asia Minor, heavy drinking
and sexual activity played a large part.59 Records document that Bacchanalian rites in Italy in the early
2nd century B.C., for example, included
drinking, feasting, dancing, loud music, sexual acts and couplings of all
kinds, and even sometimes violence and bloodshed.60
Then,
the first three “works of the flesh” in Greek are porneia (#4202; KJV, NRSV: “fornication,” Strong: “harlotry
[prostitution61],”
NIV: “sexual immorality”), akatharsia (#167; KJV: “uncleanness,” NRSV: “impurity,” REB: “indecency”),
and aselgeia (#766; KJV: “lasciviousness,” NRSV: “licentiousness,” NJB: “debauchery”).
Witherington notes
that although porneia can refer to sexual sin in general (and in the NT it usually
refers to “fornication,” or sex outside of marriage), its basic and original
meaning was “prostitution,” including temple prostitution that went on in
some pagan temples.62 Ebeling notes that it is “not by accident” that porneia and idolatry are mentioned here together.63 Longenecker
explains that pornē (“prostitute,” #4204) most likely derived from the verb pernēmi, meaning to “sell [slaves],” since
prostitutes were often bought as slaves.64 Scroggs holds that pornoi in 1 Tim 1:9-10, usually translated
as “fornicators” (cf. NKJV, NRSV, REB), very likely points to “[male] prostitutes”
- and this meaning should not be automatically dismissed from other references
in the NT as well.65 It was normal practice at Greco-Roman banquets for the wives
and children to leave early (if they came at all), so that only the men remained
for the drinking party (symposium) and discussion which followed the meal,
usually accompanied by sexual dalliance (flirting, play and coupling).66 Entertainment
included flute-playing girls and high-class and common prostitutes. Also, Quintilian, a Roman
writer (ca. A.D. 35-96), lamented: “I do not approve of boys sitting with
young men” at banquets and drinking parties, because of his concern about
the sorts of activities that went on there.67
It
is especially interesting, in this regard, to look at the policy letter that
was issued by the Jerusalem Council in 50 A.D.
(Acts 15:1-29), to be sent to all of the churches.
Recognizing Paul’s special ministry, the Jewish leaders decided “to
impose on you [Gentile believers]
no further burden than these essentials: that you abstain from what has been
sacrificed to idols and from blood and from what is strangled and from fornication.”
(v. 28-29, NRSV) A sacrificial animal was strangled
with the belief that its breath would be transferred to the idol, while the
shed blood appeased the deity. The eating of the roasted meat afterward was received
as a gift from the god; and along with the meal came excessive drinking, prostitutes
and sexual activity. Of course, anything connected with idols was “polluted”
for the Jews (cf. Acts 15:20, NRSV; alisgēma, #234) or “ritually unclean” (GNB). Earlier, in 2 Maccabees 6:4-5,
the Jewish writer connected revelry, debauchery, prostitution, and sexual
intercourse with sacrificing to idols in the pagan temples (cf. also Rom 1:18-32).68
The fact that Paul nowhere
in his letters independently mentions the restrictions on eating strangled
meat and bloody meat further suggests that these were viewed together with
sacrificing to idols and engaging in orgies as all part and parcel of the
pagan temple scene. Probably
prostitution (fornication) was listed first in Gal 5:19-21 because of sex’s
undeniably strong allure.
However, Paul tells the Gentiles believers in no uncertain terms that,
having turned to the true God, they must NOT return to the pagan temples with
their idols and prostitutes.69
In
contrast to the destructive “social sins” (items 6-15 of the “works of the
flesh”) stand the delightful FRUIT OF THE SPIRIT, which includes: “love,
joy, peace, patience [KJV: ‘longsuffering’], kindness, generosity
[KJV: ‘goodness’], faithfulness [NEB: ‘fidelity’], gentleness, and self-control” (Gal 5:22-23, NRSV). The
singular word “fruit” (karpos, #2590) in the Greek along with
the verb “is” reveal that there is really only one basic fruit here (love),
while the other virtues should be viewed as different “flavors” of this (Morgan).70 Or, Christian
love may be compared to white light that when passed through a prism breaks
up into a spectrum of beautiful rainbow colors (Williams).71 Or, like
the rich, delicate taste of a fresh fruit salad is the sweetness of “love”
in the full display of its graces (Moore).72 Yet, the Greek language had a range of different words for “love,”
including erōs (not in the NT) referring to romantic or erotic passion, philia (#5373) referring to feelings of
close attachment to a friend, philanthropia (#5364) referring to a love for
humankind, storgē (not in the NT) referring love between family members, and
agapē (#26).73 The last
word in secular Greek was applied to divine love which humans sought, and
in the NT it was applied to the distinctive love that God has expressed toward
his Son (John 17:26) and toward humankind,74
seen so wonderfully in the verse “For God so loved the world that he gave
his one and only Son, that whoever believes in him shall not perish but have
eternal life.” (John 3:16, NIV) Actually, erōs, philia
and agapē were often used interchangeably
in secular Greek and in the Septuagint (various kinds of love overlapping
as they often do); however, Paul raises agapē to the highest peak of Christian graces.75 In his classic
statement in 1 Cor 13 Paul notes that its expression is superior to any of
the special “gifts of the Spirit” (tongues, prophecy, wisdom, great faith,
etc. - cf. 1 Cor 12:7-11,27-31); and even the greatest sacrifices (giving
away all of one’s possessions or martyrdom) are worth “nothing” if they do
not flow from love (13:1-3).
Then Paul gives another agapē
list (13:4-7, NRSV), noting that this love is “patient … kind … [and]
not envious or boastful or arrogant or rude. It does not insist on its own way; it is not irritable
or resentful; it does not rejoice in wrongdoing, but rejoices in the truth.
It bears all things, believes all things, hopes all things, endures
all things.” In the end, the greatest of all human (and Divine) virtues is “love” (v.
13); and so Paul concludes with: “Pursue [agapē] love…” (14:1a). Yet it should also be noted that just as God’s
love can only be perceived in the action it has prompted (supremely in the
giving of his Son), so human love can only be known through the action it
produces; so in essence agapē refers to “an unselfish
love, ready to serve” others (Vine).76 At the same
time, the term “fruit” presupposes
life, cultivation and sustenance (John 15:1-17); and, as in a natural garden,
there can be no spiritual “fruit” without Divine “cultivation” (including
the difficult things given to us in life) and also God’s “sustenance” (gracious
daily provision). How else, in fact, could this
“fruit” be generated in our present frail, fallen human form, except through
the dynamic life of the Spirit?77
Yet, how is one to face a situation where there is ill will, jealousy, anger, quarrels, and the like? How does one make agapē love real and practical? Paul ends his letter to the Galatian churches with the prayer “May the grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen.” (6:18, NRSV, italics added) This “undeserved favor” on God’s part is rooted in his gift of the Son, who “gave himself for our sins…” (1:4). As Paul writes to the Ephesians, Put away all bitterness, wrath, anger, wrangling, slander and malice, and “be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you [of your sins and failings].” (Eph 4:31-32, NRSV) As forgiveness of our sins may be said to be God’s greatest gift to us, so FORGIVENESS is another aspect of agapē love that is often needed in our dealing with the human wrongs and insults that we receive, even from other Christians. It is striking (and utterly unnerving) that the Lord instructed us to pray to God in the Lord’s Prayer to “forgive us our debts [GNB: ‘wrongs’], / as we also have forgiven our debtors [GNB: ‘the wrongs that others have done to us].” (Matt 6:12, NRSV)
Yancey
writes in his book What’s So Amazing about Grace? that “The very taste
of forgiveness seems somehow wrong.
Even when we have committed a wrong, we want to earn our way back …
to crawl on our knees, to wallow, to do penance…”78 Elizabeth O’Connor notes,
“Despite a hundred sermons on forgiveness, we do not forgive easily, nor find
ourselves easily forgiven.
Forgiveness, we discover, is always harder than the sermons make it
out to be. We nurse
sores, go to elaborate lengths to rationalize our behavior, perpetuate family
feuds, punish ourselves, punish others -- all to avoid this most unnatural
act.”79 Most ethicists would agree with the philosopher
Immanuel Kant, who argued that a person should only be forgiven if he deserves
it. Yet, the word
“forgive” contains the word “give,” which like “grace” has that maddeningly
quality of being undeserved, unmerited, unfair. Wrestling with the command to “love your enemies,”
Deitrich Bonhoeffer, while being persecuted in Nazi Germany, concluded that
it is this very quality of “the extraordinary” that sets the Christian apart
from others. The
gospel of grace begins and ends with forgiveness.80
Yet, while it seems unnatural, forgiving brings very pragmatic benefits: Forgiveness alone can halt the cycle of blame and pain, breaking the chain of ungrace (unforgiveness).81 In fact, the most common Greek word for “forgive” (aphiemi) means to “send forth, send away,”82 to hurl away, free oneself.83 “Think of all the squabbles Adam and Eve must have had in the course of their nine hundred years,” wrote Martin Luther. “Eve would say, ‘You ate the apple,’ and Adam would retort, ‘You gave it to me.’” Forgiveness does not settle all questions of blame and fairness, but it does allow a relationship to start over.84 In fact, as Lewis Smedes points out, “The first and often only person to be healed by forgiveness is the person who does the forgiveness. …When we genuinely forgive, we set a prisoner free and then discover that the prisoner we set free was us.”85 Forgiveness also loosens the stranglehold of guilt in the perpetrator. Justice has a rational kind of power, but grace is different: unworldly, transforming, supernatural.86 Smedes also makes the striking observation that the Bible portrays God going through progressive stages when he forgives, much as we humans do. Somehow God had to come to terms with these creatures he desperately wanted to love, and so he rediscovers humanity by removing the barrier created by sin. He came to earth to know what it would be like to live among us, to be tempted to sin, to have trying days. He surrendered his right to get even, choosing instead to bear the cost in his own body. Then, he revised his feelings toward us. Forgiveness was not easy for God either. “My Father, if it is possible, may this cup be taken from me,” prayed Jesus (Matt 26:39, NIV), contemplating the cost - but there was no other way.87 To understand the fruit of the Spirit, then, we must turn our gaze back to Jesus, whose love, forgiveness, and service to others shows us the way.
Part
2: Finding a Christian Gay Ethic
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Boice, James M., “Galations,” Expositor’s Bible Commentary,
vol. X, 1976, pp. 407-508.
Bruce, F.F., The Epistle to the Galations (New International Greek
Testament Commentary), 1982.
Cross, F.L., and E.A. Livingstone, eds., The Oxford Dictionary of the Christian
Church, 2nd ed. 1974.
Ebeling, Gerhard, The Truth of the Gospel: An Exposition of Galations,
1985. Trans. from the German, 1981, by David Green.
Fung, Ronald Y.K., The Epistle to the Galations, 1988.
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vols. I-IV, 1979-1988.
Kenneson, Philip D., Life on the Vine: Cultivating the Fruit of the Spirit
in Christian Community, 1999.
Lightfoot, J.B., Galations, 1890.
Longenecker, Richard N., Galations (Word Biblical Commentary), 1990.
Matera, Frank J., Galations (Sacra Pagina Series), 1992.
Moore, Beth, Living Beyond Yourself: Exploring the Fruit of the Spirit,
1998.
Myer, Marvin W., ed., The Ancient Mysteries: A Sourcebook, 1987.
Radmacher, Earl, et al., eds., Nelson’s New Illustrated Bible Commentary,
1999.
Scroggs, Robin, The New Testament and Homosexuality, 1983.
Strong, James, Exhaustive Concordance of the Bible…, with Hebrew/English
and Greek/English dictionaries, 1890.
Vine, W.E., An Expository Dictionary of New Testament Words, four vols.
in one, 1940.
Webster’s New World College Dictionary, 4th ed. 2002.
Wiersbe, Warren W., comp., Classic Sermons on the Fruit of the Spirit,
2002.
Witherington III, Ben, Acts of the Apostles: A Socio-Rhetorical Commentary,
1998.
Witherington III, Ben, Conflict and Community in Corinth: A Socio-Rhetorical
Commentary on 1 and 2 Corinthians, 1995.
Witherington III, Ben, Grace in Galatia: A Commentary on Paul’s Letter
to the Galatians, 1998.
Yancey, Philip, What’s So Amazing about Grace?, 1997.
©
2008 Bruce L. Gerig
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