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  • PARALLEL BIBLE - Galatians 5:22


    CHAPTERS: Galatians 1, 2, 3, 4, 5, 6     

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    King James Bible - Galatians 5:22

    But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

    World English Bible

    But the
    fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,

    Douay-Rheims - Galatians 5:22

    But the
    fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity,

    Webster's Bible Translation

    But the
    fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith,

    Greek Textus Receptus


    ο
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    Treasury of Scriptural Knowledge

    VERSE (22) -
    :16-18 Ps 1:3; 92:14 Ho 14:8 Mt 12:33 Lu 8:14,15; 13:9

    SEV Biblia, Chapter 5:22

    Mas el fruto del Espíritu es: caridad, gozo, paz, tolerancia, benignidad, bondad, fe,

    Clarke's Bible Commentary - Galatians 5:22

    Verse 22. But the
    fruit of the Spirit] Both flesh - the sinful dispositions of the human heart and spirit - the changed or purified state of the soul, by the grace and Spirit of God, are represented by the apostle as trees, one yielding good the other bad fruit; the productions of each being according to the nature of the tree, as the tree is according to the nature of the seed from which it sprung. The bad seed produced a bad tree, yielding all manner of bad fruit; the good seed produced a good tree, bringing forth fruits of the most excellent kind. The tree of the flesh, with all its bad fruits, we have already seen; the tree of the Spirit, with its good fruits, we shall now see.

    Love] agaph? An intense desire to please God, and to do good to mankind; the very soul and spirit of all true religion; the fulfilling of the law, and what gives energy to faith itself. See ver. 6.

    Joy] cara? The exultation that arises from a sense of God's mercy communicated to the soul in the pardon of its iniquities, and the prospect of that eternal glory of which it has the foretaste in the pardon of sin. See Rom. v. 2.

    Peace] eirhnh? The calm, quiet, and order, which take place in the justified soul, instead of the doubts, fears, alarms, and dreadful forebodings, which every true penitent less or more feels, and must feel till the assurance of pardon brings peace and satisfaction to the mind. Peace is the first sensible fruit of the pardon of sin. See Rom. v. 1, and the notes there.

    Long-suffering] makroqumia? Long-mindedness, bearing with the frailties and provocations of others, from the consideration that God has borne long with ours; and that, if he had not, we should have been speedily consumed: bearing up also through all the troubles and difficulties of life without murmuring or repining; submitting cheerfully to every dispensation of God's providence, and thus deriving benefit from every occurrence.

    Gentleness] crhstothv Benignity, affability; a very rare grace, often wanting in many who have a considerable share of Christian excellence. A good education and polished manners, when brought under the influence of the grace of God, will bring out this grace with great effect.

    Goodness] agaqwsunh? The perpetual desire and sincere study, not only to abstain from every appearance of evil, but to do good to the bodies and souls of men to the utmost of our ability. But all this must spring from a good heart - a heart purified by the Spirit of God; and then, the tree being made good, the fruit must be good also.

    Faith] pistiv, here used for fidelity - punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secret of our friend, nor disappointing the confidence of our employer.


    John Gill's Bible Commentary

    Ver. 22. But the fruit of the Spirit , etc..] Not of nature or man's free will, as corrupted by sin, for no good fruit springs from thence; but either of the internal principle of grace, called the Spirit, ( Galatians 5:17) or rather of the Holy Spirit, as the Ethiopic version reads it; the graces of which are called fruit, and not works, as the actions of the flesh are; because they are owing to divine influence efficacy, and bounty, as the fruits of the earth are, to which the allusion is; and not to a man's self, to the power and principles of nature; and because they arise from a seed, either the incorruptible seed of internal grace, which seminally contains all graces in it, or the blessed Spirit, who is the seed that remains in believers; and because they are in the exercise of them acceptable unto God through Christ, and are grateful and delightful to Christ himself, being his pleasant fruits; which as they come from him, as the author of them, they are exercised on him as the object of them, under the influence of the Spirit; and because they are profitable to them that are possessed of them, seeing the promise of this life and that which is to come is annexed to them; and the good works which are done in consequence of them are profitable to men: once more, as the works of the flesh are the unfruitful works of darkness, and make men so, and therefore cannot be called fruit properly; these, as they are fruits, and are rightly and properly so called, so they make men fruitful, and to abound in divine things, and are as follow: Love . This the apostle begins with, it being the fulfilling of the law, the bond of perfectness, and without which a profession of religion is insignificant; it may be understood of love to God, of which every man's heart is destitute, being enmity against God, until regenerated by the Spirit of God; when he sheds abroad the love of God in the heart, and which is the ground and reason of any man's truly loving God: and also of love to Christ, which the natural man feels nothing of till the spirit of wisdom and revelation, in the knowledge of Christ, opens his eyes to see the loveliness of his person, the suitableness of his grace, righteousness, and fulness, and the necessity of looking to him for life and salvation; and likewise of love to the saints, which a carnal man is a stranger to, until he is renewed by the Holy Ghost, who in regenerating him teaches him to love the brethren; and which is the evidence of his having passed from death to life, through the mighty power of his grace. Moreover, love to the house and worship of God, to the truths and ordinances of the Gospel, all which men have naturally an aversion to, may be included in this first fruit of the Spirit: the next follows, which is joy , even that which is in the Holy Ghost, and has him for its author. The object of it is God, not as an absolute God, but as a covenant God and Father in Christ; as the God of salvation, as clothing with the robe of his Son's righteousness, and as pardoning iniquity, transgression, and sin, full atonement being made by the sacrifice of Christ; who also is the object of this joy in his person, fulness, righteousness, offices, relations, and when beheld, embraced, and enjoyed in a way of communion. This joy, likewise, which is the produce of the Spirit, lies in spiritual things, and arises from an apprehension or good hope of interest in them, as justification, pardon, peace, adoption, and eternal glory; and is peculiar to such who have the Spirit, for a stranger intermeddles not with this joy, nor can he form any judgment of it, and is even unspeakable by the believer himself. Moreover, joy in the good of others, of fellow creatures and fellow Christians, in their outward and inward prosperity, in their temporal, spiritual, and eternal good, which, as it is a grace of the Spirit, may well enough be thought to be at least part of the sense of the word here; since it follows upon, and is joined with love, and stands between that and peace , which is another fruit of the Spirit: and designs peace with God in a man's own conscience, produced there by the Spirit of God, in consequence of peace being made by the blood of Christ; and that through the application of the blood of Christ for pardon, and of his righteousness for justification to the soul of a sensible sinner by the blessed Spirit, the effect of which is peace, quietness, and tranquillity of mind; also peace with men, with the saints, and with all others; for such who are under a work of the Spirit of God, and are influenced and led by him, seek after the things which make for peace and edification among the brethren, and are desirous if possible to live peaceably with all men: hence appears another grace in them, longsuffering ; which intends not so much a patient waiting for good things to come, for more grace, and for glory, through the Spirit; but a patient bearing and enduring of present evils with joyfulness, being strengthened by the Spirit with all might, according to his glorious power; being slow to anger, ready to forgive injuries, put up with affronts, and bear with, and forbear one another: and which is usually accompanied with gentleness, humanity, affability, courteousness, shown both in words, gestures, and actions; in imitation of the gentleness of Christ, and agreeably to that wisdom, that heavenly doctrine of the Gospel, which, among other things, is said to be gentle, and easy to be entreated. To which is added goodness ; and what else can come from the good Spirit of God, the author of the good work of grace upon the soul? and which disposes it to acts of goodness unto men, in a natural, civil, moral, spiritual, and evangelic way, for the benefit both of soul and body; and which must here be understood, and which is well pleasing to God when done in the exercise of the following grace, faith ; for though fidelity, both in words and actions, which is very ornamental to the Gospel, and a profession of religion may be meant; yet faith in Christ is not to be excluded, as it is generally by interpreters; for this is not of a man's self, nor have all men it: it is a gift of God, the operation of his power, and the work of his Spirit, whence he is styled the spirit of faith; and which therefore must have a place among his fruits; and which lies and shows itself in believing in Christ for salvation, in embracing the doctrines of the Gospel, and making a profession of them, which is called the profession of faith; all which, when right, comes from the Spirit of God.

    Matthew Henry Commentary

    Verses 16-26 - If it be our care to act under the guidance and
    power of the blesse Spirit, though we may not be freed from the stirrings and opposition of the corrupt nature which remains in us, it shall not have dominio over us. Believers are engaged in a conflict, in which they earnestl desire that grace may obtain full and speedy victory. And those wh desire thus to give themselves up to be led by the Holy Spirit, are no under the law as a covenant of works, nor exposed to its awful curse Their hatred of sin, and desires after holiness, show that they have part in the salvation of the gospel. The works of the flesh are man and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves Christians, live in these, and say the hope for heaven! The fruits of the Spirit, or of the renewed nature which we are to do, are named. And as the apostle had chiefly name works of the flesh, not only hurtful to men themselves, but tending to make them so to one another, so here he chiefly notices the fruits of the Spirit, which tend to make Christians agreeable one to another, a well as to make them happy. The fruits of the Spirit plainly show, tha such are led by the Spirit. By describing the works of the flesh an fruits of the Spirit, we are told what to avoid and oppose, and what we are to cherish and cultivate; and this is the sincere care an endeavour of all real Christians. Sin does not now reign in their mortal bodies, so that they obey it, Ro 6:12, for they seek to destro it. Christ never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Ro 8:5. We must se ourselves in earnest to mortify the deeds of the body, and to walk in newness of life. Not being desirous of vain-glory, or unduly wishin for the esteem and applause of men, not provoking or envying on another, but seeking to bring forth more abundantly those good fruits which are, through Jesus Christ, to the praise and glory of God __________________________________________________________________


    Greek Textus Receptus


    ο
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    Vincent's NT Word Studies

    22. The
    fruit of the Spirit (o karpov tou pneumatov). The phrase N.T.o . Fruit, metaphorical, frequent in N.T., as Matt. iii. 8; vii. 16; John iv. 36; xv. 8; Rom. i. 13; vi. 21, etc. We find fruit of light (Eph. v. 9); of righteousness (Philip. i. 11); of labor (Philip. i. 22); of the lips (Heb. xiii. 15). Almost always of a good result.

    Love (agaph). Comp. love of the Spirit, Rom. xv. 30. In Class. filein is the most general designation of love, denoting an inner inclination to persons or things, and standing opposed to misein or ejcqairein to hate. It occasionally acquires from the context a sensual flavor, as Hom. Od. xviii. 325; Hdt. iv. 176, thus running into the sense of ejran which denotes sensual love. It is love to persons and things growing out of intercourse and amenities or attractive qualities. Stergein (not in N.T., LXX, Sir. 17;17) expresses a deep, quiet, appropriating, natural love, as distinguished from that which is called out by circumstances. Unlike filein, it has a distinct moral significance, and is not applied to base inclinations opposed to a genuine manly nature. It is the word for love to parents, wife, children, king or country, as one's own. Aristotle (Nic. ix. 7, 3) speaks of poets as loving (stergontev) their own poems as their children. See also Eurip. Med. 87. Agapan is to love out of an intelligent estimate of the object of love. It answers to Lat. diligere, or Germ. schatzen to prize. It is not passionate and sensual as ejran. It is not, like filein, attachment to a person independently of his quality and created by close intercourse. It is less sentiment than consideration. While filein contemplates the person, ajgapan contemplates the attributes and character, and gives an account of its inclination. Agapan is really the weaker expression for love, as that term is conventionally used. It is judicial rather than affectionate. Even in classical usage, however, the distinction between ajgapan and filein is often very subtle, and well-nigh impossible to express.

    In N.T. ejpiqumain to desire or lust is used instead of ejran. In LXX ajgapan is far more common than filein. Filein occurs only 16 times in the sense of love, and 16 times in the sense of kiss; while ajgapan is found nearly 300 times. It is used with a wide range, of the love of parent for child, of man for God, of God for man, of love to one's neighbor and to the stranger, of husband for wife, of love for God's house, and for mercy and truth; but also of the love of Samson for Delilah, of Hosea for his adulterous wife, of Amnon's love for Tamar, of Solomon's love for strange women, of loving a woman for her beauty. Also of loving vanity, unrighteousness, devouring words, cursing, death, silver.

    The noun ajgaph, o Class., was apparently created by the LXX, although it is found there only 19 times. 84 It first comes into habitual use in Christian writings. In N.T. it is, practically, the only noun for love, although compound nouns expressing peculiar phases of love, as brotherly love, love of money, love of children, etc., are formed with filov, as filadelfia, filarguria, filanqrwpia. Both verbs, filein and ajgapan occur, but ajgapan more frequently. The attempt to carry out consistently the classical distinction between these two must be abandoned. Both are used of the love of parents and children, of the love of God for Christ, of Christ for men, of God for men, of men for Christ and of men for men. The love of man for God and of husband for wife, only ajgapan. The distinction is rather between ajgapan and ejpiqumein than between ajgapan and filein. 85 Love, in this passage, is that fruit of the Spirit which dominates all the others. See vv. 13, 14. Comp. 1 Corinthians 13; 1 John ii. 5, 9-11; iii. 11, 14-16; iv. 7-11, 16-21; v. 1-3. Joy (cara). Comp. joy of the Holy Ghost, 1 Thess. i. 6, and see Rom. v. 2; xiv. 17; xv. 13; 2 Cor. vi. 10; Philip. i. 25; iv. 4; 1 Peter i. 8; 1 John i. 4.

    Peace (eirhnh). See on 1 Thess. i. 1. Here of mutual peace rather than peace with God.

    Long suffering (makroqumia). See on be patient, Jas. v. 7, and comp. Rom. ii. 4; 2 Cor. vi. 6; Eph. iv. 2; Col. i. 11. Gentleness (crhstothv). See on good, Rom. iii. 12; easy, Matthew xi. 30; gracious, 1 Pet. ii. 3. Better, kindness; a kindness which is useful or serviceable.

    Goodness (agaqwsunh). P o . See on Rom. iii. 12.

    Faith (pistiv). Trustfulness.


    Robertson's NT Word Studies

    5:22 {The fruit of the Spirit} (ho karpos tou pneumatos). Paul changes the figure from {works} (erga) in verse #19 to fruit as the normal out-cropping of the Holy Spirit in us. It is a beautiful tree of fruit that Paul pictures here with nine luscious fruits on it: {Love} (agape). Late, almost Biblical word. First as in #1Co 13, which see for discussion as superior to filia and erws. {Joy} (cara). Old word. See on 1Th 1:6. {Peace} (eirene). See on 1Th 1:1. {Long-suffering} (makroqumia). See on 2Co 6:6. {Kindness} (crestotes). See on 2Co 6:6. {Goodness} (agaqwsune). See on 2Th 1:11. {Faithfulness} (pistis). Same word as "faith." See on Mt 23:33; 1Co 13:7,13. {Meekness} (prautes). See on 1Co 4:21; 2Co 10:1. {Temperance} (egkrateia). See on Ac 24:25. Old word from egkrates, one holding control or holding in. In N.T. only in these passages and #2Pe 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence.


    CHAPTERS: 1, 2, 3, 4, 5, 6
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26

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