Fruits of the Spirit

Beloved of the Lord;

Remember: This I say-Λέγω (lego)-to say, speak, declare, lay out) then, Walk-περιπατεῖτε (peripateite)-to walk around, walk about, be occupied, (i.e. to conduct oneself) in the spirit, and ye shall not fulfil-τελέσητε (telesete)-to end, (i.e. complete) the lust of the flesh.” 

-(Galatians 5:16)

  • This I say-Λέγω: Verb, Present, Active, Indicative, 1st Person, Singular: ["I-AM-sayING"]

  • Walk-περιπατεῖτε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["be-ye-walking!"]

Step 5:

1. Fruits of the Spirit

2. Perfect​

3. Love (pending)

Fruits of The Spirit

 

Authorized Version 1611 [Punctuation / Italics]

&

King James Bible 1769 [Spelling]

Concordance // Lexicon:

  • Analytical Concordance to the Bible: Robert Young, 1880.

  • The New Strong's Exhaustive Concordance of the Bible.

  • Thayer's Greek Lexicon.

  • Friberg Analytical Greek Lexicon

  • Gingrich, Greek New Testament Lexicon

  • Danker, Greek New Testament Lexicon

Greek Text:

Stephanus 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus.

Hebrew Text:

Westminster Leningrad Codex

Key:

  •  G#### : Strong's Exhaustive Concordance Number:— used when comparing Greek words that share the same Root word, but not the same Parsing / Inflection.

  • Open Bracket [abc] : My commentary insert/input.

 The Fruits 

 

 

 

 

Scrivener's Textus Receptus 1894
22 δὲ καρπὸς τοῦ Πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 23 πρᾳότης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστι νόμος 24 οἱ δὲ τοῦ Χριστοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις 25 Εἰ ζῶμεν Πνεύματι, Πνεύματι καὶ στοιχῶμεν.

Galatians 5:22-25    

22 " But-δὲ (de)-but, yet) the-(ho)-the) fruit-καρπὸς (karpos)-literally: fruit, (figuratively: result, outcome, deed)) of the-τοῦ (tou)-of the) spirit-Πνεύματός (Pneumatos)-spirit) is-ἐστιν (estin)-'to be') *love-ἀγάπη (agape)-love, charity, (i.e. affection or benevolence)), joy-χαρά (chara)-joy, gladness), peace-εἰρήνη (eirene)-peace, unity, concord, (by implication: prosperity)), longsuffering-μακροθυμία (makrothumia)-longanimity, (i.e. (objectively) forbearance or (subjectively) fortitude:—longsuffering, patience)), gentleness-χρηστότης (chrestotes)-kindness, usefulness, benignity), goodness-ἀγαθωσύνη (agathosune)-goodness, (i.e. virtue or beneficence:—goodness)), faith-πίστις (pistis)-faith, faithfulness, steadfastness), 23 Meekness-πρᾳότης (praotes)-meekness, mildness, gentleness (by implication: humility)), temperance-ἐγκράτεια (egkrateia)-self restrain, continence): against-κατὰ (kata)-against) such-τοιούτων (toiouton)-such as this, (i.e. one who is of such a character, such a one)) there is-ἔστι (esti)-'to be') no-οὐκ (ouk)-no, not) law-νόμος (nomos)-a law, ordinance, (by implication: of Moses:—Law)). 24 And-δὲ (de)-yet, but, moreover, and) they-οἱ (hoi)-the (ones)) that are-τοῦ (tou)-of the) Christ's-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)), have crucified-ἐσταύρωσαν (estauposan)-to crucify, (metaphorically: of a believer's renouncing his old sinful way of living to be united to his Lord)) the-τὴν (ten)-the) flesh-σάρκα (sarka)-flesh, (by implication) human nature (with its frailties (physically or morally) and passions)) with-σὺν (oun)-with, etc.:—beside, with) the-τοῖς (tois)-with the) //affections-παθήμασιν (pathemasin)-feeling, passion, (subjectively: an emotion or influence:—that lead to sins)) (Or, passions) and-καὶ (kai)-and, also) *lusts-ἐπιθυμίαις (epithumias)-desire, over desire, (a longing (especially for what is forbidden):—concupiscence, desire, lust (after)). 25 If-Εἰ (Ei)-if) *we live-ζῶμεν (somen)-to live, have life) in the Spirit-Πνεύματι (Pneumati)-spirit, (i.e. Holy Spirit)), *let us also-καὶ (kai)-even, also) walk-στοιχῶμεν (stoichomen)-to walk, proceed or step in order, (i.e. walk (orderly)) in the Spirit-Πνεύματι (pneumati)-spirit, (i.e. the Holy Spirit)."

 

  • *example of Greek word: ἀγάπη (agape)-love click: Romans 5:5

  • *example of Greek word: ἐπιθυμίαις (epithumias)-lusts click: Romans 6:12

  • *example of Greek word: ζῶμεν (somen)-we live click: Romans 14:8

  • *example of G4748: (στοιχῶμεν-let us walk) click: Philippians 3:16 (στοιχεῖν-let us walk)

  • is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: But the fruit of the spirit ["IS"] love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such

  • there is-ἔστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"//"there-is"]  no law. And they that are Christ's,

  • have crucified-ἐσταύρωσαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: ["crucify"] the flesh with the affections and lusts.

  • If-εἰ: CONDitional: ["IF"]

  • we live-ζῶμεν: Verb, Present, Active, Indicative, 1st Person, Plural: ["WE-MAY-BE-LIVING"] in the Spirit,

  • let us walk-στοιχῶμεν: Verb, Present, Active, Subjunctive, 1st Person, Plural: ["WE-MAY-BE-elementING"//"WE-MAY-BE-walkING"] also in the Spirit.

But-δὲ (de)-but, yet) the-(ho)-the) fruit-καρπὸς (karpos)-literally: fruit, (figuratively: result, outcome, deed)) of the-τοῦ (tou)-of the) spirit-Πνεύματός (Pneumatos)-spirit)

    That which the Holy Spirit produces. It is not without design, evidently, that the apostle [Paul] uses the word "Spirit" here, as denoting that these things do not flow from our own nature. The vices above  enumerated    [Galatians 5:19] are the proper "works" or result of the operations of the human heart; the virtues which he enumerates [now] are produced by a foreign influence - the agency of the Holy Spirit. Hence, Paul does not trace them to our own hearts, even when [the heart is] renewed [upon conversion]. He says that they [the fruits of the spirit] are to be regarded as the proper result of the [Holy] Spirit's operations on the soul.-(Barnes' Notes).

    "The fruit of the Spirit is that which naturally grows out of the operation of the Spirit, in which it naturally results. The expression “fruit” is, however, generally used by St. Paul in a good sense."-(Ellicott's Commentary).

    He says the fruit of the Spirit, to signify that the graces here mentioned are the natural, genuine product of the influences of the Spirit upon the mind of man. It is not possible to give a higher praise to any temper of mind, or course of life, than to say, it is the fruit of the Spirit of God;..."-(Benson Commentary).

    The fruit of the Spirit; those habits which the Holy Spirit of God produceth in those in whom it dwelleth and worketh, with those acts which flow from them, as naturally as the tree produceth its fruit, are, love to God, and to our neighbours:..."(Matthew Poole).

  

love-ἀγάπη (agape)-love, charity, (i.e. affection or benevolence))

    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 [(unsaved)] 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 [(believers)], which a carnal [(unspiritual)] 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.-(Gill's Exposition).

    is love — To God, his people, and all mankind, the source of all the other fruits; joy — Arising from a sense of the remission of sins, of the favour of God, of adoption into his family, and being constituted his children and his heirs; from a lively hope of the heavenly inheritance, the testimony of a conscience void of offence toward God and man, (2 Corinthians 1:12,) communion with God, and an earnest of heaven in our hearts.-(Benson Commentary).

  

peace-εἰρήνη (eirene)-peace, unity, concord, (by implication: prosperity):  

    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 [his ; 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..."-(Gill's Exposition).

    Peace Namely, with God, and in our own consciences, and a disposition, as far as possible, to live peaceably with all men;..."-(Benson Commentary).

     peace; quietude of conscience, or peace with God, (of which peace of conscience is a copy), and a peaceable disposition towards men, opposed to strife, variance, emulations, &c.:-(Matthew Poole).

 

faith-πίστις (pistis)-faith, faithfulness, steadfastness),:

    faith—"faithfulness"; opposed to "heresies" [Bengel]. Alford refers to 1 Corinthians 13:7, "Believeth all things": faith in the widest sense, toward God and man. "Trustfulness" [Conybeare and Howson]-(Jamieson Fausset Brown).

    Faith - On the meaning of the word faith, see the note at Mark 16:16. The word here may be used in the sense of fidelity, and may denote that the Christian will be a faithful man, a man faithful to his word and promises; a man who can be trusted or confided in. It is probable that the word is used in this sense because the object of the apostle is not to speak of the feelings which we have toward God so much as to illustrate the influences of the Spirit in directing and controlling our feelings toward people. True religion makes a man faithful. The Christian is faithful as a man; faithful as a neighbor, friend, father, husband, son. He is faithful to his contracts; faithful to his promises. No man can be a Christian who is not thus faithful, and all pretensions to being under the influences of the Spirit when such fidelity does not exist, are deceitful and vain.-(Barnes' Notes).

    faith; by faith seemeth here to be meant, truth in words, faithfulness in promises, and in dealings one with another.-(Matthew Poole).

against-κατὰ (kata)-against) such-τοιούτων (toiouton)-such as this, (i.e. one who is of such a character, such a one)) there is-ἔστι (esti)-'to be') no-οὐκ (ouk)-no, not) law-νόμος (nomos)-a law, ordinance, (by implication: of Moses:—Law)).:

    Against such there is no law - That is, there is no law to condemn such persons. These are not the things which the Law denounces. These, therefore, are the true freemen; free from the condemning sentence of the Law, and free in the service of God. Law condemns sin; and they who evince the spirit here referred to are free from its denunciations.-(Barnes' Notes).

    Against such (saith the apostle) there is no law; no law to accuse or to condemn them; for these are things which the law commandeth to be done, and are acts of obedience to the law. So as those who do these things are led by the Spirit, and are not under the condemning power or curse of the law.-(Matthew Poole).

   "The Law finds nothing to condemn in these things, and therefore no ground for condemning those who live in the practice of them; the same idea as is more explicitly brought out in Romans 8:1-4."-(Pulpit Commentary).  

    Against such there is no law; meaning, against such fruits, graces, and good things; these being perfectly agreeable to the law of God, which is holy, just, and good, and spiritual; and are so far from being forbidden by it, that they are highly esteemed and approved of by it: or against persons that are possessed of such fruits; for these appear to be in the spirit, and to be led by the Spirit; and therefore are not under the law [(of Moses)], and have nothing to fear from it, as a terrifying, accusing, cursing, and condemning law. The works of the flesh, and they that are of the flesh [(carnal minded)], are such that come under the notice and lash of the law; and not the fruits of the Spirit, and they that are after the Spirit, as such are who partake of his fruit.-(Gill's Exposition).

And-δὲ (de)-yet, but, moreover, and) they-οἱ (hoi)-the (ones)) that are-τοῦ (tou)-of the) Christ's-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)), have crucified-ἐσταύρωσαν (estauposan)-to crucify, (metaphorically: of a believer's renouncing his old sinful way of living to be united to his Lord)) the-τὴν (ten)-the) flesh-σάρκα (sarka)-flesh, (by implication) human nature (with its frailties (physically or morally) and passions)) with-σὺν (oun)-with, etc.:—beside, with) the-τοῖς (tois)-with the) //affections-παθήμασιν (pathemasin)-feeling, passion, (subjectively: an emotion or influence:—that lead to sins)) (Or, passions) and-καὶ (kai)-and, also) lusts-ἐπιθυμίαις (epithumias)-desire, over desire, (a longing (especially for what is forbidden):—concupiscence, desire, lust (after)).:

    have crucified the flesh with the affections and lusts: by the flesh is meant, not the natural body to be macerated and afflicted with fastings, watchings, &c. but the corruption of nature, the old man and carnal heart. The Vulgate Latin version reads, "their own flesh"; and so do the Syriac and Ethiopic versions; their concern lying with their own, and not with the corruptions, affections, and lusts of others. By "the affections and lusts" are intended, not the natural affections and passions of the soul, and the desires of it; but its vile and inordinate affections, its corrupt inclinations, evil desires, and deceitful lusts; all which are "crucified" first "with Christ", as the Arabic version reads; see Romans 6:6- (Gill's Exposition).

    have crucified the fleshThey nailed it to the cross once for all when they became Christ's, on believing and being baptized (Romans 6:3-4): they keep it now in a state of crucifixion (Romans 6:6): so that the Spirit can produce in them, comparatively uninterrupted by it, "the fruit of the Spirit" (Ga 5:22). "Man, by faith, is dead to the former standing point of a sinful life, and rises to a new life (Ga 5:25) of communion with Christ (Colossians 3:3).-(Jamieson Fausset Brown).

    they have crucified it [(the flesh)], namely, when they became believers and received baptism, whereby they entered into moral fellowship with the death of Jesus (see on Galatians 2:19, Galatians 6:14; Romans 6:3; Romans 7:4) by becoming νεκροὶ τῇ ἁμαρτίᾳ [(dead to sin)] (Romans 6:11). The symbolical idea: “to have crucified the flesh,” expresses, therefore, the having renounced all fellowship of life with sin, the seat of which is the flesh (σάρξ); so that, just as Christ has been objectively crucified, by means of entering into the fellowship of this death on the cross the Christian has subjectively—in the moral consciousness of faith—crucified the σάρξ [(flesh)], that is, has rendered it entirely void of life and efficacy, by means of faith as the new element of life to which he has been transferred. To the Christians ideally viewed, as here, this ethical crucifixion of the flesh is something which has taken place (comp. Romans 6:2 ff.), but in reality it is also something now taking place and continuous (Romans 8:13; Colossians 3:5).-(Meyer's NT).

    And they that are Christ’s — Who are true believers in him, and therefore possessed of union with him, and shall be finally owned as belonging to him; have crucified the flesh — Have doomed it to a certain death, like the body of one that is nailed to a cross, and left to expire upon it; with the affections and lusts — All its evil passions, appetites, and inclinations. The word affections, or passions, as παθηματα should rather be rendered, as distinguished from the lusts of the flesh, are pride, self-will, discontent, anger, malice, envy, revenge. “This is a beautiful and affecting allusion to our Lord’s sufferings on the cross. The restraining of our fleshly lusts may be very painful to us, as the word crucify implies. But the same word, by putting us in mind of Christ’s suffering much greater pain for us, touches all the generous feelings of the heart, and excites us, from gratitude to him, to disregard the pain which so necessary a duty may occasion to us.”-(Benson Commentary).

If-Εἰ (Ei)-if) we live-ζῶμεν (somen)-to live, have life) in the Spirit-Πνεύματι (Pneumati)-spirit, (i.e. Holy Spirit)), let us also-καὶ (kai)-even, also) walk-στοιχῶμεν (stoichomen)-to walk, proceed or step in order, (i.e. walk (orderly)) in the Spirit-Πνεύματι (pneumati)-spirit, (i.e. the Holy Spirit).:

    If we live in the Spirit,.... Or "by the Spirit", as all do that are spiritually alive. Sin has not only brought on men a corporeal death, and made them liable to an eternal one, but has also induced upon them a spiritual or moral death; they are dead in trespasses and sin, nor can they quicken themselves, nor can any creature give them life; not the ministers of the word, nor the angels in heaven, only the blessed Spirit is the spirit of life from Christ; who entering into them, frees them from the law of sin and death, and implants a principle of spiritual life in them, whereby they live a life of faith on Christ, of holiness from him, and communion with him: and this the apostle makes use of, as an argument with believers to walk after the Spirit, let us also walk in the Spirit: or "by the Spirit"; by his help and assistance, according to the rule of his word, and under his influence and direction as a guide, to which he had before advised in Galatians 5:18.-(Gill's Exposition).

    Let us also walk in the Spirit—i.e., by the rule of the Spirit, as the Spirit dictates (comp. Galatians 5:16, and the Note). The life which the Spirit quickens needs human co-operation, an active effort on the part of the Christian, to realise it completely in practice.-(Ellicott's Commentary).

    By describing the works of the flesh and 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 and endeavour of all real Christians. Sin does not now reign in their mortal bodies, so that they obey it, Romans 6:12, for they seek to destroy 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, Romans 8:5. We must set 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 wishing for the esteem and applause of men, not provoking or envying one another, but seeking to bring forth more abundantly those good fruits, which are, through Jesus Christ, to the praise and glory of God.​-(Henry Matthew).

    If we live in the Spirit - See the note at Galatians 5:16. The sense of this verse probably is, "We who are Christians profess to be under the influences of the Holy Spirit. By his influences and agency is our spiritual life. We profess not to be under the dominion of the flesh; not to be controlled by its appetites and desires. Let us then act in this manner, and as if we believed this. Let us yield ourselves to his influences, and show that we are controlled by that Spirit." It is an earnest exhortation to Christians to yield wholly to the agency of the Holy Spirit on their hearts, and to submit to his guidance; see Romans 8:5, note9, note.-(Barnes' Notes).

 

 

 

 

 

 

 

 

 

 

Scrivener's Textus Receptus 1894
16 ὅπου γὰρ ζῆλος καὶ ἐριθεία, ἐκεῖ ἀκαταστασία καὶ πᾶν φαῦλον πρᾶγμα17 ἡ δὲ ἄνωθεν σοφία πρῶτον μὲν ἁγνή ἐστιν, ἔπειτα εἰρηνική, ἐπιεικής, εὐπειθής, μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν, ἀδιάκριτος καὶ ἀνυπόκριτος. 18 καρπὸς δὲ τῆς δικαιοσύνης ἐν εἰρήνῃ σπείρεται τοῖς ποιοῦσιν εἰρήνην.

James 3:16-18

16 “For where *envying-ζῆλος (zelos)-envy, jealousy, (properly: heat, i.e. (figuratively) "zeal" in an unfavorable sense:—jealousy)) and strife-ἐριθεία (eritheia)-contention, strife, quarrel) is, there is confusion-ἀκαταστασία (akatastasia)-instability, (i.e. disorder:—commotion, confusion, tumult)), and every evil-φαῦλον (phaulon)-worthless, bad, foul) work-πρᾶγμα (pragma)-any thing done, affair, (a deed; by implication: an affair)17 But *the wisdom-σοφία (sophia)-wisdom) that is from above is-ἐστιν (estin)-'to be') first *pure-ἁγνή (hagne)-chaste, pure, (properly: clean), then peaceable-εἰρηνική (eirenike)-peaceable), gentle-ἐπιεικής (epieikes)-yielding, pliant, gentle), and easy to be intreated-εὐπειθής (eupeithes)-easily persuaded), full of mercy-ἐλέους (eleous)-kindness, beneficence, compassion), and good-ἀγαθῶν (agathon)-a primary word; "good" (in any sense, often as noun):—benefit, good(-s, things), well)) fruits-καρπῶν (karpon)-fruit, (Metaphorically equivalent to: work, act, deed)), without partiality-ἀδιάκριτος (adiakritos)-not judging diversely, impartial, (i.e. free from prejudice)), and *without hypocrisy-ἀνυπόκριτος (anupokritos)-without hypocrisy or dissimulation, (i.e. unfeigned, undisguised, sincere))18 And the fruit of-τῆς (tes)-of the) righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (i.e. equity (of character or act)) is sown-σπείρεται (speiretai)-to sow) in peace-εἰρήνῃ (eirnen)-peace, unity, concord, (by implication: prosperity)), of them that make-ποιοῦσιν (poiousin)-to do, make) peace.”

  • *example of Greek word: ζῆλος (zelos)-envying click: 1 Corinthians 3:3

  • *example of Greek word: σοφία (sophia)-the wisdom click: 1 Corinthians 3:19

  • *example of G53: (ἁγνή-pure) click: Philippians 4:8 (ἁγνά-are pure)

  • *example of Greek word: ἀνυπόκριτος-without hypocrisy click: Romans 12:9 (be without dissimulation)

 

  • is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: For where envying and strife is, there is confusion, and every evil work. But the wisdom that is from above ["IS"] first pure, then peaceable, gentle, and easy to be intreated, full of mercy, and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness

  • is sown-σπείρεται: Verb, Present, Passive, Indicative, 3rd Person, Singular: ["IS-beING-SOWN"] in peace,

  • of them that make-ποιοῦσιν: Verb, Present, Active, Participle, Dative, Plural, Masculine: ["ones-makING"]​ peace.

***These verses show the difference between men's pretending to be wise, and their being really so. He who thinks well, or he who talks well, is not wise in the sense of the Scripture, if he does not live and act well. True wisdom may be know by the meekness of the spirit and temper. Those who live in malice, envy, and contention, live in confusion; and are liable to be provoked and hurried to any evil work. Such wisdom comes not down from above, but springs up from earthly principles, acts on earthly motives, and is intent on serving earthly purposes. Those who are lifted up with such wisdom, described by the apostle James, is near to the Christian love, described by the apostle Paul; and both are so described that every man may fully prove the reality of his attainments in them. It has no disguise or deceit. It cannot fall in with those managements the world counts wise, which are crafty and guileful; but it is sincere, and open, and steady, and uniform, and consistent with itself. May the purity, peace, gentleness, teachableness, and mercy shown in all our actions, and the fruits of righteousness abounding in our lives, prove that God has bestowed upon us this excellent gift.-(Matthew Henry.)

Beza Greek New Testament 1598
8 Ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν Κυρίῳ· ὡς τέκνα φωτὸς περιπατεῖτε 9 ( γὰρ καρπὸς τοῦ Πνεύματος ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ. 10 Δοκιμάζοντες τί ἐστιν εὐάρεστον τῷ Κυρίῳ.

 

Ephesians 5:8-10    

8 "For-γάρ (gar)-for, but) ye were-Ἦτε (Ete)-was (wast or were) sometimes-ποτε (pote)-once, at some time or other (i.e. formerly, aforetime)) ​*darkness-σκότος (akotos)-darkness, (Metaph. of ignorance respecting divine things and human duties, and the accompanying ungodliness and immorality)), but-δὲ (de)-and, but, moreover) now-νῦν (nun)-at this time, the present, now) are ye ​*light-φῶς (phos)-light, radiance, (metaph. of truth and its knowledge, together with the spiritual purity associated with it)) in-ἐν (en)-in) the Lord-κυρίῳ (Kurio)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication: Master (as a respectful title)): ​*walk-περιπατεῖτε (peripateite)-to walk around, (figuratively: be occupied, to regulate one's life, to conduct oneself)) as-ὡς (hos)-as, like, even as, exactly like) children-τέκνα (tekna)-one born, a child) of light-φωτὸς (photos)-light, radiance, (metaph. of truth and its knowledge, together with the spiritual purity associated with it)), 9 (For-γὰρ (gar)-for) the-(ho)-the) fruit-καρπὸς (karpos)-literally: fruit, (figuratively: result, outcome, deed)) of the-τοῦ (tou)-of the) spirit-Πνεύματος (pneumatos)-spirit) is in-ἐν (en)-in) all-πάσῃ (pase)-all, every) goodness-ἀγαθωσύνῃ (agathosune)-goodness) and-καὶ (kai)-and, also) ​*righteousness-δικαιοσύνῃ (dikaiosune)-rightness, justice, (equity (of character or act)) and-καὶ (kai)-and, also) truth-ἀληθείᾳ (aletheia)-truth, verity).) 10  Proving-Δοκιμάζοντες (Dokimasontes)-to try, prove, (i.e. to test, examine, prove)) what-τί (ti)-what) is-ἐστιν (estin)-'to be') ​*acceptable-εὐάρεστον (euareston)-well-pleasing) unto the-τῷ (to)-to the) Lord-κυρίῳ (Kurio)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication: Master (as a respectful title):"

  • ​*example of Greek word: σκότος (akotos)-darkness click: Luke 11:35 

  • ​*example of Greek word: φῶς (phos)-light click: Matthew 4:16 

  • ​*​​example of Greek word: περιπατεῖτε (peripateite)-walk click: Galatians 5:16 

  • ​*example of Greek word: δικαιοσύνῃ (dikaiosune)-righteousness click: Romans 6:18

  • ​*example of Greek word: εὐάρεστον (euareston)-acceptable click: Romans 12:2

 

  • ye were-ἦτε: Verb, Imperfect, (No voice stated), Indicative, 2nd Person, Plural: For ["YE-WERE"]  sometimes darkness, but now are ye light in the Lord: 

  • walk-περιπατεῖτε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["be-ye-walking!"] as children of light, (For the fruit of the spirit is in all goodness and righteousness and truth.)

  • Proving-δοκιμάζοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["testING"//"provING"] what

  •   ​is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] acceptable unto the Lord:

For-γάρ (gar)-for, but) ye were-Ἦτε (Ete)-was (wast or were) sometimes-ποτε (pote)-once, at some time or other (i.e. formerly, aforetime)) darkness-σκότος (akotos)-darkness, (Metaph. of ignorance respecting divine things and human duties, and the accompanying ungodliness and immorality)),

    For ye were sometimes — That is, once; darkness — In a state of total blindness and ignorance, without any light of instruction without, or divine grace within, and therefore had some excuse for living such unrighteous and profane lives.-(Benson Commentary). 

    "...For your former state of darkness (with which those vices were in keeping) is past; now, on the other hand, ye are Christianly enlightened; as befits such, let your walk be."-(Meyer's NT).

    sometimes"once." The emphasis is on "were." Ye ought to have no fellowship with sin, which is darkness, for your state as darkness is now PAST. Stronger than "in darkness" (Romans 2:19).-(Jamieson Fausset Brown).

    darkness] Not merely “in the dark”. So had the night of spiritual ignorance and sin penetrated them that they were, as it were, night itself, night embodied. On the metaphor of darkness see on Ephesians 4:18.-(Cambridge BSC).

    For ye were sometimes darkness - see the Ephesians 2:11-12 notes; 1 Corinthians 6:11 note. The meaning here is, that they were themselves  formerly sunk in the same ignorance, and practiced the same abominations.

-(Barnes' Notes).

    For ye were sometimes darkness,.... Not only dark, but darkness itself; exceeding blind, dark, and ignorant, respecting spiritual things; so the Gentiles were wont to be called by the Jews, "darkness" (k) itself; of this darkness; see Gill on Ephesians 4:18.-(Gill's Exposition).

    

but-δὲ (de)-and, but, moreover) now-νῦν (nun)-at this time, the present, now) are ye light-φῶς (phos)-light, radiance, (metaph. of truth and its knowledge, together with the spiritual purity associated with it)) in-ἐν (en)-in) the Lord-κυρίῳ (Kurio)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication: Master (as a respectful title)):

    but now ye are light in the Lord. Instead of what they once were they had become enlightened by the Gospel, discerners of Divine truth and subjects of the new life which it opens to men.-(Expositor's Greek Testament). 

    but now ye are light in the Lord — Enlightened by the divine word and Spirit, and brought to the saving knowledge of God and Christ, and of divine things in general; and consequently such vicious practices as you formerly pursued would be utterly inexcusable in you now. You are now under an indispensable obligation to walk as children of light. (Benson Commentary).

    Light is the emblem of happiness, knowledge, holiness. The meaning is, that they [(born again believers)] had been enlightened by the Lord to see the evil of these practices, and that they ought, therefore, to forsake them.-(Barnes' Notes).

    But now are ye light in the Lord; either in, or by the Lord Jesus Christ, the light of men, from whom all spiritual light comes; or by the Lord the Spirit, by whom the eyes of their understandings were enlightened, to see the exceeding sinfulness of sin, in heart and life; the insufficiency of their own righteousness and moral virtues, to justify them before God; and the true and right way of righteousness, life and salvation by Christ; and to have some light into the several doctrines of the Gospel, and even a glimpse of the invisible glories and realities of another world: and this light is so great, that they are not only said to be enlightened, but to be light itself; and this they have not of, and from themselves, but the Lord; and therefore should walk as children of light.-(Gill's Exposition).

    But now are ye light in the Lord; either now, being in Christ, ye are light, or rather, ye are enlightened or made light by Christ, being furnished with spiritual knowledge, faith, purity, and holiness.-(Matthew Poole).

walk-περιπατεῖτε (peripateite)-to walk around, (figuratively: be occupied, to regulate one's life, to conduct oneself)) as-ὡς (hos)-as, like, even as, exactly like) children-τέκνα (tekna)-one born, a child) of light-φωτὸς (photos)-light, radiance, (metaph. of truth and its knowledge, together with the spiritual purity associated with it)),:

    Walk as children of light. Another expressive image, denoting close connection with light, as if they were actually born of it; hence their lives should be full of it. The figure connecting darkness with sin and light with purity, common to all languages, underlies the exhortation.-(Pulpit Commentary).

    Walk as children of light.—So our Lord teaches, “While ye have the light, believe in the light, that ye may become children of light” (John 12:36; comp. 1 Thessalonians 5:5). “Children of light” are they who not only love the light, but also manifest the likeness of the one true Light, “the Father of Lights” (James 1:17), being His children in Jesus Christ.-(Ellicott's Commentary).

    There are many ways of abetting, or taking part in the sins of others; by commendation, counsel, consent, or concealment. And if we share with others in their sins, we must expect to share in their plagues. If we do not reprove the sins of others, we have fellowship with them. A good man will be ashamed to speak of what many wicked men are not ashamed to do. We must have not only a sight and a knowledge that sin is sin, and in some measure shameful, but see it as a breach of God's holy law. After the example of prophets and apostles, we should call on those asleep and dead in sin, to awake and arise, that Christ may give them light.-(Matthew Henry).

    Walk as children of light; a Hebraism; children of light, for those that are in the light, 1 Thessalonians 5:5: q.d. Let your conversation be suitable to your condition and privileges: see 1John 1:7.-(Matthew Poole).

(For-γὰρ (gar)-for) the-(ho)-the) fruit-καρπὸς (karpos)-literally: fruit, (figuratively: result, outcome, deed)) of the-τοῦ (tou)-of the) spirit-Πνεύματος (pneumatos)-spirit) is in-ἐν (en)-in) all-πάσῃ (pase)-all, every) goodness-ἀγαθωσύνῃ (agathosune)-goodness) and-καὶ (kai)-and, also) righteousness-δικαιοσύνῃ (dikaiosune)-rightness, justice, (equity (of character or act)) and-καὶ (kai)-and, also) truth-ἀληθείᾳ (aletheia)-truth, verity).):

    For the fruit of the Spirit,...."Either of the spirit of man, as renewed, or rather of the Spirit of God; the allusion is to fruits of trees: the believer is a tree of righteousness; Christ is his root; the Spirit is the sap, which supports and nourishes; and good works, under the influence of his grace, are the fruit:..."-(Gill's Exposition).

    Those who allow themselves, either in the lusts of the flesh or the love of the world, belong not to the kingdom of grace, nor shall they come to the kingdom of glory. When the vilest transgressors repent and believe the gospel, they become children of obedience, from whom God's wrath is turned away. Dare we make light of that which brings down the wrath of God? Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God wrought a mighty change in the souls of many. Walk as children of light, as having knowledge and holiness. These works of darkness are unfruitful, whatever profit they may boast; for they end in the destruction of the impenitent sinner. There are many ways of abetting, or taking part in the sins of others; by commendation, counsel, consent, or concealment. And if we share with others in their sins, we must expect to share in their plagues.-(Matthew Henry).

    Goodness and righteousness and truth.—These are practical exhibitions of the “being true in love,” described in Ephesians 4:15 as the characteristic of the Christ-like soul. For “goodness” is love in practical benevolence, forming, in Galatians 5:22, a climax to “longsuffering” and “kindness,” and, in 2 Thessalonians 1:11, distinguished as practical from the “faith” which underlies practice. The other two qualities, “righteousness” and “truth”—that is, probably, truthfulness-are both parts of the great principle of “being true.”-(Ellicott's Commentary).

    For the fruit of light is [shown] in all goodness and righteousness and truth. The exhortation is confirmed by this statement of what is the natural result of light - goodness, the disposition that leads to good works; righteousness, rectitude, or integrity, which is most careful against all disorder and injustice, and renders to all their due, and especially to God the things that are God's; and truth, meaning a regard for truth in every form and way - believing it, reverencing it, speaking it, acting according to it, hoping and rejoicing in it, being sincere and honest, not false or treacherous.-(Pulpit Commentary).

    

Proving-Δοκιμάζοντες (Dokimasontes)-to try, prove, (i.e. to test, examine, prove)) what-τί (ti)-what) is-ἐστιν (estin)-'to be') acceptable-εὐάρεστον (euareston)-well-pleasing) unto the-τῷ (to)-to the) Lord-κυρίῳ (Kurio)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication: Master (as a respectful title)

    Proving what is acceptable unto the Lord.—So in Romans 12:2, the “proving what is the good and acceptable and perfect will of God,” is the fruit of transformation “in the renewing of the mind.” “To prove” is to try in each case, by the full light of God, what is accordant to His will; it is a work partly of thought, partly of practical experience; and it always implies a searching examination of heart and action by the touchstone of God’s word.-(Ellicott's Commentary).

    Proving what is well-pleasing to the Lord. A general rule applicable to the whole walk. To prove is to ascertain by test and experiment. Our whole walk should be directed to finding out what things are pleasing to Christ, rejecting at once everything that is not so, and clinging to all that is. We are not to follow the tradition of our people, and not to take a vague view of duty; we are to prove the matter, to put it to the test. For the supreme practical rule of the Christian's life must be to please Christ.-(Pulpit Commentary).

    These words are closely connected with those which precede them in the 8th verse-’Walk as children of light.’ They further explain the mode by which that commandment is to be fulfilled. They who, as children of light, mindful of their obligations and penetrated by its brightness, seek to conform their active life to the light to which they belong, are to do so by making experiment of, or investigating and determining, what is ‘acceptable to the Lord.’ It is the sum of all Christian duty, a brief compendium of conduct, an all-sufficient directory of life. There need only be two remarks made by way of explanation of my text. One is that the expression rendered ‘acceptable’ is more accurately and forcibly given, as in the Revised Version, by the plainer word ‘well-pleasing.’ And the other is that ‘the Lord’ here, as always in the New Testament-unless the context distinctly forbids it-means Jesus Christ. Here the context distinctly demands it. For only a sentence or two before, the Apostle has been speaking about ‘those who were sometime darkness having been made light in the Lord’-which is obviously in Jesus Christ. And here, therefore, what pleases Christ is the Christian’s highest duty, and the one prescription which is required to be obeyed in order to walk in the light is, to do that which pleases Him.-(MacLaren's Exposition).

    Proving what is acceptable unto the Lord. There are many things that are acceptable to God, as the person of Christ, his righteousness, sacrifice, sufferings, death, and mediation; the persons of his people, their services, sufferings, sacrifices of prayer, and praise to him, and of bounty and liberality to the poor; their graces, and the exercise of them; and the actions of their lives and conversations, when they are becoming the Gospel, are according to the will of God, and are done in faith, and are directed to his glory: and these things which are acceptable to God, as all the truths of the Gospel, and duties of religion are, should be proved, or tried by men; and in order to the trial of spiritual things, it is necessary that the mind be renewed, the understanding be enlightened, the spiritual senses be in exercise, and all be under the influence and directions of the Spirit of God:..."-(Gill's Exposition).

Scrivener's Textus Receptus 1894

11 καὶ μὴ συγκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε·

 

Ephesians 5:11

11 "And *have no-μὴ (me)-no, not lest) fellowship-συγκοινωνεῖτε (sugkoinoneite)-to be a joint partaker with, (to share in company with, i.e. co-participate in:—communicate (have fellowship) with, be partaker of)) with the unfruitful-ἀκάρποις (akarpois)-unfruitful, without fruit, (i.e. pernicious)) works-ἔργοις (ergois)-work, deed, doing, labour) *of darkness-σκότους (skotous)-darkness), but rather *reprove-ἐλέγχετε (elegchete)-to convict, (to confute, admonish:—convict, convince, tell a fault, rebuke, reprove)) them."

  • *example of G4790: (συγκοινωνεῖτε-have fellowshipclick: Revelation 18:4   (συγκοινωνήσητε-ye be partakers)

  • *example of Greek word: σκότους (skotous)-of darkness click: Acts 26:18 

  • *example of G1651: (ἐλέγχετε-reproveclick: 1 Timothy 5:20 (ἔλεγχε-rebuke)

  • have fellowship-συγκοινωνεῖτε: Verb, Present, Active, Imperative, 2nd Person, Plural: And no ["be-ye-being-joint-participants!"] with the unfruitful works of darkness, but rather

  • reprove-ἐλέγχετε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["BE-EXPOSING"//"be-ye-exposing!"] them.

***And have no fellowship with the unfruitful works of darkness. The point of this exhortation is in the adjective "unfruitful." The works of darkness are unfruitful; they produce no goodness, give rise to no satisfaction, to no moral results that are "a joy forever;" or, if fruit they have, it is shame, remorse, despair. Contrast this with the renovating, satisfying, joy-producing, fruits of righteousness. But rather even reprove them. Do not be content with a passive attitude towards them, but take the aggressive and expose their wickedness, whether in public or in the domestic circle. A testimony has to be lifted up against ways that are so shameful and that bring down the wrath of God.-(Pulpit Commentary).

***The unfruitful works - The deeds of darkness that produce no "benefit" to the body or the soul. The word "unfruitful" is used here in contrast with the "fruit of the Spirit," Ephesians 5:9. But rather reprove them - By your life, your conversation, and all your influence. This is the business of Christians. Their lives should be a standing rebuke of a sinful world, and they should be ever ready to express their disapprobation of its wickedness in every form.-(Barnes' Notes).

Beza Greek New Testament 1598
22 Νυνὶ δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν· τὸ δὲ τέλος, ζωὴν αἰώνιον. 23 Τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος· τὸ δὲ χάρισμα τοῦ Θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν.

 

Romans 6:22-23

22 But-δέ (de)-but, yet) now-νυνὶ (nuni)-now, at this very moment) *being made free-ἐλευθερωθέντες (eleutherothentes)-to free, make free, (i.e. deliver, set at liberty)) from-ἀπὸ (apo)-from, away from) sin-ἁμαρτίας (hamartias)-sin, error, offense), and-δὲ (de)-and) become servants-δουλωθέντες (doulothentes)-to make one a servant or slave) to-τῷ (to)-to the) God-Θεῷ (Theo)-God, (i.e. God the Father:—the supreme Divinity)), ye have-ἔχετε (echete)-to have, (i.e. to hold)) your-ὑμῶν (humon)-of you, your) fruit-καρπὸν (karpon)-literally: fruit, (figuratively: result, outcome, deed)) unto-εἰς (eis)-into, to) *holiness-ἁγιασμόν (hagiasmon)-separation, setting apart, (i.e. sanctification)), and-δὲ (de) -and)  *the end-τέλος (telos)-end, (i.e. (by implication) the conclusion of an act or state)) *everlasting-αἰώνιον (aionion)-age-lasting, (i.e. eternal, for ever, everlasting)) life-ζωὴν (zoen)-life). 23 For the wages-ὀψώνια (opsonia)-a soldier's pay, allowance, (figuratively: of the compensation for serving sin) of sin-ἁμαρτίας (hamartias)-sin, error, offense) is death-θάνατος (thanatos)-death)but-δὲ (de)-but, moreover) *the gift-χάρισμα (charisma)-grace, favour, kindness, free gift) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity)) *is eternal-αἰώνιος (aionios)-age-lasting, (i.e. eternal, for ever, everlasting))    life-ζωὴ (zoe)-life), through-ἐν (en)-in) Jesus-Ἰησοῦ (Iesou)-the Son of God, the Saviour of mankind) Christ-Χριστῷ (Christo)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ)) our-ἡμῶν (hemon)-our, of us) Lord-Κυρίῳ (Kurio)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication: Master (as a respectful title)).”

 

  • *example of Greek word: ἐλευθερωθέντες -being made free click: Romans 6:18 (made free)

  • *example of Greek word: ἁγιασμόν (hagiasmon)-holiness click: Hebrews 12:14 

  • *example of Greek word: τέλος (telos)-the end click: 1 Peter 4:7

  • *example of Greek word: αἰώνιον (aionion)-everlasting click: Matthew 25:46

  • *example of Greek word: χάρισμα (charisma)-the gift click: 1 Peter 4:10

  • *example of Greek word: αἰώνιος (aionios)-is eternal click: John 17:3

  • being made free-ἐλευθερωθέντες: Verb, Aorist, Passive, Participle,  Nominative, Plural, Masculine: But now ["BEING-FREED"] from sin, and

  • become servants-δουλωθέντες: Verb, Aorist, Passive, Participle Nominative, Plural, Masculine: ["BEING-enSLAVED"] to God,

  • ye have-ἔχετε: Verb, Present, Active, Indicative, 2nd Person, Plural   ["YE-ARE-HAVING"] your fruit unto holiness, and the end everlasting life. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord.

 

But-δέ (de)-but, yet) now-νυνὶ (nuni)-now, at this very moment) being made free-ἐλευθερωθέντες (eleutherothentes)-to free, make free, (i.e. deliver, set at liberty)) from-ἀπὸ (apo)-from, away from) sin-ἁμαρτίας (hamartias)-sin, error, offense),:

    Now being made free from sin ... refers to the justification of the believers which was accomplished by God upon the condition of their believing and being baptized into Christ; but there is also another sense in which the Christian must be "free from sin," namely in this, that he shall also be free from the practice and pursuit of sin, which is "sanctification" as Paul defined it here.-(Coffman Commentary).

    But now being made free from sin. While in the flesh we are said to be the servants of sin, and under the law of sin; but now, by a regenerate state, we are made the servants of righteousness. We are married to another, we are quickened with Christ, and alive to God. through him. By consequence, we are no longer debtors to the flesh, to live according to its dictates. There is no occasion to yield to any solicitations of evil concupiscence. This state is called the glorious liberty of the children of God, Romans 8:21, in which the Spirit that dwells in us is the life of the soul, as the soul is the life of the body. The old man is put off with his deeds, and the new man put on; the old man is crucified with his affections and lusts, and the inward man is renewed day by day, with growth and strength, till the believer be altogether like the Saviour. The stony heart is then removed, the law of love is written in the inward parts, and the whole deity dwells in the living temple which his hands have reared. But let all men who have attained to this state of pure and perfect love, watch against a reëntrance of all their former evils.

    Being made free from sin -Being delivered from its dominion, and from bondage; in the same manner as before [(their)] conversion [(as followers of Christ,)] they were [(also)] free from righteousness [(they had no righteousness, nor were they desirous of any)], Romans 6:20.-(Barnes' Notes).

    The pleasure and profit of sin do not deserve to be called fruit. Sinners are but ploughing [(i.e. working)] iniquity, sowing vanity, and reaping the same. Shame came into the world with sin, and is still the certain effect of it. The end of sin is death. Though the way [(of sin)] may seem pleasant and inviting, yet it will be bitterness in the latter end. From this condemnation the believer is set at liberty, when made free from sin.-(Matthew Henry).

    But now - Under the Christian plan of justification.-(Barnes' Notes).

and-δὲ (de)-and) become servants-δουλωθέντες (doulothentes)-to make one a servant or slave) to-τῷ (to)-to the) God-Θεῷ (Theo)-God, (i.e. God the Father:—the supreme Divinity)),:

    And become servants to God - They were transferred from the service of one master to that of another: they were freed from the slavery of sin, and engaged in the service of God.-(Adam Clarke Commentary).

    Free forgiveness! What does that mean? Freedom to sin? Far from it. That were to return into the old slavery. To yield to sin is to be the servant or slave of sin with its consequence—death. On the other hand, obedience and righteousness go together. Happily you have escaped from sin, and taken service with righteousness. Service, I say, using a plain human figure to suit your imperfect and carnal apprehension of spiritual things. Exchange the service of uncleanness for that of righteousness. I appeal to your own experience. You found that sin brought you no pay from your master but death. Now you are started upon a road that leads to sanctification and eternal life. This will be given you, not as wages, but as the free gift of God in Christ.-(Ellicott's Commentary).

    This is the other aspect of our participation in Christ, and it is even more important than the death to sin. To die to sin is but the necessary preliminary to the new life. By itself it is incomplete and ineffective. It is not death that can ever be in any form a desirable state, but only life, fulness of life, and it is because death of this kind promises fuller life that we pass through it.-(Hastings).

 

ye have-ἔχετε (echete)-to have, (i.e. to hold)) your-ὑμῶν (humon)-of you, your) fruit-καρπὸν (karpon)-literally: fruit, (figuratively: result, outcome, deed)) unto-εἰς (eis)-into, to) holiness-ἁγιασμόν (hagiasmon)-separation, setting apart, (i.e. sanctification)),

    Your fruit ... meaning the holy and righteous deeds of Christians, is unto sanctification, meaning that it ends in sanctification, or produces sanctification, the true end, of course, as Paul stated, being "eternal life."-(Coffman Commentary).

    your fruit unto holiness—"sanctification," as in Romans 6:19; meaning that permanently holy state and character which is built up out of the whole "fruits of righteousness," which believers successively bring forth. They "have their fruit" unto this, that is, all going towards this blessed result.-(Jamieson Fausset Brown).

    ye have your fruit] The verb, by position, is emphatic. “You now have, what you then lacked, namely fruit; ‘your’ fruit, a real and happy profit and result from your new principle.” unto holiness] unto sanctification; see on Romans 6:19. The “fruit” amounted to, consisted in, a steady course of self-denial and conflict against sin.-(Cambridge BSC).

    fruit unto holiness, and the end everlasting life: holiness is a fruit of freedom from the bondage of sin, and of serving God; holiness begun in regeneration, calling, and conversion, is a fruit of the Spirit; a course of living righteously is a fruit of holiness, as a principle implanted; a gradual increase in holiness is carried on by the Spirit of God in a course of righteousness; and a course of righteousness, from a principle of grace, issues in perfect holiness; "without which no man shall see the Lord" Hebrews 12:14:-(Gill's Commentary).

    Ye have your fruit unto holiness - The fruit or result is holiness. This service produces holiness, as the other did sin. It is implied here, though not expressly affirmed, that in this service which leads to holiness, they received important benefits, as in the service of sin they had experienced many evils.-(Barnes' Notes).

 

and-δὲ (de) -and) the end-τέλος (telos)-end, (i.e. (by implication) the conclusion of an act or state)) everlasting-αἰώνιον (aionion)-age-lasting, (i.e. eternal, for ever, everlasting)) life-ζωὴν (zoen)-life).:

    And the end - The final result - the ultimate consequence will be. At present this service produces holiness; hereafter it will terminate in everlasting life. By this consideration the apostle states the tendency of the plan of justification, and urges on them the duty of striving after holiness.-(Barnes' Notes).

    everlasting lifeas the final state of the justified believer; the beatific [(joyful)] experience not only of complete exemption from the fall with all its effects, but of the perfect life of acceptance with God, and conformity to His likeness, of unveiled access to Him, and ineffable fellowship with Him through all duration.-(Jamieson F.B).

    If the fruit is unto holiness, if there is an active principle of true and growing grace, the end will be everlasting life; a very happy end! Though the way is up-hill, though it is narrow, thorny, and beset, yet everlasting life at the end of it is sure. The gift of God is eternal life. And this gift is through Jesus Christ our Lord. Christ purchased it, prepared it, prepares us for it, preserves us to it; he is the All in all in our salvation.-(Matthew Henry).

    fruit unto holiness — Holiness of heart was the principle; and righteousness  of life the fruit.-(Adam Clarke Commentary).

but-δὲ (de)-but, moreover) the gift-χάρισμα (charisma)-grace, favour, kindness, free gift) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity)) is eternal-αἰώνιος (aionios)-age-lasting, (i.e. eternal, for ever, everlasting)) life-ζωὴ (zoe)