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!"]

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.

Key:

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

    "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).

  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).

    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 P.).

  

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

 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 [day by day] 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).

    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).

  

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

    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).

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

     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 P.).

 

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

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

    "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 F.B.).

    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).

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):

  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).

    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 P.).

   "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).  

    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).
 

  

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) and-καὶ (kai)-and, also) lusts-ἐπιθυμίαις (epithumias)-desire, over desire, (a longing (especially for what is forbidden):—concupiscence, desire, lust (after)):

    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 [self], 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).

    have crucified the flesh—They 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 6:14Romans 6:3Romans 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 8:13Colossians 3:5).-(Meyer).

    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).

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).

    —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).

    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).

    

 

 

 

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 H.)

 

 

 

 

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)

    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). 

    "...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).

    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).

    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).

    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).

    

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):

    Instead of what they once were [darkness,] 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).

    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).

    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).

    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).

    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).

    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 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)):

  "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).

  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 H.).

    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).

    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).

    

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)

    [And] So [it is said] 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).

    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).

    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).

    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).

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.

***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).

***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).

 

 

 

 

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-ζω(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):

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

    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).

    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 H.).

 

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):

    to God- The real Master of the justified. The figures, “Obedience,” “Righteousness,” “Rule of Doctrine,” &c., are now laid aside, that He to whom they refer may at last appear in the Divine simplicity of His ownership over the soul.-(Cambridge BSC).

    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).

    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.-(Clarke).

    Our new and holy life is not the ground of our justification, nor, strictly speaking, the consequence of our pardon and acceptance with God; but it is in one sense the pardon itself, the way in which the Holy Ghost slays that enmity within us which was the great curse of sin. "How shall we that are dead to sin live any longer therein?"-(H. R. Reynolds, D. D.).

 

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 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).

    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).

 

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).

    everlasting life—as 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 H.).

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):

    Not the wages of man; not what is due to him; but the mere gift and mercy of God. The apostle is careful to distinguish, and to specify that this is not what man deserves, but what is gratuitously conferred on him; Note, Romans 6:15 -(Barnes).  

    The gift of God is eternal life; he doth not say that eternal life is the wages of righteousness, but that it is the gracious or free gift of God. He varies the phrase on purpose, to show that we attain not eternal life by our own merits, our own works or worthiness, but by the gift or grace of God; for which cause he also addeth, through Jesus Christ our Lord.-(Matthew P.).

    But "eternal life" is in no sense or degree the wages of our righteousness; we do nothing whatever to earn or become entitled to it, and never can: it is therefore, in the most absolute sense, "THE GIFT OF God." Grace reigns in the bestowal of it in every case, and that "in Jesus Christ our Lord," as the righteous Channel of it. In view of this, who that hath tasted that the Lord is gracious can refrain from saying, "Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father, to Him be glory and dominion for ever and ever. Amen!" (Revelation 1:5-6). -(Jamiesson F.B.).

    through] Lit., and better, in. The “life eternal” is to be found only “in Him,” by those who “come to Him.” His work is the one meritorious cause; and in His hands also is the actual gift. (John 17:2-3).

 

Beza Greek New Testament 1598
9 Καὶ τοῦτο προσεύχομαι, ἵνα ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει. 10 Εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ, 11 Πεπληρωμένοι καρπῶν δικαιοσύνης, τὸν διὰ Ἰησοῦ Χριστοῦ, εἰς δόξαν καὶ ἔπαινον Θεοῦ.

Philippians 1:9-11   

9“And this I pray-προσεύχομαι (proseuchomai)-to pray or wish for, (i.e. to pray to God), that-ἵνα (hina)-that) your-ὑμῶν (humon)-of (from or concerning) you:—ye, you, your (own, -selves) love-ἀγάπη (agape)-love, (i.e. affection, good will, love, benevolence) may abound-περισσεύῃ (perisseue)-to be over and above, exceed, (i.e. be in abundance) yet-ἔτι (eti)-yet, still) more-μᾶλλον (mallon)-more, rather) and-καὶ (kai)-and, even, also) more-μᾶλλον (mallon)-more, rather) in-ἐν (en)-in) *knowledge-ἐπιγνώσει (epignosei)-full knowledge, (by implication: full discernment, acknowledgement:—(ac-)knowledge(-ing, - ment) and-καὶ (kai)-and, even, also) in all-πάσῃ (pase)-every, all) //judgment-αἰσθήσει (aisthesei)-perception, sense, intelligence, (i.e. figuratively: discernment:—judgment) (Or, sence). 10 That-εἰς (eis)-into) ye-ὑμᾶς (humas)-you:—plural) *may //approve-δοκιμάζειν (dokimasein)-to test, make proof of, (by implication: to approve:— discern, examine, try) (Or, trie) things that //are excellent-τὰ διαφέροντα (ta diapheronta)-things that differ, are pre-eminent) (Or, differ), that-ἵνα (hina)-that) ye may be-ἦτε (ete)-may be, should be) sincere-εἰλικρινεῖς (eilikrineis)-sincere, unsullied, pure) and-καὶ (kai)-and, also) *without offence-ἀπρόσκοποι (aproskopoi)-not causing to stumble) till-εἰς (eis)-into) the day-ἡμέραν (hemeran)-day, (of the last day of the present age) of Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)11 Being filled-Πεπληρωμένοι (Pepleromenoi)-to fill up, make full, (i.e. to fill to the full) with the fruits-καρπῶν (karpon)-fruit, (figuratively: work, act, deed, result, outcome) *of righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (i.e. equity (of character or act), which-τῶν (ton)-the) are by-διὰ (dia)-through) Jesus-Ἰησοῦ (Iesou)-the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Chrstou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ) unto the glory-δόξαν (doxan)-glory, (i.e. honor) and praise-ἔπαινον (epainon)-praise, commendation) of God."

  • *example of Greek word: ἐπιγνώσει (epignosei)-knowledge click: Philemon 1:6  (acknowledging)

  • *example of Greek word: δοκιμάζειν (dokimasein)-may approve click: Romans 12:2 

  • *example of Greek word: ἀπρόσκοποι-without offence click: 1 Corinthians 10:32 (none offence)

  • *example of Greek word: δικαιοσύνης (dikaiosunes)-of righteousness click: 2 Peter 2:5

  • I pray-προσεύχομαι: Verb, Present, Middle or Passive Deponent, Indicative, 1st Person, Singular: And this ["I-AM-prayING"], that your love

  • may abound-περισσεύῃ: Verb, Present, Active, Subjunctive, 3rd Person, Singular: ["MAY-BE-exceedING//"may-be-superabounding"] yet more and more in knowledge, and in all judgment. That ye

  • may approve-δοκιμάζειν: Verb, Present, Active, Infinitive: ["TO-BE-testING"] things that are excellent, that 

  • ye may be-ἦτε: Verb, Present, (No voice stated), Subjunctive, 2nd Person, Plural: ["YE-MAY-BE"] sincere, and without offence till the day of Christ.

  • Being filled-Πεπληρωμένοι : Verb, Perfect, Passive, Participle, Nominative, Plural, Masculine: ["HAVING-been-FILLED"] with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God.

that-ἵνα (hina)-that) your-ὑμῶν (humon)-of (from or concerning) you:—ye, you, your (own, -selves) love-ἀγάπη (agape)-love, (i.e. affection, good will, love, benevolence) may abound-περισσεύῃ (perisseue)-to be over and above, exceed, (i.e. be in abundance) yet-ἔτι (eti)-yet, still) more-μᾶλλον (mallon)-more, rather) and-καὶ (kai)-and, even, also) more-μᾶλλον (mallon)-more, rather) in-ἐν (en)-in) knowledge-ἐπιγνώσει (epignosei)-full knowledge, (by implication: full discernment, acknowledgement:—(ac-)knowledge(-ing, - ment) and-καὶ (kai)-and, even, also) in all-πάσῃ (pase)-every, all) judgment-αἰσθήσει (aisthesei)-perception, sense, intelligence, (i.e. figuratively: discernment:—judgment):

    And this I prayWe pray for those whom we love, and whose welfare we seek. We desire their happiness; and there is no way more appropriate of expressing that desire than of going to God, and seeking it at his hand. Paul proceeds to enumerate the blessings which he sought for them; and it is worthy of observation that he did not ask riches, or worldly prosperity, but that his supplications were confined to spiritual blessings, and he sought these as the most desirable of all favors.-(Barnes).

    That your love may abound ... - Love to God; love to one another; love to absent Christians; love to the world. This is an appropriate subject of prayer. We cannot wish and pray for a better thing for our Christian friends, than that they may abound in love. Nothing will promote their welfare like this; and we had better pray for this, than that they may obtain abundant riches, and share the honors and pleasures of the world.-(Barnes).

    That your love may abound; viz. that their love both to God and man, showed in their bounty to him, might, as a rising stream from its springing fountain, yet further flow out, and more abundantly communicate itself in all Christian offices, and not abate, (as it seems it afterwards did among the Ephesians, Revelation 2:4), as our Saviour foretold it would (to in some, Matthew 24:12, {see 2 Timothy 1:13 2 Timothy 4:10} but continue increasing to the end, 1 Thessalonians 3:12.-(Matthew Poole).

    And in all judgment - Margin, "sense;" compare the notes at Hebrews 5:14. The word here means, the power of discerning; and the meaning is, that he wished that their love should be exercised with proper discrimination. It should be in proportion to the relative value of objects; and the meaning of the whole is, that the wished their religion to be intelligent and discriminating; to be based on knowledge, and a proper sense of the relative value of objects, as well as to be the tender affection of the heart.-(Barnes).

    judgment—rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.-(Jamieson Fausset Brown).

That-εἰς (eis)-into) ye-ὑμᾶς (humas)-you:—plural) may approve-δοκιμάζειν (dokimasein)-to test, make proof of, (by implication: to approve:— discern, examine, try) things that are excellent-τὰ διαφέροντα (ta diapheronta)-things that differ, are pre-eminent)

    That ye may approve things- Margin, Or, "try." The word used here denotes the kind of trial to which metals are exposed in order to test their nature; and the sense here is, that the apostle wished them so to try the things that were of real value, as to discern that which was true and genuine.-(Barnes).

    That are excellent - Margin: Or, "differ." The margin here more correctly expresses the sense of the Greek word. The idea is, that he wished them to be able to distinguish between things that differed from each other; to have an intelligent apprehension of what was right and wrong - of what was good and evil. He would not have them love and approve all things indiscriminately. They should be esteemed according to their real value. It is remarkable here how anxious the apostle was not only that they should be Christians, but that they should be intelligent Christians, and should understand the real worth and value of objects.-(Barnes).

    That ye may approve things that are excellent,.... Or "try things that differ". There are some things that differ one from other; as morality and grace, earthly things, and heavenly things, carnal and spiritual, temporal and eternal things, law and Gospel, the doctrines of men, and the doctrines of Christ; all which differ as much as chaff and wheat, as gold, silver, precious stones, and wood, hay, stubble. These are to be tried and proved; they are not to be received without distinction, but should be examined, which is right and best to be chosen and preferred; and to such trial and examination it is necessary that a man should be transformed, by the renewing of his mind [Romans 12:2], that he should have spiritual light, knowledge, and experience, have his spiritual senses exercised to discern the difference of things, and also the guidance, direction, and influence of the Spirit of God:..."-(Gill).

that-ἵνα (hina)-that) ye may be-ἦτε (ete)-may be, should be) sincere-εἰλικρινεῖς (eilikrineis)-sincere, unsullied, pure) and-καὶ (kai)-and, also) without offence-ἀπρόσκοποι (aproskopoi)-not causing to stumble) till-εἰς (eis)-into) the day-ἡμέραν (hemeran)-day, (of the last day of the present age) of Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ):

    and without offence until the day of Christ; to God, as considered in the righteousness of Christ, in which they are perfectly without offence, and will always continue so; or in their walk and conversation before God, in which, though they may in many things offend, yet not be guilty of any notorious iniquity, and much less of living in it: and to themselves, to their own consciences, exercising a conscience void of offence towards God and men; acting according to that light they have received, and those principles they have embraced and professed; desiring to be kept from all evil, that it might not grieve and wound them; and doing nothing in things of an indifferent nature, with offence, or against the dictates of conscience, and to the violation of it: and also to others, to Jew or Gentile, to the world, or to the church of God, by avoiding every thing that is offensive to either; not good things, but evil ones, and those that are indifferent; that peace may be preserved, and their own good may not be evil spoken of; that the children of God may not be grieved, staggered, and stumbled, nor sinners hardened, or have any occasion to blaspheme. The phrase denotes an harmless life and conversation, and a continuance in it to the end, to the day of death, or coming of our Lord, which is to be loved, longed, wished, and looked for, and to be always had in view; and that to engage to a becoming life and conversation, with sincerity, and without offence, since in that day all hearts and actions will be exposed and laid open.-(Gill).

​    That ye may be sincere - The word properly means, "that which is judged in sunshine" εἵλῃ κρίνω heilē krinō; and then "that which is clear and manifest." It is that over which there are no clouds; which is not doubtful and dark; which is pure and bright. The word "sincere" means literally without wax (sine cera); that is, honey which is pure and transparent. Applied to Christian character, it means that which is not deceitful, ambiguous, hypocritical; that which is not mingled with error, worldliness, and sin; that which does not proceed from selfish and interested motives, and where there is nothing disguised. There is no more desirable appellation that can be given to a man than to say that he is sincere - a sincere friend, benefactor, Christian; and there is nothing more lovely in the character of a Christian than sincerity.-(Barnes).

Being filled-Πεπληρωμένοι (Pepleromenoi)-to fill up, make full, (i.e. to fill to the full) with the fruits-καρπῶν (karpon)-fruit, (figuratively: work, act, deed, result, outcome) of righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (i.e. equity (of character or act), which-τῶν (ton)-the) are by-διὰ (dia)-through) Jesus-Ἰησοῦ (Iesou)-the Son of God, the Saviour of mankind) Christ-Χριστοῦ (Chrstou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ):

    Being filled with the fruits of righteousness - That which righteousness in the heart produces. The fruits, or results, will be seen in the life; and those fruits are - honesty, truth, charity, kindness, meekness, goodness. The wish of the apostle is, that they might show abundantly by their lives that they were truly righteous. He does not refer to liberality merely, but to everything which true piety in the heart is fitted to produce in the life.-(Barnes).

    Being filled with the fruits of righteousness; i.e. not only bringing forth some single, yea, or singular fruit, but replenished, plurally, with the fruits of righteousness, Acts 9:36 Colossians 1:10; elsewhere called the fruits of the Spirit, Galatians 5:22 Ephesians 5:9; in all goodness and truth, as well as righteousness. These are such good works as are not (whatever the papists conceive) causal of righteousness, but are, through the Spirit, (who regenerates the persons, and directs the internal and external actions of those who walk in the steps of the faith of their father Abraham, Romans 4:12), wrought by supernatural grace in the heart joined unto the Lord, with whom they are one spirit, 1 Corinthians 6:17.-(Matthew P.).

    which are—"which is by (Greek: 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [Calvin].-(Jamieson F.B).

    Which are by Jesus Christ; and without whom, from their own stock and strength [cannot produce the fruits of righteousness], till they be ingrafted into him, John 15:1,5, trees of righteousness, of the Lord’s planting, Isaiah 61:3, and his workmanship, created unto good works, Ephesians 2:10, they cannot bring forth fruits, and do such good works as are acceptable unto God, 2 Corinthians 13:5; but Christ living and dwelling in them by faith, Galatians 2:20 Ephesians 3:17, and God working in them both to will and to do, Philippians 2:13, they can do all through Christ, Philippians 4:13, so that they shall be accepted in him.-(Matthew P.).

Stephanus Textus Receptus 1550
17 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 3:17-18

17 “But the *wisdom-σοφία (sophia)-wisdom) that is from above-ἄνωθεν (anothen)-from above, from a higher place, (i.e. from heaven) is-ἐστιν (estin)-'to be') first pure-μὲν ἁγνή (men hagne)-indeed chaste, pure, (pure from every fault, immaculate, properly: clean), then peaceable-εἰρηνική (eirenike)-peaceable, peaceful), gentle-ἐπιεικής (epieikes)-yielding, pliant, (equitable, fair, mild, gentle)and easy to be intreated-εὐπειθής (eupeithes)-easily persuaded, good for persuasion, (i.e. (intransitively) compliant:—easy to be intreated), full-μεστὴ (meste)-replete, full) of mercy-ἐλέους (eleous)-kindness, compassion) and good fruits, without partiality-ἀδιάκριτος (adiakritos)-not judging diversely, impartial, without variance), and *without hypocrisy-ἀνυπόκριτος (anupokritos)-without hypocrisy or dissimulation, unfeigned). 18 And the fruit-καρπὸς (karpos)-fruit, (figuratively: work, act, deed, result, outcome) of righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (i.e. equity (of character or act) *is sown-σπείρεται (speiretai)-to sow) in peace-εἰρήνῃ (eirene)-peace, unity, concord, harmony) of them that make-ποιοῦσιν (poiousin)-to make) *peace-εἰρήνην (eirenen)-peace, unity, concord, harmony).”

  • *example of Greek word: σοφία (sophia)-wisdom click: Matthew 13:54

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

  • *example of Greek word: σπείρεται (speiretai)-is sown click: Mark 4:15

  • *example of Greek word: εἰρήνην (eirenen)-peace click: 2 Peter 3:14

  • is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: 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.

***But the wisdom that is from above — Of celestial origin; which comes from God; is first pure — From all unholy and corrupt mixtures, whether of error or sin. It is agreeable to the tenor of divine and evangelical truth, and conscientious in the discharge of every duty to God and man; it is therefore purified from all that is earthly, sensual, and devilish; then peaceable — Desirous of making and maintaining peace; and willing, in order thereto, to sacrifice any thing, except important truth and manifest duty; gentle — Soft, mild, yielding, not rigid; easy to be entreated — Persuaded and reconciled where any matters of disgust may have arisen; not stubborn, sour, morose; full of mercy — Of pity and compassion toward persons in a state of ignorance, guilt, and depravity; ready to relieve the miseries and pardon the faults of others; and good fruits — Both in the heart and in the life; two of which are immediately specified; without partiality — To those of our own sentiments or denomination, to the injury of others; loving all without respect of persons; embracing all good things, rejecting all evil.-(Benson).

***Is sown in peace - "...So it is in sowing the "seed of the kingdom," in preparing for the great harvest of righteousness in the world. It is done by men of peace; it is done in peaceful scenes, and with a peaceful spirit; it is not in the tumult of war, or amidst the hoarse brawling of a mob. In a pure and holy life;..."-(Barnes).

***of them that make peace—"by (implying also that it is for them, and to their good) them that work peace." They, and they alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace" [Estius]. Those truly wise towards God, while peaceable and tolerant towards their neighbors, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than the executioners, of sinners [Calvin].-(Jamieson F.B.).

 

 

 

 

Scrivener's Textus Receptus 1894
11 πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης· ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι’ αὐτῆς γεγυμνασμένοις ἀποδίδωσι δικαιοσύνης.12 διὸ τὰς παρειμένας χεῖρας καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε·13 καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον.

Hebrews 12:11-13

11 Now-δὲ (de)-yet) no-πᾶσα οὐ (pasa ou)-not any by any means) chastening-παιδεία (paideia)-tutorage, instruction (i.e. education or training; by implication: disciplinary correction:—chastening, chastisement, instruction) for-πρὸς μὲν (pros men)-toward indeed) the-τὸ (to)-the) present-παρὸν (paron)-to be alongside, (i.e. the present) seemeth-δοκεῖ (dokei)-to seem good, think, suppose) to be-εἶναι (einai)-to be, be) joyous-χαρᾶς (charas)-of joy, cheerfulness, (i.e. calm delight:—gladness), but-ἀλλὰ (alla)-but) grievous-λύπης (lupes)-of grief, (sadness:—grief, heaviness, sorrow): nevertheless-δὲ (de)-but, moreover, yet), afterward-ὕστερον (husteron)-afterwards, (i.e. later, then, thereafter) it yieldeth-ἀποδίδωσι (apodidosi)-to give off, away, or off) the peaceable-εἰρηνικὸν (eirenikon)-peaceable, (i.e. peaceful, salutary) fruit-καρπὸν (karpon)-fruit, (figuratively: work, act, deed, result, outcome) of righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (i.e. equity (of character or act), unto them-τοῖς (tois)-to the ones) which are exercised-γεγυμνασμένοις (gegumnasmenois)-to use exercise, train up) thereby-δι αὐτῆς (di autes)-through this). 12 Wherefore lift up-ἀνορθώσατε (anorthosate)-to set up right again, (to straighten up:—lift (set) up, make straight) the hands which hang down-παρειμένας (pareimenas)-to let down beside, (i.e. relaxed, unstrung, weakened, drooping, loosen), and the feeble-παραλελυμένα (paralelumena)-to loose, disjoin, (to loosen beside, i.e. relax (perfect-passive-participle: paralyzed or enfeebled)) knees. 13 And make-ποιήσατε (poiesate)-to make) //straight (Or, even) paths-τροχιὰς (trochias)-a track, (i.e. course, way) for your feet, lest that-ἵνα μὴ (hina me)-that not) which is lame-χωλὸν (cholon)-lame, (apparently a primary word; "halt", i.e. limping:—cripple, halt, lame) be turned out of the way-ἐκτραπῇ (ektrape)-to turn or twist, (to deflect, i.e. turn away (literally or figuratively):—avoid, turn (aside, out of the way);  but-δὲ (de)-yet) let it rather-μᾶλλον (mallon)-rather, the (more)) be healed-ἰαθῇ (iathe)-to heal (literally or figuratively):—heal, make whole).”

  • *example of G3809: (παιδεία-chastening) click: Ephesians 6:4 (παιδείᾳ-the nurture) 

  • *example of Greek word: χαρᾶς (charas)-joyous click: Hebrews 12:2 (the joy)

  • *example of G1128: (γεγυμνασμένοις-which are exercised)  click: Hebrews 5:14 (γεγυμνασμένα-exercised)

 

  • present-παρὸν: Verb, Present, (No voice stated), Participle, Accusative, Singular, Neuter: Now no chastening for the ["present"] 

  • seemeth-δοκεῖ: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-SEEMING"]

  • to be-εἶναι: Verb, Present, (No voice stated), Infinitive: ["TO-BE"] joyous, but grievous: nevertheless, afterward

  • it yieldeth-ἀποδίδωσιν: Verb, Present, Active, Indicative, 3rd Person, Singular: ["it-is-rendering"//"IS-FROM-GIVING"] the peaceable fruit of righteousness, unto them

  • which are exercised-γεγυμνασμένοις: Verb, Perfect, Passive, Participle, Dative, Plural, Masculine: ["HAVING-been-exercisED"]. Wherefore

  • lift up-ἀνορθώσατε: Verb, Aorist, Active, Imperative, 2nd Person, Plural: ["UP-ERECT-YE"//"stiffen-ye!"] the hands

  • which hang down-παρειμένας​: Verb, Perfect, Passive, Participle, Accusative, Plural, Feminine: ["BESIDE-LETTING"//"being-flaccid"], and the

  • feeble-παραλελυμένα: Verb, Perfect, Passive, Participle, Accusative, Plural, Neuter: ["HAVING-been-enfeeblED"] knees. And

  • make-ποιήσατε: Verb, AoristActive, Imperative, 2nd Person, Plural: ["make-YE"//"make-ye!"] straight paths for your feet, lest that which is lame

  • be turned out of the way-ἐκτραπῇ: Verb, Second-Aorist, Passive, Subjunctive, 3rd Person, Singular:["MAY-BE-OUT-REVERTING"//"may-be-turning-aside"]; but 

  • let it be healed-ἰαθῇ: Verb, Aorist, Passive, Subjunctive, 3rd Person, Singular: ["MAY-BE-BEING-HEALED"] rather. 

Now-δὲ (de)-yet) no-πᾶσα οὐ (pasa ou)-not any by any means) chastening-παιδεία (paideia)-tutorage, instruction (i.e. education or training; by implication: disciplinary correction:—chastening, chastisement, instruction) for-πρὸς μὲν (pros men)-toward indeed) the-τὸ (to)-the) present-παρὸν (paron)-to be alongside, (i.e. the present) seemeth-δοκεῖ (dokei)-to seem good, think, suppose) to be-εἶναι (einai)-to be, be) joyous-χαρᾶς (charas)-of joy, cheerfulness, (i.e. calm delight:—gladness), but-ἀλλὰ (alla)-but) grievous-λύπης (lupes)-of grief, (sadness:—grief, heaviness, sorrow):

    Now no chastening . . .—Better (the reading being slightly changed), All chastening seemeth for the present time to be not joyous, but grievous.-(Ellicott).

    Another encouragement to endure chastening: if it is allowed to do its work righteousness will result. “Now all chastisement for the present indeed seems matter not of joy but of grief, afterwards however it yields, to those who are disciplined by it, the peaceable fruit of righteousness”-(Expositor).

    Now no chastening for the present seemeth to be joyous, but grievous - It does not impart pleasure, nor is this its design. All chastisement is intended to produce pain, and the Christian is as sensitive to pain as others. His religion does not blunt his sensibilities and make him a stoic, but it rather increases his susceptibility to suffering. The Lord Jesus, probably, felt pain, reproach, and contempt more keenly than any other human being ever did; and the Christian feels the loss of a child, or physical suffering, as keenly as anyone. But while religion does not render him insensible to suffering, it does two things: (1) it enables him to bear the pain without complaining; and, (2) it turns the affliction into a blessing on his soul. "Nevertheless afterward." In future life. The effect is seen in a pure life, and in a more entire devotedness to God. We are not to look for the proper fruits of affliction while we are suffering, but "afterward."-(Barnes).

nevertheless-δὲ (de)-but, moreover, yet), afterward-ὕστερον (husteron)-afterwards, (i.e. later, then, thereafter) it yieldeth-ἀποδίδωσι (apodidosi)-to give off, away, or off) the peaceable-εἰρηνικὸν (eirenikon)-peaceable, (i.e. peaceful, salutary) fruit-καρπὸν (karpon)-fruit, (figuratively: work, act, deed, result, outcome) of righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (i.e. equity (of character or act), unto them-τοῖς (tois)-to the ones) which are exercised-γεγυμνασμένοις (gegumnasmenois)-to use exercise, train up) thereby-δι αὐτῆς (di autes)-through this):

    It yieldeth the peaceable fruit of righteousness - It is a tree that bears good fruit, and we do not expect the fruit to form and ripen at once. It may be long maturing, but it will be rich and mellow when it is ripe. It frequently requires a long time before all the results of affliction appear - as it requires months to form and ripen fruit. Like fruit it may appear at first sour, crabbed, and unpalatable; but it will be at last like the ruddy peach or the golden orange. When those fruits are ripened, they are: (1) fruits of "righteousness." They make us more holy, more dead to sin and the world, and more alive to God. And they are (2) "peaceable." They produce peace, calmness, submission in the soul. They make the heart more tranquil in its confidence in God, and more disposed to promote the religion of peace. The apostle speaks of this as if it were a universal truth in regard to Christians who are afflicted. And it is so. There is no Christian who is not ultimately benefited by trials, and who is not able at some period subsequently to say, "It was good for me that I was afflicted. Before I was afflicted I went astray; but now have I kept thy word." When a Christian comes to die, he does not feel that he has had one trial too many, or one which he did not deserve. He can then look back and see the effect of some early trial so severe that he once thought he could hardly endure it, spreading a hallowed influence over his future years, and scattering its golden fruit all along the pathway of life.-(Barnes).

    Nevertheless, afterwards it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby: who are used unto afflictions; "trained" up and instructed in the school of afflictions, as the word may signify; in which many useful lessons of faith and hope, patience and experience, humility, self-denial; and resignation of will, are learned: and to such afflictions yield "the fruit of peace"; external peace and prosperity sometimes follow upon them; and oftentimes internal peace is enjoyed in them; and they always issue to such in eternal peace and everlasting happiness; and this peace arises from the "righteousness" of Christ, laid hold upon by faith, which produces a true conscience peace, and entitles to that everlasting joy and rest which remains for the people of God. Moreover, the fruit of holiness may be designed, which saints by afflictions are made partakers of, and the peace enjoyed in that; for there is a peace, which though it does not spring from, yet is found in the ways of righteousness; and though this peace may not be had for the present, or while the affliction lasts, yet it is experienced "afterwards"; either after the affliction is over in the present life, or however in eternity, when the saints enter into peace; for the end of such dispensations, and of the persons exercised by them, is peace,.-(Gill).

lest that-ἵνα μὴ (hina me)-that not) which is lame-χωλὸν (cholon)-lame, (apparently a primary word; "halt", i.e. limping:—cripple, halt, lame) be turned out of the way-ἐκτραπῇ (ektrape)-to turn or twist, (to deflect, i.e. turn away (literally or figuratively):—avoid, turn (aside, out of the way) but-δὲ (de)-yet) let it rather-μᾶλλον (mallon)-rather, the (more)) be healed-ἰαθῇ (iathe)-to heal (literally or figuratively):—heal, make whole):

    Lest that which is lame be turned out of the way - A lame man needs a smooth path to walk in. The idea is here, that everything which would prevent those in the church who were in any danger of falling - the feeble, the unestablished, the weak - from walking in the path to heaven, or which might be an occasion to them of falling, should be removed. Or it may mean, that in a road that was not level, those who were lame would be in danger of spraining, distorting, or wrenching a lame limb; and the counsel is, that whatever would have a tendency to this should be removed. Divested of the figure, the passage means, that everything should be removed which would hinder anyone from walking in the path to life.-(Barnes).

    The strong in faith ought to desire and aim at the healing of such lame ones, i.e. their being strengthened in the faith, rather than expose them to the risk of apostasy by any wavering of their own.-(Pulpit).

    Make straight, smooth ways, such as have all stones of stumbling and rocks of offence removed, so as themselves may be set right in comfort, and duty, and walking; lest being lame or halting in their minds between Judaism and Christianity, because of the violent persecution of them by their infidel brethren, they should be turned aside out of God’s way, erring, and deviating from the truth of the gospel; but that they be restored to it, so as no sufferings upon that account, under God’s hand, might make them suppress the truth, or expose them to apostacy, or to walk as stumbling-blocks to others, and wounding their own souls, [comp. Acts 15:1 ]-(Matthew Poole).

    But let it rather be healed; the fallen believer be restored, the weak brother be confirmed, the halting professor be strengthened, and everyone be built up and established upon the most holy faith, and in the pure ways of the Gospel.-(Gill).

    But let it rather be healed - As in the case of lameness, pains should be taken to heal it rather than to suffer it to be increased by careless exposure to a new sprain or fracture, so it should be in our religious and moral character. Whatever is defective we should endeavor to restore to soundness, rather than to suffer the defect to be increased. Whatever is feeble in our faith or hope; whatever evil tendency there is in our hearts, we should endeavor to strengthen and amend, lest it should become worse, and we should entirely fall.-(Barnes).

 

 

Scrivener's Textus Receptus 1894
1 Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον. 2 καὶ ἐὰν ἔχω προφητείαν, καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, καὶ ἐὰν ἔχω πᾶσαν τὴν πίστιν, ὥστε ὄρη μεθιστάνειν, ἀγάπην δὲ μὴ ἔχω, οὐδέν εἰμι. 3 καὶ ἐὰν ψωμίσω πάντα τὰ ὑπάρχοντά μου, καὶ ἐὰν παραδῶ τὸ σῶμά μου ἵνα καυθήσωμαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι.

1 Corinthians 13:1-3

1 Though-Ἐὰν (Ean)-if, in case, (i.e. if ever) I speak-λαλῶ (lalo)-to talk, speak, tell, utter) with the-ταῖς (tais)-with the) *tongues-γλώσσαις (glossais)-the tongue; (by implication: a language (specially, one naturally unacquired):—tongue) of men and-καὶ (kai)-and, also) of Angels-ἀγγέλων (aggelon)-messenger, agent, (a messenger, envoy, one who is sent, an angel, a messenger from God), and-δὲ (de)-yet) have-ἔχω (echo)-to have) not-μὴ (me)-no, not least) charity-ἀγάπην (agapen)-love, (i.e. affection, good-will, love, benevolence), I am become-γέγονα (gegona)-to become) as sounding-ἠχῶν (echon)-to sound, roar, (to make a loud noise, i.e. reverberate:—roar, sound) brass-χαλκὸς (chalkos)-copper, bronze) or-(e)-or) a tinkling-ἀλαλάζον (alalazon)-a clash, clank, (i.e. to ring loudly, to clang) cymbal-κύμβαλον (kumbalon)-a "cymbal" (as hollow):—cymbal). 2 And though-ἐὰν (ean)-if, in case, (i.e. if ever) I have-ἔχω (echo)-to have) *the gift of prophecy-προφητείαν (propheteian)-prophecy, prophesying, (i.e. prediction), and understand-εἰδῶ (eido)-know, be acquainted with, be aware) all-πάντα (panta)-all the, the whole, every:—plural) *mysteries-μυστήρια (musteria)-what is known only to the individual, (i.e. a hidden or secret thing) and all knowledge-γνῶσιν (gnosin)-knowledge, (i.e. understanding): and though-ἐὰν (ean)-if, in case, (i.e. if ever) I have-ἔχω (echo)-to have) all-πᾶσαν (pasan)-all the, the whole) faith-πίστιν (pistin)-faith, faithfulness, steadfastness), so that I could remove-μεθιστάνειν (methistanein)-to set or place over or beyond (i.e. transfer, remove)  mountains-ὄρη (ore)-mount, mountain, hill), and-δὲ (de)-yet) have-ἔχω (echo)-to have) not-μὴ (me)-no, not least) charity-ἀγάπην (agapen)-love, (i.e. affection, good-will, love, benevolence), I am-εἰμι (eimi)-to be) nothing-οὐδέν (ouden)-not even one, (nothing whatever, not at all, in no wise, none). 3 And though-ἐὰν (ean)-if, in case, (i.e. if ever) I bestow all my goods-ὑπάρχοντά (huparchonta)-the things existing, (things extant or in hand, (i.e. property or possessions:—goods, that which one has, things which (one) possesseth, substance, that hast) to feed-ψωμίσω (phomiso)-to give morsela, fatten, (to supply with bits, i.e. (generally) to nourish:—(bestow to) feed) the poor, and though-ἐὰν (ean)-if, in case, (i.e. if ever) I give-παραδῶ (parado)-to give over to) my body-σῶμά (soma)-the body) to be burned-καυθήσωμαι (kauthesomai)-to be burned, (to set on fire, i.e. kindle or (by implication) consume:—burn, e.g. martyrdom), and-δὲ (de)-yet) have-ἔχω (echo)-to have) not-μὴ (me)-no, not least) charity-ἀγάπην (agapen)-love, (i.e. affection, good-will, love, benevolence), *it profiteth me-ὠφελοῦμαι (opheloumai)-to profit, (i.e. to be useful or advantageous) nothing-οὐδὲν (ouden)-not even one, (nothing whatever, not at all, in no wise, none).”

  • *example of Greek word: γλώσσαις (glossais)-tongues click: Acts 2:4 

  • *example of Greek word: προφητείαν (propheteian)-the gift of prophecy click: Romans 12:6 

  • *example of Greek word: μυστήρια (musteria)-mysteries click: Matthew 13:11

  • *example of G5623: (ὠφελοῦμαι-it profiteth me) click: Matthew 16:26 (ὠφελεῖται-profited

  • Though-Ἐὰν: CONDitional: ["IF-EVER"]

  • I speak-λαλῶ: Verb, Present, Active, Subjunctive, 1st Person, Singular: ["I-may-be-speaking"] with the tongues of men and of Angels, and

  • have-ἔχω: Verb, Present, Active, Subjunctive, 1st Person, Singular:

  • ["I-AM-HAVING"] not charity,

  • I am become-γέγονα: Verb, Second-Perfect, Active, Indicative, 1st Person, Singular: ["I-HAVE-BECOME"] 

  • as sounding-ἠχῶν: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["RESOUNDING"] brass or

  • a tinkling-ἀλαλάζον: Verb, Present, Active, Participle, Nominative, Singular, Neuter: ["clanging"] cymbal. And

  • though-ἐὰν: CONDitional: ["IF-EVER"]

  • I have-ἔχω: Verb, Present, Active, Subjunctive, 1st Person, Singular: ["I-MAY-BE-HAVING"] the gift of prophecy, and

  • understand-εἰδῶ: Verb, Perfect, Active, Subjunctive, 1st Person, Singular: ["I-MAY-BE-PERCEIVING"//"may-be-perceiving] all mysteries and all knowledge: and

  • though-ἐὰν: CONDitional: ["IF-EVER"] 

  • I have-ἔχω: Verb, Present, Active, Subjunctive, 1st Person, Singular: ["I-MAY-BE-HAVING"] all faith, so

  • that I could remove-μεθιστάνειν: Verb, Present, Active, Infinitive: ["to-be-transporting"] mountains, and

  • have-ἔχω: Verb, Present, Active, Subjunctive, 1st Person, Singular:            ["I-MAY-BE-HAVING"] not charity, 

  • I am-εἰμιVerb, Present, (No voice stated), Indicative, 1st Person, Singular: ["I-AM"] nothing. And

  • though-ἐὰν: CONDitional: ["IF-EVER"] 

  • I bestow to feed-ψωμίσω: Verb, Aorist, Active, Subjunctive, 1st Person, Singular: ["I-SHOULD-BE-MORSELizING"] all my goods the poor, and

  • though-ἐὰν: CONDitional: ["IF-EVER"]

  • I give-παραδῶ: Verb, Second-Aorist, Active, Subjunctive, 1st Person, Singular: ["I-MAY-BE-BESIDE-GIVING"//"I-may-be-giving-up"] my body to

  • be burned-καυθήσωμαι: Verb, Future, Passive, Subjunctive, 1st Person, Singular: ["I-SHOULD-BE-BURNED"], and

  • have-ἔχω: Verb, Present, Active, Subjunctive, 1st Person, Singular:
    ["I-AM-HAVING"] not charity

  • it profiteth me-ὠφελοῦμαι: Verb, Present, Passive, Indicative, 1st Person, Singular: ["I-AM-beING-benefitED"] nothing.

and-δὲ (de)-yet) have-ἔχω (echo)-to have) not-μὴ (me)-no, not least) charity-ἀγάπην (agapen)-love, (i.e. affection, good-will, love, benevolence):

    And have not charity - And have not love. This is the proper and usual meaning of the Greek word. The English word charity is used in a great variety of senses; and some of them cannot be included in the meaning of the word here. It means: (1) In a general sense, love, benevolence, good-will; (2) In theology, it includes supreme love to God and universal good-will to mankind; (3) In a more particular sense, it denotes the love and kindness which springs from the natural relations, as the "charities" of father, son, brother; (4) Liberality to the poor, to the needy, and to objects of beneficence, as we speak commonly of "charity," meaning almsgiving, and of charitable societies; (5) "Candor" liberality in judging of people's actions indulgence to their opinions; attributing to them good motives and intentions; a disposition to judge of them favorably, and to put on their words and actions the best construction. This is a very common signification of the word in our language now, and this is one modification of the word "love," as all such charity is supposed to proceed from "love" to our neighbor, and a desire that he should have a right to his opinions as well as we to ours. The Greek word ἀγάπη agapē means properly "love," affection, regard, good-will, benevolence. -(Barnes).  

    and have not charity - "...but the grace of love is here meant, even love to God, and love to Christ, and love to the saints, which is a grace implanted in regeneration by the Spirit of God; and which, if a person is destitute of, as he may, who has never so great a share of learning, or knowledge of the languages, or even the extraordinary gift of speaking with divers tongues; all his learning is but an empty sound, his eloquence, his diversity of speech, is but like the man's nightingale, "vox & praeterea nihil", a voice and nothing else; or as the apostle here says, supposing it was his own case, I am become as sounding brass.-(Gill).

I am become-γέγονα (gegona)-to become) as sounding-ἠχῶν (echon)-to sound, roar, (to make a loud noise, i.e. reverberate:—roar, sound) brass-χαλκὸς (chalkos)-copper, bronze) or-(e)-or) a tinkling-ἀλαλάζον (alalazon)