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Selected Verse: Galatians 5:22 - King James

Verse	Translation	Text
Ga 5:22	King James	But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
love--the leader of the band of graces (Co1 13:1-13). gentleness--Greek, "benignity," conciliatory to others; whereas "goodness," though ready to do good, has not such suavity of manner [JEROME]. ALFORD translates, "kindness." faith--"faithfulness"; opposed to "heresies" [BENGEL]. ALFORD refers to Co1 13:7, "Believeth all things": faith in the widest sense, toward God and man. "Trustfulness" [CONYBEARE and HOWSON].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

love--the leader of the band of graces (Co1 13:1-13).

gentleness--Greek, "benignity," conciliatory to others; whereas "goodness," though ready to do good, has not such suavity of manner [JEROME]. ALFORD translates, "kindness."

faith--"faithfulness"; opposed to "heresies" [BENGEL]. ALFORD refers to Co1 13:7, "Believeth all things": faith in the widest sense, toward God and man. "Trustfulness" [CONYBEARE and HOWSON].

Notes on the Bible, by Albert Barnes, [1834]
But the fruit of the Spirit - That which the Holy Spirit produces. It is not without design, evidently, that the apostle uses the word "Spirit" here, as denoting that these things do not flow from our own nature. The vices above enumerated are the proper "works" or result of the operations of the human heart; the virtues which he enumerates are produced by a foreign influence - the agency of the Holy Spirit. Hence, Paul does not trace them to our own hearts, even when renewed. He says that they are to be regarded as the proper result of the Spirit's operations on the soul. Is love - To God and to human beings. Probably the latter here is particularly intended, as the fruits of the Spirit are placed in contradistinction from those vices which lead to strifes among people. On the meaning of the word love, see the notes at Co1 13:1; and for an illustration of its operations and effects, see the notes at that whole chapter. Joy - In the love of God; in the evidences of pardon; in communion with the Redeemer, and in his service; in the duties of religion, in trial, and in the hope of heaven; see the notes at Rom 5:2; compare Pe1 1:8. Peace - As the result of reconciliation with God; see the notes at Rom 5:1. Long-suffering - In affliction and trial, and when injured by others; see the note at Co1 13:4. Gentleness - The same word which is translated "kindness" in Co2 6:6; see the note at that place. The word means goodness, kindness, benignity; and is opposed to a harsh, crabbed, crooked temper. It is a disposition to be pleased; it is mildness of temper, calmness of spirit, an unruffled disposition, and a disposition to treat all with urbanity and politeness. This is one of the regular effects of the Spirit's operations on the heart. Religion makes no one crabby, and morose, and sour. It sweetens the temper; corrects an irritable disposition; makes the heart kind; disposes us to make all around us as happy as possible. This is true politeness; a kind of politeness which can far better be learned in the school of Christ than in that of Chesterfield; by the study of the New Testament than under the direction of the dancing-master. Goodness - See the note at Rom 15:14. Here the word seems to be used in the sense of beneficence, or a disposition to do good to others. The sense is, that a Christian must be a good man. Faith - On the meaning of the word faith, see the note at Mar 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.

Notes on the Bible, by Albert Barnes, [1834]

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

Is love - To God and to human beings. Probably the latter here is particularly intended, as the fruits of the Spirit are placed in contradistinction from those vices which lead to strifes among people. On the meaning of the word love, see the notes at Co1 13:1; and for an illustration of its operations and effects, see the notes at that whole chapter.

Joy - In the love of God; in the evidences of pardon; in communion with the Redeemer, and in his service; in the duties of religion, in trial, and in the hope of heaven; see the notes at Rom 5:2; compare Pe1 1:8.

Peace - As the result of reconciliation with God; see the notes at Rom 5:1.

Long-suffering - In affliction and trial, and when injured by others; see the note at Co1 13:4.

Gentleness - The same word which is translated "kindness" in Co2 6:6; see the note at that place. The word means goodness, kindness, benignity; and is opposed to a harsh, crabbed, crooked temper. It is a disposition to be pleased; it is mildness of temper, calmness of spirit, an unruffled disposition, and a disposition to treat all with urbanity and politeness. This is one of the regular effects of the Spirit's operations on the heart. Religion makes no one crabby, and morose, and sour. It sweetens the temper; corrects an irritable disposition; makes the heart kind; disposes us to make all around us as happy as possible. This is true politeness; a kind of politeness which can far better be learned in the school of Christ than in that of Chesterfield; by the study of the New Testament than under the direction of the dancing-master.

Goodness - See the note at Rom 15:14. Here the word seems to be used in the sense of beneficence, or a disposition to do good to others. The sense is, that a Christian must be a good man.

Faith - On the meaning of the word faith, see the note at Mar 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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
But the fruit Christian character is not mere moral or legal correctness, but the possession and manifestation of nine graces: love, joy, peace -- character as an inward state; longsuffering, gentleness, goodness -- character in expression toward man; faith, meekness, temperance -- character in expression toward God. Taken together, they present a moral portrait of Christ, and may be taken as the apostle's explanation of (Gal 2:20). "Not I, but Christ," and as a definition of "fruit" in (Joh 15:1-8). This character is possible because of the believer's vital union to Christ; (Joh 15:5); (Co1 12:12); (Co1 12:13); and is wholly the fruit of the Spirit in those believers who are yielded to Him. (Gal 5:22); (Gal 5:23).

Vincent's Word Studies, by Marvin R. Vincent [1886]
The fruit of the Spirit (ὁ καρπὸς τοῦ πνεύματος) The phrase N.T.o. Fruit, metaphorical, frequent in N.T., as Mat 3:8; Mat 7:16; Joh 4:36; Joh 15:8; Rom 1:13; Rom 6:21, etc. We find fruit of light (Eph 5:9); of righteousness (Phi 1:11); of labor (Phi 1:22); of the lips (Heb 13:15). Almost always of a good result. Love (ἀγάπη) Comp. love of the Spirit, Rom 15:30. In Class. φιλεῖν is the most general designation of love, denoting an inner inclination to persons or things, and standing opposed to μισεῖν or ἐχθαίρειν to hate. It occasionally acquires from the context a sensual flavor, as Hom. Od. xviii. 325; Hdt. iv. 176, thus running into the sense of ἐρᾶν which denotes sensual love. It is love to persons and things growing out of intercourse and amenities or attractive qualities. Στέργειν (not in N.T., lxx, Sir. 27:17) expresses a deep, quiet, appropriating, natural love, as distinguished from that which is called out by circumstances. Unlike φιλεῖν, it has a distinct moral significance, and is not applied to base inclinations opposed to a genuine manly nature. It is the word for love to parents, wife, children, king or country, as one's own. Aristotle (Nic. ix. 7, 3) speaks of poets as loving (στέργοντες) their own poems as their children. See also Eurip. Med. 87. Ἁγαπᾶν is to love out of an intelligent estimate of the object of love. It answers to Lat. diligere, or Germ. schatzen to prize. It is not passionate and sensual as ἐρᾶν. It is not, like φιλεῖν, attachment to a person independently of his quality and created by close intercourse. It is less sentiment than consideration. While φιλεῖν contemplates the person, ἀγαπᾶν contemplates the attributes and character, and gives an account of its inclination. Ἁγαπᾶν is really the weaker expression for love, as that term is conventionally used. It is judicial rather than affectionate. Even in classical usage, however, the distinction between ἀγαπᾶν and φιλεῖν is often very subtle, and well-nigh impossible to express. In N.T. ἐπιθυμαῖν to desire or lust is used instead of ἐρᾶν. In lxx ἀγαπᾶν is far more common than φιλεῖν. Φιλεῖν occurs only 16 times in the sense of love, and 16 times in the sense of kiss; while ἀγαπᾶν is found nearly 300 times. It is used with a wide range, of the love of parent for child, of man for God, of God for man, of love to one's neighbor and to the stranger, of husband for wife, of love for God's house, and for mercy and truth; but also of the love of Samson for Delilah, of Hosea for his adulterous wife, of Amnon's love for Tamar, of Solomon's love for strange women, of loving a woman for her beauty. Also of loving vanity, unrighteousness, devouring words, cursing, death, silver. The noun ἀγάπη, oClass., was apparently created by the lxx, although it is found there only 19 times. It first comes into habitual use in Christian writings. In N.T. it is, practically, the only noun for love, although compound nouns expressing peculiar phases of love, as brotherly love, love of money, love of children, etc., are formed with φίλος, as φιλαδελφία, φιλαργυρία, φιλανθρωπία. Both verbs, φιλεῖν and ἀγαπᾶν occur, but ἀγαπᾶν more frequently. The attempt to carry out consistently the classical distinction between these two must be abandoned. Both are used of the love of parents and children, of the love of God for Christ, of Christ for men, of God for men, of men for Christ and of men for men. The love of man for God and of husband for wife, only ἀγαπᾶν. The distinction is rather between ἀγαπᾶν and ἐπιθυμεῖν than between ἀγαπᾶν and φιλεῖν. Love, in this passage, is that fruit of the Spirit which dominates all the others. See Gal 5:13, Gal 5:14. Comp. Co1 13:1-13; Jo1 2:5, Jo1 2:9-11; Jo1 3:11, Jo1 3:14-16; Jo1 4:7-11, Jo1 4:16-21; Jo1 5:1-3. Joy (χαρά) Comp. joy of the Holy Ghost, Th1 1:6, and see Rom 5:2; Rom 14:17; Rom 15:13; Co2 6:10; Phi 1:25; Phi 4:4; Pe1 1:8; Jo1 1:4. Peace (εἰρήνη) See on Th1 1:1. Here of mutual peace rather than peace with God. Long suffering (μακροθυμία) See on be patient, Jam 5:7, and comp. Rom 2:4; Co2 6:6; Eph 4:2; Col 1:11. Gentleness (χρηστότης) See on good, Rom 3:12; see on easy, Mat 11:30; see on gracious, Pe1 2:3. Better, kindness; a kindness which is useful or serviceable. Goodness (ἀγαθωσύνη) Po. See on Rom 3:12. Faith (πίστις) Trustfulness.

Vincent's Word Studies, by Marvin R. Vincent [1886]

The fruit of the Spirit (ὁ καρπὸς τοῦ πνεύματος)

The phrase N.T.o. Fruit, metaphorical, frequent in N.T., as Mat 3:8; Mat 7:16; Joh 4:36; Joh 15:8; Rom 1:13; Rom 6:21, etc. We find fruit of light (Eph 5:9); of righteousness (Phi 1:11); of labor (Phi 1:22); of the lips (Heb 13:15). Almost always of a good result.

Love (ἀγάπη)

Comp. love of the Spirit, Rom 15:30. In Class. φιλεῖν is the most general designation of love, denoting an inner inclination to persons or things, and standing opposed to μισεῖν or ἐχθαίρειν to hate. It occasionally acquires from the context a sensual flavor, as Hom. Od. xviii. 325; Hdt. iv. 176, thus running into the sense of ἐρᾶν which denotes sensual love. It is love to persons and things growing out of intercourse and amenities or attractive qualities. Στέργειν (not in N.T., lxx, Sir. 27:17) expresses a deep, quiet, appropriating, natural love, as distinguished from that which is called out by circumstances. Unlike φιλεῖν, it has a distinct moral significance, and is not applied to base inclinations opposed to a genuine manly nature. It is the word for love to parents, wife, children, king or country, as one's own. Aristotle (Nic. ix. 7, 3) speaks of poets as loving (στέργοντες) their own poems as their children. See also Eurip. Med. 87. Ἁγαπᾶν is to love out of an intelligent estimate of the object of love. It answers to Lat. diligere, or Germ. schatzen to prize. It is not passionate and sensual as ἐρᾶν. It is not, like φιλεῖν, attachment to a person independently of his quality and created by close intercourse. It is less sentiment than consideration. While φιλεῖν contemplates the person, ἀγαπᾶν contemplates the attributes and character, and gives an account of its inclination. Ἁγαπᾶν is really the weaker expression for love, as that term is conventionally used. It is judicial rather than affectionate. Even in classical usage, however, the distinction between ἀγαπᾶν and φιλεῖν is often very subtle, and well-nigh impossible to express.

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

The noun ἀγάπη, oClass., was apparently created by the lxx, although it is found there only 19 times. It first comes into habitual use in Christian writings. In N.T. it is, practically, the only noun for love, although compound nouns expressing peculiar phases of love, as brotherly love, love of money, love of children, etc., are formed with φίλος, as φιλαδελφία, φιλαργυρία, φιλανθρωπία. Both verbs, φιλεῖν and ἀγαπᾶν occur, but ἀγαπᾶν more frequently. The attempt to carry out consistently the classical distinction between these two must be abandoned. Both are used of the love of parents and children, of the love of God for Christ, of Christ for men, of God for men, of men for Christ and of men for men. The love of man for God and of husband for wife, only ἀγαπᾶν. The distinction is rather between ἀγαπᾶν and ἐπιθυμεῖν than between ἀγαπᾶν and φιλεῖν. Love, in this passage, is that fruit of the Spirit which dominates all the others. See Gal 5:13, Gal 5:14. Comp. Co1 13:1-13; Jo1 2:5, Jo1 2:9-11; Jo1 3:11, Jo1 3:14-16; Jo1 4:7-11, Jo1 4:16-21; Jo1 5:1-3.

Joy (χαρά)

Comp. joy of the Holy Ghost, Th1 1:6, and see Rom 5:2; Rom 14:17; Rom 15:13; Co2 6:10; Phi 1:25; Phi 4:4; Pe1 1:8; Jo1 1:4.

Peace (εἰρήνη)

See on Th1 1:1. Here of mutual peace rather than peace with God.

Long suffering (μακροθυμία)

See on be patient, Jam 5:7, and comp. Rom 2:4; Co2 6:6; Eph 4:2; Col 1:11.

Gentleness (χρηστότης)

See on good, Rom 3:12; see on easy, Mat 11:30; see on gracious, Pe1 2:3. Better, kindness; a kindness which is useful or serviceable.

Goodness (ἀγαθωσύνη)

Po. See on Rom 3:12.

Faith (πίστις)

Trustfulness.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Love - The root of all the rest. Gentleness - Toward all men; ignorant and wicked men in particular. Goodness - The Greek word means all that is benign, soft, winning, tender, either in temper or behaviour.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But the fruit of the Spirit - Both flesh - the sinful dispositions of the human heart and spirit - the changed or purified state of the soul, by the grace and Spirit of God, are represented by the apostle as trees, one yielding good the other bad fruit; the productions of each being according to the nature of the tree, as the tree is according to the nature of the seed from which it sprung. The bad seed produced a bad tree, yielding all manner of bad fruit; the good seed produced a good tree, bringing forth fruits of the most excellent kind. The tree of the flesh, with all its bad fruits, we have already seen; the tree of the Spirit, with its good fruits, we shall now see. Love - Αγαπη· An intense desire to please God, and to do good to mankind; the very soul and spirit of all true religion; the fulfilling of the law, and what gives energy to faith itself. See Gal 5:6. Joy - Χαρα· The exultation that arises from a sense of God's mercy communicated to the soul in the pardon of its iniquities, and the prospect of that eternal glory of which it has the foretaste in the pardon of sin. See Rom 5:2. Peace - Ειρηνη· The calm, quiet, and order, which take place in the justified soul, instead of the doubts, fears, alarms, and dreadful forebodings, which every true penitent less or more feels, and must feel till the assurance of pardon brings peace and satisfaction to the mind. Peace is the first sensible fruit of the pardon of sin. See Rom 5:1, and the notes there. Long-suffering - Μακροθυμια· Long-mindedness, bearing with the frailties and provocations of others, from the consideration that God has borne long with ours; and that, if he had not, we should have been speedily consumed: bearing up also through all the troubles and difficulties of life without murmuring or repining; submitting cheerfully to every dispensation of God's providence, and thus deriving benefit from every occurrence. Gentleness - Χρηστοτης· Benignity, affability; a very rare grace, often wanting in many who have a considerable share of Christian excellence. A good education and polished manners, when brought under the influence of the grace of God, will bring out this grace with great effect. Goodness - Αγαθωσυνη· The perpetual desire and sincere study, not only to abstain from every appearance of evil, but to do good to the bodies and souls of men to the utmost of our ability. But all this must spring from a good heart - a heart purified by the Spirit of God; and then, the tree being made good, the fruit must be good also. Faith - Πιστις, here used for fidelity - punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secret of our friend, nor disappointing the confidence of our employer.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

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

Love - Αγαπη· An intense desire to please God, and to do good to mankind; the very soul and spirit of all true religion; the fulfilling of the law, and what gives energy to faith itself. See Gal 5:6.

Joy - Χαρα· The exultation that arises from a sense of God's mercy communicated to the soul in the pardon of its iniquities, and the prospect of that eternal glory of which it has the foretaste in the pardon of sin. See Rom 5:2.

Peace - Ειρηνη· The calm, quiet, and order, which take place in the justified soul, instead of the doubts, fears, alarms, and dreadful forebodings, which every true penitent less or more feels, and must feel till the assurance of pardon brings peace and satisfaction to the mind. Peace is the first sensible fruit of the pardon of sin. See Rom 5:1, and the notes there.

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

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

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

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

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⁷ Beareth all things, believeth all things, hopeth all things, endureth all things.

¹ Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
² And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
³ And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
⁴ Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
⁵ Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
⁶ Rejoiceth not in iniquity, but rejoiceth in the truth;
⁷ Beareth all things, believeth all things, hopeth all things, endureth all things.
⁸ Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
⁹ For we know in part, and we prophesy in part.
¹⁰ But when that which is perfect is come, then that which is in part shall be done away.
¹¹ When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
¹² For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
¹³ And now abideth faith, hope, charity, these three; but the greatest of these is charity.

¹⁶ He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

¹⁴ And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.

⁶ By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,

⁴ Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

¹ Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

⁸ Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:

² By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

¹ Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

²³ Meekness, temperance: against such there is no law.

²² But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

¹³ For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

¹² For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.

⁵ I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

¹ I am the true vine, and my Father is the husbandman.
² Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.
³ Now ye are clean through the word which I have spoken unto you.
⁴ Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.
⁵ I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
⁶ If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.
⁷ If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
⁸ Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

²⁰ I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.

¹² They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

³ If so be ye have tasted that the Lord is gracious.

³⁰ For my yoke is easy, and my burden is light.

¹² They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

¹¹ Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

² With all lowliness and meekness, with longsuffering, forbearing one another in love;

⁶ By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,

⁴ Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

⁷ Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

¹ Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

⁴ And these things write we unto you, that your joy may be full.

⁸ Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:

⁴ Rejoice in the Lord alway: and again I say, Rejoice.

²⁵ And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith;

¹⁰ As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

¹³ Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

¹⁷ For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

² By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

⁶ And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:

¹ Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.
² By this we know that we love the children of God, when we love God, and keep his commandments.
³ For this is the love of God, that we keep his commandments: and his commandments are not grievous.

¹⁶ And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.
¹⁷ Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.
¹⁸ There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.
¹⁹ We love him, because he first loved us.
²⁰ If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?
²¹ And this commandment have we from him, That he who loveth God love his brother also.

⁷ Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God.
⁸ He that loveth not knoweth not God; for God is love.
⁹ In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.
¹⁰ Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.
¹¹ Beloved, if God so loved us, we ought also to love one another.

¹⁴ We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.
¹⁵ Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
¹⁶ Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.

¹¹ For this is the message that ye heard from the beginning, that we should love one another.

⁹ He that saith he is in the light, and hateth his brother, is in darkness even until now.
¹⁰ He that loveth his brother abideth in the light, and there is none occasion of stumbling in him.
¹¹ But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.

⁵ But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.

¹⁴ For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

¹³ For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

³⁰ Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;

¹⁵ By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.

²² But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.

¹¹ Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

⁹ (For the fruit of the Spirit is in all goodness and righteousness and truth;)

²¹ What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

¹³ Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

⁸ Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.

³⁶ And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.

¹⁶ Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

⁸ Bring forth therefore fruits meet for repentance:

¹ Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

² By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

⁶ For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.