The Difference Between the Gifts of the Spirit and the Fruit of the Spirit.
It is of the greatest importance to a vital spiritual life and ministry that these two areas of spiritual blessing be fully understood in their relationship to each other. They are not the same. There must never be any confusion between them. One is not a substitute for the other. No one must ever say, as some have, “I do not believe in the gifts of the Spirit; I believe in love.” The gifts have their place and the fruit has its place, but they are in entirely different categories of spiritual blessing.
Note the following differences between these two: The gifts of the Spirit have to do with spiritual capabilities—what one can do in the service of the Lord. The fruit of the Spirit has to do with spiritual character—what one is in the Lord. The gifts are received as a result of the Baptism with the Holy Spirit. The fruit is the result of the New Birth and of abiding in Christ. Gifts are received instantly, while the fruit develops gradually. Gifts, of themselves, are not a means of judging the depths of one’s spiritual life, but the fruit is the basic criterion of the development of spiritual life and character. There are varieties of gifts, but there is only one fruit of the Spirit. Let us enlarge on these thoughts.
Spiritual gifts indicate spiritual capabilities, while the fruit denotes spiritual character. There are many natural gifts and talents with which people are endowed at birth. Without these inbred tendencies no one could really excel in any field (i.e., art and music). Jesus used the parables of the “talents” and the “pounds” to indicate that certain men were given these talents to use, and for which use they were held responsible. So in the spiritual realm, the Holy Spirit, at His Divine choosing, bestows certain spiritual capabilities to be used in spiritual service. The fruit of the Spirit, has nothing to do with what a person may be able to do in the service of the Lord. As we shall see, it will not have a great deal to do with what he does for the Lord, but how he does it.
The manifestation of gifts of the Spirit seem to have to do with the outpouring of the Spirit on the Day of Pentecost. Certainly the Apostles, and others, were possessedThere is a tendency among many to look with awe upon one who has many gifts of the Spirit as though this indicated a super-spiritual individual. It is well to realize that gifts are not, of themselves, the indication of the depth of one’s spiritual life. Paul said of the Corinthian church that they came “behind in no gift” (1 Cor. 1:7); in fact they were rather noted for the exercise of, at least some of, the gifts of the Spirit. At the same time the Apostle accuses them of being carnal and guilty of allowing many situations within their midst that were not evidences of spiritual advancement. Saul, the first king of Israel, was noted for his possession of the gift of prophecy. Just about the time of his anointing as king we read: “… and the Spirit of God came upon him, and he prophesied among them. And it came to pass, that when all that knew him before time saw that he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?” (1 Sm. 10:10, 11). Later in his reign, after he had dishonored the Lord and disobeyed His word, and God said He would no longer hear Saul’s prayers, and the Spirit of the Lord departed from him (1 Sm. 16:14), Saul got among a group of prophets and the Spirit of the Lord came upon him and he prophesied (1 Sm. 19:23, 24). But this certainly did not indicate that Saul was again a spiritual man. The measure of the development of the fruit of the Spirit in an individual’s life is, however, a real indication of the steadfastness of his abiding in Christ. (See also Balaam, as an example of one with gifts, but little spiritual life (Nm. 22–27].)
There are varieties of gifts, but one fruit of the Spirit. In 1 Corinthians 12:8–10, Paul lists nine different gifts of the Spirit. Other passages, such as Romans 12:6–8; Ephesians 4:11; and 1 Peter 4:10, 11, indicate that there may be many more. But there is only one fruit of the Spirit, which is love. It is unscriptural to speak of the “fruits of the Spirit.” What is listed in Galatians 5:22, 23 are eight characteristics of the fruit of the Spirit, love. All these other virtues which are mentioned are but facets of love. When the Spirit of God comes into one’s life, He invariably sheds abroad His Love in the heart. In Notes From My Bible, by D.L. Moody, this characterization of love is found in terms of all these other virtues, as follows:
Joy is love exulting.
Peace is love reposing.
Longsuffering is love untiring.
Gentleness is love enduring.
Goodness is love in action.
Faith is love on the battlefield
Meekness is love under discipline.
Temperance is love in training.12
E. The Relationship Between the Gifts of the Spirit and the Fruit of the Spirit.
While there are certain definite differences between the gifts and fruit of the Spirit, there is also a very vital relationship between these two. It is not by chance that the thirteenth chapter of 1 Corinthians comes right between the twelfth and the fourteenth chapters. Chapters twelve and fourteen deal with the gifts of the Spirit, while chapter thirteen is all about love, the fruit of the Spirit. This emphasizes the importance of having the fruit of the Spirit in close relation to the gifts. Paul makes it very clear that the gifts without the fruit are powerless and of little use. In fact, he goes as far as to say that they are “nothing.”
If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. And if I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing” (1 Cor. 13:1, 2 NASB).
As has been stated above, love is the very essence of the fruit of the Spirit. So what Paul is saying is that though he has the gift of speaking with other tongues, of prophecy, wisdom, knowledge and faith, and does not have the fruit of the Spirit, these gifts mean absolutely nothing. The development of the inner nature of a Christ-like character must be behind any use of the spiritual gift. While he is emphasizing the negative fact that the gift without the fruit is of no value, one must recognize the positive truth that the ministry of the gifts of the Spirit, accompanied by the fruit of a spiritual life is of great power and usefulness in the work of the Lord. The Holy Spirit is as much interested in character as He is in power. Every Spirit-baptized servant of the Lord needs to realize the importance of both of these blessings. (This subject is discussed again in Sec. VI. The Gifts of the Spirit, see J. The Relationship Between the Gifts and The Fruit of the Spirit.)
F. Detailed Characteristics of the Fruit of the Spirit.
1. Love: “Now the fruit of the Spirit is love” (Gal. 5:22).
It would be impossible to over-emphasize the prominence of this gracious virtue as the chief characteristic of the Christian life. “Beloved, let us love one another: for love is of God: and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love” (1 Jn. 4:7, 8). Thus, love is the evidence that one has been born of God. Not only is it the inner evidence, it is also the outer evidence. Jesus said, “By this shall all men know that ye are my disciples, if ye have love one to another” (Jn. 13:35). He also gave His disciples the command: “… Love your enemies, do good to them which hate you, bless them that curse you, and pray for them which despitefully use you” (Lk. 6:27, 28). This is impossible to the natural man; it cannot be produced by human effort. Such love can only be the product of the Love of God being shed abroad in one’s heart by the Holy Ghost (Rom. 5:5). The love which the Spirit produces is something more than ordinary human affection, however sincere. It comes from abiding in Christ and experiencing His Love flowing through the soul. Love is the cement which binds all the other virtues of the fruit of the Spirit together into a united whole. It is the common denominator of all Christian character. One cannot love and fail to have any of the other virtues. To be filled with the Spirit is to be filled with love.
2. Joy: “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Rom. 14:17).
Joy is love’s reaction to God’s mercies, blessings, and benefits. Christian joy is not, however, dependent on circumstances. The joy which is a facet of love trusts God even in the most trying circumstances. Human joy looks at things upon earth and is affected by the condition of earth. Christian joy—a fruit of the Spirit—looks heavenward and is unaffected by surrounding conditions, because Heaven’s benefits are unvarying. Joy accepts trials as Divine blessing in disguise. The true Christian life is a joyful life. Those who would suppress all emotion in Christian worship, and who call all enthusiasm and rejoicing emotionalism, do not rightly interpret the Word of God. Not one sentence of condemnation of emotion can be found in God’s Word; but it does not teach emotionalism. Joy is natural to Christianity. Paul uses the word “joy” and “rejoice” seventeen (17) times in the short epistle to the Philippians. Emotionless worship is cold worship. Emotion is the condition of being inwardly moved. Emotionalism is the seeking of emotion as an end in itself—emotion for emotion’s sake. We carefully distinguish between emotional extravagance and the true operations of the Holy Spirit. In accordance with the teaching of the Scripture, we exercise control over our feelings so as not to selfishly interrupt more profitable phases of worship and the ministry of the Word. On the other hand, we believe in singing joyfully, in praying earnestly, in preaching zealously, in testifying forcefully, and in giving cheerfully; “for the joy of the Lord is your strength” (Neh. 8:10). When the Spirit of God fills an individual, the joy of the Lord is bound to be there, “for in thy presence is fulness of joy” (Ps. 16:11).
3. Peace:
“For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Rom. 14:17).
Peace is deeper and more constant than joy. Jesus said, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you” (Jn. 14:27). Paul speaks of “the peace of God, which passeth all understanding” (Phil. 4:7). Peace with God is obtained as the result of being justified by faith (Rom. 5:1). But the fruit of the Spirit, peace, is an inner characteristic which manifests itself in peaceableness with others. It signifies freedom from a quarrelsome, contentious or party spirit. It seeks to live peaceably with all men. Thus the Spirit-filled believer may not only know peace with God, but he may have “the peace of God which passeth understanding” (Phil. 4:7), because of the promise, “And the God of peace shall be with you” (Phil. 4:9).
4. Longsuffering—Patience.
Virtually all modern translators render this word “patience.” This is not a very prevalent characteristic of the human spirit. Most of us are a little short of that gracious virtue of patience. It is, however, a very special characteristic of our loving Lord, and the Christian needs an ever closer abiding in Christ that this grace may become part of his life in Christ. It has been previously noted that “Longsuffering is love untiring.” It is love persevering through the storm and the flood. As each believer realizes how longsuffering the Lord has been with him it will enable him to be more patient with others. God is patient in seeking to win the unsaved: “The Lord … is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Pt. 3:9). “But thou, O Lord, art a God full of compassion and gracious longsuffering, and plenteous in mercy and truth” (Ps. 86:15). How much today’s Christian needs the Holy Spirit’s help in this area of Christlikeness! This may very well be the place where he needs Him the most. James admomishes: “But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (Jas. 1:4).
5. Gentleness—Kindness.
The NASB, NIV, and numerous other modern versions render this word as “kindness.” It is nowhere else, in the New Testament, translated as “gentleness.” The word is frequently used to depict God’s dealings with His people. They in turn bring glory to Him when they manifest this same graciousness to others. Kindness is love dealing with others in their faults. Perhaps nothing more frequently descredits one’s testimony and ministry than unkindness. No conceivable circumstance can possibly justify, on Christian grounds, unkind treatment of others. No matter how firm one must become in reproof, he never needs to become unkind. There is no greater mark of greatness and nobility of character than the ability to reprove in kindness. “Reprove, rebuke, exhort with all longsuffering” (2 Tm. 4:2). “Love suffereth long, and is kind” (1 Cor. 13:4).
6. Goodness:
“For the fruit of the Spirit is in all goodness and righteousness and truth” (Eph. 5:9).
The goodness mentioned here has reference to works and acts of goodness, to goodness shown to others, to practical works of love. If a man is truly good at heart, he does good to others. There is a kind of pharisaical, self-righteous goodness which is more of a blight to Christianity than a recommendation. Selfish goodness could well be a kind of badness. “Goodness is love in action.” It is love heaping benefits on others. The Christian does good because he is good. Negative goodness is not sufficient. When the Holy Spirit pervades the being, there is a positive outflow of goodness to all men.
7. Faith.
The majority of translators render this word as “faithfulness,” rather than “faith.” It has to do with character as it relates to others. J. Lancaster is quoted as saying: “While faith in God and His Word is the basis of our relationship with Him, and the avenue through which His blessings flow into our lives, what is in view here is the faithfulness of character and conduct that such faith produces.”13 The fruit of a tree is not for the tree, but for others. Thus, each of these beautiful characteristics indicate the Christian’s attitude to those with whom he comes in contact. Two thoughts have been suggested from this particular virtue. The first is expressed in the word “trustworthiness.” Jesus said to the two who multiplied their talents, “Well done, thou good and faithful servant: thou has been faithful over a few things …” (Mt. 25:21, 23), suggesting the characteristic of trustworthiness. According to this interpretation, the one who bears the fruit of the Spirit will keep his word with others; he will be faithful to his covenants, promises, duties and obligations. The true Christian does not shirk responsibility.
The second word is “trustfulness.” In his commentary on Galatians, Martin Luther says:
In listing faith among the fruits of the Spirit, Paul obviously does not mean faith in Christ, but faith in men. Such faith is not suspicious of people, but believes the best. Naturally the possessor of such faith will be deceived, but he lets it pass. He is ready to believe all men. Where this virtue is lacking, men are suspicious, forward, and wayward and will believe nothing, nor yield to anybody. No matter how well a person says or does anything, they will find fault with it, and if you do not humor them, you can never please them. Such faith in people, therefore, is quite necessary.
What kind of life would this be if one person could not believe another person?14
Paul plainly teaches this characteristic of love: “… Rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things” … (I Cor. 13:6, 7).
Both of these viewpoints are possible, and certainly trustworthiness and trustfulness are both necessary virtues. A true Christian will be neither unfaithful nor suspicious.
8. Meekness.
Jesus said, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Mt. 11:29). Meekness is slowness to anger and to take offense. The meek are not boistrous, noisy, or selfishly aggressive. They do not strive, quarrel, or contend. They are not argumentative or boastful. However, meekness must not be confused with shyness, timidity, or weakness, which are characteristics of an inferiority complex. W. E. Vine comments: “It must be clearly understood, therefore, that the meekness manifested by the Lord and commended to the believer is the fruit of power … the Lord was ‘meek’ because He had the infinite resources of God at His command.”15 Spiritual meekness is not cowardice nor lack of leadership. Moses was the meekest man in Israel, yet he was their greatest leader. He was humble and patient, but he was also capable of firmness and great courage. Rather than a disqualification for leadership, meekness is an essential to it. Jesus said, in the Sermon on the Mount, “Blessed are the meek; for they shall inherit the earth” (Mt. 5:5).
9. Temperance—Self-Control.
The word “temperance” is in reality “self-control.” Among the graces of the Spirit, which are the fruit of abiding in Christ, none is more important than self-control. “He that is slow to anger is better than the mighty; and he that ruleth his own spirit than he that taketh a city” (Prv. 16:32). Temperance is true self-love. He who respects himself, who considers his body to be a temple of the Holy Spirit, will exercise control over his own impulses. True temperance is control over not only food and drink, but over every phase of life.
Temperance means full self-control. It means control over anger, carnal passion, appetites, desire for worldly pleasure, and selfishness. Before one can rule a city, a community, a club, a church or a nation he must first be able to rule his own spirit. Paul treats this subject admirably in his letter to the Corinthians; he says:
All things are lawful unto me, but all things are not expedient [profitable]: all things are lawful for me, but I will not be brought under the power of any. Meats for the belly and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. And God hath both raised up the Lord and will also raise us by his power (1 Cor. 6:12–14).
What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s (1 Cor. 6:19, 20).
In concluding his remarks concerning the nine graces of the fruit of the Spirit, as Paul enumerates them in Galatians 5:22, 23, Samuel Chadwick makes this interesting statement:
In newspaper English, the passage would read something like this: The Fruit of the Spirit is an affectionate, lovable disposition, a radiant spirit and a cheerful temper, a tranquil mind and a quiet manner, a forebearing patience in provoking circumstances and with trying people, a sympathetic insight and tactful helpfulness, generous judgment and a big-souled charity, loyalty and reliableness under all circumstances, humility that forgets self in the joy of others, in all things self-mastered and self-controlled, which is the final mark of perfecting.16
In summarizing the subject of the Fruit of the Spirit, it is emphasized that these characteristics are not imposed upon the Christian from without, but are the result of the life of Christ within. They describe the character of Jesus Christ in the life of the believer. J. Lancaster explains:
In some ways the term “Christlikeness” is inadequate, since the Christian is called, not merely to resemble Christ, but to share His very life. With deference to a great Christian classic, the life of the believer is more than the imitation of Christ; it is becoming “a partaker of the divine nature” (2 Peter 1:4). One might be bold enough to suggest that “Christness” would be nearer the mark, since the believer is more than a copy of Christ; he is part and parcel of His very being, “bone of His bone, flesh of His flesh,” as Paul daringly puts it in Ephesians 5:30. Our likeness to Christ is therefore not something applied from without—a cosmetic transformation produced by the formulae of some religious make-up department—but a genuine likeness produced by an intimate relationship with Him. Christ’s own analogy of the vine and the branches upholds this (John 15). The branches are not merely “vine-like,” they are part of the vine; likewise the fruit does not merely resemble grapes, but possesses their inherent structure and taste.17