AUGUST 31, 2014

 

THE CHRISTIAN DUTY OF PRAYER

 

INTRODUCTION:

 

1.  What better way to wrap up this epistle, and particularly to conclude this Martial Speech, than with an earnest exhortation to prayer.

a)  Some commentators consider “all prayer” to be the last piece of the Christian’s armour that he is to put on, but it is not a piece of armour per se, nor is it a separate weapon that he takes up.

b)  Prayer should rather be thought of as that which conditions the right use of the whole armour. Perhaps in this way, it might be likened to that piece of armour of which we are instructed, “withal, taking the shield of faith,” i.e. in association with all, taking the shield of faith. Likewise, prayer might be the cloak that covers the Christian in complete armour.

2.  It is not armour or weapons that make the soldier; there must be courage and strength. The Christian has no resources of strength within himself. For this the Christian warrior must call upon God for help and aid from above.

I.  THE CHRISTIAN’S DUTY OF PRAYER.

A.  THE CHRISTIAN SOLDIER MUST BE A MAN OF PRAYER. (VERSE 18)

1.  Can we conceive of standing battle ready apart from prayer?

a)  This is what “Stand therefore” in Verse 14 means, stand ready.

b)  In Verse 13, “stand” means to maintain a stand.

2.  Who is able to hold up the shield of faith without prayer?

3.  Is not prayer an essential part of preparing our feet to run with the Gospel?

4.  Surely none can hope to handle the Sword of the Spirit apart from prayer. (Verse 17; Acts 6:4)

5.  Our Great Champion who first put on this armour did not enter the battle without agonizing in prayer. (Isa. 59:16, 17; John 17)

B.  CHRISTIANS ARE TO EXERCISE ALL KINDS OF PRAYER. “…all prayer…” i.e. “all kinds of  prayer.”

1.  First, all kinds of prayer might be taken to mean the various ways we exercise ourselves in prayer, for example, vocal or silent; private or corporate; impromptu or formal, etc.

2.  Second, there are distinct kinds of prayer as to their purpose. “…prayer and supplication.”

a)  The term prayer may be all inclusive. To be more specific, for example, supplication is a type of prayer. However, all prayer is not supplication.

b)  Supplication is petitioning God for something, either for ourselves or for others. In prayer we may supplicate God, or we may not, we may offer prayer of worship and thanksgiving without                   petitioning Him for anything.

3.  The duty which Paul here urges is the use of all kinds of prayer; continued, habitual aspirations, and outgoings of the heart to God. This requires a sense of His constant nearness, and also a sense of our continual necessity.

C.  CHRISTIANS MUST PRAY IN ALL SEASONS. “Praying always,” i.e. “praying in all seasons.”

1.  Jesus said, “Men ought always to pray and not to faint.” (Luke 18:1)

2.  It is through prayer that we redeem all seasons and occasions from unprofitableness.

3.  It is true that prayer is sometimes a struggle for us, but if we are fainting in prayer, how shall we not also faint in the battle?

4.  Praying always includes being instant in prayer on all occasions in every time of emergency. (See also Phil.4:6)

D.  CHRISTIAN PRAYER IS PRAYER IN THE SPIRIT. “…in the Spirit,” i.e. “under the influence of  the Holy Spirit.”

1.  Praying in the Spirit means praying as He teaches us.

2.  It means praying as he helps us. (Rom. 8:26)

E.  CHRISTIANS ARE TO BE WATCHFUL IN PRAYER. “…and watching thereunto,” literally, “watching unto this very thing,” i.e. praying in the Spirit.

F.  CHRISTIANS ARE TO PRAY WITH IMPORTUNITY. “…with all perseverance and supplication for all saints.”

1.  “Perseverance and supplication” amount to importuning supplication. It means to wrestle in prayer and not to faint.

2.  Christians wrestle not for their own interests merely, but for the common cause. “…for all saints.”

3.  We are members one of another, thus it is in our best interest to pray for one another.

4.  This means that we are to be mindful of the needs of our fellow Christians, and supplicate God on their behalf.

5.  The church has a common enemy, and we must not only stand our ground, but pray for those who are fighting him on other fronts.

II.  CHRISTIANS HAVE A PARTICULAR DUTY TO PRAY FOR THEIR LEADERS. (VRS. 19-22)

A.  INTERCESSORY PRAYER IS ITSELF A GREAT MINISTRY.

1.  We are exhorted to pray for all of the saints.

2.  We are exhorted to pray for our ministers. (II Thess. 3:1)

3.  Paul’s strong belief in intercessory prayer is seen in the fact of how frequently he solicited the prayers of the saints, and also in his often praying for the saints in every place. (Ch. 1:15ff; Phil. 1:3, 4; Col. 1:9ff; etc.)

B.  PAUL SOUGHT THEIR INTERCESSION ON HIS BEHALF ESPECIALLY FOR HIS LABORS IN THE GOSPEL. (VERSE 19)

1.  He desired boldness in making known the Gospel.

2.  He desired divine assistance in preaching, including power of speech; freedom of utterance; courage to keep back nothing; ability to make known the mystery.

3.  We do not think of Paul as capable of deficiency in any of these areas. May his request keep us mindful of our own desperate need.

C.  PAUL ASKED FOR THEIR PRAYERS RESPECTING HIS PECULIAR CIRCUMSTANCES AS AN AMBASSADOR IN BONDS. (VERSE 20)

1.  It was for sake of the Gospel that he was in such circumstances. “For which” i.e. “for sake of which,” speaking of the Gospel, “I am an ambassador in bonds.”

2.  Whether he was free or in bonds, he was an ambassador of Christ, and therefore a spokesman for the King of Kings. He must therefore have utterance and boldness to speak for Christ, as Christ Himself would speak.

D.  PAUL’S NEEDS WOULD BE MADE KNOWN IN GREATER DETAIL TO THESE INTERCESSORS BY TYCHICUS. (VERSES 21, 22)

1.  These verses may not have been intended primarily by the apostle as part of his appeal for their prayers on his behalf, but such would surely be the result.

2.  Tychicus was clearly a dear and faithful brother and minister, who had firsthand knowledge of Paul’s situation, and how he fared under the conditions of his imprisonment. He was the carrier, who would not only deliver this letter, but would also testify to them of the writer’s affairs more particularly.

3.  Paul writes that he sent Tychicus to them “for the same purpose,” i.e. to inform them of his situation. He specifies that Tychicus’ mission was to comfort their hearts with respect to his circumstances. Clearly he was being given grace sufficient for the trials and hardships.

4.  Let us seek to know the needs of our brethren respecting their particular circumstances and needs so that we can better bear their burdens to the Lord in prayer.

III.  THE APOSTLE’S CONCLUDING BENEDICTION. (VERSES 23, 24)

This is a little different from his usual benediction of grace and peace. He essentially prays for the continuance of the fruits of grace in the lives of all who loved the Lord Jesus Christ sincerely, i.e. all who continued in their love for the Lord Jesus Christ. These blessings he acknowledges, as always, come from God the Father, the fountain of all grace, through the Lord Jesus Christ.

 

 

AUGUST 17 / AUGUST 24, 2014

 

PAUL’S MARTIAL SPEECH

 

INTRODUCTION:

 

1.  The apostle concludes his letter to the Ephesians with what William Gurnall calls his Martial Speech.

2.  Who better to instruct them in preparing for war than this mighty warrior, whose present circumstances, i.e. his imprisonment, speaks for his enemy-awareness?

3.  Being reminded again of the theme of this practical portion of the letter, to walk worthy of the Christian calling mean, in addition to what we have before considered, to fight the good fight of faith.

a)  Salvation, however gratuitous, is obtained by a violent faith. (Matt. 11:12)

b)  The church below is the church militant.

c)  In this martial speech Paul reminds us that the conflict is real, arduous, and dangerous. True believers are often grievously wounded, and many professed believers become casualties of war.

4.  Thus, the apostle having like a great general arranged the rank and file, concludes his letter with his Martial Speech.

I.  A CALL TO ARMS. (VERSES 10-13)

A.  HE CALLS THEM TO STRENGTH AND COURAGE. (VERSE 10)

1.  He sees the awful struggle ahead.

a)  The conquest of Canaan pictures the Christian’s warfare. See God’s words to Joshua in preparing him for conflict. (Josh. 1:6-9)

b)  It takes great courage to obey God (Josh. 1:7); to face giants (Josh. 1:9). It takes strength to press on when others fall. (II Sam. 2:2ff)

c)  It takes strength and courage to wrestle against the powers of darkness, (Verse 12); to slay the giants of sin (Col. 3:5).

2.  The nature of the conflict determines how we must prepare for it. “Be strong in the Lord.”

a)  Natural resources cannot compete against supernatural forces. (II Cor. 10:4)

b)  These higher powers of the universe are waging war, and our very salvation depends on the outcome.

c)  Essential to success in this war is a strength not found in us, but in Christ. (I Sam. 17:37)

B.  HE CALLS THEM TO PUT ON PROPER ARMAMENTS FOR THE BATTLE. (VERSE 11)

1.  As strength for the battle is in the Lord, so also armour for the battle is of the Lord. “…the armour of God.”

2.  It is vital that we have the complete outfit. “…the whole armour…”

a)  Some pieces are offensive, while other pieces are defensive, but whatever their purpose, we need them all.

b)  This phrase is one word in the original (panoplia). We need every piece because it works as a unit.

3.  What is the armour of God?

a)  First, it is Christ Himself. (Rom. 13:14) Christ is our panaplia. A Christless soul is completely without armour.

b)  Second, it is the graces of Christ. (Eph. 4:24)

c)  “It is not man’s morality and philosophical virtue that will repel a temptation sent with full charge from Satan’s cannon. It is the man in Christ, clothed in the armour of His grace.” –William Gurnall

4.  It is necessary that we put on this armour. “Put on the whole armour of God.”

a)  To put on is to keep in exercise. It’s not enough to have grace, but it must be constantly put to work. (Luke 12:35)

b)  We must hold fast every piece to the end. (I Pet. 1:13) One day when the church is the church victorious, we can lay down our weapons for good.

C.  HE CALLS THEM TO ARM THEMSELVES SO TO MAINTAIN A STAND AGAINST A MIGHTY AND CUNNING ENEMY. (VERSE 11b)

1.  These armaments are necessary because of who the enemy is. “The devil” (Satan, the dragon).

2.  These armaments are necessary because of the enemy’s tactics. “…the wiles of the devil.” Remember he is “that old serpent,” more subtle than any creature.

D.  HE CALLS THEM IN ORDER TO AWAKEN THEM TO THE FACT OF THE ENEMY’S SUPERNATURAL POWER. (VERSES 12, 13)

1.  Only armed with the Person and graces of Christ can we hope for success against an enemy who is not flesh and blood. (Verse 12)

2.  Properly armed, Christians can face days filled with evil assaults. “…that ye may stand in the evil day, and having done all, to stand.”

II.  A CALL TO PUT ON COMPLETE ARMOUR. (VERSES 14-17) We have seen that by putting on Christ we put on the whole panaplia, but to emphasize the fact that to put on is to exercise, i.e. to put the armour to work, we have the various pieces to the armour itemized.

A.  THE GIRDLE OF TRUTH. (VERSE 14a)

1.  With loins gird about, Christians are to stand therefore, i.e. be watchful and ready for combat. The word “stand,” in this instance means to keep rank, not to be distracted; do your duty. (II Tim.2:3, 4)

2.  He begins with armour for the loins, the seat of strength.

a)  The military girdle was for both ornament and strength. Truth provides a Christian with both beauty and strength.

b)  The apostle here speaks of truth subjectively, not to be understood objectively as it is seen in the next verse as our sword.

3.  The ancient girdle served a practical function. It bound the loose garments so that the soldier was not hindered by this own clothing. Plus, it covered vital organs and gave strength to the body. The girdle of truth keeps Christian soldiers from being hindered by entanglements of this life. (II Tim. 2:3, 4) Truth protects vulnerable areas exposed by life itself. Our love of truth and our commitment to it must prevail over natural affections, personal initiatives, and instinctive self-preservation.

B.  THE BREASTPLATE OF RIGHTEOUSNESS. (VERSE 14b)

1.  This piece of armour covered the body from the neck to the thighs, front and back.

2.  This is not our own righteousness, integrity, uprightness, purity of heart and mind, but rather, the infinitely perfect righteousness that consists in the obedience and sufferings of the Son of God. (Rom. 8:33, 34; Phil. 3:8, 9)

3.  The Branch out of Jesse shall wear righteousness as the girdle of His waist, and faithfulness (truth) as the girdle of His loins. (Isa. 11:5)

C.  FOOTWEAR OF THE PREPARATION OF THE GOSPEL. (VERSE 15)

1.  In ancient warfare, footwear was a very important part of the soldier’s equipment. The greaves that covered the feet and legs were needful because of rough terrain, briars, and thorns, etc. But, it seems that the point here is not so much to be shod for protection, as it is for swiftness.

2.  Some see the Gospel itself as the footwear, as we stand on the firm ground of the Gospel.

3.  Others better understand it that we are to put shoes of swiftness on our feet.

a)  The word preparation means readiness.

b)  As the Gospel is good news, we are to be swift to announce the glad tidings to those who are perishing.

D.  THE SHIELD OF FAITH. (VERSE 16)

1.  “Above all,” or better, “withal, taking the shield of faith.”

2.  This faith is that by which we are justified and reconciled to God. (Rom. 5:1; II Cor. 5:18, 19) It is that faith of which Christ is the object. It is also that faith of which we have so many examples in Hebrews 11.

3.  This shield shall effectually quench the fiery darts of the wicked one. (Verse 16b)

a)  Satan’s darts are rightly described as fiery. If not quenched, they can set the soul on fire of hell.

b)  He, by his fiery darts would kindle in us lusts, passion, proud ambitions, etc.

c)  Let us never lower our shield so as to expose our mind and heart to these flaming darts.

E.  THE HELMET OF SALVATION. (VERSE 17a)

1.  Salvation, which is “the hope of salvation” (I Thess. 5:8) is that which adorns the head, enabling the Christian to hold up his head with confidence. The hope of salvation gives us courage and determination in the heat to the battle. Whatever Satan may do to hurt and hinder us, he cannot crush our head as our Champion did to him.  He cannot deal the death blow. Many have been martyred, but no true believer has ever lost his life. Satan may destroy the body, but not the soul.

2.  Our Lord when He went into battle put the helmet of salvation upon His head. (Isa. 59:17) He returned from the battle bloody, but nonetheless alive and victorious. (Isa. 63:1-4) When He died, He committed His life to the Father, until He would take it again. (Luke 23:46; John 10:17, 18) The martyr Steven imitated his Lord when he was killed for sake of the Gospel. (Acts 7:59)

F.  THE SWORD OF THE SPIRIT. (VERSE 17b)

1.  The sword of the Spirit is the Word which the Spirit gave. (II Pet. 1:21; II Tim. 3:16, 17)

2.  The sword of the Spirit is our only offensive piece of armour.

3.  The Word of God is that which God has spoken – GOD’S WORD; THE BIBLE.

4.  See Heb. 4:12; Rev. 1:16; 2:16; 19:15.

 

  AUGUST 3 / AUGUST 10, 2014

 

DUTIES OF SUBMISSION (PART II)

 

INTRODUCTION:

 1.  In dealing with the subject of submission Paul first gave a general exhortation (Verse 21), before moving on to speak of this Christian duty as pertaining to particular relationships, of which, he begins with that of wives to their husbands. (Verses 22-25)

2.  Because of the beautiful typologies that are set forth in the marriage union depicting Christ and the church, the apostle saw fit to enlarge upon that blessed subject before continuing his direction respecting other relative duties of submission.

3.  In the passage before us he gives two sets of instructions, both of which flow form the underlying principle of the Fifth Commandment, respecting obedience to superiors. The Fifth Commandment provides the basis for all such civil duties as demand respect, reverence, and submission, whether it be to parents, master, or even civil authorities. (Ex. 20:12; I Pet. 1:13, 14; Rom. 13:1-5)

a)  The first set of instructions belongs to children and parents. (Verses 1-4)

b)  The second set of instructions belongs to servants and masters. (Verses 5-9) Note: We refer to them as “sets” because in each case the duty ascribed to an inferior has a corresponding duty that belongs to the superior.

 

I.  THE DUTY OF CHILDREN TO REVERENCE AND OBEY THEIR PARENTS. (VERSES 1-4) Let us notice three important things respecting this duty.

 

A.  FILIAL OBEDIENCE IS THE MORAL OBLIGATION OF CHILDREN. (VERSES 2, 3)

1.  That parents command and children obey is according to the divine order, and also the natural order.

a)  So close is parental love and care to that of God, that parents stand to their dependent children in the place of God.

b)  Parents, under god, give life to their children, care and provide for them, protect and cherish them, and this they do freely.

c)  In return, children are to honor and obey their parents, for it is right.

2.  The duty is included in the Decalogue, the ten main points of God’s moral law, written in stone with the very finger of God. But, it was written in the hearts of man long before it was written in tables of stone. (Rom. 2:15; 5:13, 14a)

3.  So vital is this commandment to society that it heads the list of our duties to our fellow men, being placed at the top of the second table.

4.  Any flagrant breach of this commandment was, according to Mosaic Law, punishable by death. (Ex. 21:15; Deut. 27:16; Matt. 15:4) Of course, this would have required that charges be pressed, which rarely, if ever, would happen, however, this emphasizes the seriousness of the crime in God’s eyes.

5.  To this moral duty God has attached a particular blessing. (Verses 2b, 3)

a)  The apostle adds in parenthesis that it is the first commandment with promise. In fact it is the only one with a promise attached. His meaning is that it is the prime (first in importance in the second table, and it has a promise attached).

b)  The promise itself has a theoretical application, in that it has reference to length of days in the land which God had given them. (Ex. 20:12)

c)  The apostle, however, makes it more general. (Verse 3) This states a general rule, and makes known what will be the usual course. Children who honor and respect their parents are more likely to be well and live longer because of the kind of life they are more apt to lead.

 

B.  FILIAL OBEDIENCE IS A CHRISTIAN DUTY. (VERSE 1) It did not begin with the church, but it is thereby lifted to a higher plane.

1.  The nature and character of this obedience is expressed. “In the Lord.” this phrase is not intended as a limitation (so far as duty to God allows), but rather as a reason. “Children obey…” for the Lord is well pleased by your obedience. (See Col. 3:20)

2.  The ground of this obedience is expressed as well. “For it is right.”

a)  The reason children are to obey their parents is not the personal worthiness of the parents due to their character, kindness, love, etc.

b)  This obligation exists wherever the relation exists because God has commanded it and it is therefore right. For Christians it is ever more obligatory, because we are “in the Lord,” and our chief end is to please Him.

 

C.  FILIAL OBEDIENCE AND HONOR MUST BE NURTURED AND ENCOURAGED BY PARENTS. (VSE. 4)

1.  Parents have duties to their children by which, among other things, their children’s honor and respect for them will be encouraged. These duties are summarily expressed here by the apostle.

a)  Negatively, “Ye fathers (this goes for mothers too) provoke not your children to wrath.” Do not abuse your God-given authority so as to provoke your children. This can be done, and often is done, by uncontrolled anger, extreme severity, unreasonable rigidity, gross injustice, partiality, etc.

b)  Positively, “Bring them up in the nurture and admonition of the Lord.” Children are the heritage of the Lord, and are to be raised for Him. This is done in two ways.

(1)  First, children are to be nurtured. This involves the whole process of education.

(2)  Second, children are to be admonished. This involves the duty of warning and correction.

2.  There is no higher responsibility given to men and women than the proper rearing of children.

a)  Parents have a duty to their children to “bring them up.” They must be brought up physically, and intellectually, but key to all, they must be brought up spiritually.

b)  According to this text, the religious, i.e. Christian element is essential to the proper education and discipline of a child.

II.  THE DUTY OF SERVANTS TO CONSCIENTIOUSLY OBEY THEIR MASTERS. (VERSES 5-9) This too is an exhortation to Christian duty. Some might have thought that as men were made free in Christ, the yoke of bondage had been removed, but, it is not from temporal bondage that the Gospel primarily sets men free. As men are freed from the bondage of sin, the effects upon societies will be such that slavery and other moral evils will be done away, but Scripture teaches that believing servants must honor Christ in their present station. (I Cor. 7:20-24;I Tim. 6:1) The Bible method of dealing with this and similar institutions is to enforce on all concerned parties the great principle of moral obligation. The apostle, therefore, without either denouncing or commending slavery, simply inculcates on both servants and masters their appropriate duties. These principles, when truly applied, prevent much evil. (I Tim. 6:2; Col. 4:1)

A.  SERVANTS ARE TO BE OBEDIENT TO THEIR MASTERS AS BECOMES THEM AS CHRISTIANS. (VERSES 5-8)

1.  The nature of this obedience. “In fear and trembling…”

a)  It is to be done meticulously, carefully, and attentively. Wherever this expression is used it is in every case a solicitude to do the right thing that is implied, giving meticulous, careful attention. (I Cor. 2:3; II Cor. 7:15; Phil. 2:12)

(1)  This fear is not of man, but rather, the reverential fear of God.

(2)  As this exhortation applies to us today, we are to understand that employees are to be conscientious, diligent workers, laboring as unto the Lord.

2.  It is to be done with singleness of mind. “In singleness (simplicity) of your heart.”

a)  This means that in servile obedience our work is to receive our undivided attention.

b)  Titus exhorted servants at Crete not to purloin, but to show all fidelity. (Tit. 2:9)

c)  In other words, when on the boss’s clock, employers are to be focused on the job they are being paid to do.

3.  It is to be done “as unto Christ.”

a)  Faithfulness to one’s employer is part of a Christian’s obedience to Christ.

b)  This gives a Christian character to simply doing your job well, and it renders glory to God. (I Cor. 10:31; I Tim. 6:1)

4.  It is to be done sincerely. (Verse 6) The phrase singleness of heart in Verse 5 means not only simplicity of heart (undivided) but also sincerity of heart.

a)  Sincere obedience remains focused, diligent, and aggressive, even when no one is watching. “Not with eye service as men pleasers.”

b)  Though we may serve earthly masters, we are first and foremost servants of Christ. And though we would please our employer, Christian workers have a higher motive. We would please our Master Who is always watching.

c)  Sincere obedience is to do the will of God from the heart;” not barely, but heartily.

5.  The whole character of sincere obedience is here summed up. (Verse 7; Col. 3:23)

a)  “With good will.”

b)  “As unto the Lord.” it is unconditional obedience, for it depends not upon the master’s disposition or fairness, but it is done in service to Christ, Who is always worthy of our best.

 

6.  The greatest encouragement and incentive to sincere service is here given. (Verse 8)

a)  There is no bond or free with God. All are on equal footing.

b)  Faithfulness is rewarded by Him, Who is no respecter of persons.

c)  Men may not reward our diligence, but if done as unto the Lord, He acknowledges and rewards true obedience.

B.  BELIEVING MASTERS ARE TO POSSESS AND MAINTAIN THEIR SERVANTS IN A MANNER BECOMING THEIR PROFESSION. (VERSE 9)

1.  This duty he has in common with his servant. “Ye masters do the same thing.”

a)  The same religious obligation. (I Tim. 6:2)

b)  The same good will principle. (Verse 7)

c)  The same heavenly Master to whom he must give account. The same Lord is watching and taking note. Christ will judge a master for defrauding his servant just as severely as He will punish a slave for robbing his master. Paul adds, “There is no respect of persons with God.”

2.  Christ holds believing masters to the high standard of His Law. (Col. 4:1)

a)  They are not to be tyrannical, threatening their servants.

b)  They are to be fair and just with their compensations, giving that which is just.

c)  They are to treat them as equals, not as to station in life, but as equals by right of creation. The servant’s rights as a husband, father; as a man requiring food, shelter, clothing, rest, etc., are the same as any man, and not to be violated.

3.  Let us all remember that our Master is in heaven, and whatever our station in life, it is Him that we must please.

 

JULY 27, 2014

 

HUSBANDS AND WIVES / CHRIST AND THE CHURCH

 

INTRODUCTION:

 

1.  As we have begun to consider the duties of submission with respect to various relationships in the church, the first particular exhortation is directed to husbands and wives. The Apostle first gave a general exhortation in Verse 21, and then proceeded with a word to wives, who are to submit to their own husbands, even as the church is subject to Christ. The corresponding duty of the husband is to love his wife, even as Christ loved the church.

2.  Before moving on to address duties of submission respecting other relationships, the Apostle will speak more fully of the glorious union between Christ and the church, of which the marriage union is an apt emblem.

3.  In order to fully present the picture, he goes back to the origin of the marriage union (Gen. 2:18-24) where we find the prototype to be so striking that it is difficult to determine of which union he is speaking. (Verse 32)

 

I.  CHRIST IS THE PERFECT MODEL AS THE BRIDEGROOM OF THE CHURCH. (VERSES 25-28) We are struck as we read this passage, first, with the model of perfection to whom the faithful husband looks, and second, the glorious future which Christ intends for His church.

 

A.  NOTICE FIRST, THE CHOSEN CHURCH IS THE OBJECT OF CHRIST’S PARTICULAR LOVE. (VERSE 25)

 

1.  The likeness is to the love of a husband for his wife.

2.  But, more than a likeness, it is the very thing itself. (John 3:29a; Rev. 21:2, 9)

3.  The church which Christ loved and gave Himself for is made up of the entire company of the elect. These include as many as the Father gave to the Son before all worlds, whose names are written in the Lamb’s Book of Life. Each one of these is particularly known to Him, and chosen in Him.

4.  We must remember what the church was when Christ loved it and gave Himself for it.

a)  By nature no different than the rest of the race.

b)  In practice, there was no difference over all.

5.  Yet Christ’s love for His church is as the love of a husband: special, enduring, constant, hearty. For her he forsakes all others.

 

B.  NOTICE SECONDLY, THE WORK THAT CHRIST’S LOVE MOVES HIM TO ACCOMPLISH. (VS. 26)

1.  What the church is not by nature, He has resolved to make her by grace.

2.  The bride of Christ must be pure and holy. For this reason He gave HIMSELF. He gave not His royalty, nor the joys of heaven merely, but Himself.

3.  This purification and cleaning is twofold in nature.

a)  He gave Himself for us that we might have His righteousness imputed to us. This is positional.

b)  He gives Himself to us (indwells us) that we might experience practical purification and cleaning.

4.  The outward instrument used to accomplish this sanctification and purification is the Word of God. “…with the washing of water by the word.” (John 17:17; Tit. 3:5)

 

C.  NOTICE THIRDLY, THE GLORIOUS PROSPECT FOR CHRIST’S CHOSEN AND SANCTIFIED BRIDE. (VERSE 27)

1.  She is to be a glorious church.

a)  We have no glorious church on earth.

b)  The church glorious will be such that the radiance of every Christian will be unclouded by sin; every life will be clear of all corruption.

c)  She shall be so perfectly glorious as to be “without spot or wrinkle,” or anything that might be construed as such. “…or any such thing.”

2.  She is to be presented to the Bridegroom at His coming.

a)  Notice, the Lord will present His Bride to Himself. (Verse 27a)

b)  She is now making herself ready. Today we are espoused, then we shall be married.

 

II.  THE INSTITUTION OF MARRIAGE WAS FROM THE BEGINNING INTENDED TO BE AN EMBLEM OF CHRIST AND THE CHURCH. (VERSES 28-33; GEN. 2:21-24) As the Apostle proceeds to complete the analogy, (husband and wife / Christ and the church) he clearly takes us back to the original picture. The type is so perfect and complete that while speaking of the one, the Apostle is at the same time describing the other. (Verse 32) Let us keep in mind the point in all of this. He is exhorting wives in their duty to submit to their husbands, and husbands in their duty to love their wives. The great standard for the wife is the church in her submission to Christ. The great standard for the husband in Christ is His love for His bride, the church. Yet, the prototype for the relationship between Christ and the church is found in the marriage between Adam and Eve.

It is of the utmost importance to remember that marriage is a sacred and divine institution, and was from the beginning intended to be that which depicts the union between Christ and the church. When we understand this we then realize why the enemy is waging an all-out attack against the marriage union. He would cheapen it in many cases, and utterly destroy it in others. He is now trying to make a mockery of marriage by perverting it.

Charles Hodge wrote: “The highest social duty of a wife is to reverence and obey her husband, and the highest social duty of a husband is to love his wife. These duties cannot be neglected without entailing guilt and misery upon their household. The greatest social crime, next to murder, which a person can commit, is to seduce the affections of a wife from her husband, or a husband from his wife, and one of the greatest evils which civil authorities can inflict on society is the dissolution of the marriage covenant (so far as it is a civil contract) on other than scriptural grounds.”

 

A.  THE GREAT ARGUMENT FOR HUSBANDS LOVING THEIR WIVES IS THE WONDERFUL UNION WHICH GOD HAS FORMED IN MAKING THE TWAIN ONE FLESH. (VERSES 28-31) In his right state, it was no difficult thing for Adam to love Eve, who was his own flesh and bone. Surely the woman, who was out of man, found it to be most natural to submit to him whom she owed her being (first to God, and then to Adam). Since the fall, marriage and the respective duties of husbands and wives still remain      God’s wise and kind means to preserve society from corruption.

1. The first man loved the first woman as he loved himself, for she was bone of his bone and flesh of his flesh. (Gen. 2:23) From this fact Paul argues, “So ought men to love their wives as their own bodies.” (Verse 28)

a)  “So,” i.e. in like manner. (Verses 25-27)

b)  “As,” i.e. as being, or because they are their own bodies.

c)  “One flesh,” (Verse 31) i.e. one body; one man.

2.  He makes the point that as a man is to his wife he is to himself. (Verse 29; see Matt. 25:40) For a man to hate his wife ought to be considered just as absurd as if he hated himself.

3.  It is, however, to the great Standard that we must look to behold this great and glorious mystery which is beyond human comprehension. “For we are members of his body, of his flesh and of his bones.” (Verse 30) How is it that the church is one with Christ, so as to be thus described?

a)  There is, first, a similarity of nature. These words are the very words which Adam spoke when he beheld his newly created helpmeet. The great Husband of the church must mean the same thing only in a more spiritual sense.

(1)  The first wonder is that Christ took our nature. (Phil. 2:6; Heb. 2:11, 14-16; Gal. 4:4)

(2)  The second wonder is that He has made our nature as His. (I Pet. 1:23; II Pet. 1:4)

b)  There is, secondly, the signifying of an intimate relationship. Adam did not say, “She is flesh and bone the same as I,” but rather “She is bone of my bone, and flesh of my flesh.” He would never have considered that she could belong to anyone but him. So ought it to be with every marriage.

c)  In Adam’s words we see the claiming of a cherished possession. “This is now bone of MY bone and flesh of MY flesh.”

4.  Because the relation between husband and wife is more intimate than any other (even parent/child), a man shall consider all other relations subordinate to it. (Verse 31)

5. In Adam’s words we are reminded how the church is taken and formed from Christ Who died for her. (Vse. 32)

a)  Adam likely did not know all that occurred while he slept. (Gen. 2:21-23)

b)  Christ, on the other hand, knew quite well the origin of His spouse, and the price He paid for her creation.

(1)  He still bears the scar in His side.

(2)  We are the fruit of His death. (John 12:24)

(3)  The new “Eve,” the new “Mother of all living” was taken from His riven side while He slept.

(4)  Thus Christ, the Second Adam, does not abide alone, God has seen to that. (Gen. 2:18)

 

B.  FROM THE RELATIONSHIP BETWEEN CHRIST AND HIS CHURCH THE APOSTLE MAKES HIS MOST COMPELLING ARGUMENT FOR THE AFORE-STATED DUTIES OF HUSBANDS AND WIVES. (VERSE 33)

1.  Originally, the marriage union that was formed between man and woman in the garden was given as an apt emblem of the union between Christ and the church. We have seen how this is so.

2.  Now, the union between Christ and the church, His love for her and her subjection to Him, is presented as the grand example for husbands and wives in their respective duties to each other. How sacred, then, must these duties be!!