JULY 20, 2014

 

DUTIES OF SUBMISSION (PART I)

 

INTRODUCTION:

 

1.  Paul began the practical portion of the letter by beseeching believers to walk worthy of their Christian calling. This would mean that they walk in lowliness and meekness, with longsuffering, forebearing one another in love, for sake of maintaining a spirit of unity and peace in the church. This is the atmosphere in which the church can enjoy the blessings and gifts of the Holy Spirit, until it comes unto the perfect man in full conformity to Christ.

2.  Mutual responsibilities have been the consistent emphasis of this section of the epistle. The phrase “one another” appears over and over again. In keeping with that emphasis, in our present passage the Apostle exhorts Christians in the duties of submission one to another.

3.  He begins with the general exhortation, “Submitting yourselves one to another in the fear of God,” (Verse 21) before breaking the subject down into particular relations. This is important, because we shall see that Christian submission is the duty, not only of inferiors in a relationship, but of the superiors as well. All Christians are servants, and therefore have a servant’s heart of submission.

 

I.  GENERALLY SPEAKING, THERE IS A MUTUAL CONDESCENSION WHICH CHRISTIANS SUBSCRIBE TO IN THEIR VARIOUS RELATIONSHIPS. (VERSE 21)

 

A.  THERE IS A CONNECTION TO THE PRECEDING DUTIES.

 

1.  It is the Holy Spirit who inspires believers to sing to and encourage one another. (Verse 18)

2.  It is the Holy Spirit who gives believers a heart of submission.

 

B.  SUBMISSION IS NOT ONE-SIDED IN ANY OF OUR CHRISTIAN RELATIONSHIPS.

 

1.  This is evident in Christian marriage as we shall see. Husbands have headship in the home just as Christ is Head of the church, but Christ as Lord of the church made Himself the Servant of the          church.

2.  This is also evident in the parent-child relationship. There is no question which is the authority figure, yet the parent is not to act as a tyrant, but to lovingly provide for and teach his children. He is to be an example to his children of strength and love.

3.  None can deny that pastors are given a place of oversight as rulers over the flock, but they are not to act as lords over the church, but rather as stewards of Christ and servants to the people of God.

 

C.  ALL BELIEVERS ARE TO PRACTICE SUBMISSION TO ONE ANOTHER SO AS TO HAVE GOD’S APPROVAL. “…in the fear of God.”

 

1.  Christian submission is done out of reverence for God and His Word.

2.  This duty is performed not for fear of wrath, but for conscience sake. (Rom. 13:5)

3.  Submission is the attitude in which servitude raises believers to the highest place in the sphere of true religion. (Matt. 20:27)

 

D.  THE GENERAL EXHORTATION IS TO MUTUAL CONDESCENSION IN THE PERFORMANCE OF SPECIFIC DUTIES RESPECTING SUBMISSION.

 

1.  A submissive spirit is required not only of wives, children, and servants, but of husbands, parents, and masters as well.

2.  In each case the duty of the inferior party has a corresponding duty on the part of the superior party.

3.  This is not to say that the duty of submission is conditional or merely reciprocal. There is only one condition: “In the fear of God…as unto the Lord.”

 

II.  SPECIFICALLY, THE FIRST MENTIONED IS THE DUTY OF WIVES TO SUBMIT TO THEIR HUSBANDS IN THE LORD. (VERSES 22-24)

 

A.  THE DUTY OF THE WIFE EXPLAINED. (VERSE 22)

 

1.  The duty to be performed is unique and special. “Wives…unto…husbands.”

a)  Not as children to parents, and certainly not as servant to master. The wife is a helpmeet and a partner to the husband. As the church to Christ, her submission is to one with whom she is in                   union as one, and who sees her as the object of his special love. (Gen. 2:18, 24)

b)  Wives submit to their own husbands. This emphasizes that she has a rightful claim to his love, provision, protection, and faithfulness. He belongs to her, and she to him in a unique and special       way.

 

2.  The motive of the wife’s submission is high and worthy. “As unto the Lord.”

 

a)  “As” does not speak of equality, but more properly, it speaks of motive.

b)  Submission to any divinely appointed authority is, in fact, submission to God Himself. (Rom. 13:1, 2; Eph. 6:5)

 

3.  This duty takes in all other duties respecting her relationship with her husband. Just as the husbands duty to love his wife comprehends all other duties to her, so her submission to him embraces all the rest.

 

B.  BIBLICAL REASONS WHY WIVES ARE TO SUBMIT TO THEIR HUSBANDS. (VERSE 23)

 

1.  The fact of the husband’s headship is established in the order of creation (I Tim. 2:13; I Cor. 11, 8, 9), and also in the divine ordinance. (Col. 3:18; Tit. 2:5)

2.  The divine appointment of man’s headship is most practical. The woman’s natural frame makes it so.  (I Pet. 3:7) Paul points out that she was first in the transgression. (I Tim. 2:14)

3.  The resemblance to Christ authority over the church is the reason here given. “…even as Christ is the head of the church.”

 

a)  A picture that was beautifully set forth in the garden. (Gen. 2:18-25)

b)  A picture that Satan would destroy any way he can.

 

4.  The husband is to be the “savior” of his wife, as her protector and provider, just as Christ is the Savior of the body.

 

a)  Our society seems bent on masculizing its women, and feminizing its men.

b)  It is nonetheless man’s instinctive duty and his honor to care for and protect his own.

 

C.  THE CONCLUSION WHICH IS DRAWN FROM THIS REASONING. (VERSE 24)

 

1.  The manner of the wife’s subjection to her husband is seen. “As the church is subject unto Christ.”

2.  The extent to which this subjection is to be practical. “In all things…” This includes all things lawful; all things that may be done in good conscience; all things consistent with duty to God.

 

III.  THE CORRESPONDING DUTY OF THE HUSBAND TO HIS WIFE. (VERSE 25)

 

A.  THE HUSBAND’S SPECIAL AND ABIDING LOVE MAKES WIFELY SUBMISSION A PLEASANT DUTY.

 

1.  Once we were brought into loving union with Christ, His commandments were no longer grievous. (I John 5:3)

2.  Christ Who loves us and cares for us requires nothing of us that is not in our best interest.

3.  The husband’s model is Christ, Who loved and gave Himself for His bride, the church.

 

B.  THE WIFE IS THE OBJECT OF THE HUSBAND’S PARTICULAR AND DISCRIMINATING LOVE.

 

1.  As the church is to Christ, the wife is the husband’s chosen bride. He picked her out for himself, and for her he forsakes all others.

2.  Wives should have no problem honoring a husband who patterns his headship after Christ, and loves his bride as Christ loves the church.

 

C.  THE MEASURE AND GROUND OF THIS LOVE IS SEEN IN CHRIST’S LOVE FOR THE CHURCH, FOR WHOSE REDEMPTION HE DIED.

 

1.  This the Apostle enlarges upon through the end of chapter 5 (Verses 25-33) showing how the marriage union between a husband and wife is analogous to the union between Christ and the church.

2.  This we will consider in our next lesson, before continuing with Part II of Duties of Submission.

 

 

 JULY 6 / JULY 13, 2014

 

WALKING AS CHILDREN OF LIGHT

 

INTRODUCTION:

 

1.  Paul began the practical section of this epistle (Ch. 4-6) by calling upon the Ephesian believers to walk worthy of their Christian vocation. (Ch. 4:1) What exactly does this mean?

a)  It means taking up those Christian virtues which promote unity and peace in the church. (Ch. 4:1-6)

b)  It means using Christian gifts for their given purpose, each member of the body doing his part in seeing the church attain to its high goal. (Ch. 4:13; see Verses 7-16)

c)  It means turning, as renewed men, from the old life of sin, putting it off as a filthy garment, and putting on Christ’s righteousness, and becoming followers of God. (Ch. 4:17-5:2)

 

2.  Now, concerning those abominations that must be put off with the old man, the Apostle now once again stresses the absolute necessity of their removal. Christians are children of light and there can be no concord between light and darkness.

 

I.  A SOLEMN WARNING IS HERE REPEATED AGAIN DUE TO THE DEADLY NATURE OF THE SINS HERE LISTED. (VRS 3-6; CH. 4:17-19) The Apostle had already implied the deadlines of these abominations (Ch. 4:17-19), because the conscience becomes seared and the heart is hardened, thus the sinner loses all sense of remorse or guilt. Such a   state is the anteroom to hell itself. In this second warning, however, we are not left to draw our conclusion from implication merely, but he tells us plainly that those who indulge in such things are excluded from the Kingdom of Christ.

 

A.  THE BLACK LIST OF SINS THAT MUST BE ERADICATED. (VERSES 3, 4) This is not to imply that any sin is to be tolerated. Believers are to avoid all sin at all time. However, some sins more than others imperil the soul, and invite the wrath of God.

 

1.  At the top of the list are sins of sexual uncleanness.

a)  Fornication. Strictly speaking, this means sexual relationships between unmarried people. This was common among the heathen at Ephesus.

b)  Uncleanness. This includes every kind of sexual immorality.

2.  Next on the list is the sin of covetousness. (Note also the previous warning, Ch. 4:19)

a)  That this sin is in both of these texts joined fast to sexual sins is not meant to indicate its nature, but simply to show how detestable it is in the eyes of God.

b)  Covetousness can mean sexual lust, (Ex. 20:17b), but here, as in Col. 3:5, it seems to be singled out from the list.

c)  Many who live morally clean lives would never imagine that their lust for material things is also an abominable sin in God’s sight. Covetousness is detestable to God precisely because it lies at the root of every kind of evil known to man. (I Tim. 6:6-11)

d)  Covetousness can most certainly destroy one’s soul. (Matt. 6:19-24; Mark 8:36, 37; Luke 12:15-21)

3.  Then he names filthiness. This refers to all obscenity, that which is disgusting or revolting in vile actions and speech, and imaginations.

a)  We are living in a time when the vilest of vile is being displayed and promoted by Hollywood, T. V. networks, filthy publications, internet pornography, etc.

b)  We see how poor souls are becoming addicted and given over to vile affections, and therefore, we know that the danger is not here overstated.

4.  Let us take the Apostle’s words of warning most seriously: “Let it not be once named among you.” This goes for the entire list, let none of these things even be mentioned, or discussed.

 

B.  THE CONSEQUENCES WHICH THE PRACTICE OF THESE ABOMINABLE SINS WILL BRING JUSTIFIES  THE RADICALNESS OF THE WARNING. (VERSES 5, 6) It is important to note that Paul is not saying that there is no salvation for such sinners. The truth is, many have been delivered from the grip of even these abominations. (I Cor. 6:9-11) However, the nature of these sins is such that men become so enslaved by their own lust that they become past feeling, having given themselves over, and thus, become hardened. (Ch. 4:19)

 

1.  Those who indulge in these abominations are excluded from heaven, and remain the children of wrath. (Verses 5, 6)

a)  This they knew. “This ye know.” How did they know this? They knew it, because they had learned Christian doctrine. (Ch. 4:20, 21)

b)  This they knew because they saw in the Old Testament Scriptures, which were expounded to them by the Apostle, that adultery and sexual perversion were capital offences.

c)  They knew that covetousness is idolatry, and none can enter heaven who worship other gods before Jehovah.

2.  What a two-edged sword this is.

a)  No inheritance with the saints, i.e. no heaven.

b)  Then, the wrath of God besides. “The wrath of God cometh upon the children of disobedience.” (Verse 6)

 

II.  CHRISTIANS ARE CHILDREN OF LIGHT, THE FRUIT OF WHICH IS OPPOSITE THE WORKS OF DARKNESS. (VERSES 7-10)

A.  DISASSOCIATION WITH WORKS OF DARKNESS AND THOSE WHO PRACTICE THEM IS MANDATORY. (VERSE 7)

1.  First, there is no concord between light and darkness. (II Cor. 6:14)

2.  Second, to partake with them in sin will be to share in their judgment also. (II Pet. 2:2, 3)

 

B.  THE NECESSITY OF THE BELIEVER’S SEPARATION IS ENFORCED BY HIS OWN CONVERSION. (VS. 8)

1.  “Darkness” stands for ignorance, the understanding darkened. (Ch. 4:18)

2.  “Light” on the other hand, stand for knowledge. “Ye are light in the Lord,” that is, in virtue of union with Him.

3.  The result of such a transformation should be obvious. “Walk as children of light.” (See Col. 1:9-13)

 

C.  THE INEVITABLE EFFECT OF DIVINE ILLUMINATION IS THAT IT DISALLOWS PARTICIPATION IN SIN. (VERSE 9)

1.  The fruit of light is opposite the unfruitful works of darkness.

a)  Here, the fruit of the Spirit is literally the fruit of light. (The Greek word is photos (light)).

b)  The fruits of light are goodness (moral goodness), righteousness (adhering to right rule), truth (true religion itself).

2.  Light, of necessity, dispels darkness. (Matt. 5:14-16) Christians once were darkness, but now we are light.

 

D.  BELIEVERS, AS CHILDREN OF LIGHT, ARE PROVING WHAT IS ACCEPTABLE TO THE LORD. (VERSE 10)

 

1.  The word, proving means trying, or putting to the test. (See Rom. 12:2)

2.  The ultimate standard for what is right or wrong, worthy or unworthy, is whether it is acceptable (or, well pleasing) to the Lord.

3.  “The Lord” is the Lord Jesus Christ, who is here recognized as Lord of the conscience. His will is the ultimate and final test for what is right or wrong.

4.  The criterion is not expedience, or practicality, or gratification, but rather, is it well pleasing to Christ?

 

III.  OUR CHRISTIAN DUTY AS CHILDREN OF LIGHT IN A DARK AND DECAYING WORLD IS ONE OF NONCONFORMITY AND REPROOF. (VERSES 11-14) This does not mean that our existence in this world is to be one of absolute disassociation with children of darkness. “For then,” said Paul, “ye must go out of the world.” (I Cor. 5:10) One  may have the necessary interactions in the world without forming a common bond with those who walk contrary to God’s righteous standards.

 

A.  THE DUTY OF CHRISTIANS IN REFERENCE TO WORKS OF DARKNESS IS TWOFOLD. (VERSE 11)

 

1.  The first duty is to have no fellowship, i.e. no communion, with the unfruitful works of darkness. (II Cor. 6:14-18)

a)  “Unfruitful” does not merely mean barren, or worthless, but positively evil.

b)  There can be no commonality between light and that which is evil and dark.

c)  Darkness speaks of ignorance of God. Light speaks of knowledge of God. We who know God and what He approves must not have fellowship with what He disapproves.

2.  The second duty if to reprove the unfruitful (EVIL) works of darkness.

a)  Reprove does not merely mean to admonish or rebuke, but rather, to convince by evidence; it is the effect of illumination, by which the light exposes the true nature of a thing.

b)  Thus, it is as we let our lights shine that the works of darkness are exposed and reproved.

 

B.  WORKS OF DARKNESS MUST BE EXPOSED AND REPROVED BECAUSE OF THE UNSPEAKABLE SHAME ASSOCIATED WITH THEM. (VERSE 12)

 

1.  All sins are works of darkness, because they spring from darkness.

2.  All sins are not however, equally shameful. “For it is a shame even to speak of those things that are done in secret.”

 

C.  AN IMPORTANT REASON WHY WE OUGHT TO EXPOSE SIN AS THE EVIL THAT IT IS, IS THAT SINNERS CAN BE AWAKENED AND SAVED OUT OF THEIR DARKNESS. (VERSES 13, 14)

 

1.  Sin must be reproved (Verse 11), because it is shameful (Verse 12). Therefore let the dark secrets be manifest so that they might be corrected. (Verse 13)

2.  The word of God is light, it is efficacious light.

3.  God, by the light of His Word, awakens the sleepers in darkness, even from the sleep of death. (Verse 14; Isa. 9:2;26:19; 60:1)

4.  It is the Light that awakens the dead, and also makes them light.

 

D.  CHILDREN OF LIGHT MUST MAKE THE MOST OF EVERY OCCASION FOR ILLUMINATING. (VS. 15-17)

 

1.  The holy walk of the believer may be a means of grace to others. (Verse 15; I Pet. 2:12)

a)  It is only as we walk circumspectly that we reprove sin by manifestation. Circumspect = upright, righteous, blameless.

b)  It is in this way of walking that we walk “not as fools, but as wise.”

2.  Abounding evil makes it imperative that believers seize upon every opportunity for doing good. (Verse 16)

a)  To redeem is to buy back. We are to acquire by purchase occasions for doing good.

b)  We must not waste or abuse our time, this we know, but more than that, we are to make opportunities by taking time from our busy schedules. (Gal. 6:10)

c)  We are to be instant in season.

 

E.  SUCH AN ATTITUDE REQUIRES UNDERSTANDING AND DISCERNMENT. (VERSE 17)

 

IV.  THE BELIEVER’S SOURCE OF EXHILARATION IS DIVINE, AND THE EXPRESSION OF IT WILL BE WHOLESOME AND UPLIFTING. (VERSES 18-20)

 

A.  THOSE WITH RIGHT DISCERNMENT WILL NOT SEEK EXCITEMENT AS THE HEATHEN DO. (VS. 18)

 

1.  “Be not drunk…wherein is excess,” that is riotous living.  The word is asotia, excesses, revelings, etc.

2.  The believer’s constant source of wholesome exhilaration, joy and inspiration is the Holy Spirit.

 

B.  THE BELIEVER’S JOY IS EXPRESSED NOT IN REVELINGS, BUT IN HOLY SINGING. (VERSE 19)

 

1.  The Holy Spirit puts a song in our hearts, and it will find its voice.

2.  This singing is meant for mutual joy and edification. “Speaking to yourselves…” Yet, we sing unto the Lord.í

 

C.  THE BELIEVER’S JOY EXPRESSES ITSELF IN THANKSGIVING TO GOD. (VERSE 20)

 

 JUNE 22 / JUNE 29, 2014

THE CHRISTIAN’S GREAT TRANSFORMATION

 

INTRODUCTION:

1.  The Apostle stated the theme of this practical section in Verse 1. “…walk worthy of the vocation wherewith ye are called.”

2.  In the previous exhortation we see what walking worthy entails as it pertains to the practical means of attaining to perfect Christian manhood, which is perfect conformity to Christ.

3.  In our present passage we see that walking worthy of the Christian vocation means that the believer in Christ lives separate from the world with which he was formerly aligned.

4.  In these verses we see The Christian’s Great Transformation. Every aspect of his life is undergoing a complete change. He is being instructed by a different Teacher, (Verse 20), so that his mind is being renewed, and his character is being transformed after the likeness of his new Teacher.

5.  Notice, as we endeavor to walk worthy of our high and holy calling, let us keep the following in mind.

 

I.  THE LINES OF DEMARCATION AND SEPARATION MUST BE CLEARLY DRAWN BETWEEN THE CHRISTIAN AND HIS FORMER LIFE. (VERSES 17-19)

A.  THIS IS A MATTER OF GREAT SOLEMNITY AND CONSEQUENCE. “This I say…and testify in the Lord.”

1.  The Apostle here intends to give the strongest possible emphasis to this exhortation.

a)  To testify is to solemnly enjoin; the equivalent of “I adjure you;” to call for the witness of God (For a similar charge see Rom. 12:1ff)

b)  It is in the Lord, i.e. in communion with and having access to the mind of Christ, that he adjures them.

2.  He is urging on their conscience in the strongest of terms their duty as Christians.

 

B.  THE CHRISTIAN IS BOUND BY CONSCIENCE TO ABANDON HIS FORMER WAYS. “That ye henceforth walk not as other Gentiles walk.”

1.  “Henceforth,” i.e. from this time forth. This draws a line between before and after conversion.(I Pet. 4:3)

2.  To walk in Scripture language includes all manifestations of life; it includes the inward as well as the outward, both seen and unseen. (Gen. 5:22a; Heb. 11:5c)

 

C.  THE CHRISTIAN MUST REPUDIATE THE INWARD CORRUPTION OF THE MIND WHICH IS MANIFESTED IN OUTWARD ACTIONS. “…in the vanity of their mind.”

1.  The mind includes one’s reason, understanding, conscience, affections.

2.  Scripture speaks of “the desire of the understanding,” and of “the understanding of the heart.”

3.  “Vanity of the mind” includes moral as well as intellectual worthlessness.

4.  Christians must now repudiate the moral and intellectual vanity of the world.

 

D.  THE CHRISTIAN MUST RENOUNCE THE WICKEDNESS THAT FLOWS FROM THE INWARD CORRUPTION OF THE UNGODLY. (VERSES 18-20)

1.  The natural man is void of spiritual understanding, and thus without saving knowledge. (Verse 18)

a)  He is still an alien from the life of God. These believing Ephesians were themselves in that state before they came to Christ. (Ch. 2:12)

b)  Having the understanding darkened, they remained in ignorance. This is the spiritual state of all lost men. (II Cor. 4:4)

c)  They are blind in their hearts. This heart-blindness is the great problem. They reject the light because they love darkness. (John 3:19, 20)

d)  From this condition, Christians have been delivered. Why would we ever want to return to it?

2.  These, in their blindness, literally hardness of heart, sear the conscience through obstinance, thus debauching themselves in their efforts to satisfy an insatiable appetite for sin. (Verse 19; II Pet. 2:14)

a)  This is the sinner’s self-inflicted curse. In his effort to free himself form the natural restraints, (Rom. 2:15; Psa. 2:3) he pursues his freedom until he is past feeling (guilty). To be past feeling is the ante-room to hell.

b)  When the sinner reaches this state, then it’s no holds barred. He from there give himself over to all manner of sin and vile affections. (Verse 9b; compare Rom. 1:24-28)

c)  Christians have been saved from this awful curse, yet we are admonished to mortify these sins. (Col. 3:1, 2, 5-7)

 

II.  THE DOCTRINE OF CHRIST IS THAT BY WHICH THE CHRISTIAN IS INSTRUCTED AND GUIDED IN HIS SEPARATION FROM HIS FORMER LIFE. (VERSES 20-24)

A.  THOSE WHO HAVE COME TO KNOW THE LORD HAVE LEARNED WHAT TRUE LIFE IS.

1.  He has brought us out of our former darkness and ignorance, and introduced us into the life of God.

2.  Christ is become our Teacher, and thus we learn not only His doctrine, but we learn Him. In learning of Him we learn Him. (Matt. 11:29) Our life-long pursuit of knowledge has one main goal, “that I might know Him.” (Phil. 3:10)

3.  Of Christ alone can it be said that He is our doctrine and our teacher. The doctrine we learn is “as the truth is in Jesus.” (Verse 21c)

 

B.  THE TRUTH WHICH WE LEARN OF CHRIST INVOLVES OUR SANCTIFICATION. (VERSES 22-24)

1.  This sanctification consists of a putting off and a putting on.

a)  The old man and his deeds must be put off. (Verse 22) All of the old sinful garments of the flesh must be taken off and laid aside. (Col. 3:9)

b)  The new man must be put on. This is the new creation which is in fact restoration. (Verse 24)

c)  Col. 3:10; II Pet. 1:4

2.  This sanctification involves a renewing of the mind. (Verse 23)

a)  The renewed mind is the stimulus for this great transformation. (Rom. 12:2)

b)  This renewing of the mind begins with God’s regenerating work in us. (Tit. 3:19) It continues as part of His sanctifying work in us. It is part of our learning Christ. (Phil. 2:5)

c)  Let us pray with David, “Renew a right spirit within me.” (Psa. 51:10)

d)  II Cor. 4:16

 

III.  THE NEW MAN AND HIS RENEWED MIND IS SET IN STARK CONTRAST TO THE OLD MAN AND THE VANITY OF HIS MIND.(VERSES 25-32) In these verses the Apostle exhorts to five duties of the Christian, each of which gives evidence of a transformation of the character, and a renewing of the mind. They show that the old man, like  a dirty garment, has been put on. In each of these exhortations the Christian duty is contrasted with, and set against what would have been our former conduct or action. He first gives the negative and then the positive, followed by the motive.

 

A.  THE FORMER HABIT OF LYING IS TO BE PUT AWAY FOR SAKE OF SPEAKING TRUTH. (VERSE 25)

1.  Lying is the cloak of the old man. (Tit. 1:12) A lying spirit is part of the fallen nature. (Psa. 58:3) Deception is the device of the Serpent; (I Tim. 2:14) it is his essential nature (John 8:44). Thus, lying and deception are the way of the world, because it is under the sway of the god of this world.

2.  Truth, on the other hand, is a defining characteristic of a Christian. He has learned Christ, who is Truth itself. (Jn.14:6) Truth is light, and believers are children of light. Truth defines Christian character (Rom. 13:13a); and truth is the ethical and moral principle within the church. “Let every man speak truth with his neighbor.” (Verse 25b)

3.  Note the motive: Believers are untied together with Christ in one body. “Ye are members one of another.” Would we deceive our own members!? “If the eye spots a serpent, will it lie to the foot?” Chrysostom.

 

B.  SINFUL ANGER IS A GARMENT OF THE OLD MAN, BUT OURS IS TO BE RIGHTEOUS ANGER. (VERSES 26, 27)

1.  All anger is not forbidden. “Be ye angry and sin not.”

a)  Feelings and expressions of displeasure are not in themselves sin.

b)  Holy anger at wickedness and injustice is actually God-like.

c)  However, we must ever be cautioned not to allow righteous indignation to become an occasion for sin.

2.  Anger must be kept in check; what are its checkpoints?

a)  There must be a just cause for anger.

b)  It must be clear of bitterness.

c)  It must not survive the day. (Verse 26b)

3.  Note the motive: (Verse 27; See II Cor. 2:7-11)

 

C.  THE FORMER PRACTICE OF STEALING MUST CEASE, AND HONEST LABOR TAKE ITS PLACE. (VS. 28)

1.  Theft had been a way of life for some of these Gentiles, but now they had become Christian.

2.  All kinds of dishonest gain are forbidden, including not giving due labor for a day’s pay.

3.  The godly person will put his hand not to theft, but rather to honest labor.

4.  Note the motive: “That he may have to give to him that needeth.”

a)  Two sins are here condemned, theft and laziness.

b)  Two virtues are here encouraged, honest work and Christian charity.

c)  It is “blessed to give,” and our labor is a means to have the blessing.

 

D.  ALL FORMS OF FOUL SPEECH ARE NOT ALLOWED BUT WHOLESOME SPEECH IS ENJOINED. (VERSES 29, 30)

1.  This word corrupt means putrid; used of rotting fruit (Matt. 7:17) rotting meat (Matt. 13:48). This describes quite well what comes out of the mouths of ungodly men and women.

2.  Good speech, on the other hand is useful for edifying. It is like good food for nourishing the body to make it grow strong – not rotten or contaminated.

3.  Good speech ministers grace to the hearers. What a blessed use for our tongues! (Col. 3:16; 4:6)

4.  Note the motive: That we grieve not the Holy Spirit.

a)  What profanes the temple grieves the Holy Spirit. (I Cor. 3:16, 17; 6:19)

b)  Not only does our sin offend His holiness, it wounds His love. “Whereby ye are sealed.” (See Ch. 1:13)

 

E.  THE MALICIOUS, VENGEFUL SPIRIT IS PUT OFF WITH THE OLD MAN, WHILE THE NEW NATURE BRINGS A VERY DIFFERENT SPIRIT. (VERSES 31, 32)

1.  These must be done away: Bitterness, that is, a harsh, poisonous spirit; wrath, that is a stewing, plotting, vengeful spirit; anger, that is, an impassioned rageful spirit; clamour, that is, a loud shouting spirit, malice, that is, a desire to injure.

2.  Christ gives a quite different spirit which exercises itself in being kind, that is disposed to good (See Luke 6:35); tender-hearted, that is, having “bowels of compassion” (Col. 3:12); forgiving, that is, freely pardoning.

3.  Note the motive: We have been freely pardoned. “As God for Christ’s sake hath forgiven you.” (See also

Col. 3:12, 13)

 

IV.  THE CHRISTIAN IN ALL THAT HE DOES IS TO BE AN IMITATOR OF GOD. (CH. 5:1, 2) The chapter division in this instance is unfortunate, because it breaks up a passage which in its sense is indivisible. It severs the all-important conclusion. “Be ye therefore followers (mimetai, imitators) of God.” As God for Christ’s sake has forgiven (freely pardoned) us, let us therefore follow His example.

A.  THE DUTY OF EVERY CHRISTIAN IS TO STRIVE TO BE GOD-LIKE. “Be ye therefore followers of God.”

1.  As God is Spirit, there is no outward example to follow, only the spiritual disposition of kindness, tenderness, and forgiveness.

2.  As God is perfectly manifested in the Son, we may, as we follow Christ’s example, be followers of God. (I John 2:6)

 

B.  OUR IMITATION OF GOD IS FILIAL IN NATURE. “…as dear children.”

1.  It is natural for children to imitate their parents. (I Pet. 1:14, 15)

2.  As children, we are suited to be imitators, for we see not ourselves as originals, but as copies.

 

C.  OUR IMITATION OF GOD AS HIS CHILDREN IS MOTIVATED BY LOVE. “…and walk in love.”

1.  We love our Father.

2.  We love His law.

 

D.  IN FULFILLING THIS DUTY, THE CHRISTIAN FINDS IN CHRIST HIS ALL IN ALL. (VERSE 2)

1.  Christ is our example in love. “As Christ hath also loved us.”

2.  Our standing as God’s children we own to Him Who died for us. (Heb. 2:13-18)

3.  It is the abiding efficacy of Christ’s sacrifice, as it is a sweet savor that sanctifies our striving.

a)  How many of the foregoing list of duties do we perform perfectly without sin?

b)  We cannot be accepted apart from Christ, and neither can anything we do be acceptable except He sanctify it.

 

JUNE 15, 2014

 

ASCENSION GIFTS AND THEIR PURPOSE

 

INTRODUCTION:

 

1.  As we are now in the practical portion of this epistle, the Apostle exhorts his readers to walk worthy of their vocation. Such a walk should be characterized by humility, meekness, longsuffering, and a zeal to promote spiritual unity and peace in the church. (Verses 1-3) This is important and proper because the church is one body with one Spirit, having one common hope, subject to one Lord and Head, and having one faith and one baptism. (Verses 4-6)

2.  In the verses before us we see how believers are assisted in their walk with help from heaven, through the ascension gifts which our Lord, having ascended back to the Father, now bestows upon His church.

3.  Concerning the former exhortation given by Paul, (Verses 1-3) and the bestowal of these heavenly gifts by our risen ascended Lord, (Verses 7-12) the end goal or purpose is the same: “Til we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” (Vs. 13)

 

I.  OUR RISEN AND ASCENDED CHRIST BESTOWS A DIVERSITY OF GIFTS UPON THE MEMBERS OF HIS BODY THE CHURCH, AND GRACE IN ACCORDANCE WITH EACH GIFT.  (VERSES 7-10) Christ bestows grace and gifts on all, but not all receive His grace and gifts in the same measure. The “measure” of grace given may vary in accordance with one’s place and function in the church. (See Rom. 12:5; I Cor. 12:11) Even those graces that are common to all believers, faith, hope, love, etc., though they are of the same kind in all, and have the same object, they are received in different degrees and measures. Gifts and graces are received according to the measure in which it pleases Christ to give them.

 

A.  PAUL IN ORDER TO DEMONSTRATE THIS VITAL REALITY RESPECTING THE CHURCH, LIKENS IT TO THE HUMAN BODY. (VERSE 7; I COR. 12:12-18) This seems to be his favorite analogy.

 

1.  In every organism, a diversity of parts is necessary to the unity of the whole. Every part will appreciate the essential contributions of every other, whether the part be great or small. (I Cor. 12:4-11; 27-30)

2.  Clearly the Apostle makes the same point in our text, only with fewer words and less detail. There is one body, etc. (Verse 4a) unto every one of us is given grace according to the measure of the gift of Christ. (Verse 7)

    

B.  THAT OUR RISEN, ASCENDED CHRIST IS THE SOURCE OF ALL GIFTS AND GRACE AND POWER, PAUL AFFIRMS WITH SCRIPTURE (VERSE 8; PSA. 68:18)

 

1.  The Scripture which he cites and quotes in order to affirm this truth is Psalm 68:18.

2.  That the Psalmist was speaking of Christ the Messiah is evident, because he spoke of Him ascending.

3.  But, for this Divine Person to ascend presupposes that He had to first descend to the earth. We know that Christ’s exaltation is the reward of His humiliation. (Phil. 2:7-11) He thus obtained the right to bestow upon the church all things needed, including various gifts and graces upon its individual members. He is exalted to give the Holy Spirit with all of His gifts. (John 14:16-19; 16:7ff)

4.  The Psalmist represents our Lord as the Mighty Conqueror, leading captives in triumph, and laden with spoils which He distributes to his followers. (Heb. 2:14, 15; Col. 2:15; Luke 11:21, 22)

 

C.  THAT THE PASSAGE REFERENCED AND QUOTED REFERS TO CHRIST IS HERE ESTABLISHED BEYOND QUESTION. (VERSES 9, 10)

 

1.  God, Who is the subject of the 68^th Psalm is seen descending into the lower part of the earth.

 

a)  He descended from heaven to earth.

b)  He descended into the lower part of the earth. This expression is used in the Old Testament as a poetical designation for the womb (Psa. 139:15); for Hades (Ezek. 32:2); and for the grave (Psa. 43:9). In Psalm 68:18     it probably intends the grave.

 

2.  In His ascension Christ is exalted so that He fills all things, i.e. fills the whole universe with His presence and power. (The word can also mean fulfill or perfect or accomplish.)

 

II.  DIVERSE GIFTS WITH VARYING DEGREES OF HONOR ARE GIVEN FOR THE PURPOSE OF EDIFYING UNIFYING AND PERFECTING THE CHURCH. (VERSES 11-13)

 

A.  THE GIFTS WHICH ARE BEFORE SPOKEN OF IN GENERAL TERMS ARE HERE SPECIFIED.  (VERSE 11)

 

1.  This is done according to the Father’s appointment, Who is said to set in the church what Christ is here said to give. (I Cor. 12:28)

2.  But, nothing is here said of gifts, only offices. Christ never gave offices without suitable gifts, thus the diversity of offices includes diversity of respective gifts.

 

a)  Apostles; extraordinary officers with an immediate call, universal commission, infallibility in teaching, and power of working miracles, appointed for the first foundation of the Church.

b)  Prophets; extraordinary officers who did by immediate revelation interpret the Scripture. (I Cor. 14:4, 5) They did also tell things to come. (Acts. 11:27; 19:10) Everyone who spoke by inspiration was a prophet.         Their inspiration was occasional, and therefore their authority was subordinate. The nature of their office is fully taught in I Cor. 14:1-40.

c)  Evangelists; these were likewise extraordinary offices, for the most part chosen by the apostles as their companions who assisted them in the preaching ministry. Such were Timothy, Titus, Barnabas, Apollos, and            others. The word in itself means nothing more than preacher of the Gospel. Philip was such. Timothy was exhorted to do the work of an evangelist, (II Tim. 4:5) which was simply to faithfully preach the Word.

d)  Pastor-teacher; one office, not two. The absence of the article in the Greek means that the same person is designated both pastor and teacher. This is a standing office in the church, and requires gifts both to preside over the church, and to teach and feed the flock. (I Thess. 5:12; Heb. 13:17; Acts 20:28; I Tim.3:1;I Pet. 5:1, 2)

 

B.  THE PURPOSE FOR WHICH THESE OFFICES AND GIFTS WERE GIVEN IS ALSO STATED. (VS. 12)

 

1.  Our translators understood this verse as setting forth a three-fold purpose. It was their discretion to supply the commas, since they do not appear in the original language. Thus they divided the duties of the named offices into three.

 

a)  “For the perfecting of the saints.”

b)  “For the work of the ministry.”

c)  “For the edifying of the body.”

 

2.  Others see the verse as setting forth one basic work, which has two results.

 

a)  “For the perfecting (or equipping, preparing) of the saints.” This is the one basic work of the church’s ministers.

b)  Their purpose is to equip, prepare the saints for a twofold work.

 

(1)  “For the work of the ministry.”

(2)  “For the edifying of the body of Christ.”

 

3.  There are good men on either side of this issue, but the latter view has both linguistic and contextual support. The fact that the preposition, pros, in the first clause changes to eis in the latter two clauses, means that the three clauses cannot be parallels. The latter two must be subordinate to the first. Plus, the context has to do with the saints’ endeavoring to keep the unity of the Spirit.

 

C.  THE UNITY OF THE FAITH IS THE END WHICH IS TO BE ATTAINED. (VERSE 13)

 

1.  “Till we all come,” til both Jews and Gentiles, who are not only dispersed in this world, but possess varying degrees of knowledge and light come together in the unity of the faith.

2.  “In the unity of the faith,” that unity whereof faith is the bond.

3.  “And of the knowledge of the Son of God,” that is, acknowledgement of the Son of God, for this word epignosis is not cognition merely, but rather, recognition. Faith recognizes the Son of God for all that He was,       became, and is; for all that He has done and will do.

 4.  “Till we all come…unto the perfect man’ unto the measure of the statutes of the fullness of Christ.”

 

 a)  The first clause, “perfect man,” is explained by the second clause, “the measure of the stature of the fullness of Christ.”

 b)  Perfection is the end to be achieved. The standard of perfection is Christ, and complete conformity to Him is the desired goal.

c)  The believer must set his sights on, and strive after perfection.

 

D.  SPIRITUAL ADULTHOOD, MATURITY AND STABILITY IS WHAT CHRISTIANS SEEK TO ATTAIN. (VERSE 14)

 

1.  Believers are not to remain children in understanding and judgment. (I Cor. 3:1; 14:20)

2.  Believers must develop stability, so that they be not tossed to and fro by every wind of doctrine, or by men’s cunning and craftiness.

 

E.  DIVINE TRUTH SPOKEN IN LOVE IS THE MEANS AND METHOD FOR SPIRITUAL DEVELOPMENT. (VERSE 15)

 

1.  “But speaking the truth in love,” or following the truth in love. This will be the means of our spiritual growth and maturity.

2.  “May grow up,” as opposed to remaining children.

3.  “Into Him which is the Head, even Christ.” Our growth must be with respect to Christ our Head, from Whom all of our proficiency and strength proceeds.

 

F.  IT IS FROM CHRIST THE HEAD THAT THE WHOLE BODY MAKES INCREASE, AND EDIFIES ITSELF. (VERSE 16)

 

1.  The church is made up of various members whom Christ has placed in the body, and fitted them together so as to compliment and assist each other. (I Cor. 12:15, 16)

2.  These members are not only fitted together, but compacted, so as not to come apart or be separated.

3.  Every joint, or juncture of administration serves to strengthen the bond of the whole.

4.  Every part of the body performs its job effectually to the edification of the whole church.

5.  All is ordered and governed by the Head of the body, who is Christ.