Sunday, October 21, 2012

Husbands and Wives, Part II

As we begin to go deeper into this passage -- and I say "we" because I am on this journey of discovery, and since you are reading this, you have joined me -- in addition to the Scriptures cited as the basis of understanding from Part I, we must be mindful that Paul is speaking to the relationship of husbands and wives in the verses which follow, and not making a blanket statement of society.  This is about the home, and more specifically, the home of believers in Christ -- those who have been born-again.

Ephesians 5:21-23
21 submitting yourselves to each other in the fear of Christ. 22 Wives, submit to your own husbands as to the Lord. 23 Because a husband is head of the wife, as also Christ is head of the church, and himself the savior of the body. ACV

21 υποτασσομενοι αλληλοις εν φοβω χριστου 22 αι γυναικες τοις ιδιοις ανδρασιν ως τω κυριω 23 οτι ανηρ εστιν κεφαλη της γυναικος ως και ο χριστος κεφαλη της εκκλησιας αυτος σωτηρ του σωματος WHNU

The word that gets to any of us is the word "submit", in this passage a translation of the Greek word υποτασσω.  This word is a compound word using a preposition to add emphasis (remember early in the study I talked about the rise of expressiveness in the Greek language with the increased use of prepositions in sentences and compounding words).  The word υποτασσω comes from υπο, the preposition meaning "under, below", and τασσω, meaning "to put in place, to place in a certain order, to arrange, to assign a place, to appoint".  Combined into υποτασσω, the word means, "to arrange under, to subordinate, to subject; to submit (in the middle voice, as used in the passage being examined), to yield oneself to".

This word, υποτασσω, in the middle voice, first describes our relationship to Christ -- the relationship all believers equally share, and to one another, as equal members of the body of Christ.  There is a sense of humility conveyed for all.

The focus now shifts to the home, "Wives, submit to your own husbands as to the Lord."  It can rightfully be said, though out of context, that αι γυναικες is translated in its most common use as "women".  That is indeed the primary use of the noun, but its immediate secondary use, as will be seen in a moment, is "wives". It is "wives" specifically here because the indirect object to which it is immediately linked: τοις ιδιοις ανδρασιν, literally, "to your own men", which is a reference to wives and husbands, of course.  Now, I have heard this second use of the word "submit" (in verse 22) addressed in many ways, including that it means something different than the first use (in verse 21). Nothing could be further from the truth.  The verb is "present" in the sense that it is borrowed from verse 21.  Literally, it the context of its composition (remember, there are no verse numbers in the original texts), verse 22 reads "the wives to their own men in the same manner as to the Lord", the idea of submission being carried forward from verse 21, validated by the phrase "in the same manner as to the Lord".

Now, this is not to say that women are "second class" -- such thinking is a violation of Galatians 3:28.  Paul is writing about the home -- the Christian home.  The idea that God's order for the home as conveyed here is 1) the man is the head, 2) the woman is his second-in-command, is perfectly consistent with Genesis 2:18.  Verse 23 reinforces this idea, "Because a husband is head of the wife, as also Christ is head of the church, and himself the savior of the body" Just as we, as believers work together with Christ to carry out His work, and sometimes we pray for something or try to work on our own plans (good plans though they may be, but perhaps not His plans).  The things for which we pray or perhaps the plans on which we work do not work out as we expect.  We do not complain to Christ that He was wrong; rather, we accept what has happened and seek to deepen our understanding and try to move forward in bettering our knowledge of His will.  

The husband and wife work together, but the responsibility of the home ultimately falls to the man, and the woman was created to help him in his responsibilities, as his confidant, trusted adviser, key supporter -- he needs her wisdom and insights (Genesis 2:18).  I am fond of the expression "Decisions are judgments made among dissenting opinions".  This implies that decisions involve disagreements, different viewpoints.  The husband and wife will disagree many times, but a decision is required, and must be made.  Sometimes the man goes with his opinion, sometimes he is persuaded to the wife's viewpoint.  No matter which decision is taken, the wife supports the husband's decision, because God holds the man accountable for all decisions concerning the home. Even if the husband goes along with his wife's idea against his better judgment, God does not let him shift the blame (remember Adam tried, "...the woman YOU gave me...").  God holds the woman responsible to support her husband -- both during the decision-making process and after the decision is made -- this is the role He intends for her in the home, and the role Paul is reiterating.

So yes, the wife is to submit to her husband in the full meaning of the word, because God holds her husband ultimately responsible, and the husband needs the wife to fulfill that role of confidant and trusted adviser, so that he can make the best decisions possible, and live out the outcomes, together, regardless.

Next, in Part III, the man's role is more clearly articulated...

Grace and peace,

Mark

Sunday, September 30, 2012

Husbands and Wives, Part 1

THIS IS A WARNING!  What follows is an exposition of God's Word from the original languages.  It is not sensitive to your culture, your personal views or feelings, your sense of modernity, nor your own views on "how things should be".

Sometimes, I think we need to be reminded of the immutability of God's Word.  We cannot change it, neither literally nor through fanciful rhetoric and appeasing interpretations.  One should never attempt to bend the Word of God to accommodate one's feelings or beliefs; rather, one should allow the Word of God to change them and their beliefs.

This passage in Ephesians, which I will address over the coming weeks, is one that has been soft-pedaled in many circles.  Too often in American society, this passage is used to hammer the men, and the women are accommodated.  In other cultures, the passage is used to exalt men, and hammer the women.  The reality is this:  this passage hammers men, women, Christians.  Whatever I share about women, men should not get too excited, because we are next.  Whatever I share from this Word about men, women, do not celebrate and neglect your admonitions.  There is not a condition attached to the roles, "If he/she does...., then she/he..."

The fundamental premises are two-fold, coming from Genesis 2:18 ("I will make for him a helper who is like him"), and Galatians 3:28 ("There is no Jew nor Greek; there is no bondman nor freeman; there is no male and female; for ye are all one in Christ Jesus")

Paul is inspired by the Holy Spirit to address the issues of husbands and wives in the context of the Christian faith because there were clear problems which needed addressing.  The issues have not changed.  We have not evolved.  We will never evolve, because even as Christians, we must deal with our sin nature on a daily basis in every relationship we have.  Now, with these things in mind, I will introduce the Scripture so you and I can absorb it, reflect on it, and prepare for the expositions to follow in the coming weeks.

Ephesians 5:21-30

 21 submitting yourselves to each other in the fear of Christ. 22 Wives, submit to your own husbands as to the Lord. 23 Because a husband is head of the wife, as also Christ is head of the church, and himself the savior of the body. 24 But as the church is subject to the Christ, so also the wives to their own husbands in everything. 25 Husbands, love your own wives even as Christ also loved the church, and delivered himself up for it, 26 so that he might sanctify it, having cleansed it with the washing of water by the word, 27 so that he might present it to himself, the glorious church, not having spot or wrinkle or any such thing, but that it should be holy and unblemished. 28 So ought the husbands to love their own wives as their own bodies. He who loves his own wife loves himself. 29 For no man ever hated his own flesh, but nourishes and cherishes it, just as also Christ the church, 30 because we are parts of his body, of his flesh and of his bones. 31 Separate from this a man will leave his father and mother behind, and will be bonded with his wife, and the two will be in one flesh. 32 This mystery is great, but I speak for Christ and for the church. 33 Nevertheless ye also, each one in particular, shall so love his own wife as himself, and the wife that she fear her husband.

21 υποτασσομενοι αλληλοις εν φοβω χριστου 22 αι γυναικες τοις ιδιοις ανδρασιν ως τω κυριω 23 οτι ανηρ εστιν κεφαλη της γυναικος ως και ο χριστος κεφαλη της εκκλησιας αυτος σωτηρ του σωματος 24 αλλα ως η εκκλησια υποτασσεται τω χριστω ουτως και αι γυναικες τοις ανδρασιν εν παντι 25 οι ανδρες αγαπατε τας γυναικας καθως και ο χριστος ηγαπησεν την εκκλησιαν και εαυτον παρεδωκεν υπερ αυτης 26 ινα αυτην αγιαση καθαρισας τω λουτρω του υδατος εν ρηματι 27 ινα παραστηση αυτος εαυτω ενδοξον την εκκλησιαν μη εχουσαν σπιλον η ρυτιδα η τι των τοιουτων αλλ ινα η αγια και αμωμος 28 ουτως οφειλουσιν [και] οι ανδρες αγαπαν τας εαυτων γυναικας ως τα εαυτων σωματα ο αγαπων την εαυτου γυναικα εαυτον αγαπα 29 ουδεις γαρ ποτε την εαυτου σαρκα εμισησεν αλλα εκτρεφει και θαλπει αυτην καθως και ο χριστος την εκκλησιαν 30 οτι μελη εσμεν του σωματος αυτου 31 αντι τουτου καταλειψει ανθρωπος [τον] πατερα και [την] μητερα και προσκολληθησεται προς την γυναικα αυτου και εσονται οι δυο εις σαρκα μιαν 32 το μυστηριον τουτο μεγα εστιν εγω δε λεγω εις χριστον και [εις] εις την εκκλησιαν 33 πλην και υμεις οι καθ ενα εκαστος την εαυτου γυναικα ουτως αγαπατω ως εαυτον η δε γυνη ινα φοβηται τον ανδρα

Grace, mercy, and peace of our Lord be unto you,

Mark

Sunday, February 26, 2012

Be Wise, and Figure It Out!

Paul continues his exhortation, moving from who the Ephesians are (children of Light) to practical elements and expectations of their behavior, both positive and negative.  As one reads this passage, one cannot help but note that the "negative behaviors" were already being expressed by many of the Ephesians, and that Paul is trying to expose, rebuke, and replace those behaviors with outward expressions more suitable of those who have been, by grace, redeemed in Jesus Christ.

Ephesians 5:15-20

15 Then watch how carefully you walk, not as unwise, but as wise ones, 16 redeeming the time, because the days are evil. 17 For this reason, do not be foolish, but understanding what the will of the Lord is . 18 And "do not be drunk with wine," in which is debauchery, but be filled by the Spirit, 19 speaking to yourselves in psalms and hymns and spiritual songs, singing and praising in your heart to the Lord, 20 giving thanks at all times for all things in the name of our Lord Jesus Christ, even to God the Father,  Green's Literal Version, 1993

 15 βλεπετε ουν ακριβως πως περιπατειτε μη ως ασοφοι αλλ ως σοφοι 16 εξαγοραζομενοι τον καιρον οτι αι ημεραι πονηραι εισιν 17 δια τουτο μη γινεσθε αφρονες αλλα συνιετε τι το θελημα του κυριου 18 και μη μεθυσκεσθε οινω εν ω εστιν ασωτια αλλα πληρουσθε εν πνευματι 19 λαλουντες εαυτοις ψαλμοις και υμνοις και ωδαις πνευματικαις αδοντες και ψαλλοντες τη καρδια υμων τω κυριω 20 ευχαριστουντες παντοτε υπερ παντων εν ονοματι του κυριου ημων ιησου χριστου τω θεω και πατρι WHNU

Verse 15: Then watch how carefully you walk, not as unwise, but as wise ones  βλεπετε ουν ακριβως πως περιπατειτε μη ως ασοφοι αλλ ως σοφοι "Therefore see exactly how you walk, not as unwise (men, people), but as wise (men, people)".  The word ακριβως, an adverb, comes from a family of associated words which convey the meaning of exactness, accuracy, diligence.  This phrase is not "be careful because it is dangerous out there (it is dangerous out there, we know that)", but rather the onus is put upon the believer; it is the believer's responsibility to walk wisely, as a wise person, and not as one possessing no wisdom at all.

Verse 16: redeeming the time, because the days are evil. εξαγοραζομενοι τον καιρον οτι αι ημεραι πονηραι εισιν "redeeming the time, because the days are evil".  The verb εξαγοραζω, from which get the participle εξαγοραζομενοι used here, comes from the verb αγοραζω, which means "to buy or purchase".  Adding the preposition εκ, which is formed as εξ due to the presence of a vowel at the beginning of the verb, means "to egress, separate, remove".  Further, I find no reason to separate σοφοι from the participle εξαγοραζομενοι, as they are both in agreement with respect to gender and number.  Translated, "...'wise (men, people) who are separating out for themselves' the time, for the days are evil".  It is a quality of those who are wise, seizing the moment right now, in the evil days, and using it in a manner pleasing to the Lord (see verse 10 of this chapter).

Verse 17: For this reason, do not be foolish, but understanding what the will of the Lord is . δια τουτο μη γινεσθε αφρονες αλλα συνιετε τι το θελημα του κυριου  "on account of this, do not become thoughtless, but put together what is the will of the Lord"  "on account of this" -- that the days are evil, Paul exhorts the Ephesians "do not become αφρονες "unthinking, thoughtless, void of reason".  We are not to leave behind the minds we are given when we become believers, rather we are to use our minds in manner befitting those redeemed by the King of Kings.  Floating on feelings, or soaring by Spirit are not substitutes for a reasonable faith.  The verb συνιετε means "place together, figure out" -- use your brain, certainly guided by the Spirit to determine what is the will of the Lord.

Verse 18: And "do not be drunk with wine," in which is debauchery, but be filled by the Spirit  και μη μεθυσκεσθε οινω εν ω εστιν ασωτια αλλα πληρουσθε εν πνευματι "and do not be drunk with wine which is wantonness, but be filled in (the) Spirit".  Too many believers focus on the first half of this verse, and neglect the second half.  It is easier to judge the prohibition, than to validate the exhortation.  It is easier to see whether the letter of the Law was broken, than to ascertain that which is of the Spirit.  Which do you think concerned Paul the most: the being drunk with wine, or the lack of being filled with the Spirit?  The latter resolves the former, but the former does not insure the latter.  The use of the conjunction αλλα, meaning 'but', is one indicating strong contrast between the conjoined statements, and is liberally used by Paul throughout this and preceding verses.

Verse 19-20: speaking to yourselves in psalms and hymns and spiritual songs, singing and praising in your heart to the Lord, giving thanks at all times for all things in the name of our Lord Jesus Christ, even to God the Father  λαλουντες εαυτοις ψαλμοις και υμνοις και ωδαις πνευματικαις αδοντες και ψαλλοντες τη καρδια υμων τω κυριω ευχαριστουντες παντοτε υπερ παντων εν ονοματι του κυριου ημων ιησου χριστου τω θεω και πατρι  "speaking among yourselves in psalms and hymns and spiritual odes, singing and playing (instruments) in your hearts to the Lord, giving thanks always on behalf of all things in the name of our Lord Jesus Christ, also to Father God"  I put these verses together since they read so continuously, and such a positive exhortation for the believer.  "Psalms (of the OT), hymns (perhaps new songs of the church), odes (prose, poetry, other types of songs)" -- these are instruments of communication among ourselves and to the Lord.  We teach one another through the words of songs today, we praise the Lord and worship Him through hymns of praise, all from our new hearts, given to us by Him.  Giving thanks always -- ALWAYS -- on behalf of all things -- ALL THINGS -- how many of us can say we do just that? Yet, Paul, who knew about suffering for Christ than the vast majority of us will ever know, knew these two keys were essential for the believer to grow and thrive.

Be wise, figure it out, give thanks always for everything...

Grace and peace of our Lord Jesus be with you.

Sunday, February 19, 2012

Now Live the Light, Part II

Paul continues his exhortation to the believers in Ephesus (and us) to be deeply mindful of who they are now.  Paul understands the draw of the flesh towards darkness, which fuels his exhortation to walk in the Spirit in a life of light.

Ephesians 5:11-14

 11 and have nothing to do with the unfruitful works of darkness. Instead, expose them for what they are. 12 For it is shameful even to mention what is done by people * in secret. 13 But everything that is exposed to the light becomes visible, 14 for everything that is visible is light. That is why it says,
“Wake up, O sleeper!
Arise from the dead,
And Christ will shine on you.’’ International Standard Version 1996


11 και μη συγκοινωνειτε τοις εργοις τοις ακαρποις του σκοτους μαλλον δε και ελεγχετε 12 τα γαρ κρυφη γινομενα υπ αυτων αισχρον εστιν και λεγειν 13 τα δε παντα ελεγχομενα υπο του φωτος φανερουται παν γαρ το φανερουμενον φως εστιν 14 διο λεγει εγειρε ο καθευδων και αναστα εκ των νεκρων και επιφαυσει σοι ο χριστος WHNU

Verse 11: and have nothing to do with the unfruitful works of darkness. Instead, expose them for what they are...και μη συγκοινωνειτε τοις εργοις τοις ακαρποις του σκοτους μαλλον δε και ελεγχετε "do not be joined together to the fruitless works of darkness, rather, (adversarially) expose (them)"  Paul continues his use of the imperative in his exhortations, which should be expected as he is not offering suggestions to be taken any way the reader likes.  He not only gives a "do not", but also gives a "do" in this phrase: 'do not be joined together to...do expose'.  There is both omission and commission in this verse.  Both verbs are in the durative (present) tense, indicating action continuing without interruption.  Believers are seldom called to be passive.  The verb ελεγχω (used here in the 2nd person imperative ελεγχετε) means to "show, expose, convince of a reality, fault or error".  The idea of "show, expose, convince" in an adversarial sense is amplified by the dual conjunction of δε και, which preserves the idea that the compound statement is two sides of the same coin, so to speak, and that the conjoined statements carry a sense of being adversarial (being joined together to "fruitless works of darkness", versus exposing their reality in a negative way).

Verse 12: For it is shameful even to mention what is done by people in secret...τα γαρ κρυφη γινομενα υπ αυτων αισχρον εστιν και λεγειν  "for the secret things coming to pass by them are shameful even to speak"  Remember, Paul just said not to be joined together with their works, but to expose them, yet, he very clearly states here these things are "are shameful even to speak (about)".  How do we reconcile our actions to take?  Paul did not say to not be joined together with such works but ignore their existence.  He said to expose them for what they really are.  Yet, he also says these things are shameful to even talk about. Do not underestimate the depravity of man, nor any man.  "Shameful" acts have been around as long as man as been on earth.  We should never become jaded or so hardened that they no longer shock us, that we just roll with their presence -- that is ignoring them.  Expose them for what they are, but not in such a way as to glorify them, but that the consequences might be made known, and a call to repentance and light might be made.

Verses 13 and 14a (these are not separated in the Greek text): But everything that is exposed to the light becomes visible, for everything that is visible is light...τα δε παντα ελεγχομενα υπο του φωτος φανερουται παν γαρ το φανερουμενον φως εστιν  "but all things being exposed by the light are made apparent, for everything being made apparent is light"  This is an expression of wisdom.  Exposing "the secret things" is painful, to be sure; none of us wants are secret sins exposed by anyone.  Yet, as Paul explains here, even such things become light for us (and the yet to be redeemed), because the light is also redemptive in its nature -- taking these shameful things, exposing them for what they are, and leading us away from them.  The light in no way validates nor justifies these acts, rather, it is capable of nullifying the effects of such dark things, and replacing them with light.

Verse 14b: "Wake up, O sleeper!
Arise from the dead,
And Christ will shine on you." ...διο λεγει εγειρε ο καθευδων και αναστα εκ των νεκρων και επιφαυσει σοι ο χριστος   "because it says "Rise, the one who sleeps, and stand up from the dead, and Christ will shine upon you"  Paul opened Ephesians 2 with " we were dead in our trespasses and sins..."  We are made alive by Him, and He gives us His light, that we might walk in His Light, and be continually transformed as we submit ourselves to the examination by His Light, and for the sake of others, without judgement, expose the darkness wherein they walk, as we once did.

Grace and peace unto you.

Sunday, February 12, 2012

Now Live the Light

Having laid theological truths and concepts in the first 3+ chapters of Ephesians, Paul continues connecting the spiritual realm to the physical realm, in the sense of its outward and daily manifestations for the believer.  He could have forsaken the theological basis, and gone right to the HOWTO, but doing so would have had unintended consequences.  The descriptions of the outward manifestations would be reduced to codes, or worse, laws, against which the performance of the believer would be judged, both by himself and others.  The descriptions would lack broad applicability, as no understanding would exist.  At worst, they become mere platitudes, powerless sayings.  Paul has avoided that by laying the spiritual basis first, and expects us to call upon that basis as he moves us forward to application, and avoid the aforementioned entanglements.

Ephesians 5:6-10
 6 Don't let anyone deceive you with meaningless words. It is because of sins like these that God's anger comes to those who refuse to obey him. 7 Don't be partners with them. 8 Once you lived in the dark, but now the Lord has filled you with light. Live as children who have light. 9 Light produces everything that is good, that has God's approval, and that is true. 10 Determine which things please the Lord.  GOD'S WORD, 1995

6 μηδεις υμας απατατω κενοις λογοις δια ταυτα γαρ ερχεται η οργη του θεου επι τους υιους της απειθειας 7 μη ουν γινεσθε συμμετοχοι αυτων 8 ητε γαρ ποτε σκοτος νυν δε φως εν κυριω ως τεκνα φωτος περιπατειτε 9 ο γαρ καρπος του φωτος εν παση αγαθωσυνη και δικαιοσυνη και αληθεια 10 δοκιμαζοντες τι εστιν ευαρεστον τω κυριω WHNU

Verse 6: Don't let anyone deceive you with meaningless words. It is because of sins like these that God's anger comes to those who refuse to obey him...μηδεις υμας απατατω κενοις λογοις δια ταυτα γαρ ερχεται η οργη του θεου επι τους υιους της απειθειας  Paul begins this section with an exhortation, a command "Let no one deceive you..."  Gentle and wise, these are to be a part of who we are.  Discerning, understanding with depth; we are not to fall prey to those who look the part, talk the part, who "have authority".  The believer has no authority but Christ; Christ calls forth servants to nurture the flock, but the Deceiver will send his own, or seek to influence Christ's -- we must be vigilant so that we are not deceived "...by vain, empty words..."  Words will be used to deceive us, just as signs will be used in the same way.  Words that sound right, but are only "almost, or mostly" right, are the most dangerous.  "On account of these things, the wrath of God comes upon the sons of disobedience..."  See chapter 2, verses 1-3.  The "sons of disobedience" are not believers who are stubborn; they are not redeemed, yet, they can be found among The Body.  We were once like them...

Verse 7: Don't be partners with them. μη ουν γινεσθε συμμετοχοι αυτων  "Therefore, do not become closely involved with them"  Few examples show this better than today's headline: "Whitney Houston dies at age 48".  Becoming closely involved with the unredeemed, outside of ministry and evangelism, can lead to devastating consequences for the believer.

Verse 8: Once you lived in the dark, but now the Lord has filled you with light. Live as children who have light...ητε γαρ ποτε σκοτος νυν δε φως εν κυριω ως τεκνα φωτος περιπατειτε  "At one time you were darkness, but now walk in the light of the Lord as children of light"  I translated the Greek quite literally in the first part of this compound sentence, as, I think, Paul is reminding the Ephesians (and us) that they were a part of the darkness -- not parcels of light lost in darkness -- but a part of its fabric and inseparable from it, until we became children of light.  We are not all God's children; only those whom He has caused to be born-again.  Because we have been transformed, redeemed, we are exhorted to walk in our new nature -- as children of light, children of God.

Verses 9-10: Light produces everything that is good, that has God's approval, and that is true.  Determine which things please the Lord...ο γαρ καρπος του φωτος εν παση αγαθωσυνη και δικαιοσυνη και αληθεια δοκιμαζοντες τι εστιν ευαρεστον τω κυριω  How do we walk as children of light?  Paul answers immediately: "For the fruit of light is all goodness and righteousness and truth, considering (being mindful of) what is pleasing to the Lord".  Examine your walk (and I will examine mine) -- are you increasing in goodness?  are you increasing in righteousness?  does truth guide you?  If the answer to any of these three are less than an emphatic "YES", where are you going?  You are not walking squarely in the light; consider and be mindful of the things that please our Lord: always praying, always rejoicing, ministering His reconciliation to others.  What other things please Him?  Setting your heart and mind on these things will help you more fully walk in His light.

We were once a part of the darkness, which sought only our destruction.  The Enemy has not given up on that goal.  We have been made children of light, through the redemptive work of Christ, an should no longer entangle ourselves with those of the darkness.  Keep our hearts and minds set upon Him, and what is pleasing to Him, will keep our steps well-charted as His children of light.

Grace and peace,

Mark

Saturday, February 4, 2012

Mimic God, Love like Jesus

Ephesians 5:1-5

We begin chapter 5 of Ephesians where chapter 4 left off: exhorting us in a new way of life.  Paul reminds his brothers and sisters (and us) in Ephesus that the source and model of the new life is Christ, which not only brings us certain present realities, but also gives us different perspectives and principles.



1 Be ye therefore imitators of God, as beloved children, 2 and walk in love, even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour.  3 But fornication and all uncleanness or unbridled lust, let it not be even named among you, as it becomes saints; 4 and filthiness and foolish talking, or jesting, which are not convenient; but rather thanksgiving. 5 For this ye are well informed of, knowing that no fornicator, or unclean person, or person of unbridled lust, who is an idolater, has inheritance in the kingdom of the Christ and God. Darby NT, 1884



1 γινεσθε ουν μιμηται του θεου ως τεκνα αγαπητα 2 και περιπατειτε εν αγαπη καθως και ο χριστος ηγαπησεν υμας και παρεδωκεν εαυτον υπερ υμων προσφοραν και θυσιαν τω θεω εις οσμην ευωδιας 3 πορνεια δε και ακαθαρσια πασα η πλεονεξια μηδε ονομαζεσθω εν υμιν καθως πρεπει αγιοις 4 και αισχροτης και μωρολογια η ευτραπελια α ουκ ανηκεν αλλα μαλλον ευχαριστια 5 τουτο γαρ ιστε γινωσκοντες οτι πας πορνος η ακαθαρτος η πλεονεκτης ο εστιν ειδωλολατρης ουκ εχει κληρονομιαν εν τη βασιλεια του χριστου και θεου WHNU

DNA is an amazing part of our creation.  Some of you may know that I explore the Outlaw Trail of the American West as a hobby.  This unofficial "trail" represents a series of hideouts and routes used by Butch Cassidy, Hole in the Wall Gang, and the Wild Bunch.  As seen in the movie, "Butch Cassidy and the Sundance Kid", Butch and Sundance meet their end in South America.  Local newspapers of the day hailed the demise of the "yankee bandits".  Enter DNA.  In 1992, a team of scientists exhumed the alleged bodies of  Butch and Sundance.  They took DNA from the bone marrow.  They attempted to match the DNA to living relatives of Butch Cassidy.  There was no match.  What happened to Butch and Sundance?  There are tales of other endings to their stories, but I leave that for you to explore.  Is not amazing that the identity of one who had supposedly died some 80+ years earlier could be identified by DNA from the present generation?  The physical marking of DNA can be detected for many generations.

If it so with the physical, which is temporal, should not there be a similar marking in the spiritual, which is eternal?  Indeed there is -- the indwelling of the Holy Spirit -- and our lives are thus forever marked with the "DNA" of our Father.

Verse 1: Be ye therefore imitators of God, as beloved children...γινεσθε ουν μιμηται του θεου ως τεκνα αγαπητα  Darby writes "be ye imitators of God",  the Greek, "therefore become mimickers (μιμηται) of God", "as beloved children".  Who do children first learn to imitate?  Their parents, and sometimes to our embarassment (because they are mimicking a behavior of which do not otherwise take notice).  Children grow out of that behavior, to a large degree, because of other influencers in their lives.  In the Greek, we are exhorted to "become" -- imperative present middle voice -- transform ourselves to mimic God -- do the things He does, and not "grow out of it".

Verse 2: and walk in love, even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour...και περιπατειτε εν αγαπη καθως και ο χριστος ηγαπησεν υμας και παρεδωκεν εαυτον υπερ υμων προσφοραν και θυσιαν τω θεω εις οσμην ευωδιας  The phrase "walk in love" does not mean to walk about adoring everything and everyone you see.  Rather, it is to be seen as walking in a realm of love, with love being an evident part of your being all the while you are going.  To what extent is that love?  As Christ loved us, Paul explains, as a self-surrendered sacrifice to God, which is a sweet fragrance -- a good smelling odor -- unto the Lord.  We chose to mimic Him or not, in all aspects, especially in love; just as Christ chose the cross -- obedient to the Father, love toward us.

Verse 3: But fornication and all uncleanness or unbridled lust, let it not be even named among you, as it becomes saints...πορνεια δε και ακαθαρσια πασα η πλεονεξια μηδε ονομαζεσθω εν υμιν  καθως πρεπει αγιοις   We change the way we live, walking in love, not in our former ways, which included sexual sin, unclean behavior, and greed in many forms.  Of these things, πορνεια, ακαθαρσια, and πλεονεξια, Paul exhorts that the Ephesians (and us) should no longer let them be named among them (us).  The old life was full of such behavior.  We were slaves to them.  Now, in Christ, we are free; why run back to that which destroys and enslaves?  The Greek verb πρεπει, present (durative action) third person singular of πρεπω, meaning "to be becoming of, be seemly of, is fit or proper for".  Paul says not permitting such things to be named among is an appropriate expression of who and Whose we are.

Verse 4: and filthiness and foolish talking, or jesting, which are not convenient; but rather thanksgiving...και αισχροτης και μωρολογια η ευτραπελια α ουκ ανηκεν αλλα μαλλον ευχαριστια  Verse four expands verse three, including other "lessor bad behaviors" (as one might judge compared to the first three) we should avoid because they are not fitting.  As Darby writes "which are not convenient", a late 19th century phrasing we perhaps do not appreciate in the 21st century, is the rendering of the Greek α ουκ ανηκεν, which today might be more accurately rendered "which are not fit, not worthy of attainment".  Paul contrasts these behaviors with "BUT (strongest word in the Greek indicating contrast, αλλα) rather give thanks".  To the extent that we often in the flesh take "filthiness, foolish talking, or jesting", we are to go the other way just as far if not more so with thanksgiving.  Try it some time.

Verse 5: For this ye are well informed of, knowing that no fornicator, or unclean person, or person of unbridled lust, who is an idolater, has inheritance in the kingdom of the Christ and God...τουτο γαρ ιστε γινωσκοντες οτι πας πορνος η ακαθαρτος η πλεονεκτης ο εστιν ειδωλολατρης ουκ εχει κληρονομιαν εν τη βασιλεια του χριστου και θεου  What is the habit of our lives?  This is what Paul confronts with in this verse.  Our habits come from whom we are mimicking.  The expression of our lives is the result of the Life (or lack of) within us.  The present/durative verb tense is used here.  We all fall, we all will sin, but it does not mean we are not His children.  That is durative.  Is it a durative fact -- an ever present part of your being -- that you are one who commits sexual sin, one who is unclean, one who is greedy, one who is an idolater?  If true, you have no inheritance in Heaven, according to God's Word, not mine.  Some fit that description yet hide among the children of God.  Beware of them, that we might walk in love, a reflection of Whose we are...

Grace and peace of Christ to you.