tag:blogger.com,1999:blog-89209749661510643602024-03-14T01:47:43.914-05:00LOGOS from MarkThis blog is my own study of the Word of God, in an exegetical style.Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.comBlogger36125tag:blogger.com,1999:blog-8920974966151064360.post-57143516048299717652020-10-12T10:18:00.007-05:002020-10-12T20:14:41.356-05:00Slaves and Masters, and all in-between<p> This section has been a long time coming. Personal journeys in faith are just that, personal, with all the highs, lows, trials, and victories in-between. Sometimes we lose our way -- the way the Lord appointed -- and it takes us a while to find His path again. I am grateful for His patience.</p><p><b>Ephesians 6:5-9</b></p><p><i>Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ; not by way of eyeservice, as men-pleasers, but as slaves of Christ, doing the will of God from the heart. With good will render service, as to the Lord, and not to men, knowing that whatever good thing each one does, this he will receive back from the Lord, whether slave or free.</i></p><p><i>And masters, do the same things to them, and give up threatening, knowing that both their Master and yours is in heaven, and there is no partiality with Him. <b>NAS</b></i></p><p><i>οι δουλοι υπακουετε τοις κατα σαρκα κυριοις μετα φοβου και τρομου εν απλοτητι της καρδιας υμων ως τω χριστω μη κατ οφθαλμοδουλιαν ως ανθρωπαρεσκοι αλλ ως δουλοι χριστου ποιουντες το θελημα του θεου εκ ψυχης μετ ευνοιας δουλευοντες ως τω κυριω και ουκ ανθρωποις ειδοτες οτι εκαστος εαν τι ποιηση αγαθον τουτο κομισεται παρα κυριου ειτε δουλος ειτε ελευθερος</i></p><p><i>και οι κυριοι τα αυτα ποιειτε προς αυτους ανιεντες την απειλην ειδοτες οτι και αυτων και υμων ο κυριος εστιν εν ουρανοις και προσωπολημψια ουκ εστιν παρ αυτω <b>WHNU</b></i></p><p>Slavery has existed throughout recorded history and it does not require much of an intellectual stretch to consider that slavery existed well before then. It has never been the "pretty" part of humanity, it has often come as the result of conquests on no matter which continent it occured, and the business of slave-trading was driven by economic need by the seller and the buyer. Race was never the root factor -- only the availability mattered. None of what I have stated justifies slavery in any way nor does it trivialize its harsh reality; I am just stating the facts of slavery in its broad historical context.</p><p>Outside of slavery, bonded relationships have also existed throughout human history. By "bonded relationships", I mean free people who have sold their labor or services to another. There was a request for such, the commitment was made with an agreement for compensation and duration, and one person worked for another bound by that agreement until one or the other ended the agreement. You want to get paid? Do the work to which we agreed. Is that slavery? No, not even close. </p><p>Slavery is being owned by another and not have any choice as to whether or not one will do the task at hand. There are no recourses for grievances other than your master. Payment for services was in the form of shelter and nourishment, for no one would pay good money for a slave only to have that slave meet their demise through neglect. Keep them healthy, keep them working, correct when necessary. If a slave had a merciful master, that slave might be rewarded for their faithfulness by being made free by their master. That freed slave might become a slave-owner themselves one day because of the economics of the day. Slaves are less expensive labor than free-men but are not "free" labor. One would hope that they would be merciful like their former master.</p><p><b>Verses 5-6: </b><i>Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ; </i><i>not by way of eyeservice, as men-pleasers, but as slaves of Christ, doing the will of God from the heart.</i></p><p>Glad you aren't a slave, right? God's word says that the slave must be obedient! By the way, in the Greek the ones addressed are "<i>οι δουλοι", </i>"the slaves", the plural of <i>δουλος</i> (transliterated "doulos"). Some translations try to soften the term to mean "bond-servant", but that is not accurate. Doulos, <i>δουλος</i>, means "<u>slave</u>". For greater context as to the intended audience, go back to Romans 13 and read, </p><p><i>"Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves." verses 1-2, <b>NAS</b> </i></p><p>What applies to the slave here, also applies to the free. Obey those who are our masters according to the flesh as a service to Christ, with a sincere heart -- not just trying to "look good" in the eyes of our masters but having hearts that are darkened toward them. In our service to any master here on earth, it is inescapable that we are also serving Christ, our eternal Master. He has placed us, and our authorities, that we might learn obedience -- to HIM.</p><p><b>Verses 7-8: </b><i>With good will render service, as to the Lord, and not to men, knowing that whatever good thing each one does, this he will receive back from the Lord, whether slave or free.</i></p><p>Every act of the will of those who are in Christ, no matter what their "station" or "position" or "status", is to be an act of service to the Lord first and with a sincere heart. Every act of our will, not just what we are doing in church or part of an official ministry of the corporate church, but every act is to be done as an act of ministry to the Lord. The Lord will give back in blessings, not specific requests -- we do not barter with our Lord -- but He promises to reward our service to Him (done with a sincere heart) in the ways He knows we need.</p><p><b>Verse 9: </b><i>And masters, do the same things to them, and give up threatening, knowing that both their Master and yours is in heaven, and there is no partiality with Him.</i></p><p>Moreover, Paul moves all the way up the food chain to the earthly masters and explicitly states that everything that has been said for the Christian who is a slave applies to the Christian who is a master. The things of this earthly realm do not apply in heaven where all have the same Master. Titles and rank fall away -- they are a part of this world -- not heaven. The Greek word translated "partiality" is <i>προσωπολημψια</i>, which is a combination of two words meaning "face" and "receiving/accepting". Together, they mean "receive/accept by face" -- by who they appear to be. Paul writes that such partiality does not exist in our Lord. Slave or free or master -- none of that matters before the Lord, we are all equal before Him.</p><p>Whatever or whoever we are in this life is as the Lord as appointed: for us to learn about Him and learn to be obedient to Him and to glorify Him in every single thing that we do. All who are in Christ are one in Him -- that is the only status that we will enjoy for eternity.</p><p><br /></p>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-3568881946622710262016-03-01T09:34:00.002-06:002016-09-28T07:57:00.923-05:00Now Children...<div style="text-align: justify;">
As we continue the family thread in Ephesians, we bridge chapters five and six. The first four verses of chapter six are addressed with respect to children. If the man and the woman, the husband and wife, understand their roles for each other, a healthy relational environment exists for the children. The husband/wife, father/mother relationship is not enough in and of itself, so Paul pens a word of exhortation to the children.</div>
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<b>Ephesians 6:1-4</b></div>
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<i>Children, obey your parents in the Lord, for this is right. Honor your father and mother (which is the first commandment with a promise), so that it may be well with you, and that you may live long on the earth. </i></div>
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<i>Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. <b>NAS</b></i></div>
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<i>τα τεκνα υπακουετε τοις γονευσιν υμων [εν κυριω] τουτο γαρ εστιν δικαιον τιμα τον πατερα σου και την μητερα ητις εστιν εντολη πρωτη εν επαγγελια ινα ευ σοι γενηται και εση μακροχρονιος επι της γης</i></div>
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<i>και οι πατερες μη παροργιζετε τα τεκνα υμων αλλα εκτρεφετε αυτα εν παιδεια και νουθεσια κυριου <b>WHNU</b></i><br />
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Simple, isn't it? If they children will obey their parents, it will be well for them all their lives. Not a theory, not a suggestion, mind you, but a promise from God Himself. Why? The word used for "obey" is not the same word used earlier for "be subject to/under the command of" which we discussed earlier. The Greek word used here is <i>υπακουετε </i>from the verb υπακουω, which means "to listen to/harken to/heed". This verb is not about rank or order, but rather about listening and obeying, heeding to what has been said. We, as parents, do not want to see our children make the same mistakes we did. We share our experience and wisdom. Sure, our children will make mistakes, but at least we can forewarn them of the consequences of certain choices. In learning to obey their parents, in absorbing their wisdom, as the child grows, he learns to obey God and heed His wisdom. God promises to bless their hearkening to their parents, and eventually, to Him.<br />
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Also included here is an admonishment to fathers: <i>"do not provoke your children to anger" </i>Again, if this were not a special problem area for men, I doubt it would be mentioned -- it is not mentioned for mothers, for example. Why to fathers? Men are task-driven. God created Man and gave him a job. He created Adam to do the job of tending the Garden. God created Eve to give companionship to Adam. Adam was created for a job. Eve was created for relationship. Men sometimes confuse relationships and tasks, and for this reason, we can come across very harsh toward our children, compelling them to react in anger rather than hearken to our instruction. What are fathers to do? Going back to loving the wife as Christ loved the Church, Paul writes that fathers should <i>"bring them up in the discipline and instruction of the Lord"</i> -- nurture our children in their faith. Our chief job as husbands and fathers is to nourish and nurture our family in their faith.<br />
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This concludes the study of family from the book of Ephesians, but it is not the end of the study on relationships. That will continue in the next post.<br />
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Grace and peace, and mercy in Jesus Christ.</div>
Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-77946436432262585422016-02-23T08:00:00.000-06:002016-02-23T08:00:48.391-06:00Husbands and Wives, Part IV<div style="text-align: justify;">
This post concludes the study of Husbands and Wives from Ephesians chapter five. It is a short study, as verse 33 represents a summary statement from Paul. Though a summary statement, it gives opportunity to strongly peer at ourselves in our respective roles.</div>
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<i><b>Ephesians 5:33</b></i></div>
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<i>33 Nevertheless, each individual among you also is to love his own wife even as himself, and the wife must see to it that she respects her husband. NASB</i></div>
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<i>33 πλην και υμεις οι καθ ενα εκαστος την εαυτου γυναικα ουτως αγαπατω ως εαυτον η δε γυνη ινα φοβηται τον ανδρα WHNU</i></div>
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To love one's own wife as himself is not a statement of narcissism. It is treating her and caring for her as if she were his very own flesh (which mystically and in reality, she is). Christ loves the Church -- the community of those to whom He has given eternal life -- and the Church is His Body. He loves His Body as Himself, as we are members of that Body. In the same mystical way, the wife is a member of the body of the husband, and he should love her as though she were his own physical flesh and blood -- not in a narcissistic nor abusive manner (for such is rooted in hate and fear, not in Christ), but in the most nurturing, caring, tender manner.</div>
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Paul remands the wives "<i>the wife must see to it that she respects her husband.</i>" In the Greek the phrase is "<i>η δε γυνη ινα φοβηται τον ανδρα</i>", which is literally translated, <i>"and that the woman might fear the man"</i>. Before we get caught up in the literal, let's expand our understanding. First of all, the word translated 'that' is <i>ινα,</i> which has an imperative sense most often translated as 'in order that', 'with the result that', 'toward the end that'. The man's loving of his woman as Christ loves the Church has intent, just as Christ's love for the Church has intent, that she might fear her man. OK, now that word 'fear' which has been mentioned, what about that? The verb here is from the Greek verb φοβεω from which we get 'phobia' -- fears. In the context of Christ and the Church, of husbands and wives, this understanding or simply literal translation of the word does not make sense here . The English language borrows from so many languages that 'foreign words' are adapted for specific meanings for clarity, and are often only a secondary or tertiary meaning of the word in its original language. With that in mind, we have to dig a little deeper to see how the Greeks used the verb φοβεω in various contexts.</div>
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The verb φοβεω carries the ideas of fleeing/taking flight, fearing/being terrified, and in its tertiary use, revering/venerating/giving deference/reverentially obeying (Thayer's lexicon). Of the three, only the tertiary meaning makes sense as it relates to Christ and the Church, husbands and wives. This is not natural for a woman, any more than a man loving his woman as Christ loved the Church is a natural tendency for him (men are more task-driven). In fact, women have recoiled against this notion since the Garden, for it was Eve who craved ascendancy and first ate from the Tree. Yet, here the Spirit, through Paul's hand, reminds the woman to resist her natural tendencies to usurp and at the same time of her intended role as companion, advisor, and confidant.</div>
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Both admonitions, the one to the husband the and one to the wife in verse 33, challenge our human nature to arise to the highest Christ in God has for us as husbands and wives. Men, God holds us accountable as leaders in all phases of the home -- not as dictators, but more as shepherds. Women, God holds you accountable to understand the role for which you were created, to support the man and help him in his role -- yet joint-heir in all things with him. </div>
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Easy? No, not in the least. Humility and surrender is required by both the husband and the wife. The accountability for each the husband and the wife is Christ alone, and in Him each must abide for the relationship to be as it was intended by God before the Fall. Pray for one another, always.</div>
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Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-33418552415131820592016-02-22T14:41:00.001-06:002016-02-22T14:41:53.322-06:00Husbands and Wives, Part III<div style="text-align: justify;">
Here is the third part of the "Husband and Wives" section of Ephesians chapter 5. Previously I presented that the woman is second-in-command in the home, and the confidant and advisor to her husband. In this portion of the passage we will explore what Paul wrote concerning the man's role with respect to his wife. To be sure, this portion contains abstract ideas. I hope to help us move from the abstract to the concrete, or at least to the practical.</div>
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<b><i>Ephesians 5: 24-32</i></b></div>
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<i>24 But as the church is subject to Christ, so also the wives ought to be to their husbands in everything.</i></div>
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<i>25 Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, 26 so that He might sanctify her, having cleansed her by the washing of water with the word, 27 that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless. 28 So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; 29 for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church, 30 because we are members of His body. 31 For this reason a man shall leave his father and mother and shall be joined to his wife, and the two shall become one flesh. 32 This mystery is great; but I am speaking with reference to Christ and the church. <b>NASB</b></i></div>
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<i>24 αλλα ως η εκκλησια υποτασσεται τω χριστω ουτως και αι γυναικες τοις ανδρασιν εν παντι</i></div>
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<i>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] την εκκλησιαν <b>WHNU</b></i></div>
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I begin with verse 24 as a way of both reminder and warning: it is God's plan that wives be subject to their husbands -- but ONLY in the same way the church is subject to Christ (we are joint-heirs with Him, not second-class citizens to Him). So men, you are the head of the home and the wife, but she is not a second-class citizen in the home. Just as we will reign with Christ, the wife has a similar status in the home. Women, your position is not conditional, it is God's order for the home.</div>
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Now men, it gets more difficult for us. <i>"Husbands, love your wives as Christ also loved the church and gave Himself up for her"</i> (verse 25). What does that mean? Most men will say they are willing to die to protect their wife and children. I wish it were true of all men, I but I know it is not. And it is not enough for a husband to say it, declare it, engrave it in stone and give it to his wife, then sit down and think he has fulfilled what Scriptures require of him. It is so much more than that. When Christ "gave Himself up" for the church, He certainly gave up His physical life, subjecting Himself to the cruelty of the Romans and the blood-lust of the Jews. He gave Himself up with respect to His being -- He became sin for us, so much so that the Father abandoned Him as He took sin upon Himself (<i>My God, My God, why you you forsaken me? Mark 15:34</i>). While He lived on earth, He poured Himself into others -- The Church -- through teaching, encouraging, healing, ministering in many ways. When we look the whole of how Jesus gave Himself up for the church, how do we translate it into how husbands should love their wives?</div>
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Before answering that question, let's look at a couple of more verses, verses 26-27: <i>so that He might sanctify her, having cleansed her by the washing of water with the word, 27 that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.</i></div>
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The end game, the desired outcome, what Jesus wanted for the Church is summarized in these two verses: sanctification and holiness, by means of the washing of water and the word. The Church, every one who believes upon Jesus for salvation, in obedience to Him is baptized (as a symbol of belonging to Christ) "<i>εν ρηματι</i>", "in word", the Greek referring to the articulated word (that which is actually written or spoken) as opposed to the conceptual or broader "word", which is reserved for λογος (logos). Baptism is not enough without the word: "in the name of the Father, the Son, and the Holy Spirit". These things do not cleanse, sanctify or make holy, but rather, together they are symbolic of these works of Christ in the Church -- and His works are perfect.</div>
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That is the abstract. What does it mean for the husband to love his wife as Christ loves the Church, in the practical sense? Paul gives the answer, easily missed as it is surrounded by such high abstractions, in verses 28-29: <i>So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; 29 for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church.</i> Note especially "<i>but nourishes it and cherishes it</i>" , which in the Greek is "<i>εκτρεφει και θαλπει αυτην</i>". The word <i>εκτρεφει </i>comes from εκτρεφω meaning <i>"I nourish to maturity/nurture"</i>, and <i>θαλπει</i> is from θαλπω meaning <i>"I warm/cherish/foster with tender care"</i>. These things Christ has done and is doing for the Church, and it is these things we men are to be doing for our wives. Husbands are to nurture our wives toward their maturity in Christ, not the other way around. Help her to grow in her faith, just as Christ helps us to grow in our faith. Husbands are to warm their wives, by providing for them, making them feel secure in the relationship, just as Christ does for the Church. Husbands are to cherish their wives, letting them know how important and valued they are in the husbands' lives, just as Christ, in His word, constantly reminds us as believers with what high esteem He holds us. And husbands need to foster their wives with tender care, recognizing that wives need their husbands' tenderness. The idea of husbands loving their wives as Christ loves the Church are wrapped up in the seamless garment of nourishing, nurturing, warming, cherishing, fostering -- all with tenderness and in love.</div>
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Paul wrote in verse 28 "<i>So husbands ought also to love their own wives as their own bodies</i>", and in verse 30 offers the rationale in comparing the nuptial relationship to the relationship between Christ and the Church: "<i>because we are members of His body</i>". The Church is the Body of Christ, and as Christ loves the Church, husbands are to love their wives as their own bodies. Just as the union of Christ and the Church is a mystery but also a reality, so also is the union of the man and woman becoming husband and wife, the two becoming one flesh, both a mystery and reality.</div>
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Husbands, this is a challenge for all of us. If it were easy for we as men to do, Paul probably would not have been led by the Spirit to write about the matter. We need to read it, hear it, embrace it, act upon it.</div>
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I will conclude with "Husbands and WIves, Part IV" in my next post.</div>
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Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-18045975385922848552012-10-21T07:00:00.003-05:002012-10-21T07:00:22.463-05:00Husbands and Wives, Part II<div style="text-align: justify;">
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.</div>
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<b><i>Ephesians 5:21-23</i></b></div>
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<i>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. <b>ACV</b></i></div>
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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".</div>
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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.</div>
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The focus now shifts to the home, <i>"Wives, submit to your own husbands as to the Lord." </i> 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: <i>τοις ιδιοις ανδρασιν, </i>literally<i>, </i>"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".</div>
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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, <i>"Because a husband is head of the wife, as also Christ is head of the church, and himself the savior of the body" </i>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. </div>
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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.</div>
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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.</div>
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Next, in Part III, the man's role is more clearly articulated...</div>
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Grace and peace,</div>
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Mark</div>
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Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-31294025843682188812012-09-30T08:21:00.000-05:002012-09-30T13:44:20.919-05:00Husbands and Wives, Part 1<div style="text-align: justify;">
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".</div>
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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.</div>
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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..."<br />
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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")</div>
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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.</div>
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<b><i>Ephesians 5:21-30</i></b></div>
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<i> 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.</i></div>
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<i>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</i></div>
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Grace, mercy, and peace of our Lord be unto you,</div>
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Mark</div>
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Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com2tag:blogger.com,1999:blog-8920974966151064360.post-35298485449824610972012-02-26T10:56:00.003-06:002012-02-26T10:56:25.366-06:00Be Wise, and Figure It Out!<div style="text-align: justify;">
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.</div>
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<b><i>Ephesians 5:15-20</i></b></div>
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<i>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, <b>Green's Literal Version, 1993</b></i></div>
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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 <i><b>WHNU</b></i></div>
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Verse 15: <i>Then watch how carefully you walk, not as unwise, but as wise ones </i>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.</div>
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Verse 16: <i>redeeming the time, because the days are evil. </i>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).</div>
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Verse 17: <i>For this reason, do not be foolish, but understanding what the will of the Lord is . </i>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.</div>
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Verse 18: <i>And "do not be drunk with wine," in which is debauchery, but be filled by the Spirit </i> 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.</div>
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Verse 19-20: <i>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 </i>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.</div>
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Be wise, figure it out, give thanks always for everything...</div>
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Grace and peace of our Lord Jesus be with you.</div>
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<br /></div>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-33357357325547161632012-02-19T04:56:00.001-06:002012-02-19T04:57:37.957-06:00Now Live the Light, Part IIPaul 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.<br />
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Ephesians 5:11-14<br />
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<i>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,</i><br />
<i>“Wake up, O sleeper!</i><br />
<i>Arise from the dead,</i><br />
<i>And Christ will shine on you.’’ <b>International Standard Version 1996</b></i><br />
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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 <b><i>WHNU</i></b><br />
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Verse 11: <i>and have nothing to do with the unfruitful works of darkness. Instead, expose them for what they are...</i>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).<br />
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Verse 12: <i>For it is shameful even to mention what is done by people in secret...</i>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.<br />
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Verses 13 and 14a (these are not separated in the Greek text): <i>But everything that is exposed to the light becomes visible, for everything that is visible is light...</i>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.<br />
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Verse 14b: "<i>Wake up, O sleeper!</i><br />
<i>Arise from the dead,</i><br />
<i>And Christ will shine on you." ...</i>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.<br />
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Grace and peace unto you.Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-54716206943073309632012-02-12T03:21:00.002-06:002012-02-12T03:21:20.242-06:00Now Live the Light<div style="text-align: justify;">
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.</div>
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<b>Ephesians 5:6-10</b></div>
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<i>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. <b>GOD'S WORD, 1995</b></i></div>
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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 <b><i>WHNU</i></b></div>
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Verse 6: <i>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...</i>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...</div>
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Verse 7: <i>Don't be partners with them. </i>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.</div>
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Verse 8: <i>Once you lived in the dark, but now the Lord has filled you with light. Live as children who have light...</i>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.</div>
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Verses 9-10: <i>Light produces everything that is good, that has God's approval, and that is true. Determine which things please the Lord...</i>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.</div>
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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.</div>
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Grace and peace,</div>
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Mark</div>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-73235623378165452012-02-04T08:35:00.002-06:002012-02-04T08:35:29.144-06:00Mimic God, Love like JesusEphesians 5:1-5<br />
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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.<br />
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<i>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.</i> <b><i>Darby NT, 1884</i></b><br />
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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 <b><i>WHNU</i></b><br />
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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.<br />
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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.<br />
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Verse 1: <i>Be ye therefore imitators of God, as beloved children</i>...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".<br />
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Verse 2: <i>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</i>...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.<br />
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Verse 3: <i>But fornication and all uncleanness or unbridled lust, let it not be even named among you, as it becomes saints</i>...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.<br />
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Verse 4: <i>and filthiness and foolish talking, or jesting, which are not convenient; but rather thanksgiving...</i>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.<br />
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Verse 5: <i>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...</i>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...<br />
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Grace and peace of Christ to you.Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-72647409379114710072011-11-13T10:09:00.001-06:002011-11-13T11:04:38.554-06:00Rules for the New LifeEphesians 4:25-32<br />
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The title of today's study comes with caution and exhortation. Caution, that we do not fall into the trap of legalism and thus render the cross ineffective, and exhortation, that we check ourselves to see whether or not we are increasing in these things -- and then only through the Holy Spirit working in us.<br />
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<i><b>Ephesians 4</b></i><br />
<i>25 And so, putting away false words, let everyone say what is true to his neighbour: for we are parts one of another.</i><br />
<i>26 Be angry without doing wrong; let not the sun go down on your wrath;</i><br />
<i>27 And do not give way to the Evil One.</i><br />
<i>28 Let him who was a thief be so no longer, but let him do good work with his hands, so that he may have something to give to him who is in need.</i><br />
<i>29 Let no evil talk come out of your mouth, but only what is good for giving necessary teaching, and for grace to those who give ear.</i><br />
<i>30 And do not give grief to the Holy Spirit of God, by whom you were marked for the day of salvation.</i><br />
<i>31 Let all bitter, sharp and angry feeling, and noise, and evil words, be put away from you, with all unkind acts;</i><br />
<i>32 And be kind to one another, full of pity, having forgiveness for one another, even as God in Christ had forgiveness for you. <b> (BBE, Bible in Basic English, 1965)</b></i><br />
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25 διο αποθεμενοι το ψευδος λαλειτε αληθειαν εκαστος μετα του πλησιον αυτου οτι εσμεν αλληλων μελη 26 οργιζεσθε και μη αμαρτανετε ο ηλιος μη επιδυετω επι παροργισμω υμων 27 μηδε διδοτε τοπον τω διαβολω 28 ο κλεπτων μηκετι κλεπτετω μαλλον δε κοπιατω εργαζομενος ταις χερσιν το αγαθον ινα εχη μεταδιδοναι τω χρειαν εχοντι 29 πας λογος σαπρος εκ του στοματος υμων μη εκπορευεσθω αλλα ει τις αγαθος προς οικοδομην της χρειας ινα δω χαριν τοις ακουουσιν 30 και μη λυπειτε το πνευμα το αγιον του θεου εν ω εσφραγισθητε εις ημεραν απολυτρωσεως 31 πασα πικρια και θυμος και οργη και κραυγη και βλασφημια αρθητω αφ υμων συν παση κακια 32 γινεσθε [δε] εις αλληλους χρηστοι ευσπλαγχνοι χαριζομενοι εαυτοις καθως και ο θεος εν χριστω εχαρισατο υμιν <b><i>(WHNU) </i></b><br />
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As Paul has previously contrasted the old and new life, the new life being wrought from within through Jesus Christ and the work of the Holy Spirit, he also takes a moment to illustrate the "practical" manifestations of the difference between the two lives. With each imperative (the imperative verb form is found at least one time in each verse, a total of nine instances in the passage) to do what the new life produces, there is a reminder (and sometimes imperative) of what we are to leave behind with respect to the old life.<br />
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Verse 25: BBE: "...putting away false words...", WHNU, translated, "...putting away the lying...". To me, the Greek rendering broadens the statement to all forms of deceit and craftiness. The word for "the lying" is singular in the Greek, while the participle preceding it is plural. It makes for an unusual participle phrase in that the participle and noun do not match in number, hence, I think, it is intended to encompass all forms of shadowy behavior, not only the words we speak. Yet, we are to "...say what is true to his neighbor, for we are parts of one another..." BBE. The Greek is stronger, "...speak truth (broader in context) each with his neighbor..." The rationale? We are each a part of one another in the Body of Christ. The arm does not deceive the leg, why should we deceive one another?<br />
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Verse 26: One can be angry and not sin. Jesus was clearly angry when He cleansed the Temple, but He did not sin. It is not easy to be angry and not sin, so be cautious.<br />
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Verse 27: "do not give way to the Evil One" BBE. A literal translation of the Greek, "No longer give a place to the devil". How do we give the devil "a place", "a way"? When we place ourselves, by our own actions, into a situation clearly against the will and Spirit of God. We know it when we do it, because the Holy Spirit speaks to us in that hour, and we argue with Him about our "rightness". That is when you know...<br />
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Verse 29: The easiest thing a human can do is criticize. We criticize anyone and anything at the drop of a hat. It takes no wisdom, no great knowledge, no skills, no abilities -- to criticize is as natural to us as breathing. What is "un-natural" to our nature? To build up others with our words. The old life, it is natural to tear down others; the new life, gives us power to build up others.<br />
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Verse 30: "and do not give grief to the Holy Spirit of God, by whom you were marked for the day of salvation" BBE; "do not grieve the Holy Spirit of God, in whom you have been marked (with a seal/signet) into the day of salvation". No discussion of lost salvation here, but a reminder of the intimacy of the relationship, and the great work which has already been done for us. Only an ungrateful and immature person would slight another who had done so much for them.<br />
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Verse 32: Our lives should, toward one another, mirror The Life that has done it all for us. Period.<br />
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Grace and peace be with you all.<br />Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-83526457980952887132011-07-31T14:44:00.000-05:002011-07-31T14:44:10.992-05:00Old and New, Part IIThis is the second part of the study in Ephesians, chapter 4, verses 17-24. The focal passages in the study begin where Part I ended, which is verse 20, and continues until verse 24, describing the new life in Christ.<br />
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<i>20 But that is not the way you learned Christ!— 21 assuming that you have heard about him and were taught in him, as the truth is in Jesus, 22 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness. <b>English Standard Version (ESV)</b></i><br />
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20 υμεις δε ουχ ουτως εμαθετε τον χριστον 21 ει γε αυτον ηκουσατε και εν αυτω εδιδαχθητε καθως εστιν αληθεια εν τω ιησου 22 αποθεσθαι υμας κατα την προτεραν αναστροφην τον παλαιον ανθρωπον τον φθειρομενον κατα τας επιθυμιας της απατης 23 ανανεουσθαι δε τω πνευματι του νοος υμων 24 και ενδυσασθαι τον καινον ανθρωπον τον κατα θεον κτισθεντα εν δικαιοσυνη και οσιοτητι της αληθειας <b><i>WHNU</i></b><br />
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Verse 20, the overlap from Part I, reminds the Ephesians, after describing the old life in the verses preceding to verse 17, declares<i> "But that is not the way you learned Christ!" , </i>which uses the Greek verb μανθανω, which is "I learn", though it is in its aorist form in this verse. It is from this verb we get the word for 'disciple', which is μαθητης in the Greek. The emphasis here is put on the individual to strive for understanding, to devote oneself to study. To be a disciple of someone is to study and learn about them, and from them. the onus is on the student.<br />
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Verse 21 brings an expanded comment and challenge, <i>"</i><i>assuming that you have heard about him and were taught in him, as the truth is in Jesus" <b>ESV</b>; </i>ει γε αυτον ηκουσατε και εν αυτω εδιδαχθητε καθως εστιν αληθεια εν τω ιησου. The conjunction particle ει is 'if', as in "if it is a fact that". The other form of 'if' in the Greek language is εαν, which is used to reference future events. Here, ει is used with the enclitic particle γε, which draws attention and intensifies ει, "if it really is/indeed true...". Further, the Greek construction of αυτον ηκουσατε is "him you heard", but with the use of the accusative, and its position at the beginning of the phrase, brings emphasis of Christ specifically in being about whom they heard. Following with <i>"</i><i>and were taught in him, as the truth is in Jesus"</i>; και εν αυτω εδιδαχθητε καθως εστιν αληθεια εν τω ιησου. The phrase <i>"</i><i>and were taught in him" </i>is rendered in the Greek "in him you have been taught", the "in him" portion referring to the whole realm of Christ -- the person and his teachings, again, taking the pre-eminent position in the clause. We have combined, building upon the notion of learning, both hearing -- the student's responsibility, and being taught, which implies a teacher, whether Paul, another teacher of Christ, or the Holy Spirit. Someone has to provide instruction, and the student must listen and apply himself to learning. The second part of this phase καθως εστιν αληθεια εν τω ιησου (even as truth is in Jesus), harkens us back to John 14:6, when Jesus said, "I am the Way, the <b>Truth</b>, and the Life..."<br />
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Verses 20 and 21 form the basis for understanding what is to follow both in verses 22-24, and also the rest of chapter 4.<br />
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Verse 22 <i>"to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires"; </i>αποθεσθαι υμας κατα την προτεραν αναστροφην τον παλαιον ανθρωπον τον φθειρομενον κατα τας επιθυμιας της απατης. The first thing the learner, the disciple must understand and do is to "put away. discard, abandon the former behavior and life conduct of the old man" (expanded translation, MP). We must recognize that the trappings of the old life are the trappings of enslavement to sin, not deliverance in Christ. We must therefore shed those trappings, renounce them, recognizing them for what they are and what they had done to us. Continuing, "...the old man, the one having been corrupted and defiled on account of the desires/lusts of deceitfulness..." (expanded translation, MP). Again, recognizing our condition from which we have been redeemed is an important base level of understanding for the disciple of Christ.<br />
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Verse 23 <i>"</i><i>and to be renewed in the spirit of your minds"; </i> ανανεουσθαι δε τω πνευματι του νοος υμων It is not often I find myself parting ways on interpretation of the Greek with the great AT Robertson, but I disagree with him here. The infinitive, which is the verb form which opens this clause or phrase, requires the accusative form of the subject noun, and none is found here, so we go back to the infinitive of verse 22, as these are connected by the conjunction "and", and we find αποθεσθαι υμας, infinitive with the accusative. The subject υμας, "you" plural is, by virtue of the "and" conjunction, the subject of ανανεουσθαι by ellipsis: "[you] are to be renewed". What follows is where the great ATR and I disagree: τω πνευματι του νοος υμων. He, and one or two others, see this as "in the spirit of your mind" (mostly literal translation), though the word "in" (εν) is not present, they are assuming the locative of "the spirit" τω πνευματι. The locative and the dative/instrumental have the same form, so I am inclined, and I think is consistent with Paul's writings throughout Ephesians and especially this section, "[you] to be renewed of your mind by the [Holy] Spirit", with the word order of infinitive--instrument--genitive (kind or type of renewing). This translation, I think, fits best with the themes Paul has been addressing until now, and follows his pattern in this passage of placing the Godhead in a position of primacy in the clauses.<br />
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Verse 24 <i>"</i><i>and to put on the new self, created after the likeness of God in true righteousness and holiness"; </i>και ενδυσασθαι τον καινον ανθρωπον τον κατα θεον κτισθεντα εν δικαιοσυνη και οσιοτητι της αληθειας. I translate this a little differently (I am also not restricted in economy of words): "and to put on/clothe with the new man, the one having been created according to God in righteousness and holiness of truth". The verb, in its infinitive form here, ενδυσασθαι puts forth the idea the whatever one is putting on, it covers completely, even "hides" its wearer. Putting on the new man should hide/overwhelm any portion of the old man. This "new man" is not our own idea, but has been created by God (...we are His workmanship...Ephesians 2:10), and therefore represents His holiness and righteousness in Truth.<br />
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Let us envelope ourselves in Him, that we might be "hidden with Christ in God" (Colossians 3:3).Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-61780093626108618032011-07-17T07:27:00.001-05:002011-07-17T07:41:06.462-05:00Old and New, Part IThe study today begins a two-part lesson concerning the contrast between the old life and the new life. This section covers verses 17 through 24, and in the remainder of the chapter Paul illustrates the practical workings of the new life to the Ephesian believers. In the section at hand, we will look at the old life and its description by Paul.<br />
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<i>This I say therefore, and testify in the Lord, that ye should no longer walk as the rest of the nations walk in the vanity of their mind, </i><i>being darkened in understanding, estranged from the life of God by reason of the ignorance which is in them, by reason of the hardness of their hearts, </i><i>who having cast off all feeling, have given themselves up to lasciviousness, to work all uncleanness with greedy unsatisfied lust. </i><i>But *ye* have not thus learnt the Christ <b>Darby, 1884</b></i><br />
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17 τουτο ουν λεγω και μαρτυρομαι εν κυριω μηκετι υμας περιπατειν καθως και τα εθνη περιπατει εν ματαιοτητι του νοος αυτων 18 εσκοτωμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων 19 οιτινες απηλγηκοτες εαυτους παρεδωκαν τη ασελγεια εις εργασιαν ακαθαρσιας πασης εν πλεονεξια 20 υμεις δε ουχ ουτως εμαθετε τον χριστον <b><i>WHNU</i></b><br />
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Verse 17<br />
<i>This I say therefore, and testify in the Lord, that ye should no longer walk as the rest of the nations walk in the vanity of their mind</i><br />
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<i><span class="Apple-style-span" style="font-style: normal;">τουτο ουν λεγω και μαρτυρομαι εν κυριω μηκετι υμας περιπατειν καθως και τα εθνη περιπατει εν ματαιοτητι του νοος αυτων</span></i><br />
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<i><span class="Apple-style-span" style="font-style: normal;">How well did Paul understand the Greek language? In this particular verse, he utilizes a subtlety in the Greek verb "to testify". This verb has both a standard active form, and a deponent form. In its active form, this verb means to "testify from one's own experience". In the deponent form, it means to "cite a witness, call a witness, exhort solemnly, beseech in the name of a higher authority". In his writings, Paul writes to the churches on the basis of his apostolic authority, and does not pretend to be speaking for God. Yet, we see that his writings are inspired of the Holy Spirit, and this is one of the few places where Paul himself declares that he is speaking as though from the Lord.</span></i><br />
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<i><span class="Apple-style-span" style="font-style: normal;">Paul exhorts the Ephesians to "no longer walk as the godless multitudes in the emptiness of their minds". This is my own translation, and expression "the godless multitudes" is often translated as "Gentiles", which would have little meaning to the Ephesians. The word used is Grecian, </span></i><i><span class="Apple-style-span" style="font-style: normal;">τα εθνη</span></i><i><span class="Apple-style-span" style="font-style: normal;">, and not the word that the Jews used for "the uncircumcised". It is a general word referring to multitudes, companies, tribes of people of a common understanding. Paul has taken the noun in its neuter form to refer to those people who are outside the Body of Christ. The expression "vanity of their mind" as Darby uses, builds on the idea conveyed about the Greek word </span></i>ματαιοτητι<i><span class="Apple-style-span" style="font-style: normal;"> which means "devoid of truth, depravation, useless". This is not to devalue them as humans, but to highlight to the Ephesians that the source of the world's thinking is utterly lacking in wisdom concerning the new life.</span></i><br />
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<i><span class="Apple-style-span" style="font-style: normal;">Verse 18</span></i><br />
<i><span class="Apple-style-span" style="font-style: normal;"><i>being darkened in understanding, estranged from the life of God by reason of the ignorance which is in them, by reason of the hardness of their hearts</i></span></i><br />
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εσκοτωμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων<br />
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These godless multitudes,<i><span class="Apple-style-span" style="font-style: normal;"> </span></i><i><span class="Apple-style-span" style="font-style: normal;">τα εθνη</span></i><i><span class="Apple-style-span" style="font-style: normal;">, "having been darkened and understanding, being alienated and shut out from the life of God", are not reasonable models for people who have the new life in Christ. The phrase "having been darkened in understanding" is a participial phrase built upon the perfect passive participle (</span></i>εσκοτωμενοι) <i><span class="Apple-style-span" style="font-style: normal;">of the verb "to darken". This would suggest that it is God himself who has darken their understanding, since the passive voice implies action upon the subject, not by the subject. This same darkness is coupled with expulsion and absolute separation from the life of God. Their condition is both desperate and harsh and absent of hope. As Darby completes the rest of the ver</span>se, "by reason of the ignorance which is in them, by reason of the hardness of their hearts"<span class="Apple-style-span" style="font-style: normal;">. A more literal translation of the Greek would read, "on account of the ignorance being in them, on account of the callousness of their heart". This is true of any of us before the day the grace of God came upon us and redeemed us in Jesus Christ. Throughout Ephesians, Paul reminds us of what our lives were without Christ, of our condition, of the utter uselessness of our thinking and way of life. Paul knows that it is out of the same people, the godless multitudes, that more of the elect will be called, but yet we are not to him you like them in any way because of the new life that is within us.</span></i><br />
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Verse 19<br />
<i>who having cast off all feeling, have given themselves up to lasciviousness, to work all uncleanness with greedy unsatisfied lust</i><br />
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<i><span class="Apple-style-span" style="font-style: normal;">οιτινες απηλγηκοτες εαυτους παρεδωκαν τη ασελγεια εις εργασιαν ακαθαρσιας πασης εν πλεονεξια </span></i><br />
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This verse paints an even deeper picture of what it means to be alienated from the life of God. The substantive participle used for "having cast off all feeling" ( <i><span class="Apple-style-span" style="font-style: normal;">απηλγηκοτες) </span></i>comes from the in transitive verb<i><span class="Apple-style-span" style="font-style: normal;"> </span></i>which means to cease to feel pain or grief, to become callous, to be insensible to pain, apathetic. In other words, there is an emotional and psychological deadness to those who are separated from God, those who are yet "dead in trespasses and sins" as Paul describes us all in Ephesians 2:1. As a result, the idea of sin does not prick them, and they give themselves up to all manner of uncleanliness and lusts. Rather than being free to enjoy sin, they are in fact slaves to sin, because it is the only element of their lives that stimulates any sensibilities within them, whether body or mind. But these are the ways of those who belong to this world, those who are not redeemed by Christ, or even those not yet redeemed by him.<br />
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Verse 20<br />
<i>But *ye* have not thus learnt the Christ</i><br />
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<i><span class="Apple-style-span" style="font-style: normal;">υμεις δε ουχ ουτως εμαθετε τον χριστον</span></i><br />
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<i><span class="Apple-style-span" style="font-style: normal;">"But you not in this manner learned Christ", and so Paul begins the transition into the second part of the study, which will continue next week.</span></i><br />
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<i><span class="Apple-style-span" style="font-style: normal;">Why does Paul go into such detail contrasting the old life to the new? It is because of the Romans chapter 7 effect: the flesh and the Spirit are in conflict constantly. It is easy for us to relax and fall into a "natural way" of behavior after we experience salvation, but we must fight these urges of the flesh. The Holy Spirit, fully manifested within us at our salvation, is constantly pointing us to the more excellent way, which is the Way of the Cross, the Way of Christ…</span></i><br />
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<i><span class="Apple-style-span" style="font-style: normal;">Grace and peace to you all…</span></i><br />
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</i>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-22447833144573320442011-07-10T12:33:00.006-05:002011-07-10T13:44:02.355-05:00Steadfast in Understanding, Building Up in Love<div><b>Ephesians 4:14-16</b></div><div><br /></div><div>In the study today, we discover a portion of what Paul means when he writes concerning the purpose of the offices of the church as "building up the body of Christ unto the works of ministry". I say a "portion", because one must extrapolate from what Paul says in the next three verses to get the broadest picture of the phrase "works of the ministry".</div><div><br /></div><div><div><i>14 "that we may no longer be children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, by cunning craftiness after the wily manner of error;"</i></div><div><i>15 "but holding the truth, may in love grow up into him in all things, who is the head, Christ;"</i></div><div><i>16 "from whom all the body, fitly framed together and compacted by means of every joint of the supply, according to the working in the measure of each single part, effects the increase of the body to the upbuilding of itself in love." <b>American Bible Union, 1865</b></i></div></div><div><br /></div>14 ινα μηκετι ωμεν νηπιοι κλυδωνιζομενοι και περιφερομενοι παντι ανεμω της διδασκαλιας εν τη κυβεια των ανθρωπων εν πανουργια προς την μεθοδειαν της πλανης 15 αληθευοντες δε εν αγαπη αυξησωμεν εις αυτον τα παντα ος εστιν η κεφαλη χριστος 16 εξ ου παν το σωμα συναρμολογουμενον και συμβιβαζομενον δια πασης αφης της επιχορηγιας κατ ενεργειαν εν μετρω ενος εκαστου μερους την αυξησιν του σωματος ποιειται εις οικοδομην εαυτου εν αγαπη <i><b>WHNU</b></i><div><br /></div><div>In verse 14 the first thing Paul addresses is the need for us to be steadfast in our understanding of the Gospel, so that we might not be "tossed to and fro"; ινα μηκετι ωμεν νηπιοι κλυδωνιζομενοι. The participle used for that expression refers to a tidal surge (κυμα is the word for "wave", κλυδωνιζομαι is the verb "to surge"), something which cannot be navigated even by the most skilled boatswain. Paul understood that there would be "sheep in wolves' clothing", and these false teachers would be detrimental to increasing the maturity of the body of believers. Nor did Paul wish us to be "carried about with every wind of doctrine, by the sleight of man", an expression used to describe the confusion that crafty and illicit teachers would use to prey upon believers. It is alarming, that already in the first century, in the days of the apostles themselves, Paul had to issue such warnings against teachers who are craftily deceitful; not teachers who are merely erroneous in this doctrine or that doctrine, but teachers who would purposely set themselves up as being something, for the purpose of deceiving the brothers and sisters of the Way.</div><div><br /></div><div>We find Paul urging the believers onward in verse 15 when he says, "but holding the truth, me love grow up unto him in all things, who is the head, Christ". A more literal translation would be, "but telling the truth in love, let us increase in to him all things who is the head, Christ". The Greek for "telling the truth" is quite literally a verb meaning "to truth" αληθευω, from which the participle in verse 15 is derived (αληθευοντες). In this exhortation, Paul includes himself and his band with the believers of Ephesus in verb αυξησωμεν "we might increase...", reminding his readers that the ground is indeed level at the foot of the Cross, and that we all must be on guard and purposeful and vigilant in being faithful disciples, and thereby well functioning members of the Body.</div><div><br /></div><div>Paul reminds the believers of our connection to Christ in verse 16. Building on the end of verse 15, "who is the head, Christ", Paul continues with, "from whom all the Body, fitly framed together and compacted by means of every joint of the supply, according to the working in the measure of each single part, effects the increase of the body to the upbuilding of itself in love". We move from that which we are to avoid, tidal surges and whirlwinds of vain teachings, to the analogy of a well constructed house. When we examine the Greek text, we find words like συναρμολογουμενον, συμβιβαζομενον, and "πασης αφης της επιχορηγιας" -- framing together, coalescing together, and "every supplied bond/binding" (emphasizing how critical each and every connection truly is). We see that it is not the individual members which give the house strength, but it is the quality of the joints – the place where the individual construction members meet and cooperate and balance and support – that effects the building up of this House.</div><div><br /></div><div>As a runner, though not a great one by any means nor even a good one, I can tell you I pay a lot of attention to joints and members of the body. When every joint and every member of the body is doing what it should be, running is indeed effortless. But let's be realistic, there is not harmony all the time. When I get tired and need more air I tend to pull my shoulders back so that I might breathe more deeply rather than correctly use my diaphragm. If my shoulders are back a little too long, my lower back complains, and rightly so, for it is to the good of the body that my posture and breathing must change. Similarly, when my legs are relaxed and I am leaning slightly down the road, the whole body celebrates and enjoys the ride.</div><div><br /></div><div>It is the same way with the Body of Christ. We members have different functions, functions which must be fulfilled if the body is to be healthy. We do not get to choose which part of the body we are, Christ himself has done that for us. None of us are superior to the other, we are all members of the one Body of Christ. But the Body of Christ is only healthy when all the parts are joined together and functioning well together. It is the strength of these connections that give strength to the Body. When every member is doing his or her part to be strongly bonded to the Body, not only do we increase "in all things", but we are also building up the Body in love, the love of Christ. Please note, I'm speaking of the Body of Christ, not "church growth". The building up of the Body of Christ is a result of each member's devotion to Christ, their sensitivity and awareness of the Holy Spirit, and their own humility to apply themselves to the role that Christ has uniquely and purposefully given them.</div><div><br /></div><div>Grace and peace, my brothers and sisters…</div>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com1tag:blogger.com,1999:blog-8920974966151064360.post-32331139308123532292011-05-29T08:25:00.003-05:002011-05-29T09:02:47.368-05:00Reach-Strive-AttainEphesians 4:13<div><br /></div><div><div>The focus today is on verse 13, as it gives purpose to the latter part of verse 12,"...building up the body of Christ.."</div><div><br /></div><div>We are given gifts, through the Holy Spirit, according to the measure and the will of Christ. We use these gifts to engage the world for Christ and thereby give increase, as well as to strengthen one another. This is the short explanation of verse 12. But what does it mean to "...build up the Body of Christ..."? The question is answered in verse 13 of Ephesians 4:</div><div><br /></div><div><i>"until we all attain to the unity of the faith and of the knowledge of the Son of God - a mature person, attaining to the measure of Christ's full stature. " </i><b style="font-style: italic; ">The NET Bible </b>(<a href="http://net.bible.org/#!bible/Ephesians+4:13">http://net.bible.org/#!bible/Ephesians+4:13</a>)</div><div><br /></div><div>μεχρι καταντησωμεν οι παντες εις την ενοτητα της πιστεως και της επιγνωσεως του υιου του θεου εις ανδρα τελειον εις μετρον ηλικιας του πληρωματος του χριστου <b><i>WHNU</i></b></div><div><br /></div><div><i>"until we all might attain into a unity of faith and of the knowledge of the Son of God, into a complete man, in a measure of maturity of the fullness of Christ" <b>MP (my translation of the Greek)</b></i></div><div><br /></div><div><span class="Apple-style-span"><span class="Apple-style-span">There are three prepositional phrases in this verse, and each one begins with the "dynamic" "in", the Greek proposition </span>εις<span class="Apple-style-span">. Why do </span>I say "dynamic"? This form of "in" requires the accusative form of the noun, implying motion. The "at rest" form of "in" for Greek is </span>εν<span class="Apple-style-span">, which requires the </span>dative form of the noun. An analogy of the English language could be "He is sitting in the room", for which the <span class="Apple-style-span">Greeks would use </span>εν <span class="Apple-style-span">and </span>the dative, as opposed to "He is going in the room", for which the Greeks would use εις with the accusative.</div><div><br /></div><div>Each prepositional phrase in verse 13 has the believers moving toward a goal, a goal which also, in the abstract, will require their immersion in that goal ("in" still means "into" something).</div><div><br /></div><div><i>Goal one: a unity of faith and of the knowledge of the Son of God</i></div><div><br /></div><div>Our spiritual gifts, our calling into specific offices of the Body, these should bring the outcome of unity in faith, a harmony of belief and believers. The exercise of these gifts and offices should continue to increase our intimate knowledge of Christ.</div><div><br /></div><div><i>Goal two: a complete man</i></div><div><br /></div><div>As we learn, exercise our faith, and strive in our faith, through the transforming power of the Holy Spirit, we should become "a complete man". That is, our weaknesses are brought under control, our strengths are checked, we develop balance and skill in all areas of ministry, and we grow in our intimacy with Christ.</div><div><br /></div><div><i>Goal three: a measure of maturity of the fullness of Christ</i></div><div><br /></div><div><span class="Apple-style-span">It is expected that part of what we attain is the likeness of </span>Christ<span class="Apple-style-span">, </span>through Him working within us. The idea here is that we are maturing, progressing, becoming more immersed in the fullness of Christ, and thereby reflect an increasing portion of Him in us.</div><div><br /></div><div>Keep reaching, keep striving, keep attaining... and unto Him be all the glory.</div><div><br /></div></div>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-55993554450626561552011-05-15T11:25:00.004-05:002011-05-15T23:12:22.372-05:00Mend, Equip, Complete<div>Ephesians 4:11-12</div><div><br /></div><div>The next two verses should be read carefully by the believer. Upon contemplative meditation on these verses, it is my hope you will see what the broader opportunities and responsibilities of every saint.</div><div><br /></div><div><i>11 And he himself gave some to be apostles, and some, prophets; and some, evangelists; and some, pastors and teachers;</i></div><div><i>12 for the complete instruction of the saints, for the work of the ministry, for the building up of the body of the Christ,... <b>Anderson </b>(HT Anderson New Testament, 1864)</i></div><div><br /></div><div>11 και αυτος εδωκεν τους μεν αποστολους τους δε προφητας τους δε ευαγγελιστας τους δε ποιμενας και διδασκαλους 12 προς τον καταρτισμον των αγιων εις εργον διακονιας εις οικοδομην του σωματος του χριστου <b><i>WHNU</i></b></div><div><br /></div><div>Now we get to the gist of this section, as outlined in verse 7: "And to each of us grace is given, according to the measure of the gift of the Messiah. <b>Murdock</b>". We see an outline not of gifts, but of offices within the body. </div><div><br /></div><div><i>11 And he himself gave some to be apostles, and some, prophets; and some, evangelists; and some, pastors and teachers;</i></div><div><br /></div><div>The list of verse 11, every thing that "he himself gave" was not a thing, but persons, and this is very clear from the gender of the Greek. These are all in the masculine form, with the article, and plural, pointing to the fact that the list represents people, not gifts themselves. Had the list been about gifts, as in Romans 12 and 1 Corinthians 12, the nouns would have taken the feminine form. Of course, such subtleties get lost in the English translation, and give rise to errors in understanding. To be sure, αυτος εδωκεν τους μεν αποστολους τους δε προφητας τους δε ευαγγελιστας τους δε ποιμενας και διδασκαλους points to the fact that Jesus Christ is the One who gave the Body apostles (those who are sent), prophets (those who speak the word of God), evangelists (those whose ministry is predominately proclaiming the Gospel), shepherds) pastors, caretakers of the saints), and teachers (those who instruct in the Way). It is reasonable to presume that each of these people have been gifted by the Holy Spirit to operate in the office Christ Himself has chosen to give them. But this is not the end, it is a means to the end...</div><div><br /></div><div><i>12 for the complete instruction of the saints, for the work of the ministry, for the building up of the body of the Christ,</i></div><div><i><br /></i></div><div>And the end is simply and clearly stated in verse 12: προς τον καταρτισμον των αγιων εις εργον διακονιας εις οικοδομην του σωματος του χριστου "toward the mending, equipping, completing of the saints into the work of ministry into the building up of the body of Christ MP". That which I have translated "mending, equipping, completing" is the three-fold meaning of the noun καταρτισμον (accusative form). The preposition which introduces the noun is προς , which means "toward, with, aligned with" which strengthens the idea which is to follow: that those who have been called into the aforementioned offices are to use that which they have been given not as a solo ministry, but "mending, equipping, completing" the saints in each of these areas, so that the saints themselves carry out the work of the ministry, and in doing so also strengthens and builds up (in quality and number) the Body of Christ. </div><div><br /></div><div>You see, we do not fight wars with generals or specialists; rather, we use such people to prepare each member of the army: soldiers learn to shoot accurately from a specialist in sharpshooting; they learn about the use of explosives from experts in demolition,; they learn about field triage from specialists in combat medicine -- each soldier is expected to develop proficiency in all areas. In the same way, Christ has given specialists to the Body, those gifted in certain areas -- not so they might operate alone or direction operations of the sort in their own name -- to mend, equip, and complete each saint so that each saint is prepared to operate in any of these areas as the Lord calls and gives opportunity. So, you are not gifted (by the Holy Spirit) in evangelism -- you are still expected to evangelize. So, you are not gifted in teaching, you are expected to be able to teach. So, you are not gifted in shepherding, you are expected to care for the saints. Get the picture? Before the church-state of the 4th century, this was well understood. Who started the church in Antioch? Rome? Carthage? No one knows! They were planted by believers who understood Ephesians 4:11-12. How do I know? Look up Acts 8:4. They understood.</div><div><br /></div><div>I will let you apply these verses to the way our "organized" churches operate today. But I will ask you this: the Scripture is very clear that these offices were given to the ekklesia so that each member of the Body could be well-prepared to carry out the work of the ministry no matter where they were, and to be ready when God provided opportunity. Look at your skill sets as a Christian: have you prepared yourself for anything, any ministry, as He calls? </div><div><br /></div><div>Grace and peace to you.</div><div><br /></div><div><br /></div>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-1487868413768298322011-04-10T12:24:00.008-05:002011-04-11T23:02:04.716-05:00He gave gifts...Ephesians 4:7-10<div><br /><div><div><i>7 And to each of us grace is given, according to the measure of the gift of the Messiah. 8 Wherefore it is said: He ascended on high, and carried captivity captive, and gave gifts to men. 9 Now that he ascended, what is it but that he also previously descended to the interior regions of the earth? 10 He who descended, is also the same that ascended up, high above all the heavens, that he might fulfill all things. <b>Murdock</b> (1852 literal translation of the Syriac Peshitta)</i></div></div><div><br /></div><div>7 ενι δε εκαστω ημων εδοθη [η] χαρις κατα το μετρον της δωρεας του χριστου 8 διο λεγει αναβας εις υψος ηχμαλωτευσεν αιχμαλωσιαν [και] εδωκεν δοματα τοις ανθρωποις 9 το δε ανεβη τι εστιν ει μη οτι και κατεβη εις τα κατωτερα μερη της γης 10 ο καταβας αυτος εστιν και ο αναβας υπερανω παντων των ουρανων ινα πληρωση τα παντα <b><i>WHNU</i></b></div><div><br /></div><div>Verse 7 <i>"7 And to each of us grace is given, according to the measure of the gift of the Messiah. Murdock" </i>ενι δε εκαστω ημων εδοθη [η] χαρις κατα το μετρον της δωρεας του χριστου WHNU <i> "and each one of us has been given grace according to the measure of the gift of Christ MP"</i></div><div><br /></div><div><i></i> The Greek word χαρις means "grace", which bears forth the idea of a gift given without a sense fo reward nor for merit. Further, as the verse continues, it is "according to the measure (meter) of the gift of Christ", which is to say, this grace is given to us according to the manner and desires of Christ, and not our own heritage, talents, legacies. or desires. Christ alone is the distributor of these gifts, and done so according to His will and purpose. The gift we are given, because it is from Christ, should also be understood from Him. I detest "spiritual gifts" tests and inventories -- man's analytical solution, wholly manipulable, to a deeply spiritual connection. If a person is serious about understanding the gift they have been given, I always suggest they get on their face and commune with the Giver for understanding and direction -- not expedient, not Western, I know, but it is spiritual work for spiritual epiphany.</div><div><br /></div><div>Verse 8, <i>"</i><i>Wherefore it is said: He ascended on high, and carried captivity captive, and gave gifts to men. Murdock" </i>διο λεγει αναβας εις υψος ηχμαλωτευσεν αιχμαλωσιαν [και] εδωκεν δοματα τοις ανθρωποις WHNU <i>"Therefore (he/it) says (the one) having ascended into high (places) (he) led away captive captivity (he) gave gifts to men MP"</i></div><div><br /></div><div>The whole phrasing of this verse is unidiomatic, missing, as it were, the commonly supplied articles and pronouns I have surrounded in parenthesis. I have also preserved the Greek tense of Murdock's "it is said", which is past tense, while the Greek is present tense "he/it says". "It" is more relevant here as the subject pronoun of "says", since Psalm 68:18 is being quoted here. This is not a direct quote from the Septuagint (LXX), which uses the second person throughout (since it is being declared to the Lord in the Psalm), whereas Paul uses the third person, pointing the reader to Christ. This also accounts for the somewhat clumsy phrasing. The expression "led away captive" which is ηχμαλωτευσεν (1st aorist active, third person singular), of which αιχμαλωτευω is the base verb. I see the expression of <i> "(he) led away captive captivity" </i>with "captivity" being synonymous with "the elect', those of God who had been trapped in sin and death (held captive by sin and death), whom Christ freed to take unto Himself (making them His captives, from whom no one nor nothing can steal them from His grasp).</div><div><br /></div><div>Continuing <i>"gave gifts to men. Murdock", </i>this is a turn on the Psalm, where it clearly states "He received gifts". Paul took liberty here to bridge between the significance in the heavenly and eternal realm of Christ's ascension, and His power that abides within us through His gifts, about which Paul will articulate in verse 11.</div><div><br /></div><div>Verses 9-10, <i>"Now that he ascended, what is it but that he also previously descended to the interior regions of the earth? He who descended, is also the same that ascended up, high above all the heavens, that he might fulfill all things. Murdock" </i>το δε ανεβη τι εστιν ει μη οτι και κατεβη εις τα κατωτερα μερη της γης ο καταβας αυτος εστιν και ο αναβας υπερανω παντων των ουρανων ινα πληρωση τα παντα <i>WHNU </i>Paul recalls the death of Christ and His descent, drawing attention to the power of Christ, while at the time affirming Psalm 68 as being messianic in nature (remember, what we know now as the Old Testament, was also the Bible of the Apostles, and these few letters, which collected with a few other noted first century writers became our New Testament. Further, Paul writes <i>"He who descended, is also the same that ascended up, high above all the heavens, that he might fulfill all things Murdock" </i>Paul points us to the resurrection of Christ, and the absolute supremacy of His position -- ruling even above the heavens ο αναβας υπερανω παντων των ουρανων "the one who ascended far (hyper) above all the heavens". How many heavens are there? One? Two? Three? More? It does not matter, Christ is above all about which we know, and all of which we do not know. Following, <i>"</i><i>that he might fulfill all things. Murdock" </i>ινα πληρωση τα παντα "In order that, to the extent that he might fulfill all things MP" The purpose of Christ's resurrection was not only our redemption, our salvation, but also so that everything in creation might be subjected to the God-Man Jesus Christ. The fact that redemption is even possible is due to His position. Our security in salvation is a result of His position. The gifts He imparts is possible because of His position. all things are summed up in the One who both descended into the earth, and also ascended above all the heavens. All power and authority is His...</div><div><br /></div><div><br /></div></div>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-2769916215804383252011-04-03T06:47:00.002-05:002011-04-03T07:53:47.576-05:00OneEphesians 4:4-6<div><br /></div><div>Being "bound together", as described in the latter part of verse three, has the purpose of unity, not enslavement or co-dependence (in the clinical sense). Paul emphasizes this point, and its origins in verses four through six.</div><div><br /></div><div><div><i>4 There is one body, and one Spirit, even as you also were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all, and through all, and in * all. <b> New Heart English Bible NHEB (c) 2009</b></i></div></div><div><br /></div><div><div>4 εν σωμα και εν πνευμα καθως [και] εκληθητε εν μια ελπιδι της κλησεως υμων 5 εις κυριος μια πιστις εν βαπτισμα 6 εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν <b><i>WHNU</i></b></div></div><div><br /></div><div>The word "one" is used seven times in the NHEB, and likewise in the Greek. Numerologists would suggest this implies the notion of spiritual perfection or truth, as is commonly associated with the number seven (<a href="http://carm.org/what-biblical-numerology">http://carm.org/what-biblical-numerology</a>). Whether the number "one" appears seven times is a calculated presentation, or it appears seven times merely because Paul had made all the emphasis he desired to make, or some combination of both, and whether or not we should get excited about such things is debatable, it is unmistakable that its repeated use indicates a very, very strong emphasis on the matter at hand.</div><div><br /></div><div>Verse 4 "<i>There is one body, and one Spirit, even as you also were called in one hope of your calling NHEB" </i>εν σωμα και εν πνευμα καθως [και] εκληθητε εν μια ελπιδι της κλησεως υμων <i>WHNU </i>"one body and one spirit just as also you have been called in one hope of your calling MP" Paul begins this passage where verse three left off, the unity of the believers. He reminds them there is truly only one Body of Christ, there is only one Holy Spirit, and there is only one Hope into which all true believers have been called (note the use of the aorist passive; we do not seek His calling, He calls us). These elements transcend race, nationality, socio-economic status, political views, and yes, even denominations and church memberships. When believers focus on what our Lord has commanded us to do, which is to proclaim the Gospel throughout the world, we experience this transcendent unity. When we get distracted by man-made derivatives to that command, our unity likewise suffers.</div><div><br /></div><div>Verse 5, "<i>one Lord, one faith, one baptism, NHEB" </i>εις κυριος μια πιστις εν βαπτισμα <i>WHNU </i>Of what does our calling consist? Our Lord Jesus Christ, the ONLY begotten Son of God; our faith, which is a gift from Him (see Ephesians 2:8-9); and our baptism, our symbol of a life redeemed by Christ. Every true believer has the same Lord, the same saving faith, and demonstrates a life which has been called unto the one hope through baptism (I do not suggest baptismal regeneration nor that baptism is part of a salvation "formula", rather, I suggest every true believer will seek to be baptized as a result of his salvation, to identify himself with Christ, and that it is the Holy Spirit which will compel him in that direction).</div><div><br /></div><div>Verse 6, "<i>one God and Father of all, who is over all, and through all, and in all NHEB" </i> εις θεος και πατηρ παντων ο επι παντων και δια παντων και εν πασιν WHNU Everything that precedes verse 6 is summed up into God, Who, being eternal and unchanging in nature, establishes the unity whom He has called. His reach is supremely transcendent, nothing escapes His reach or dominion. "Over all", "through all", "in all" -- there is nothing outside His will or control, and He is the premier source of our unity through Jesus Christ, our ONE Lord, His ONE Son.</div><div><br /></div><div>We wage battle for the souls of men, women, boys, and girls, and too often, we fight one another in the process, and allow the enemy to have more apparent strength than he should. Let us, therefore, set our minds on the transcending elements and persons of our calling, lock arms, and proclaim the Gospel of Christ to a world that yet needs to hear.</div><div><br /></div>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-60076928581196502722011-03-20T14:20:00.005-05:002011-03-21T00:32:41.251-05:00Ephesians Chapter 4Ephesians 4:1-3<br /><br />In the first three chapters of Ephesians, Paul lays down a powerful foundation of Christian theology. It does this not to show he is smart, or to demonstrate his claim to apostleship, but to prepare his audience for the second half of this letter. The second half of the letter deals with the practice of the Christian life, in terms of its relationship to fellow believers, to family, and to ministry. But Paul, not wishing that the Ephesians water down the faith into a series of do's and don't's -- legalism -- laid the theological foundation in the first three chapters to give understanding to what has been done for us by Christ, who we are in Christ, the grace by which we have been redeemed, and the great intimacy of the relationship we now share with the Father in Jesus Christ.<br /><br /><i>1 I am a prisoner who belongs to the Lord. I beg you, live the way people should live who have been called by God. 2 Do not be proud at all. Be very humble. Love one another and be patient with each other. 3 The Spirit has made you all one. Try to stay like that. May you be at peace with one another. </i><div><i></i><b><i>Bible in Worldwide English BWE </i></b><i>(prepared by a Canadian missionary for work in Liberia)<br /></i><br />1 παρακαλω ουν υμας εγω ο δεσμιος εν κυριω αξιως περιπατησαι της κλησεως ης εκληθητε 2 μετα πασης ταπεινοφροσυνης και πραυτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη 3 σπουδαζοντες τηρειν την ενοτητα του πνευματος εν τω συνδεσμω της ειρηνης <b>WHNU</b><div><b><br /></b></div><div><b><span class="Apple-style-span" style="font-weight: normal; "><i>"I am a prisoner who belongs to the Lord. I beg you, live the way people should live who have been called by God. BWE"</i> </span></b>παρακαλω ουν υμας εγω ο δεσμιος εν κυριω αξιως περιπατησαι της κλησεως ης εκληθητε WHNU "Therfore, I summon/exhort you, a prisoner in the Lord, to walk worthy of the calling to which you have been called MP" Paul does not make this statement as a legal doctrine, but rather as encouraging them to avail themselves to the realities of the first three chapters ("Therefore..."). It is easy to rest on grace -- that is a part of our sin nature -- but the power of the Spirit which indwells us and diligence to heed to Its leading enables us to "...walk worthy of the calling...", and grace is every present "...to which you have BEEN called..." (caps are mine, to emphasize the passive voice used).</div></div><div><br /></div><div><i>"Do not be proud at all. Be very humble. Love one another and be patient with each other. BWE" </i>μετα πασης ταπεινοφροσυνης και πραυτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη "with all lowliness of mind and gentleness with patience bearing/enduring one another in love MP" Paul exhorts the Ephesian believers to be humble, a compound word in the Greek: ταπεινο + φροσυνη (+ mine, for notation): low. put down + mind, thinking; a reminder that the grace received is unmerited and not a reason for boasting in oneself. He also encourages them to "bear up/endure/forbear" one another ανεχομενοι αλληλων, using the middle participle form of ανεχω, which means "to stand firm". A more expanded translation might be "standing firm for yourselves for the sake of one another". In other words, bearing one another is a blessing for the believer, as the believer blesses another, as evidenced by the realm of operation εν αγαπη "in love". Love is the operative realm of the believer, the one who has been called to salvation in Christ.</div><div><br /></div><div><i>"The Spirit has made you all one. Try to stay like that. May you be at peace with one another. BWE" </i>σπουδαζοντες τηρειν την ενοτητα του πνευματος εν τω συνδεσμω της ειρηνης "striving to keep the unity of the Spirit in the bonds of peace MP" Here, Paul acknowledges the role of the flesh. In what should be the natural outcome of the work of the Holy Spirit, Paul further exhorts the Ephesians to continue "striving/laboring/making effort/making earnest exertion to keep/protect/guard/watch over the unity/oneness of the Spirit..." Paul understood that the flesh would war against the Spirit (see Romans 7 for his homily concerning that subject), and that empowered by the Spirit, and applying the resources of the mind to check our fleshly impulses, we should be one. Continuing, he writes that the product of such effort should be peace, and that peace should bind us together. In the construction of the phrase εν τω συνδεσμω της ειρηνης, we find the noun συνδεσμω (dative form), which is a compound of συν (with, together) δεσμω (bond, joined, band) to bring the notion that we are not individually in the bonds of peace, but that we are bonded together in peace.</div><div><br /></div><div>In the first three verses of Chapter 4, Paul lays before us the practical outworkings of God's working our salvation, with an emphasis on the presence and empowerment by the Holy Spirit -- more grace, grace upon grace.</div>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-48315456197580911432011-03-13T06:31:00.003-05:002011-03-13T09:56:46.601-05:00Our Redeemer, Ephesians 3:20-21With all the theological riches Paul has expounded upon in the previous verses in this chapter, this last section, beginning with the verses 14-19 of chapter 3, Paul communicates are intimacy with our Redeemer, and concludes his thoughts with a reminder and a description of the majesty of God made manifest in our Redeemer.<br /><br />Ephesians 3:20-21<br /><br /><span style="font-style: italic;">20 Now to him who is able to do above extraordinary-above all things that we ask or think-according to the power that works in us, 21 to him is the glory in the church in Christ Jesus for all generations of the age of the ages. Truly. </span><span style="font-weight: bold; font-style: italic;">A Conservative Version, ACV</span><br /><br />20 τω δε δυναμενω υπερ παντα ποιησαι υπερεκπερισσου ων αιτουμεθα η νοουμεν κατα την δυναμιν την ενεργουμενην εν ημιν 21 αυτω η δοξα εν τη εκκλησια και εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην <span style="font-weight: bold; font-style: italic;">WHNU</span><br /><br />Verse 20: As is often found in Paul's writings, a moment of praise and worship arises based on what is about to be shared, or in this case, what has been shared. This reminds all of us that the study of the word of God, the study of theology as well, are not meant to simply scratch an intellectual itch, but rather to draw us to a clearer view and understanding of the One Who has saved us and redeemed us, by His grace. "Now to him who is able... ACV" (τω δε δυναμενω) this is the indirect object and complete noun for that indirect object of this verse/phrase. Paul is pointing us back to verse 14, where he "...kneel before the Father..." An expanded view of this substantive use of the participle would be "And to Him Who is able, has the power and might...MP", and in this way captures the fullest presence of the participle δυναμενω.<br /><br />A very interesting construction follows "...<span style="font-style: italic;">to do above extraordinary-above all things...ACV" </span>υπερ παντα ποιησαι υπερεκπερισσου The construction in the Greek places primacy on "above all things" υπερ παντα, followed by the infinitive "to do" ποιησαι which is its verb, which is further modified by a double-compounded adverb υπερεκπερισσου, translated by the ACV as <span style="font-style: italic;">"above extraordinary".</span> The breakdown of the Greek is as follows: υπερ -- over, above, "hyper"; εκ -- out of; περισσου -- abundantly, more than necessary. An expanded English might be; however clumsy, "over and above out of being abundant" == "incomprehensibly more" is the idea. He is the One Who is able to do all things to a degree that is incomprehensible to our minds.<br /><br />To do, but what? The ACV states <span style="font-style: italic;">"...things that we ask or think-according to the power that works in us,..." </span>ων αιτουμεθα η νοουμεν κατα την δυναμιν την ενεργουμενην εν ημιν "...being [whatever] we ask or think, according to the power, the one that is inwardly working in us...MP" I put brackets around "whatever" because it is implied. The participle <span style="font-style: italic;"></span>ων is from the verb "to be", and is translated "being". In the usage here, it is used in its broadest sense: of what we might ask or think, if it has "being" -- existence (and therefore no limitations), He is able to do it as described in the first portion of verse 20.<br /><br />Verse 21: As stated earlier, verse 2o opens with an indirect object "...to him...", "To him", what? <span style="font-style: italic;">"...to him is the glory in the church in Christ Jesus for all generations of the age of the ages. Truly." ACV </span>αυτω η δοξα εν τη εκκλησια και εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην "...to him [is] the glory in the ones called out and Christ Jesus in all generations eternity, truly" I have put "is" in brackets because it is implied, the actual verb is not present. I translate τη εκκλησια as "in the ones called out", which is very literal of the Greek, where it is normally translated "in the church". I do this as a reminder that "the church" is not a building, nor even an organization, it is the ones called out unto salvation in Jesus Christ. People today, though intellectually they accept what I have translated, act as though the organization is pre-emminent, or even the building, with all what is spent on such things. The concept of church with its organization and trappings is a product of 4th century thinking, not 1st century thinking, with the 4th century elements being products of the post-Constantine corruption, in my opinion. Regardless of your views on that matter, the focus here in the New Testament is always the assembly, family, gathering of individual believers into the presence of Christ, without barrier or other mediation. Further, the expression τη εκκλησια as "in the ones called out" highlights the grace of God in our salvation, that He is the Provider of that salvation.<br /><br />This glory to which we ascribe God the Father is everlasting to everlasting, for all generations -- could Paul have imagined how many generations would pass before Christ<br />s return? No, but it did not matter -- <span style="font-style: italic;">all generations of the age of the ages ACV </span>"all generations of eternity" MP It would always be the same yesterday, today, and forever more -- ALL GLORY is HIS! amen.Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-68595937616979733112011-02-27T04:25:00.006-06:002011-02-27T06:26:21.800-06:00The Intimacy of Our Salvation, Ephesians 3: 14-19<div>Paul continues to describe his ministry, and at the same time avails to the believers in Ephesus the deeply personal nature of our salvation. He gives them, and us, something to which we might aspire to seize, something available to us by the same grace that saved us -- intimacy with God.</div><div><br /></div><b>Ephesians 3:14-19</b><div><i>14 This is the reason I kneel in the presence of the Father 15 from whom all the family in heaven and on earth receives its name. 16 I'm asking God to give you a gift from the wealth of his glory. I pray that he would give you inner strength and power through his Spirit. 17 Then Christ will live in you through faith. I also pray that love may be the ground into which you sink your roots and on which you have your foundation. 18 This way, with all of God's people you will be able to understand how wide, long, high, and deep his love is. 19 You will know Christ's love, which goes far beyond any knowledge. I am praying this so that you may be completely filled with God. <b><span class="Apple-style-span" >God's Word to the Nations Translation (GWNT)</span></b></i></div><div><br /></div><div>14 τουτου χαριν καμπτω τα γονατα μου προς τον πατερα 15 εξ ου πασα πατρια εν ουρανοις και επι γης ονομαζεται 16 ινα δω υμιν κατα το πλουτος της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον 17 κατοικησαι τον χριστον δια της πιστεως εν ταις καρδιαις υμων 18 εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και υψος και βαθος 19 γνωναι τε την υπερβαλλουσαν της γνωσεως αγαπην του χριστου ινα πληρωθητε εις παν το πληρωμα του θεου <span class="Apple-style-span" style="font-family: Georgia, 'Times New Roman', sans-serif; "><b><i><span class="Apple-style-span" >Westcott-Hort Nestle-Aland United Bible Societies Greek New Testament (WHNU)</span></i></b></span></div><div><br /></div><div>Paul opens this paragraph with "For this reason...", pointing us back to the concluding phrase of the previous paragraph, verse 13, "So then, I ask you not to become discouraged by the troubles I suffer for you. In fact, my troubles bring you glory." Paul equates his ministry to an act of worship in what follows: <i>"14 This is the reason I kneel in the presence of the Father 15 from whom all the family in heaven and on earth receives its name. GWNT" </i>The act of kneeling before someone is both an act of submission and worship, and Paul embodies both meanings in his statement, bringing what is to follow into proper context. Paul acknowledges the absolute sovereignty of God the Father when he declares Him as the One "out of Whom every family in heaven and upon the earth has been named. MP" In other words, there was never a time, nor shall be, that God the Father is not in control of all things.</div><div><br /></div><div>Verse 16 "<i>I'm asking God to give you a gift from the wealth of his glory. I pray that he would give you inner strength and power through his Spirit. GWNT" , </i>and in the WHNU,<i> </i> ινα δω υμιν κατα το πλουτος της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον "in order that I might give to you, according to the riches of His glory, ability to be made strong through His Spirit into the inner man MP" Paul subjects what he is able to do by recognizing the transcending power of God in the phrase "according to the riches of His glory MP", and that he himself therefore, has no power to give anything. In fact, he states he desires to create opportunity for their spiritual growth in the phrase δω υμιν...δυναμει κραταιωθηναι (note the ellipsis MP). The word δυναμει is the dative/locative of δυναμις, normally translated as "power" (we get the word "dynamite" from this word), but as it is used in the dative, it speaks not so much as to might and power, but ability and capacity (the verb form δυνατεω is intransitive and means "to be able, to have power", so both meanings exist in the verb). As the dative is the "at rest" noun form, I interpret it to mean "ability or capacity". The aorist passive infinitive which follows, IMHO, gives credence to such an interpretation: κραταιωθηναι (to be made strong). The believer does not become strong through his or her own capacity, but by availing themselves to the work of the Spirit, as Paul completes his thought "...through His Spirit GWNT" In the original tongue δια του πνευματος αυτου εις τον εσω ανθρωπον, we see the agent or vehicle is the Spirit, δια being a preposition meaning, in this case, "through", the idea of enabling a change from one state to another, which then is followed quite dynamically by the prepositional phrase beginning with εις, which means "in, into" and is followed by the accusative, giving the idea of motion. Thusly, it is "through the Spirit" (the enabler of change) that we become strong "into the inner man". A very active process worked upon us (remember the passive infinitive κραταιωθηναι, "to be made strong") by the Holy Spirit in our innermost being -- not something we muster ourselves, but that to which we avail ourselves.</div><div><br /></div><div>In verse 17, <i>"</i><i>Then Christ will live in you through faith. I also pray that love may be the ground into which you sink your roots and on which you have your foundation. GWNT" </i> κατοικησαι τον χριστον δια της πιστεως εν ταις καρδιαις υμων εν αγαπη ερριζωμενοι και τεθεμελιωμενοι "to the act of Christ dwelling (settling), through faith, in your hearts, in love having been rooted and established". The elements of Greek paint a more vivid picture than the English allows, IMHO. The infinitive κατοικησαι is a combination of the preposition κατα and the verb οικεω. Remember how I stated that the Koine Greek saw the rise of prepositions and their combination with verbs in construction? Here is a classic case. The verb οικεω means "to live or dwell", and the preposition κατα means "against or down". Combined, we get the sense of permanence in the act of dwelling, "to settle down" would be our closest meaning. It conveys an idea of permanently dwelling in a place, in this case, Christ permanently dwelling in our hearts. In evangelism, I hear from some "critics" who say "you should not ask people to invite Christ into their hearts, it is not Scriptural" (most people, I find, who criticize direct/person-to-person evangelism have never led anyone to the Lord anyway, so they receive their due attention). Yet in this verse, and certainly when coupled with what Jesus Himself articulates in Revelation 3:20, shows that the notion of Christ being in our hearts is entirely Scriptural. Further, the phrase "in your hearts", us the Greek word εν for "in", which is always followed by the dative (at rest) voice of the noun. Nice how all that fits together, huh?</div><div><br /></div><div>Paul continues in verse 17 with <i>"</i><i>that love may be the ground into which you sink your roots and on which you have your foundation GWNT", </i> εν αγαπη ερριζωμενοι και τεθεμελιωμενοι "in love having been rooted and established MP" Here again is the preposition "in with the dative" εν αγαπη, "in love", meaning that love (αγαπη) is primary to what follows (being first in the phrase) and the realm under which it occurs. The perfect passive (God's work upon us, not our works) is used "having been rooted and established". By God's love, and in the realm of that love, and by His actions, we are rooted and established for all the ages.</div><div><br /></div><div>Paul completes this paragraph with <i>"</i><i>18 This way, with all of God's people you will be able to understand how wide, long, high, and deep his love is. 19 You will know Christ's love, which goes far beyond any knowledge. I am praying this so that you may be completely filled with God. GWNT"</i> <i>, </i>ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και υψος και βαθος 19 γνωναι τε την υπερβαλλουσαν της γνωσεως αγαπην του χριστου ινα πληρωθητε εις παν το πληρωμα του θεου "in order that you might be strong to grasp with all the saints what is the width and length and height and depth, to know truly the surpassing knowledge love of Christ in order that you might be filled in all the fullness of God. MP" If there is anything to which one who claims the name of Christ should aspire in personal spiritual growth, it is written in verses 18 and 19 of Ephesians chapter three. The tenor of these verses is that of intimacy -- a thorough knowledge and understanding of God, not in an academic sense, but a deeply personal sense, to know what cannot be comprehended, Christ's love (την υπερβαλλουσαν της γνωσεως αγαπην του χριστου the "surpassing over knowledge love" of Christ), and for Him to fill us (not we filling ourselves) with His own fullness. It is to this end Paul ministered, and it is to this end we, as sinners saved by grace, should avail ourselves to Him, so that we might aspire the same.</div><div><i></i></div>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-8600436250998041182010-11-28T02:53:00.008-06:002010-11-28T12:51:24.480-06:00Paul's calling and purpose<div>In this section of chapter 3, Paul articulates additional details of his calling, its purpose, and the shared bond it brings.</div><div><br /></div><div><i>7 Of this Good News I became a minister, in virtue of the charge with which God entrusted me in the exercise of his power-- 8 Yes, to me, who am less than the least of all Christ's People, was this charge entrusted!--to tell the Gentiles the Good News of the boundless wealth to be found in the Christ, 9 And to make clear what is God's way of working out that hidden purpose which from the first has been concealed in the mind of the Creator of all things; 10 So that now to the Archangels and to all the Powers on high should be made known, through the Church, the all-embracing wisdom of God, 11 In accordance with that purpose which runs through all the ages and which he has now accomplished in Jesus, the Christ, our Master. 12 And in union with him, and through our trust in him, we find courage to approach God with confidence. 13 Therefore I beg you not to be disheartened at the sufferings that I am undergoing for your sakes; for they redound to your honor.</i> <b><i>Twentieth Century New Testament</i></b></div><div><br /></div>7 ου εγενηθην διακονος κατα την δωρεαν της χαριτος του θεου της δοθεισης μοι κατα την ενεργειαν της δυναμεως αυτου 8 εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη τοις εθνεσιν ευαγγελισασθαι το ανεξιχνιαστον πλουτος του χριστου 9 και φωτισαι τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι 10 ινα γνωρισθη νυν ταις αρχαις και ταις εξουσιαις εν τοις επουρανιοις δια της εκκλησιας η πολυποικιλος σοφια του θεου 11 κατα προθεσιν των αιωνων ην εποιησεν εν τω χριστω ιησου τω κυριω ημων 12 εν ω εχομεν την παρρησιαν και προσαγωγην εν πεποιθησει δια της πιστεως αυτου 13 διο αιτουμαι μη εγκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων <b><i> Westcott-Hort Nestle-Aland United Bible Societies Greek New Testament</i></b><div><b><i><br /></i></b></div><div><b>Humility of his calling (verse 7)</b></div><div><i>"Of this Good News I became a minister..."</i> so begins the TCNT in verse 7. Looking at the original language, it is more humble stated: ου εγενηθην διακονος "of which (the Gospel referenced at the end of verse 6) I (implied by verb conjugation) became a servant (διακονος, the word from which we derive 'deacon'). The word for "became" is a deponent verb, a verb having no active form yet carries some sense of the active (i.e., the subject is acting, not being acted upon and not reflexive). The Greek word for "become" is γινομαι, which means "I become, begin to be, receive 'being', come into existence". Paul's use of such a word would indicate is confession of transformation; no longer a man of the flesh, a man of the Law, a man of his own making; rather, he is something different now, a new creation, a servant, nothing of which is by his own hand...</div><div><br /></div><div><i>"in virtue of the charge with which God entrusted me in the exercise of his power"</i> completes verse 7 in the TCNT, which I find a bit complicated, as if we examine the rendering of the Greek κατα την δωρεαν της χαριτος του θεου της δοθεισης μοι κατα την ενεργειαν της δυναμεως αυτου "according to the gift of the grace of God given to me, according to the inward working of His power". In my rendering from the Greek, the emphasis upon God's grace, both in Paul's calling and the execution of the calling, are paramount. The word from which I translated "inward working" is ενεργεια, from which we derive the word "energy", the presence of which is attributed to God's power. I think it is important, as a side note to believers, to not confuse natural talents with God's giftedness. A person who is a great orator by training before his redemption will continue to have those skills, but it is not a spiritual gift. A person who sings beautifully before redemption will sing beautifully after redemption, perhaps with a different purpose, but it is not a spiritual gift. Both of these examples are of training and genetics, but are not spiritual gifts. A spiritual gift is only given after redemption, and while the Lord can certainly use our natural abilities, the spiritual gift He gives is the one intended for His glory and the greatest blessing of the Body.</div><div><br /></div><div>When it comes to his calling, Paul readily confesses the working of God and Christ in all that he is and that he does. There is a great humility which Paul readily pours forth, as one who understands, as much as humanly possible, the grace of God upon his life.</div><div><br /></div><div><br /></div><div><b>The activities of his calling (verses 8-11)</b></div><div>In spite of the many things we see Paul as being for the early church, or even for us today, his own understanding of his purpose was very clear and simple.</div><div><br /></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i>8 Yes, to me, who am less than the least of all Christ's People, was this charge entrusted!--to tell the Gentiles the Good News of the boundless wealth to be found in the Christ, </i></span>9 And to make clear what is God's way of working out that hidden purpose which from the first has been concealed in the mind of the Creator of all things; 10 So that now to the Archangels and to all the Powers on high should be made known, through the Church, the all-embracing wisdom of God, 11 In accordance with that purpose which runs through all the ages and which he has now accomplished in Jesus, the Christ, our Master.</i></div><div><i><br /></i></div><div><i><span class="Apple-style-span" style="font-style: normal; ">8 εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη τοις εθνεσιν ευαγγελισασθαι το ανεξιχνιαστον πλουτος του χριστου 9 και φωτισαι τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι 10 ινα γνωρισθη νυν ταις αρχαις και ταις εξουσιαις εν τοις επουρανιοις δια της εκκλησιας η πολυποικιλος σοφια του θεου 11 κατα προθεσιν των αιωνων ην εποιησεν εν τω χριστω ιησου τω κυριω ημων</span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><br /></span></i></div><div><i><div>"Yes, to me, who am less than the least of all Christ's People, was this charge entrusted!--to tell the Gentiles the Good News of the boundless wealth to be found in the Christ"<span class="Apple-style-span" style="font-style: normal; ">, verse 8 from the TCNT, Paul pours forth his own sense of humility in his calling. εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη τοις εθνεσιν ευαγγελισασθαι το ανεξιχνιαστον πλουτος του χριστου "to me, the least of the least of all saints, the grace itself had been given to proclaim good news to the nations (other than the Hebrews), the untraceable riches of Christ". </span></div><div style="font-style: normal; "><br /></div><div style="font-style: normal; ">There is an interesting word construction as Paul describes himself, and the word construction is the 'comparative superlative'. The word ελαχιστος means 'least' and is the superlative of μικρος, which means 'little'. Paul adds the comparative ending to ελαχιστος to get the word ελαχιστοτερω (dative), and hence, "lessor of the least". </div><div style="font-style: normal; "><br /></div><div><span class="Apple-style-span" style="font-style: normal;">Paul states his primary purpose, the proclamation of the </span>"boundless riches"<span class="Apple-style-span" style="font-style: normal;">, or more literally, the "untraceable riches" of Christ to the nations of the world. The word ανεξιχνιαστον from which we get 'untraceable', is derived from the preposition αν, which in composition, negates what is to follow, and the word εξιχνιαστος, which means "to trace, to track, to follow".</span></div></i></div><div><br /></div><div>Verse 9 begins, <i>"And to make clear..."</i>, from the Greek <span class="Apple-style-span" style="font-style: normal; ">φωτισαι "to enlighten", which also turns out to be a "hanging infinitive", that is, it has no direct object in the usual sense. This has prompted some scribes to put in a word to complete the infinitive phrase, usually "all", so that the phrase becomes "to enlighten all". This scribal correction has some support, though it is weak. Rather than the traditional accusative noun one would expect to follow an infinitive in Greek, I suggest that the oldest manuscripts omitting "all" are correct: the phrase that follows is the object of the infinitive: </span></div><div><span class="Apple-style-span" style="font-style: normal; "></span><i>"what is God's way of working out that hidden purpose which from the first has been concealed in the mind of the Creator of all things" </i></div><div><i><span class="Apple-style-span" style="font-style: normal; ">τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι (what is the administration of the mystery which had been in secret from all of the ages in God Who created all things)</span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><br /></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; ">Some render in English "what is the fellowship of the mystery", which is an incorrect aberration of the Greek. The TCNT does a very good job in explaining the use of </span></i><i><span class="Apple-style-span" style="font-style: normal; ">οικονομια (administration, management, oversight; literally "house law") which is nowhere close to the Greek word for fellowship, κοινωνια, the root meaning of which is "common". This second element of Paul's calling, to bring light to the workings of God, or, "explain the mysteries of God" as they relate to the Gospel, is perfectly congruent to the Great Commission: preach the Gospel and then teach them all things.</span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><br /></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i>10 So that now to the Archangels and to all the Powers on high should be made known, through the Church, the all-embracing wisdom of God, 11 In accordance with that purpose which runs through all the ages and which he has now accomplished in Jesus, the Christ, our Master.</i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; ">10 ινα γνωρισθη νυν ταις αρχαις και ταις εξουσιαις εν τοις επουρανιοις δια της εκκλησιας η πολυποικιλος σοφια του θεου 11 κατα προθεσιν των αιωνων ην εποιησεν εν τω χριστω ιησου τω κυριω ημων</span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><br /></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; ">I have thought long and hard about verse 10, trying to understand Paul's direction. But now, I think I understand. We, as the redeemed of Christ, simultaneously live in two worlds. Okay, I know this sounds a little strange, but bear with me. There are, in fact, two realities in which we live: one is of the earthly realm where we live, see, touch, smell, act; the other is the heavenly realm, which is unseen to us at this time, the realm into which John looked and would compose the book The Revelation. Whether we know it or not, whether we realize it or not, we are functioning in both realms at the same time. Paul, in declaring his purposes of ministry -- which were given to him by God and empowered by God -- demonstrates to us the connection between the seen reality and the unseen reality. As we declare the Gospel of Jesus Christ, and declare the wonders of his mysteries, we are not doing it only to be humans in our midst, the souls we are trying to reconcile to God, but we are also doing it to the rulers and authorities in the heavenly realms: the angels and all of those in the unseen reality. Even as Paul wrote in Ephesians chapter 2, that God would "show us off to all creation", so also are we declaring to that same creation the glories of God Himself through the proclamation of the Gospel and the teaching of its mysteries. In effect, we stand alongside our Father God and Jesus Christ our Lord in the unseen reality proclaiming Their glories. Mystical? Yes, but exciting as well, as our reign with Him has already begun for us even now. Verse 11 emphasizes this fact, "according to the eternal purpose which He made in Christ Jesus our Lord". Paul gives us the bigger picture of both his ministry and our ministry as we labor together to proclaim the Gospel of Jesus Christ and the wonders and riches of its mysteries.</span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><br /></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><b>The shared bond in his ministry (verses 12-13)</b></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i>12 And in union with him, and through our trust in him, we find courage to approach God with confidence. 13 Therefore I beg you not to be disheartened at the sufferings that I am undergoing for your sakes; for they redound to your honor.</i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><br /></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; ">12 εν ω εχομεν την παρρησιαν και προσαγωγην εν πεποιθησει δια της πιστεως αυτου 13 διο αιτουμαι μη εγκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων</span></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><br /></span></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; ">Paul once again draws himself close to the Ephesians, that he is not above them, not great zero more significant than they, but as one who is redeemed by grace, the same grace by which they were also redeemed.</span></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><br /></span></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; ">"in whom we have the boldness and freedom and confidence through His faith", a more literal translation </span></i></span></i></span></i></span></i><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; ">of verse 12 from </span></i></span></i></span></i></span></i><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; ">the Greek. As you can see, my interpretation of the Greek differs from that of the TCNT. My translation "through His faith" is absolutely literal, whereas the TCNT changes the meaning of the phrase to "through our trust in Him". For the TCNT to be correct, the voice and wording of the Greek would have to be altered. It was Jesus Christ Who was faithful to His eternal purpose, and through His faithfulness, the Possession, the Elect, the Called Out Ones, the Body are redeemed. It is because of His faith in the Father, and the Spirit's work in the Elect, that we, by faith (which is a gift to us), are redeemed. We all pass into a state of redemption through the faith of Jesus Christ. Therefore, there can be no hierarchy among us, for all that we are and all that we have for him are the works of the grace of God through Jesus Christ. </span></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><br /></span></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; ">As a result, Paul articulates verse 13: "therefore I ask to not lose courage in my tribulations on behalf of you, for it is your glory". Paul considered all that happened to him to be a part of God's great plan and purpose for him in the Gospel, and therefore the Ephesians should not be discouraged, should not grow weary, should not lose courage, for the eternal battle is already won. Maybe for you and for me.</span></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><br /></span></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; ">Grace and peace,</span></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><br /></span></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; ">Mark</span></i></span></i></span></i></span></i></div><div><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><i><span class="Apple-style-span" style="font-style: normal; "><br /></span></i></span></i></span></i></div>Markhttp://www.blogger.com/profile/01487959822600964399noreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-4238577561596423172010-11-14T02:00:00.002-06:002010-11-28T03:04:05.832-06:00Ephesians 3, Paul's Calling and PrayerEphesians chapter 3<br /><br />Ephesians chapter 3 can be broken into two major segments: Paul's brief dissertation on his ministry to the Gentiles, and his prayer on behalf of the Ephesians themselves. Today in Ephesians chapter 3, we will be looking at the first six verses of the chapter. In these verses, Paul gives the framework of his calling. As we will see next week, he articulates the specifics of his calling in verses seven through 13.<br /><br /><b>Ephesians 3</b><br />1<i> For this reason I, Paul, the prisoner of Jesus, the Christ, for the sake of you Gentiles-- 2 For you have heard, I suppose, of the responsible charge with which God entrusted me for your benefit, 3 And also that it was by direct revelation that the hidden purpose of God was made known to me, as I have already briefly told you. 4 And, by reading what I have written, you will be able to judge how far I understand this hidden purpose of God in Christ. 5 In former generations it was not made known to mankind, as fully as it has now been revealed by the Spirit to the Apostles and Prophets among Christ's People-- 6 That, by union with Christ Jesus and through the Good News, the Gentiles are co-heirs with us and members of one Body, and that they share with us in God's Promise. </i> <b><i>Twentieth Century New Testament (TCNT)</i></b><br /><br />1 τουτου χαριν εγω παυλος ο δεσμιος του χριστου ιησου υπερ υμων των εθνων 2 ει γε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας 3 [οτι] κατα αποκαλυψιν εγνωρισθη μοι το μυστηριον καθως προεγραψα εν ολιγω 4 προς ο δυνασθε αναγινωσκοντες νοησαι την συνεσιν μου εν τω μυστηριω του χριστου 5 ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι 6 ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας εν χριστω ιησου δια του ευαγγελιου <b><i>Westcott-Hort Nestle-Aland United Bible Societies Greek New Testament</i></b><br /><br />Verse 1:<br /><i>For this reason I, Paul, the prisoner of Jesus, the Christ, for the sake of you Gentiles</i><br />τουτου χαριν εγω παυλος ο δεσμιος του χριστου ιησου υπερ υμων των εθνων <i> </i><br /><br /><i>"Of this grace, I, Paul the prisoner of Christ Jesus on behalf of you the Gentiles"</i>, and so Paul begins his writing of Ephesians Chapter 3. The statement "of this grace", refers the reader back to the latter part of chapter 2, where Paul describes the fullness of the grace of God in the redemption of the Gentiles. Further, he refers to himself as <i>"the prisoner of Christ Jesus"</i>. We must remember that Paul was imprisoned in Rome at the time of the writing of Galatians, Ephesians, Philippians, and Colossians. But he did not regard himself as a prisoner of the Roman Empire, though legally that was his status. Rather, he thought of himself bound to Jesus Christ and Him alone, no matter where that took him. Completing verse one, he writes that he was a prisoner <i>"for the sake of you Gentiles"</i>. This is a common translation, but a more literal translation would be <i>"on behalf of you of the tribes/</i><i>nations</i><i>"</i>. In this way, Paul is referring to the Ephesians as being representative of all the peoples of the earth who need to hear the gospel of Jesus Christ, removing the derogatory Jewish name for non-Jews.<br /><br />Verse 2<br /><i><span class="Apple-style-span" style="font-style: normal;"><i>For you have heard, I suppose, of the responsible charge with which God entrusted me for your benefit</i></span></i><br /><i><span class="Apple-style-span" style="font-style: normal;"><i><span class="Apple-style-span" style="font-style: normal;">ει γε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας</span><span class="Apple-style-span" style="font-style: normal;"> </span></i></span></i><br /><br />Paul begins to articulate the framework of his calling with <i>"<span class="Apple-style-span" style="font-style: normal;"><i>For you have heard, I suppose, of the responsible charge with which God entrusted me for your benefit...</i></span>"; </i>more literally,<i> " if it is a fact you heard of the administration of the grace of God given to me into you." </i>Paul is explaining to them that as a prisoner of Jesus Christ, this is an act of grace brought forth by God. He regarded his condition as being a part of God's plan, as an act of grace, and that it had been given to him, as though it were a gift, for the Ephesians. The phrase <i><span class="Apple-style-span" style="font-style: normal;"><i><span class="Apple-style-span" style="font-style: normal;">της χαριτος του θεου της δοθεισης μοι εις υμας </span></i></span></i><i>"of the grace of God given to me in you"</i> is rather dynamic. Paul recognizes that what God has blessed him and charged him to do was a gift from God himself. But it was not a gift for Paul to keep and to relish and to enjoy unto himself. That which was given was intended to be shared, and the proposition that is used for "in", is the Greek word εις, which creates a dynamic sense of movement toward the recipients, in this case, the Ephesians.<br /><br />Verses 3-4<br /><i>3 And also that it was by direct revelation that the hidden purpose of God was made known to me, as I have already briefly told you. 4 And, by reading what I have written, you will be able to judge how far I understand this hidden purpose of God in Christ.</i><br /><br />3 κατα αποκαλυψιν εγνωρισθη μοι το μυστηριον καθως προεγραψα εν ολιγω 4 προς ο δυνασθε αναγινωσκοντες νοησαι την συνεσιν μου εν τω μυστηριω του χριστου<br /><i><br /></i><br /><i>"According to the revelation which has been made known to me the mystery just as I wrote before in a small amount with which you are able to read to understand/perceive the insight and knowledge I have in the mystery of Christ"</i> there are several things of importance here as Paul lays out the framework of his calling. "According to the revelation that have been given to me", Paul did not receive his understanding of Jesus Christ from the teachings of other men. Rather, as we look at the first chapter of Galatians, we find that Paul received the gospel directly from Jesus Christ Himself, sometime after his conversion. Paul does not speak on the authority of any of the other apostles or disciples, but rather only authority of Jesus Christ. There is apparently another letter, which we do not have today, which Paul wrote to the Ephesians prior to this one. He continues in verse four, <i>"with which you are able to perceive, to understand the insight and knowledge I have in the ministry of Christ"</i>. It would be interesting to have that previous letter to the Ephesians. It would almost seem as though Paul were boasting at this point, but he is being emphatic, not exerting his authority for his own sake, but reminding them of his authority for their own sake.<br /><br />Verse 5<br /><i>5 In former generations it was not made known to mankind, as fully as it has now been revealed by the Spirit to the Apostles and Prophets among Christ's People</i><br /><i><span class="Apple-style-span" style="font-style: normal;">5 ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι</span></i><br /><br />In verse five Paul writes, <i>"which other generations that had not been made known to the sons of men has now it has been revealed to his holy apostles and prophets in Spirit"</i>. Paul quickly moves from the authority of his calling to the uniqueness of what the Ephesians have experienced. But there is a history to that which has been made known to them, and previous generations did not get to enjoy it, but in this generation it has been revealed, and revealed through the apostles of Christ, and the prophets, in Spirit. Not something conceived in the mind of man, but beyond humanity into the realm of the Spirit. Paul draws this distinction to help them understand the link between his calling and the message that is preached by the other apostles and prophets, and that they are all bound in one Spirit.<br /><br />Verse 6<br /><i>That, by union with Christ Jesus and through the Good News, the Gentiles are co-heirs with us and members of one Body, and that they share with us in God's Promise. </i><br />ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας εν χριστω ιησου δια του ευαγγελιου<br /><div style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px;"><br /></div><div style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px;">And here we arrive at the clincher for this whole framework that follows: <i>"to be (that) the tribes/nations are fellow heirs, part of the same body, and fellow participants of the promises of Christ Jesus through the Gospel".</i></div><br />The Jews wanted an earthly king to establish them as the premier people upon the earth, that they might demonstrate that they were right all along about the one true God. But that which was to come, that which was promised in Genesis 3:16, was for everyone. Paul spent the latter half of chapter 2 explaining how Jesus Christ bought those who were far-off together with those who are near, and Paul reiterates this underlying aspect of his ministry and the gospel that the nations the tribes would be fellow heirs, of one body, participants together in the promises of Christ Jesus. The preposition συν (<i>with</i>, signifying togetherness) is used in composition with these nouns to intensify the unity and bond of all believers one to another: συγκληρονομα (heirs together with), συσσωμα (together as one body), συμμετοχα (participants together with). But all of this is not outside of one important element: the Gospel. Some may say that there are many roads to God, but they all lead to destruction. Paul says the only way to partake of the promises of Christ Jesus is through the Gospel itself.<br /><br />Let us remember the authority for which the Gospel is brought to us, the Word of God. Let us remember that it's authorship was not of men, but of the Spirit. Let us remember that regardless of the station of a man's life, whether high or low, whether far or near, whether clean or dirty, whether one race or another race, all the nations of the earth will participate in the promises of Jesus Christ through the proclamation of His Gospel, and it is unto this purpose we are all called.Anonymousnoreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-70120564675277397172010-11-07T09:46:00.000-06:002010-11-07T09:46:19.366-06:00Blood, and The Man of Peace, part IIIIn the third part of this study, we see the consummation of Jesus as the Man of Peace.<br />
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<b>God's Construct through the Man of Peace</b><br />
Paul writes of Christ's work as the Man of Peace, and encourages the Ephesians believers with a more thorough description of the impact of this work.<br />
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<i> 17 and having come, he did proclaim good news--peace to you--the far-off and the nigh, 18 because through him we have the access--we both--in one Spirit unto the Father. 19 Then, therefore, ye are no more strangers and foreigners, but fellow-citizens of the saints, and of the household of God, 20 being built upon the foundation of the apostles and prophets, Jesus Christ himself being chief corner- stone , 21 in whom all the building fitly framed together doth increase to an holy sanctuary in the Lord, 22 in whom also ye are builded together, for a habitation of God in the Spirit. <b>(Young's Literal Translation)</b></i><br />
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17 και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και ειρηνην τοις εγγυς 18 οτι δι αυτου εχομεν την προσαγωγην οι αμφοτεροι εν ενι πνευματι προς τον πατερα 19 αρα ουν ουκετι εστε ξενοι και παροικοι αλλα εστε συμπολιται των αγιων και οικειοι του θεου 20 εποικοδομηθεντες επι τω θεμελιω των αποστολων και προφητων οντος ακρογωνιαιου αυτου χριστου ιησου 21 εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω 22 εν ω και υμεις συνοικοδομεισθε εις κατοικητηριον του θεου εν πνευματι<br />
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Paul returns the Ephesians to the notion found in verse 12, that they are "far off from God". Paul writes, και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και ειρηνην τοις εγγυς, "and having come, he (Jesus) preached the good news of peace to you who are far off and peace to those who are near". And by "far-off" we mean, those who were previously ignorant of the counsel of God, and "those who are near" referring to the Jewish nation who were familiar with the covenants of God. When Jesus came, He came to the house of Israel first, but also blessed the Gentiles. And this can be found in numerous passages in the Gospels. In verse 18, Paul writes that οτι δι αυτου εχομεν την προσαγωγην οι αμφοτεροι εν ενι πνευματι προς τον πατερα, "it is through Him we have the delivery, both in one spirit unto the Father. "The both" referring to the ones who are far off and the ones who were near, the Gentiles and Jews, "in one spirit", emphasizing the unity, the <b><i>absolute</i></b> unity, that exists among all those who are called into redemption by Christ. Jesus Christ has made the two absolutely one, and in this fashion; that is to say, they are indistinguishable, He has placed us all before the Father. The preposition used to describe our "placement" is προς, meaning "with, perfectly aligned with, face-to-face with", emphasizing His and our unity with the Father. Further, this preposition is strengthened by the presence of την προσαγωγην, which is the noun form of the verb προσαγω, meaning "I lead toward/bring/approach". What Jesus did for us in delivering us to the Father was aligned with the Father's purpose in Him. αρα ουν ουκετι εστε ξενοι και παροικοι αλλα εστε συμπολιται των αγιων και οικειοι του θεου, "therefore no longer are you aliens and outsiders, but you are citizens together of the saints and members of the household of God". The work of Christ is complete in this unity, from reconciling Jew to Greek, to reconciling both to the Father.<br />
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Paul further reinforces the notion of this unity through the metaphor of Jesus Christ as the cornerstone of the holy sanctuary of God, which is the Saints themselves:<br />
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20 εποικοδομηθεντες επι τω θεμελιω των αποστολων και προφητων οντος ακρογωνιαιου αυτου χριστου ιησου 21 εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω 22 εν ω και υμεις συνοικοδομεισθε εις κατοικητηριον του θεου εν πνευματι<br />
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<i>20 being built upon the foundation of the apostles and prophets, Jesus Christ himself being chief corner- stone , 21 in whom all the building fitly framed together doth increase to an holy sanctuary in the Lord, 22 in whom also ye are builded together, for a habitation of God in the Spirit.</i><br />
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Verses 20-21 clearly establish the metaphor, but also serves as a reminder: the holy sanctuary of God has nothing, NOTHING to do with brick and mortar -- such objects have NEVER honored Him! When I think of all the resources of Christendom which have been WASTED to create such idols I cringe, and you should, too. OK, off the soapbox, back to the WORD, our only true guide. Paul preserves the continuity of the oracles of God in the statement επι τω θεμελιω των αποστολων και προφητων "...upon the foundation of the apostles and prophets..." The apostles ordained by Christ have this status, none since. I repeat, none since. Continuing to verse 22, εν ω και υμεις συνοικοδομεισθε εις κατοικητηριον του θεου εν πνευματι "...in whom you also have been built together into a dwelling place of God in spirit." The dwelling place of God is not a building, not even the Holy of Holies, rather, God's dwelling place is the Body, the Possession, the Chosen, the Bride of Christ, and it is a spiritual realm of dwelling, not ever something made by mortal flesh or mind.<br />
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The far off and the near -- together. The Jew and Gentle -- together. What separated them -- destroyed. Who destroyed their separation, their enmity? -- Jesus, Who also delivered the same unto the Father, Whom also dwells with them, in Spirit. There are only two who acted throughout this passage -- God and Jesus Christ, and we are redeemed by grace through their works in our lives.Anonymousnoreply@blogger.com0tag:blogger.com,1999:blog-8920974966151064360.post-8050527764374744182010-10-23T13:34:00.002-05:002010-10-24T03:47:16.877-05:00Blood, and The Man of Peace, part II<div style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px;">In the second part of this three part study, we look at the Man of Peace, and the peace He wrought.</div><div style="font-weight: bold;"><br />
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<b>The Man of Peace</b><br />
It is interesting that while the blood of Jesus is mentioned in the preceding verse, Jesus is not presented as "the Lamb of God", but rather, as we shall see, "a new man, making peace". The Ephesians were Greek by culture, and would not have been so moved by the sacrifice of a lamb, but a man, a man whose very blood brought peace, that had a basis for connection in their mindsets.<br />
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Ephesians 2:14-16<br />
<i>14 for he is our peace, who did make both one, and the middle wall of the enclosure did break down, 15 the enmity in his flesh, the law of the commands in ordinances having done away, that the two he might create in himself into one new man, making peace, 16 and might reconcile both in one body to God through the cross, having slain the enmity in it <b>(Young's Literal Translation)</b></i><br />
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14 αυτος γαρ εστιν η ειρηνη ημων ο ποιησας τα αμφοτερα εν και το μεσοτοιχον του φραγμου λυσας 15 την εχθραν εν τη σαρκι αυτου τον νομον των εντολων εν δογμασιν καταργησας ινα τους δυο κτιση εν αυτω εις ενα καινον ανθρωπον ποιων ειρηνην 16 και αποκαταλλαξη τους αμφοτερους εν ενι σωματι τω θεω δια του σταυρου αποκτεινας την εχθραν εν αυτω<br />
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Remember I said very <a href="http://logos-mark.blogspot.com/2010/05/greetings-and-opening-herald.html">early in this study</a> that we must be careful with verse numbers and punctuation? This is one of those cases. I think the break between verses 14 and 15 should have come after "in his flesh" and before "the law of the commands". Why do I think that? I will get to that in a minute or two.<br />
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14 αυτος γαρ εστιν η ειρηνη ημων ο ποιησας τα αμφοτερα εν<br />
Third person pronoun αυτος used in the substantive reference back to Jesus from verse 13. "He is our peace". Plain and simple, much like the bumper sticker "No Jesus, No Peace; Know Jesus, Know Peace". But is that a peace that makes us feel all quiet and content inside? A peace that keeps our blood pressure low? Or is it more than that? It is all of the above and more! ο ποιησας τα αμφοτερα εν "the One who made the both one", with the "both" referencing the Gentiles and the Jews, Jesus made them into one people: The Possession (Ephesians 1:14).<br />
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...και το μεσοτοιχον του φραγμου λυσας 15 την εχθραν εν τη σαρκι αυτου, which I suggest should simple be: ...και το μεσοτοιχον του φραγμου λυσας την εχθραν εν τη σαρκι αυτου, without the break for verse 15. I was confounded by the structure of this phrasing, and it was not until I removed the verse break (remember, such was not a part of the original text) that is made sense. It did not completely resolve the complexities, for this is a case of the flexibility of the Greek language not reading well into English. Literally translated, word for word, in order: "and the middle wall of the fence (enclosure implied) having destroyed the hatred in his flesh". Now here is where translation comes into play. How do we phrase this in English so that reads sensibly to us and does not violate its original meaning? We need punctuation, something not in the original text. Simply "and the middle wall of the enclosing fence having destroyed -- the hatred -- in His flesh". I see in this phrase "the middle wall of the enclosing fence" and "the hatred/enmity" as being the same thing, and Paul was clarifying this for the Ephesians. The hatred the Jews and Gentiles had toward one another was a wall that divided them. The Jews' access to the oracle so of God and the Gentiles being far away from the same was a wall that divided them. The sign of circumcision was another wall between them (this even created an argument in the early church, Acts 16). Unlike some other commentators (though they are more esteemed than me, obviously), I do not think this dividing wall was associated with the temple of Jerusalem, as the Ephesians would have no appreciation of such. The point Paul is trying to make here is that all the differences that divided them, which were very real spiritually, emotionally, physically and socially, have been destroyed "in His flesh", "by means of His flesh". <br />
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I think also of Paul's reference to our sonship in Christ being "predestined" (Ephesians 1:5),προορισας. If we look at the root of that word, οριζω, it means "to draw a line around, to set limits, to determine". The verb in Ephesians 1:5 says God pre-determined, drew a line or boundary around beforehand, us into His sonship. This included both Gentile and Jew, that God has chosen His possession of both Gentile and Jew, and even until Christ, God had a middle wall between the two groups enclosed in the boundary that is His Possession, which is also what Christ destroyed by means of His flesh.<br />
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τον νομον των εντολων εν δογμασιν καταργησας "...the law of the commandments in regulation made null/of no effect.". As the dividing wall was destroyed, so also was the Law nullified. The Law, possessed by the Jews, their banner of self-righteous (though in fact, our sin-teacher), was nullified, made of no effect. The Jews had nothing left to claim as a special right not possessed by the Gentiles. They are both now sheep of the same Shepherd, indistinguishable from one another.<br />
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ινα τους δυο κτιση εν αυτω εις ενα καινον ανθρωπον ποιων ειρηνην "...in order that the two (He) might create by means of Himself into one new man, making peace..." Jesus Christ brought the nature of man and the demands of the Law unto Himself, making peace between the two; making peace, because the two are polar opposites, and in doing so, He is the new man, the Eternal Son now also first-born of the redeemed.<br />
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"...και αποκαταλλαξη τους αμφοτερους εν ενι σωματι τω θεω δια του σταυρου αποκτεινας την εχθραν εν αυτω..." "and fully reconcile the two in one body to God, through the cross having put to death the enmity in Himself" The verb αποκαταλλαξη means to reconcile to the point that all is restored to its original harmony, as though no enmity ever existed -- no scars, no wounds, no memories -- fully and complete restoration. This added emphasis comes from placing the preposition απο (back, from) as a prefix to the verb καταλλασσω "I reconcile". The compound word means "to reconcile or restore all the way back, from the current state to the original state". The phrase δια του σταυρου reminds us that the final means, the landmark event, the milestone, the passage for this reconciliation is the cross. The complete reconciliation is not possible apart from the necessity of the cross. There are no other ways for this reconciliation to take place. For it is through the cross alone that the great enmity between Jew and Gentile, more importantly, God and man, was put to death -- not just nullified, not voided, not rendered ineffective, but put to death once and for all. This, Jesus -- the New Man -- did in Himself through His suffering and death on the cross.<br />
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The enmity destroyed, the peace restored.<br />
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Grace and PEACE,<br />
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Mark<br />
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PS: Part III will be posted in a couple of weeks; as I am preparing to preach at an evangelistic event in Romania this coming weekend.Anonymousnoreply@blogger.com0