Paul continues his exhortation to the believers in Ephesus (and us) to be deeply mindful of who they are now. Paul understands the draw of the flesh towards darkness, which fuels his exhortation to walk in the Spirit in a life of light.
Ephesians 5:11-14
11 and have nothing to do with the unfruitful works of darkness. Instead, expose them for what they are. 12 For it is shameful even to mention what is done by people * in secret. 13 But everything that is exposed to the light becomes visible, 14 for everything that is visible is light. That is why it says,
“Wake up, O sleeper!
Arise from the dead,
And Christ will shine on you.’’ International Standard Version 1996
11 και μη συγκοινωνειτε τοις εργοις τοις ακαρποις του σκοτους μαλλον δε και ελεγχετε 12 τα γαρ κρυφη γινομενα υπ αυτων αισχρον εστιν και λεγειν 13 τα δε παντα ελεγχομενα υπο του φωτος φανερουται παν γαρ το φανερουμενον φως εστιν 14 διο λεγει εγειρε ο καθευδων και αναστα εκ των νεκρων και επιφαυσει σοι ο χριστος WHNU
Verse 11: and have nothing to do with the unfruitful works of darkness. Instead, expose them for what they are...και μη συγκοινωνειτε τοις εργοις τοις ακαρποις του σκοτους μαλλον δε και ελεγχετε "do not be joined together to the fruitless works of darkness, rather, (adversarially) expose (them)" Paul continues his use of the imperative in his exhortations, which should be expected as he is not offering suggestions to be taken any way the reader likes. He not only gives a "do not", but also gives a "do" in this phrase: 'do not be joined together to...do expose'. There is both omission and commission in this verse. Both verbs are in the durative (present) tense, indicating action continuing without interruption. Believers are seldom called to be passive. The verb ελεγχω (used here in the 2nd person imperative ελεγχετε) means to "show, expose, convince of a reality, fault or error". The idea of "show, expose, convince" in an adversarial sense is amplified by the dual conjunction of δε και, which preserves the idea that the compound statement is two sides of the same coin, so to speak, and that the conjoined statements carry a sense of being adversarial (being joined together to "fruitless works of darkness", versus exposing their reality in a negative way).
Verse 12: For it is shameful even to mention what is done by people in secret...τα γαρ κρυφη γινομενα υπ αυτων αισχρον εστιν και λεγειν "for the secret things coming to pass by them are shameful even to speak" Remember, Paul just said not to be joined together with their works, but to expose them, yet, he very clearly states here these things are "are shameful even to speak (about)". How do we reconcile our actions to take? Paul did not say to not be joined together with such works but ignore their existence. He said to expose them for what they really are. Yet, he also says these things are shameful to even talk about. Do not underestimate the depravity of man, nor any man. "Shameful" acts have been around as long as man as been on earth. We should never become jaded or so hardened that they no longer shock us, that we just roll with their presence -- that is ignoring them. Expose them for what they are, but not in such a way as to glorify them, but that the consequences might be made known, and a call to repentance and light might be made.
Verses 13 and 14a (these are not separated in the Greek text): But everything that is exposed to the light becomes visible, for everything that is visible is light...τα δε παντα ελεγχομενα υπο του φωτος φανερουται παν γαρ το φανερουμενον φως εστιν "but all things being exposed by the light are made apparent, for everything being made apparent is light" This is an expression of wisdom. Exposing "the secret things" is painful, to be sure; none of us wants are secret sins exposed by anyone. Yet, as Paul explains here, even such things become light for us (and the yet to be redeemed), because the light is also redemptive in its nature -- taking these shameful things, exposing them for what they are, and leading us away from them. The light in no way validates nor justifies these acts, rather, it is capable of nullifying the effects of such dark things, and replacing them with light.
Verse 14b: "Wake up, O sleeper!
Arise from the dead,
And Christ will shine on you." ...διο λεγει εγειρε ο καθευδων και αναστα εκ των νεκρων και επιφαυσει σοι ο χριστος "because it says "Rise, the one who sleeps, and stand up from the dead, and Christ will shine upon you" Paul opened Ephesians 2 with " we were dead in our trespasses and sins..." We are made alive by Him, and He gives us His light, that we might walk in His Light, and be continually transformed as we submit ourselves to the examination by His Light, and for the sake of others, without judgement, expose the darkness wherein they walk, as we once did.
Grace and peace unto you.
Sunday, February 19, 2012
Sunday, February 12, 2012
Now Live the Light
Having laid theological truths and concepts in the first 3+ chapters of Ephesians, Paul continues connecting the spiritual realm to the physical realm, in the sense of its outward and daily manifestations for the believer. He could have forsaken the theological basis, and gone right to the HOWTO, but doing so would have had unintended consequences. The descriptions of the outward manifestations would be reduced to codes, or worse, laws, against which the performance of the believer would be judged, both by himself and others. The descriptions would lack broad applicability, as no understanding would exist. At worst, they become mere platitudes, powerless sayings. Paul has avoided that by laying the spiritual basis first, and expects us to call upon that basis as he moves us forward to application, and avoid the aforementioned entanglements.
Ephesians 5:6-10
6 Don't let anyone deceive you with meaningless words. It is because of sins like these that God's anger comes to those who refuse to obey him. 7 Don't be partners with them. 8 Once you lived in the dark, but now the Lord has filled you with light. Live as children who have light. 9 Light produces everything that is good, that has God's approval, and that is true. 10 Determine which things please the Lord. GOD'S WORD, 1995
6 μηδεις υμας απατατω κενοις λογοις δια ταυτα γαρ ερχεται η οργη του θεου επι τους υιους της απειθειας 7 μη ουν γινεσθε συμμετοχοι αυτων 8 ητε γαρ ποτε σκοτος νυν δε φως εν κυριω ως τεκνα φωτος περιπατειτε 9 ο γαρ καρπος του φωτος εν παση αγαθωσυνη και δικαιοσυνη και αληθεια 10 δοκιμαζοντες τι εστιν ευαρεστον τω κυριω WHNU
Verse 6: Don't let anyone deceive you with meaningless words. It is because of sins like these that God's anger comes to those who refuse to obey him...μηδεις υμας απατατω κενοις λογοις δια ταυτα γαρ ερχεται η οργη του θεου επι τους υιους της απειθειας Paul begins this section with an exhortation, a command "Let no one deceive you..." Gentle and wise, these are to be a part of who we are. Discerning, understanding with depth; we are not to fall prey to those who look the part, talk the part, who "have authority". The believer has no authority but Christ; Christ calls forth servants to nurture the flock, but the Deceiver will send his own, or seek to influence Christ's -- we must be vigilant so that we are not deceived "...by vain, empty words..." Words will be used to deceive us, just as signs will be used in the same way. Words that sound right, but are only "almost, or mostly" right, are the most dangerous. "On account of these things, the wrath of God comes upon the sons of disobedience..." See chapter 2, verses 1-3. The "sons of disobedience" are not believers who are stubborn; they are not redeemed, yet, they can be found among The Body. We were once like them...
Verse 7: Don't be partners with them. μη ουν γινεσθε συμμετοχοι αυτων "Therefore, do not become closely involved with them" Few examples show this better than today's headline: "Whitney Houston dies at age 48". Becoming closely involved with the unredeemed, outside of ministry and evangelism, can lead to devastating consequences for the believer.
Verse 8: Once you lived in the dark, but now the Lord has filled you with light. Live as children who have light...ητε γαρ ποτε σκοτος νυν δε φως εν κυριω ως τεκνα φωτος περιπατειτε "At one time you were darkness, but now walk in the light of the Lord as children of light" I translated the Greek quite literally in the first part of this compound sentence, as, I think, Paul is reminding the Ephesians (and us) that they were a part of the darkness -- not parcels of light lost in darkness -- but a part of its fabric and inseparable from it, until we became children of light. We are not all God's children; only those whom He has caused to be born-again. Because we have been transformed, redeemed, we are exhorted to walk in our new nature -- as children of light, children of God.
Verses 9-10: Light produces everything that is good, that has God's approval, and that is true. Determine which things please the Lord...ο γαρ καρπος του φωτος εν παση αγαθωσυνη και δικαιοσυνη και αληθεια δοκιμαζοντες τι εστιν ευαρεστον τω κυριω How do we walk as children of light? Paul answers immediately: "For the fruit of light is all goodness and righteousness and truth, considering (being mindful of) what is pleasing to the Lord". Examine your walk (and I will examine mine) -- are you increasing in goodness? are you increasing in righteousness? does truth guide you? If the answer to any of these three are less than an emphatic "YES", where are you going? You are not walking squarely in the light; consider and be mindful of the things that please our Lord: always praying, always rejoicing, ministering His reconciliation to others. What other things please Him? Setting your heart and mind on these things will help you more fully walk in His light.
We were once a part of the darkness, which sought only our destruction. The Enemy has not given up on that goal. We have been made children of light, through the redemptive work of Christ, an should no longer entangle ourselves with those of the darkness. Keep our hearts and minds set upon Him, and what is pleasing to Him, will keep our steps well-charted as His children of light.
Grace and peace,
Mark
Saturday, February 4, 2012
Mimic God, Love like Jesus
Ephesians 5:1-5
We begin chapter 5 of Ephesians where chapter 4 left off: exhorting us in a new way of life. Paul reminds his brothers and sisters (and us) in Ephesus that the source and model of the new life is Christ, which not only brings us certain present realities, but also gives us different perspectives and principles.
1 Be ye therefore imitators of God, as beloved children, 2 and walk in love, even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour. 3 But fornication and all uncleanness or unbridled lust, let it not be even named among you, as it becomes saints; 4 and filthiness and foolish talking, or jesting, which are not convenient; but rather thanksgiving. 5 For this ye are well informed of, knowing that no fornicator, or unclean person, or person of unbridled lust, who is an idolater, has inheritance in the kingdom of the Christ and God. Darby NT, 1884
1 γινεσθε ουν μιμηται του θεου ως τεκνα αγαπητα 2 και περιπατειτε εν αγαπη καθως και ο χριστος ηγαπησεν υμας και παρεδωκεν εαυτον υπερ υμων προσφοραν και θυσιαν τω θεω εις οσμην ευωδιας 3 πορνεια δε και ακαθαρσια πασα η πλεονεξια μηδε ονομαζεσθω εν υμιν καθως πρεπει αγιοις 4 και αισχροτης και μωρολογια η ευτραπελια α ουκ ανηκεν αλλα μαλλον ευχαριστια 5 τουτο γαρ ιστε γινωσκοντες οτι πας πορνος η ακαθαρτος η πλεονεκτης ο εστιν ειδωλολατρης ουκ εχει κληρονομιαν εν τη βασιλεια του χριστου και θεου WHNU
DNA is an amazing part of our creation. Some of you may know that I explore the Outlaw Trail of the American West as a hobby. This unofficial "trail" represents a series of hideouts and routes used by Butch Cassidy, Hole in the Wall Gang, and the Wild Bunch. As seen in the movie, "Butch Cassidy and the Sundance Kid", Butch and Sundance meet their end in South America. Local newspapers of the day hailed the demise of the "yankee bandits". Enter DNA. In 1992, a team of scientists exhumed the alleged bodies of Butch and Sundance. They took DNA from the bone marrow. They attempted to match the DNA to living relatives of Butch Cassidy. There was no match. What happened to Butch and Sundance? There are tales of other endings to their stories, but I leave that for you to explore. Is not amazing that the identity of one who had supposedly died some 80+ years earlier could be identified by DNA from the present generation? The physical marking of DNA can be detected for many generations.
If it so with the physical, which is temporal, should not there be a similar marking in the spiritual, which is eternal? Indeed there is -- the indwelling of the Holy Spirit -- and our lives are thus forever marked with the "DNA" of our Father.
Verse 1: Be ye therefore imitators of God, as beloved children...γινεσθε ουν μιμηται του θεου ως τεκνα αγαπητα Darby writes "be ye imitators of God", the Greek, "therefore become mimickers (μιμηται) of God", "as beloved children". Who do children first learn to imitate? Their parents, and sometimes to our embarassment (because they are mimicking a behavior of which do not otherwise take notice). Children grow out of that behavior, to a large degree, because of other influencers in their lives. In the Greek, we are exhorted to "become" -- imperative present middle voice -- transform ourselves to mimic God -- do the things He does, and not "grow out of it".
Verse 2: and walk in love, even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour...και περιπατειτε εν αγαπη καθως και ο χριστος ηγαπησεν υμας και παρεδωκεν εαυτον υπερ υμων προσφοραν και θυσιαν τω θεω εις οσμην ευωδιας The phrase "walk in love" does not mean to walk about adoring everything and everyone you see. Rather, it is to be seen as walking in a realm of love, with love being an evident part of your being all the while you are going. To what extent is that love? As Christ loved us, Paul explains, as a self-surrendered sacrifice to God, which is a sweet fragrance -- a good smelling odor -- unto the Lord. We chose to mimic Him or not, in all aspects, especially in love; just as Christ chose the cross -- obedient to the Father, love toward us.
Verse 3: But fornication and all uncleanness or unbridled lust, let it not be even named among you, as it becomes saints...πορνεια δε και ακαθαρσια πασα η πλεονεξια μηδε ονομαζεσθω εν υμιν καθως πρεπει αγιοις We change the way we live, walking in love, not in our former ways, which included sexual sin, unclean behavior, and greed in many forms. Of these things, πορνεια, ακαθαρσια, and πλεονεξια, Paul exhorts that the Ephesians (and us) should no longer let them be named among them (us). The old life was full of such behavior. We were slaves to them. Now, in Christ, we are free; why run back to that which destroys and enslaves? The Greek verb πρεπει, present (durative action) third person singular of πρεπω, meaning "to be becoming of, be seemly of, is fit or proper for". Paul says not permitting such things to be named among is an appropriate expression of who and Whose we are.
Verse 4: and filthiness and foolish talking, or jesting, which are not convenient; but rather thanksgiving...και αισχροτης και μωρολογια η ευτραπελια α ουκ ανηκεν αλλα μαλλον ευχαριστια Verse four expands verse three, including other "lessor bad behaviors" (as one might judge compared to the first three) we should avoid because they are not fitting. As Darby writes "which are not convenient", a late 19th century phrasing we perhaps do not appreciate in the 21st century, is the rendering of the Greek α ουκ ανηκεν, which today might be more accurately rendered "which are not fit, not worthy of attainment". Paul contrasts these behaviors with "BUT (strongest word in the Greek indicating contrast, αλλα) rather give thanks". To the extent that we often in the flesh take "filthiness, foolish talking, or jesting", we are to go the other way just as far if not more so with thanksgiving. Try it some time.
Verse 5: For this ye are well informed of, knowing that no fornicator, or unclean person, or person of unbridled lust, who is an idolater, has inheritance in the kingdom of the Christ and God...τουτο γαρ ιστε γινωσκοντες οτι πας πορνος η ακαθαρτος η πλεονεκτης ο εστιν ειδωλολατρης ουκ εχει κληρονομιαν εν τη βασιλεια του χριστου και θεου What is the habit of our lives? This is what Paul confronts with in this verse. Our habits come from whom we are mimicking. The expression of our lives is the result of the Life (or lack of) within us. The present/durative verb tense is used here. We all fall, we all will sin, but it does not mean we are not His children. That is durative. Is it a durative fact -- an ever present part of your being -- that you are one who commits sexual sin, one who is unclean, one who is greedy, one who is an idolater? If true, you have no inheritance in Heaven, according to God's Word, not mine. Some fit that description yet hide among the children of God. Beware of them, that we might walk in love, a reflection of Whose we are...
Grace and peace of Christ to you.
We begin chapter 5 of Ephesians where chapter 4 left off: exhorting us in a new way of life. Paul reminds his brothers and sisters (and us) in Ephesus that the source and model of the new life is Christ, which not only brings us certain present realities, but also gives us different perspectives and principles.
1 Be ye therefore imitators of God, as beloved children, 2 and walk in love, even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour. 3 But fornication and all uncleanness or unbridled lust, let it not be even named among you, as it becomes saints; 4 and filthiness and foolish talking, or jesting, which are not convenient; but rather thanksgiving. 5 For this ye are well informed of, knowing that no fornicator, or unclean person, or person of unbridled lust, who is an idolater, has inheritance in the kingdom of the Christ and God. Darby NT, 1884
1 γινεσθε ουν μιμηται του θεου ως τεκνα αγαπητα 2 και περιπατειτε εν αγαπη καθως και ο χριστος ηγαπησεν υμας και παρεδωκεν εαυτον υπερ υμων προσφοραν και θυσιαν τω θεω εις οσμην ευωδιας 3 πορνεια δε και ακαθαρσια πασα η πλεονεξια μηδε ονομαζεσθω εν υμιν καθως πρεπει αγιοις 4 και αισχροτης και μωρολογια η ευτραπελια α ουκ ανηκεν αλλα μαλλον ευχαριστια 5 τουτο γαρ ιστε γινωσκοντες οτι πας πορνος η ακαθαρτος η πλεονεκτης ο εστιν ειδωλολατρης ουκ εχει κληρονομιαν εν τη βασιλεια του χριστου και θεου WHNU
DNA is an amazing part of our creation. Some of you may know that I explore the Outlaw Trail of the American West as a hobby. This unofficial "trail" represents a series of hideouts and routes used by Butch Cassidy, Hole in the Wall Gang, and the Wild Bunch. As seen in the movie, "Butch Cassidy and the Sundance Kid", Butch and Sundance meet their end in South America. Local newspapers of the day hailed the demise of the "yankee bandits". Enter DNA. In 1992, a team of scientists exhumed the alleged bodies of Butch and Sundance. They took DNA from the bone marrow. They attempted to match the DNA to living relatives of Butch Cassidy. There was no match. What happened to Butch and Sundance? There are tales of other endings to their stories, but I leave that for you to explore. Is not amazing that the identity of one who had supposedly died some 80+ years earlier could be identified by DNA from the present generation? The physical marking of DNA can be detected for many generations.
If it so with the physical, which is temporal, should not there be a similar marking in the spiritual, which is eternal? Indeed there is -- the indwelling of the Holy Spirit -- and our lives are thus forever marked with the "DNA" of our Father.
Verse 1: Be ye therefore imitators of God, as beloved children...γινεσθε ουν μιμηται του θεου ως τεκνα αγαπητα Darby writes "be ye imitators of God", the Greek, "therefore become mimickers (μιμηται) of God", "as beloved children". Who do children first learn to imitate? Their parents, and sometimes to our embarassment (because they are mimicking a behavior of which do not otherwise take notice). Children grow out of that behavior, to a large degree, because of other influencers in their lives. In the Greek, we are exhorted to "become" -- imperative present middle voice -- transform ourselves to mimic God -- do the things He does, and not "grow out of it".
Verse 2: and walk in love, even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour...και περιπατειτε εν αγαπη καθως και ο χριστος ηγαπησεν υμας και παρεδωκεν εαυτον υπερ υμων προσφοραν και θυσιαν τω θεω εις οσμην ευωδιας The phrase "walk in love" does not mean to walk about adoring everything and everyone you see. Rather, it is to be seen as walking in a realm of love, with love being an evident part of your being all the while you are going. To what extent is that love? As Christ loved us, Paul explains, as a self-surrendered sacrifice to God, which is a sweet fragrance -- a good smelling odor -- unto the Lord. We chose to mimic Him or not, in all aspects, especially in love; just as Christ chose the cross -- obedient to the Father, love toward us.
Verse 3: But fornication and all uncleanness or unbridled lust, let it not be even named among you, as it becomes saints...πορνεια δε και ακαθαρσια πασα η πλεονεξια μηδε ονομαζεσθω εν υμιν καθως πρεπει αγιοις We change the way we live, walking in love, not in our former ways, which included sexual sin, unclean behavior, and greed in many forms. Of these things, πορνεια, ακαθαρσια, and πλεονεξια, Paul exhorts that the Ephesians (and us) should no longer let them be named among them (us). The old life was full of such behavior. We were slaves to them. Now, in Christ, we are free; why run back to that which destroys and enslaves? The Greek verb πρεπει, present (durative action) third person singular of πρεπω, meaning "to be becoming of, be seemly of, is fit or proper for". Paul says not permitting such things to be named among is an appropriate expression of who and Whose we are.
Verse 4: and filthiness and foolish talking, or jesting, which are not convenient; but rather thanksgiving...και αισχροτης και μωρολογια η ευτραπελια α ουκ ανηκεν αλλα μαλλον ευχαριστια Verse four expands verse three, including other "lessor bad behaviors" (as one might judge compared to the first three) we should avoid because they are not fitting. As Darby writes "which are not convenient", a late 19th century phrasing we perhaps do not appreciate in the 21st century, is the rendering of the Greek α ουκ ανηκεν, which today might be more accurately rendered "which are not fit, not worthy of attainment". Paul contrasts these behaviors with "BUT (strongest word in the Greek indicating contrast, αλλα) rather give thanks". To the extent that we often in the flesh take "filthiness, foolish talking, or jesting", we are to go the other way just as far if not more so with thanksgiving. Try it some time.
Verse 5: For this ye are well informed of, knowing that no fornicator, or unclean person, or person of unbridled lust, who is an idolater, has inheritance in the kingdom of the Christ and God...τουτο γαρ ιστε γινωσκοντες οτι πας πορνος η ακαθαρτος η πλεονεκτης ο εστιν ειδωλολατρης ουκ εχει κληρονομιαν εν τη βασιλεια του χριστου και θεου What is the habit of our lives? This is what Paul confronts with in this verse. Our habits come from whom we are mimicking. The expression of our lives is the result of the Life (or lack of) within us. The present/durative verb tense is used here. We all fall, we all will sin, but it does not mean we are not His children. That is durative. Is it a durative fact -- an ever present part of your being -- that you are one who commits sexual sin, one who is unclean, one who is greedy, one who is an idolater? If true, you have no inheritance in Heaven, according to God's Word, not mine. Some fit that description yet hide among the children of God. Beware of them, that we might walk in love, a reflection of Whose we are...
Grace and peace of Christ to you.
Sunday, November 13, 2011
Rules for the New Life
Ephesians 4:25-32
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.
Ephesians 4
25 And so, putting away false words, let everyone say what is true to his neighbour: for we are parts one of another.
26 Be angry without doing wrong; let not the sun go down on your wrath;
27 And do not give way to the Evil One.
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.
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.
30 And do not give grief to the Holy Spirit of God, by whom you were marked for the day of salvation.
31 Let all bitter, sharp and angry feeling, and noise, and evil words, be put away from you, with all unkind acts;
32 And be kind to one another, full of pity, having forgiveness for one another, even as God in Christ had forgiveness for you. (BBE, Bible in Basic English, 1965)
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 (WHNU)
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.
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?
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.
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...
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.
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.
Verse 32: Our lives should, toward one another, mirror The Life that has done it all for us. Period.
Grace and peace be with you all.
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.
Ephesians 4
25 And so, putting away false words, let everyone say what is true to his neighbour: for we are parts one of another.
26 Be angry without doing wrong; let not the sun go down on your wrath;
27 And do not give way to the Evil One.
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.
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.
30 And do not give grief to the Holy Spirit of God, by whom you were marked for the day of salvation.
31 Let all bitter, sharp and angry feeling, and noise, and evil words, be put away from you, with all unkind acts;
32 And be kind to one another, full of pity, having forgiveness for one another, even as God in Christ had forgiveness for you. (BBE, Bible in Basic English, 1965)
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 (WHNU)
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.
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?
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.
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...
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.
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.
Verse 32: Our lives should, toward one another, mirror The Life that has done it all for us. Period.
Grace and peace be with you all.
Sunday, July 31, 2011
Old and New, Part II
This 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.
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. English Standard Version (ESV)
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 WHNU
Verse 20, the overlap from Part I, reminds the Ephesians, after describing the old life in the verses preceding to verse 17, declares "But that is not the way you learned Christ!" , 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.
Verse 21 brings an expanded comment and challenge, "assuming that you have heard about him and were taught in him, as the truth is in Jesus" ESV; 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 "and were taught in him, as the truth is in Jesus"; και εν αυτω εδιδαχθητε καθως εστιν αληθεια εν τω ιησου. The phrase "and were taught in him" 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 Truth, and the Life..."
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.
Verse 22 "to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires"; 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.
Verse 23 "and to be renewed in the spirit of your minds"; 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.
Verse 24 "and to put on the new self, created after the likeness of God in true righteousness and holiness"; 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.
Let us envelope ourselves in Him, that we might be "hidden with Christ in God" (Colossians 3:3).
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. English Standard Version (ESV)
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 WHNU
Verse 20, the overlap from Part I, reminds the Ephesians, after describing the old life in the verses preceding to verse 17, declares "But that is not the way you learned Christ!" , 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.
Verse 21 brings an expanded comment and challenge, "assuming that you have heard about him and were taught in him, as the truth is in Jesus" ESV; 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 "and were taught in him, as the truth is in Jesus"; και εν αυτω εδιδαχθητε καθως εστιν αληθεια εν τω ιησου. The phrase "and were taught in him" 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 Truth, and the Life..."
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.
Verse 22 "to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires"; 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.
Verse 23 "and to be renewed in the spirit of your minds"; 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.
Verse 24 "and to put on the new self, created after the likeness of God in true righteousness and holiness"; 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.
Let us envelope ourselves in Him, that we might be "hidden with Christ in God" (Colossians 3:3).
Sunday, July 17, 2011
Old and New, Part I
The 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.
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, 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, who having cast off all feeling, have given themselves up to lasciviousness, to work all uncleanness with greedy unsatisfied lust. But *ye* have not thus learnt the Christ Darby, 1884
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 WHNU
Verse 17
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
τουτο ουν λεγω και μαρτυρομαι εν κυριω μηκετι υμας περιπατειν καθως και τα εθνη περιπατει εν ματαιοτητι του νοος αυτων
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.
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, τα εθνη, 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 ματαιοτητι 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.
Verse 18
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
εσκοτωμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων
These godless multitudes, τα εθνη, "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 (εσκοτωμενοι) 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 verse, "by reason of the ignorance which is in them, by reason of the hardness of their hearts". 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.
Verse 19
who having cast off all feeling, have given themselves up to lasciviousness, to work all uncleanness with greedy unsatisfied lust
οιτινες απηλγηκοτες εαυτους παρεδωκαν τη ασελγεια εις εργασιαν ακαθαρσιας πασης εν πλεονεξια
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" ( απηλγηκοτες) comes from the in transitive verb 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.
Verse 20
But *ye* have not thus learnt the Christ
υμεις δε ουχ ουτως εμαθετε τον χριστον
"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.
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…
Grace and peace to you all…
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, 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, who having cast off all feeling, have given themselves up to lasciviousness, to work all uncleanness with greedy unsatisfied lust. But *ye* have not thus learnt the Christ Darby, 1884
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 WHNU
Verse 17
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
τουτο ουν λεγω και μαρτυρομαι εν κυριω μηκετι υμας περιπατειν καθως και τα εθνη περιπατει εν ματαιοτητι του νοος αυτων
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.
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, τα εθνη, 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 ματαιοτητι 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.
Verse 18
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
εσκοτωμενοι τη διανοια οντες απηλλοτριωμενοι της ζωης του θεου δια την αγνοιαν την ουσαν εν αυτοις δια την πωρωσιν της καρδιας αυτων
These godless multitudes, τα εθνη, "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 (εσκοτωμενοι) 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 verse, "by reason of the ignorance which is in them, by reason of the hardness of their hearts". 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.
Verse 19
who having cast off all feeling, have given themselves up to lasciviousness, to work all uncleanness with greedy unsatisfied lust
οιτινες απηλγηκοτες εαυτους παρεδωκαν τη ασελγεια εις εργασιαν ακαθαρσιας πασης εν πλεονεξια
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" ( απηλγηκοτες) comes from the in transitive verb 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.
Verse 20
But *ye* have not thus learnt the Christ
υμεις δε ουχ ουτως εμαθετε τον χριστον
"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.
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…
Grace and peace to you all…
Sunday, July 10, 2011
Steadfast in Understanding, Building Up in Love
Ephesians 4:14-16
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".
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;"
15 "but holding the truth, may in love grow up into him in all things, who is the head, Christ;"
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." American Bible Union, 1865
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.
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.
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.
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.
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.
Grace and peace, my brothers and sisters…
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