Slaves and Masters, and all in-between

 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.

Ephesians 6:5-9

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.

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. NAS

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

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 WHNU

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.

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.  

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.

Verses 5-6: 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.

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 "οι δουλοι", "the slaves", the plural of δουλος (transliterated "doulos").  Some translations try to soften the term to mean "bond-servant", but that is not accurate.  Doulos, δουλος, means "slave".  For greater context as to the intended audience, go back to Romans 13 and read, 

"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, NAS 

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.

Verses 7-8: 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.

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.

Verse 9: 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.

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 προσωπολημψια, 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.

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.

Now Children...

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.

Ephesians 6:1-4

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. 

Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.  NAS

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

και οι πατερες μη παροργιζετε τα τεκνα υμων αλλα εκτρεφετε αυτα εν παιδεια και νουθεσια κυριου  WHNU

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 υπακουετε 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.

Also included here is an admonishment to fathers:  "do not provoke your children to anger"  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 "bring them up in the discipline and instruction of the Lord" -- nurture our children in their faith.  Our chief job as husbands and fathers is to nourish and nurture our family in their faith.

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.

Grace and peace, and mercy in Jesus Christ.

Husbands and Wives, Part IV

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.

Ephesians 5:33

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

33 πλην και υμεις οι καθ ενα εκαστος την εαυτου γυναικα ουτως αγαπατω ως εαυτον η δε γυνη ινα φοβηται τον ανδρα WHNU

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.

Paul remands the wives "the wife must see to it that she respects her husband."  In the Greek the phrase is "η δε γυνη ινα φοβηται τον ανδρα", which is literally translated, "and that the woman might fear the man".  Before we get caught up in the literal, let's expand our understanding.  First of all, the word translated 'that' is ινα, 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.

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.

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.  

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.

Husbands and Wives, Part III

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.

Ephesians 5: 24-32

24 But as the church is subject to Christ, so also the wives ought to be to their husbands in everything.

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.  NASB

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] την εκκλησιαν WHNU

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.

Now men, it gets more difficult for us.  "Husbands, love your wives as Christ also loved the church and gave Himself up for her" (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 (My God, My God, why you you forsaken me? Mark 15:34).  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?

Before answering that question, let's look at a couple of more verses, verses 26-27: 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.

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) "εν ρηματι", "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.

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: 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.  Note especially "but nourishes it and cherishes it" , which in the Greek is "εκτρεφει και θαλπει αυτην".  The word εκτρεφει comes from εκτρεφω meaning "I nourish to maturity/nurture", and θαλπει is from θαλπω meaning "I warm/cherish/foster with tender care".  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.

Paul wrote in verse 28 "So husbands ought also to love their own wives as their own bodies", and in verse 30 offers the rationale in comparing the nuptial relationship to the relationship between Christ and the Church: "because we are members of His body".  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.

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.

I will conclude with "Husbands and WIves, Part IV" in my next post.

Husbands and Wives, Part II

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

Ephesians 5:21-23

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

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

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

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

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

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

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

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

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

Grace and peace,

Mark

Husbands and Wives, Part 1

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

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

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

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

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

Ephesians 5:21-30

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

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

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

Mark

Be Wise, and Figure It Out!

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

Ephesians 5:15-20

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

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

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

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

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

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

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

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

Grace and peace of our Lord Jesus be with you.

Now Live the Light, Part II

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

Ephesians 5:11-14

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


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

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

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

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

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

Grace and peace unto you.

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

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.

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.

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).

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…

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

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 WHNU

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…

Reach-Strive-Attain

Ephesians 4:13

The focus today is on verse 13, as it gives purpose to the latter part of verse 12,"...building up the body of Christ.."

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:

"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. " The NET Bible (http://net.bible.org/#!bible/Ephesians+4:13)

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 WHNU

"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" MP (my translation of the Greek)

There are three prepositional phrases in this verse, and each one begins with the "dynamic" "in", the Greek proposition εις. Why do 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 εν, which requires the dative form of the noun. An analogy of the English language could be "He is sitting in the room", for which the Greeks would use εν and the dative, as opposed to "He is going in the room", for which the Greeks would use εις with the accusative.

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).

Goal one: a unity of faith and of the knowledge of the Son of God

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.

Goal two: a complete man

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.

Goal three: a measure of maturity of the fullness of Christ

It is expected that part of what we attain is the likeness of Christ, 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.

Keep reaching, keep striving, keep attaining... and unto Him be all the glory.

Mend, Equip, Complete

Ephesians 4:11-12

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.

11 And he himself gave some to be apostles, and some, prophets; and some, evangelists; and some, pastors and teachers;

12 for the complete instruction of the saints, for the work of the ministry, for the building up of the body of the Christ,... Anderson (HT Anderson New Testament, 1864)

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 WHNU

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. Murdock". We see an outline not of gifts, but of offices within the body.

11 And he himself gave some to be apostles, and some, prophets; and some, evangelists; and some, pastors and teachers;

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...

12 for the complete instruction of the saints, for the work of the ministry, for the building up of the body of the Christ,

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.

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.

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?

Grace and peace to you.