Interpretive Study of Ephesians 4-6

Click on the following links to jump to a chapter within this study: Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, God.

Ephesians Chapter 4 Summary

links to sentences in this chapter:

C4-S1 (Verse 1-3), C4-S2 (Verse 4-6), C4-S3 (Verse 7), C4-S4 (Verse 8), C4-S5 (Verse 9), C4-S6 (Verse 10), C4-S7 (Verse 11-16), C4-S8 (Verse 17-19), C4-S9 (Verse 20-24), C4-S10 (Verse 25), C4-S11 (Verse 26-27), C4-S12 (Verse 28), C4-S13 (Verse 29), C4-S14 (Verse 30), C4-S15 (Verse 31-32)'.

The Chapter theme is: Paul's message from the Lord.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

The Treasury of Scripture Knowledge provides an outline for this chapter as:

1-6	He exhorts to unity;
7-10	and declares that God therefore gives divers gifts unto men
11-15	that his church might be edified,
16-17	and grow up in Christ.
18-23	He calls them from the impurity of the Gentiles;
24	to put on the new man;
25-28	to cast off lying;
29-32	and corrupt communication.

Ephesians Chapter 4 Sentence-by-Sentence

C4-S1 (Verse 1-3) Rules that apply to all saved.

First Step: Law from the Lord which will result in judgment.

I therefore,
the prisoner of the Lord,
beseech you that ye walk worthy of the vocation wherewith ye are called,
With all lowliness and meekness,
with longsuffering,
forbearing one another in love;.

Second Step: Direction from God the Holy Spirit.

Endeavouring to keep the unity of the Spirit in the bond of peace..

Ephesians 4:1-3 form a single sentence with two Steps. The First Step tells us what comes from the Lord and the Second Step tells us how the Holy Spirit helps us to keep the orders from our Lord. We consistently see in the Bible that God the Father makes the plans. Since God does not change (Malachi 3:6; Hebrews 13:8), His pl and all are orderly and work together to achieve the same goal. This sentence tells us that the Holy Spirit provides unity but that unity only happens when we all submit to what our Lord commands. God knows more than we do. When there is not unity in the church then one or more people are not seeking the will of our Lord and submitting to His will. When all are submitted to our Lord, then all will be working together to achieve the same goal, since God's pl and for each of our lives do the same thing.

Paul starts this chapter, sentence and verse with I therefore. That is, what Paul is about to tell us is based upon all that Paul already told us in the prior chapters (therefore) and he is going to make this personal (I). As mentioned in the note for 3:21, the first 3 chapters of this epistle tells us about all of the provision and power that God made available to us in Christ. Now Paul is starting to tell us how we are to use this power and provision to walk in this life. Paul specifically uses the word walk in 2:10; 4:1, 17; 5:2, 8, 15. Back in 2:10 we read the general division of this epistle when Paul wrote For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. 2:10 is in the first three chapters which tell us God's Plan and how we are his (God's ) workmanship, created in Christ Jesus unto good works. These other verses are in the last three chapters which tell us how we are to do God's Plan as we should walk in them.

The functional definition of the word walk is: 'take small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'.

We also see in this sentence that Paul calls himself a prisoner for the second time in this epistle. In 3:1, Paul called himself the prisoner of Jesus Christ for you Gentiles. Here, Paul calls himself the prisoner of the Lord. Please see the note for This verse in the Lord Jesus Christ Study which explains the difference in these two verses due to the different roles of the Son of God used in each verse.

Pastor Crabb pointed out that Paul refers to himself differently in different phases of his life. In Romans 1:1 Paul opens with Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God. In 1Corinthians 1:1, he opens with Paul, called to be an apostle of Jesus Christ. In 2Corinthians 1:1, he opens with Paul, an apostle of Jesus Christ by the will of God. Pastor Crabb pointed out that if we look at Paul's statements about his position in chronological order, we see a progression from servant to apostle to prisoner. A servant has some rights and some time to themselves and expresses their own opinion some times; so long as they are not going directly against their master. An apostle is like an ambassador, only more so. He is always an apostle. He does not have the freedom of a servant to say and do what he wants in his 'off time' because he has no 'off time'. Also, laws protect the servant from abuse by their master but the master of an (ambassador / apostle) can order that (ambassador / apostle) into situations of danger and even situations of almost guaranteed death. However, even an (ambassador / apostle) has some discretion about how they accomplished the assigned task. A prisoner has no rights, has someone 'micro-managing' their every move, controlling what they say, when they sleep and more. Many prisoners live in the constant assurance of death where it is not a question of if they die, the only question is when. So when Paul describes himself as a prisoner, he is saying that God controls everything in his life, even the words that he delivers in print or sound. When he calls himself the prisoner of Jesus Christ for you Gentiles, he is speaking directly for the Son of God in His roles of Jesus Christ. When he calls himself the prisoner of the Lord , he is speaking directly for the Son of God in His role as Lord. But we also need to keep in mind that Paul also told us Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing (2Timothy 4:8). Yes, Paul was a prisoner in this life, but he, and us, are promised great and eternal rewards for accepting such control by God. So the main thing that we need to understand from the way that Paul starts this part of the epistle is that he is saying that the Lord is directly controlling what he says and is warning of judgment for abusing the provision and power that God has made available to us in Christ.

There is one more note before we go on. Paul only called himself a prisoner here and 2Timothy 1:8 and Philemon 1:1, 9. Paul had a very strong personal relationship with Timothy and Philemon. I believe that God has Paul use prisoner twice in this epistle because He wants His people to know how strong and personal relationship God is offering to those that are willing to let Christ abide in them so that they can be in Christ for the good of those around them.

Once we consider the warning of the consequences of abusing what God provided, we need to look at the message itself. in this message we are first told the attitude that we need to have. Notice the attitude that Paul displays when he says I...beseech you. Even a prisoner has control over their attitude. However, the consequences of a wrong attitude are far worse for a prisoner than they are for a servant. The higher we move up in God's structure, the more power and influence we have but, the consequences are also greater for abusing that power and position. Many people may think that they aren't very high in God's structure, but God has made each of us responsible for the souls of those around us. In addition, parents are directly responsible for the souls of their children and bosses (masters 6:5, 9) have responsibilities for their servants. In fact, Paul gives more detailed instructions based upon God given positions in chapter 6. Therefore, each of us need to read the rest of this epistle as an outline of what we will each give an answer for when we face the Lord at the judgment seat of Christ (Please see the notes for Romans 14:10 and 2Corinthians 5:10-11 for more details related to the judgment seat of Christ.)

As already mentioned, Paul is speaking as directly told to speak by the Lord, but he beseeches us because he personally wants us to avoid judgment that will result from our disobeying commandments that come from our personal Lord. Notice that this sentence is broken into two sections by a semicolon and not by a colon. These are not equivalent parts but two steps where the first step must be accomplished before the second step can be done. That is, we need to adjust our personal attitude before we can have the unity of the Spirit or the bond of peace. Lots of people want unity and peace but aren't willing to adjust their personal attitudes first. They want to replace God and demand that everyone conform to their image instead of the image of the Lord. What's more, Paul tells us that we have to Endeavour to keep this 'unity' and 'peace', which means it requires ongoing constant effort. That's because our spirit has a constant war with our flesh (Romans 7; Galatians 5) over our attitude. We also see this with Paul's use of the word vocation, which is something that we commit our life to pursuing. While I could go through with the definitions of all of these words, I will leave that to the reader or someone else. However, any honest person will admit that it is hard for most of us to apply all of these words to our attitude when dealing with church members, especially the more 'trying' members. However, it is exactly those members that show how well we are really meeting the commandments from our Lord. Some people mistakenly think that we are not under 'Law' in the 'Church Age'. As seen here and many other places in the New Testament, we are under 'Law', and, in particular, we are under the law of Christ. In the New Testament, rather than having 'Laws' about actions, we see 'Laws' about attitudes such as seen in this sentence. 'Lordship Sanctification' (erroneously) concentrates upon actions. 'Christ-ship Sanctification' (in truth) concentrates upon attitudes.

Please see the note for Romans intro about the word therefore. The functional definition is: ' this word tells us that this result (for) is there (at this one location which is specified before the therefore) with the result following the therefore'.

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. Please also see the note for Philemon 1:1 about the word prisoner. The functional definition for this word is: 'The person who was arrested and detained by government'.

Please see the note for Romans 12:1 for links to every place in the New Testament where the word beseech is used, along with the definition from Webster's 1828 . The functional definition is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. Please also see the note for Romans C9S28 about the phrase live / walk by faith. The functional definition is: 'small repeated steps'.

Please see the note for 1Corinthians C11S31 about the word worth. The functional definition is: 'Value; that quality of a thing which renders it useful, or which will produce an equivalent good in some other thing'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for Philippians 2:3 for links to every place in the Bible where we find forms of the word lowliness. The definition from Webster's 1828 is: 'from lowly. 1. Freedom from pride; humility; humbleness of mind. Walk - with all lowliness and meekness. Eph. 4. Phil. 2'. We find forms of the word lowly in: Psalms 138:6; Proverbs 3:34; Proverbs 11:2; Proverbs 16:19; Zechariah 9:9; Matthew 11:29. Webster's 1828 defines this word as: 'a. low and like. 1. Having a low esteem of one's own worth; humble; meek; free from pride. Take my yoke upon you and learn of me, for I am meek and lovly in heart. Matt. 11. He scorneth the scorners; but he giveth grace to the lowly. Prov. 3. 2. Mean; low; wanting dignity or rank. One common right the great and lowly claim. 3. Not lofty or sublime; humble. These rural poems, and their lowly strain. 4. Not high; not elevated in place.
LOWLY, adv. 1. Humbly; meekly; modestly. Belowly wise. 2. Meanly; in a low condition; without grandeur or dignity. I will show myself highly fed and lowly taught.'.

Please see the note for Galatians C6S1 about the word meek. The functional definition is: ' true Biblical meekness is not weak but is strength under control of God's Holy Spirit'.

Please see the note for Romans 9:22 about the word longsuffering. The functional definition is: 'Bearing injuries or provocation for a long time; patient; not easily provoked'.

Please see the note for Colossians 3:11 about the word forbearing. Webster's 1828 dictionary defines Forbearing as: 'ppr. 1. Ceasing; pausing; withholding from action; exercising patience and indulgence. 2. a. Patient; long suffering.
FORBEARING, n. A ceasing or restraining from action; patience; long suffering.'

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the note for 1Thessalonians 2:17 about the word endeavour / endeavor. Webster's 1828 defines this word as: ', n. endev'or. An effort; an essay; an attempt; an exertion of physical strength, or the intellectual powers, towards the attainment of an object. The bold and sufficient pursue their game with more passion, endeavor and application, and therefore often succeed. Imitation is the endeavor of a later poet to write like one who has written before him on the same subject. Labor is a continued endeavor, or a succession of endeavors.
ENDEAV'OR, v.i. endev'or. to exert physical strength or intellectual power, for the accomplishment of an object; to try; to essay; to attempt. In a race, each man endeavors to outstrip his antagonist. A poet may endeavor to rival Homer, but without success. It is followed by after before a noun; as, the christian endeavors after more strict conformity to the example of Christ. 1. v.t. to attempt to gain; to try to effect. It is our duty to endeavor the recovery of these beneficial subjects'.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for 1Corinthians C7S16 about the word bond. Please also see the note for 2Peter 2:19 about the word bondage. The functional definition for both of these words is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'. In John 8:33 we are told that sin puts us into bondage. Please also note that our personal relationship with Christ can make us free.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'prisoner. Eph 3:1 exp: Phm 1:9. of the Lord. or, in the Lord. beseech. Jer 38:20; Ro 12:1; 1Co 4:16; 2Co 5:20; 6:1; 10:1; Ga 4:12; Phm 1:9-10; 1Pe 2:11; 2Jo 1:5 walk. Eph 4:17; 5:2; Ge 5:24; 17:1; Ac 9:31; Php 1:27; 3:17-18; Col 1:10; 4:12; 1Th 2:12; 4:1-2; Tit 2:10; Heb 13:21 exp: Eph 2:10; Col 2:6. vocation. Eph 4:4; Ro 8:28-30; Php 3:14; 2Th 1:11; 2Ti 1:9; Heb 3:1; 1Pe 3:9; 5:10; 2Pe 1:3 General references. exp: 1Co 16:14; Php 1:13.
lowliness. Nu 12:3; Ps 45:4; 138:6; Pr 3:34; 16:19; Isa 57:15; 61:1-3; Zep 2:3; Zec 9:9; Mt 5:3-5; 11:29; Ac 20:19; 1Co 13:4-5; Ga 5:22-23; Col 3:12-13; 1Ti 6:11; 2Ti 2:25; Jas 1:21; 3:15-18; 1Pe 3:15 forbearing. Mr 9:19; Ro 15:1; 1Co 13:7; Ga 6:2 exp: Col 3:13. General references. exp: Ex 36:10; 1Co 16:14.
General references. Eph 4:4; Joh 13:34; 17:21-23; Ro 14:17-19; 1Co 1:10; 12:12-13; 2Co 13:11; Col 3:13-15; 1Th 5:13; Heb 12:14; Jas 3:17-18exp: Ex 36:10; Mr 3:24; Ro 12:18; 1Co 6:17; 16:14; Heb 13:1.'

Home Start of Chapter

C4-S2 (Verse 4-6) God's unity makes us all one.

Step One: We are all one when looked at from this world.

There is one body,
and one Spirit,
even as ye are called in one hope of your calling;.

Step Two: We are all one when looked at from God's perspective.

One Lord,
one faith,
one baptism,
One God and Father of all,
who is above all,
and through all,
and in you all..

This sentence has the word one in it 7 times and is the first thing that follows our instruction to Endeavour to keep the unity of the Spirit in the bond of peace. The note for This verse, in the Lord Jesus Christ Study, is extensive and provides a lot of details related to the concept of one as it relates to the doctrine of one Lord. This note will continue with a different perspective. Please also see the Study called Relational Prepositions for how these prepositional words (of, etc) relate to various roles of the Son of God. Please also see the note for Romans 11:36 for links to several verses in the Bible which express what we have of God, and through God, and to God.

In addition to the notes already mentioned, the sentence outline, at the start of this book Study, gives a summary level to each part of this sentence.

The word wars is pretty much the opposite of the unity of the Spirit in the bond of peace. Please see the note for James 4:1 about the word wars. The functional definition is: 'War is the natural consequence of sin being in the world, and men and nations coveting the possessions of others'. Saved people can act like worldly people, which is what this chapter is warning us against. It is important to look at this extreme opposite because Satan is a liar and his religious preachers are liars and they have convinced many people that they are obeying God's Word and that they have peace when what they have is nothing like the unity of the Spirit in the bond of peace.

in this chapter Paul is going to contrast saved people following the way of Satan to saved people following the unity of the Spirit in the bond of peace. Our next sentence provides a qualification of this sentence so that people don't misrepresent what it is actually saying. Then the next sentence explains how the Son of God freed saved people who were made captive by sin. The included couple of sentences clarifies that sentence and then the next sentence tells us how the Son of God gave us men in special positions to help keep us from being taken captive by sin. That sentence also warns us that there are men who will appeal to our lustful divisive natures in order to deceive us and take us captive to natural lustful sin. Thus, when we are not obeying the unity of the Spirit in the bond of peace, we are going into sin that will take us captive. Which is why the next sentence of our chapter warns us to personally (ye) henceforth walk not as other Gentiles walk, in the vanity of their mind... Paul follows that sentence with the sentence which tells us to personally (ye) put off concerning the former conversation the old man...And that ye put on the new man... Then Paul completes the chapter with specific instructions about things that we are to put off and that we are to put on.

Hopefully the reader can see how this entire chapter is based upon these first couple of sentences. The only way that we can keep the unity of the Spirit in the bond of peace is if we first take as a vocation the requirement to walk in the pathway where our Lord...called us. Otherwise, we will not be one but will each be seeking our own lustful ways. That pathway requires us to live the attitudes of all lowliness and meekness, with longsuffering, forbearing one another in love. These attitudes are what is required in order to control our lustful sinful nature. While there is a lot of doctrinal truth which could be brought out about each of these words, and how they control lustful sin, I will skip that effort and move on to the next sentence. (The exceptions will be to ask that you please see the note for This verse in the Word Study on Spirit and to see the note for Romans 6:3 in the Book Study on Romans, which provides links to every place in the Bible where baptism is used along with notes on those places in the Bible. That note gives the true Biblical doctrine for baptism.) please also see the note for Romans 9:22 which has links to every verse which uses longsuffering along with a short note on each verse and the definition of from Webster's 1828 .

The functional definition, of the word body, is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. Please also see the note for Romans C7S30 about the word body. Please see the note for Colossians C1S6 about the phrase body of Christ.

Please see the notes for Romans C4S18; 1Corinthians C13S10; Philippians 1:19-20 about the word hope. The functional definition is: 'hope is like faith in that both require us acting upon our belief before we have any factual evidence that we are correct. However, where faith is based upon a promise found in the word of God, hope is based upon the character of God when there is no written promise found'.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion'. We find forms of this word, in Ephesians, in: 1:1; 1:15; 2:8; 3:12; 3:17; 4:5; 4:13; 6:16; 6:21 and 6:23. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please see the notes for Romans 4 and James 2:21-LJC about the phrase faith: Abraham's. Please see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed.

Please see the notes for Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. The functional definition is: 'identified with'. Please see the Word Study on Baptism and the Messages called: Basic doctrine of Baptism and Baptism Gets God's Mercy, about this doctrine.

Please see the note for 1:2 about the word father. That note has a dictionary definition and links from other commentators. The functional definition is: 'The being who gives his character to his son'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'one body. Eph 2:16; 5:30; Ro 12:4-5; 1Co 10:17; 12:12-13,20; Col 3:15 one Spirit. Eph 2:18,22; Mt 28:19; 1Co 12:4-11; 2Co 11:4 as. Eph 4:1; 1:18; Jer 14:8; 17:7; Ac 15:11; Col 1:5; 2Th 2:16; 1Ti 1:1; Tit 1:2; 2:13; 3:7; Heb 6:18-19; 1Pe 1:3-4,21; 1Jo 3:3 exp: 1Co 12:12. General references. exp: Ex 36:10; Ps 122:8; Mr 3:24; 1Co 6:17; Eph 4:3.
One Lord. Ac 2:36; 10:36; Ro 14:8-9; 1Co 1:2,13; 8:6; 12:5; Php 2:11; 3:8exp: Zec 14:9. one faith. Eph 4:13; Ro 3:30; 2Co 11:4; Ga 1:6-7; 5:6; Tit 1:1,4; Heb 13:7; Jas 2:18; 2Pe 1:1; Jude 1:3,20 one baptism. Mt 28:19; Ro 6:3-4; 1Co 12:13; Ga 3:26-28; Heb 6:6; 1Pe 3:21 General references. exp: Ex 36:10; Ps 122:8; Mr 3:24; Jas 2:19.
God. Eph 6:23; Nu 16:22; Isa 63:16; Mal 2:10; Mt 6:9; Joh 20:17; 1Co 8:6; 12:6; Ga 3:26-28; 4:3-7; 1Jo 3:1-3 exp: Ps 86:10. who. Eph 1:21; Ge 14:19; 1Ch 29:11-12; Ps 95:3; Isa 40:11-17,21-23; Jer 10:10-13; Da 4:34-35; 5:18-23; Mt 6:13; Ro 11:36; Re 4:8-11 and in. Eph 2:22; 3:17; Joh 14:23; 17:26; 2Co 6:16; 1Jo 3:24; 4:12-15 General references. exp: Ex 36:10; Ps 122:8; Mr 3:24; Jas 2:19.'

Home Start of Chapter

C4-S3 (Verse 7) The amount of grace which we receive is dependent upon ho much we let Christ control our life.
But unto every one of us is given grace according to the measure of the gift of Christ.

This sentence starts with But. That means it has the same subject as the prior sentence while going in a different direction. Where that sentence was emphasizing that we be one, this sentence tells us of our God given differences. In Romans 12 and 1Corinthians 12 Paul uses a body with many members to teach the doctrine contained in these two sentences. Many people will take the concept of us being one to an extreme to try and say that everyone must try to be a duplicate of them or at least act just like they act if they are to be spiritual and accepted by God. This sentence uses the phrase of according to the measure to indicate that there are different measures given to different people. It goes on to say that the measure is of the gift of Christ and later in this chapter we are told that different people are given different gifts by Christ. Therefore, while Christ gives different gifts to different people they are given for the benefit of all and given to help bring unity to the entire body. Please see the note for This verse in the Lord Jesus Christ Study for more details on this doctrine. Please also see the notes on sentences which appear later in this chapter and provide more details on this doctrine.

The only limit put upon the unity of the church body are the differences which are controlled by Christ and even those differences work together for the same end. Please also see the Study called Relational Prepositions for how these prepositional words (of, etc) relate to various roles of the Son of God. Please see the note for Romans 11:36 for links to several verses in the Bible which express what we have of God, and through God, and to God.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'Bestowing; confering; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. The functional definition is: 'Bestowed; granted; confered; imparted; admitted or supposed'. Please also see the note for 2Corinthians 9:7 about the word giver.

Please see the notes for 1:3-6 about the word grace. The word grace is usually presented as: 'God's riches at Christ Expense'. The functional definition is: 'that which makes the giver look good'. We see in the Bible that God gives us His grace so that we can use it to 'make God look good to this world'. If we don't do that then God is wasting His grace if He gives it to us. Please see above for where we find forms of this word in Ephesians.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the note for John 3:34 about the word measure. The functional definition for this word is: 'This word specifies a way to figure proportional values. the whole extent or dimensions of a thing, including length, breadth and thickness. It is applied also to length or to breadth separately. It can also specify a quantity or value such as when applied to money'.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition is: 'given from one person to another without compensation; a donation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto. Eph 4:8-14; Mt 25:15; Ro 12:6-8; 1Co 12:8-11,28-30 grace. Eph 3:8; 2Co 6:1; 1Pe 4:10 the measure. Eph 3:2; Joh 3:34; Ro 12:3; 2Co 10:13-15 General references. exp: 1Co 12:7.'

Home Start of Chapter

C4-S4 (Verse 8) Why this prophecy is in the Old Testament.

Wherefore he saith,
When he ascended up on high,
he led captivity captive,
and gave gifts unto men..

This sentence is quoting a truth from Psalms 68:18.

This sentence starts with Wherefore. Any place that we see Wherefore or Therefore what follows that word is the result of what came before it. When Therefore is used we have to look at the place pointed to in order to see the results. When Wherefore is used, we see the results wherever we look. in this case, no matter where we look we see Christ leading captivity captive.

The he of this sentence is Christ because Christ is the only person to ascended up on high and to also descended first into the lower parts of the earth.

So we have established that Paul is telling us something that Christ said that He did and that this is a result of what was said before. That is, that Paul was made the prisoner of the Lord and, as such, told us to walk worthy of the vocation wherewith ye are called, which is to walk in the unity of the Spirit in the bond of peace. Paul based this this upon the fact that There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.. So what Christ did (and is doing) was to bring those saved people who were separated from the rest into the one.

when this sentence uses captivity (in captivity captive) it is well established doctrine (which I will not prove here) that this is referring to people who were saved but could not go to heaven until Jesus Christ paid for our sins on the cross. The place that they were in is called Abraham's bosom and that is where they were in captivity.

Paul tells us that Christ led these people captive. Please see the note for 3:1 which explains how Paul was the prisoner of Jesus Christ. Please also see the note for 4:1 which explains how Paul was the prisoner of the Lord. Basically, when we get to heaven we will no longer be 'free' to sin because we will no longer have the desire or opportunity to do so.

In summary, this sentence tells us that Christ told Paul that He led the Old Testament saints from Abraham's bosom to heaven where they will no longer have the desire or opportunity to sin. He did this after He arose from the Dead (John 20:17). The reason that this sentence is here is because Paul is telling us that what Christ did for these Old Testament saints, (remember the meaning of Wherefore), He will also do for us. Not only will we eventually go to heaven where we will no longer be 'free' to sin, but here in this life Christ wants to take us captive, like He did the Paul, so that we 'stop our sinning' here in this life.

Please see the note for Romans intro about the word wherefore. The functional definition is: Wherefore 'tells us a result (for) that occurs where ever you look'.

please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans 11:1 about the phrase I say.

Please see the note for John 6:62 about the word ascend. The functional definition for this word is: 'To move upwards; to mount; to go up; to rise, whether in air or water, or upon a material object upon, as to ascend a hill or ladder; or to climb, as to ascend a tree'.

Please see the note for Romans C7S28 about the word captive. The functional definition is: 'Subjection; a state of being under control'. In our sentence the word captivity is used for the saved souls held in paradise until Christ paid for our sins and they could then go to heaven. The word captive shows that Christ took them to heaven and they were not allowed to be taken anywhere else.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition is: 'given from one person to another without compensation; a donation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'When. Ps 68:18exp: Ac 1:9. he led. Jg 5:12; Col 2:15 captivity. or, a multitude of captives. and. 1Sa 30:26; Es 2:18 General references. exp: Nu 3:9; Joh 6:62; 1Co 12:7.'

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C4-S5 (Verse 9) Christ descended before He ascended.

(Now that he ascended,
what is it but that he also descended first into the lower parts of the earth?

This is one of the few verses in the Bible which tell us that Jesus Christ literally went to Hell after His death. Deuteronomy 11:6 tells us And what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben: how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that was in their possession, in the midst of all Israel:. This is a reference to Numbers 16 where Korah and others rebelled against Moses and his appointment by God. Numbers 16:30 says ...they go down quick into the pit... Job and other places in the Bible use pit as a reference to Hell. Thus, the doctrine that Hell is in the center of the Earth is accepted by many but showing it requires many references in the Bible. There are more references, but they are not clearer than what is here and I will not go further on this point.

What should be clear is that the verb descended is an active verb which required Jesus Christ to do an action. This is not something done to His body after His death. As mentioned in the note above, He ascended after His resurrection. Therefore, He descended first into the lower parts of the earth before His resurrection, which was when He died. After He went to Hell (descended first into the lower parts of the earth), and defeated Satan and all of the devils by Himself, he led the saved souls from Paradise to Heaven, as our prior sentence told us. Revelation 1:18 tells us I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Jesus Christ first bound Satan ( Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. (Matthew 12:29; Mark 3:27). He then took away the keys of hell and of death and led captivity captive, as our prior sentence told us.

Please see the note for Mark 15:32 about the word descend. The functional definition for this word is: 'To move or pass from a higher to a lower place; to move, come or go downwards; to fall; to sink; to run or flow down'.

Please see the note for Philippians 2:9-11 about the word earth. It has a definition from Easton's Bible Dictionary and links from other commentators. There are several different perspectives of this word which are often taken as different definitions. A functional definition is: 'All of this physical world including the influence it has on us. At times the application will focus on only part of the whole'. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Webster's 1828 dictionary defines earthen as: 'Made of earth; made of clay; as an earthen vessel; earthen ware'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he ascended. Pr 30:4; Joh 3:13; 6:33,62; 20:17; Ac 2:34-36 he also. Ge 11:5; Ex 19:20; Joh 6:33,38,41,51,58; 8:14; 16:27-28 the lower. Ps 8:5; 63:9; 139:15; Mt 12:40; Heb 2:7,9 General references. exp: Joh 6:62; 1Co 12:7.'

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C4-S6 (Verse 10) Christ is far above all heavens because He descended.

He that descended is the same also that ascended up far above all heavens,
that he might fill all things.).

The term far above needs to be understood within the perspective provided by the context. 1Corinthians 3:11 tells us For other foundation can no man lay than that is laid, which is Jesus Christ. Ephesians 2;20 tells us And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone;. When He is presented as our foundation the perspective is what we base our life, walk, actions and attitudes in this life upon. However, this sentence is presenting the perspective of position, power and authority. In these items, Jesus Christ is not only far above all (beings within the) heavens but He is far above the heavens themselves. The first heaven is our atmosphere and birds, that are in that heaven, can not get out of it to go to the second heaven, which is Outer Space. Likewise, beings and things in the second heaven can not go to the third heaven (2Corinthians 12:2) by their own power. Further, beings and things in the third heaven can not go above it where Jesus Christ is. However, birds can come to the ground. Asteroids can come from Outer Space. Angels can come from heaven. Jesus Christ can go to any of the three heavens with no restrictions and can also go far above all heavens where no other being can go.

This sentence is using, but only indirectly referring to, a doctrine within the Bible. Hebrews 1:9 says Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. the context in Hebrews 1 lets us know that Jesus Christ received the oil of gladness above thy fellows because he had by himself purged our sins, sat down on the right hand of the Majesty on high (Hebrews 1:3). We see the same precept also taught in other ways in other places of the Bible. Simply put, God gives eternal rewards in direct proportion to how much of God's propose we accomplish in this life. Jesus was/is a physical human man. He did more for God's propose than any other human person ever did or ever will do. Yes, that is because He was/is 'God in human flesh'. However, God applied this principal even to Him, as seen in Hebrews and here, which lets us know that God applies this precept to all hum and without respect of persons (1Peter 1:17).

When we see the word that, we know that what follows in within a sentence is what is the goal of what came before the word in the sentence. That is, the reason that Jesus Christ descended and then ascended was so that He could might fill all things. Since our personal lives are part of all things, we can apply this sentence to our personal lives. That is: Jesus Christ died and rose from the dead and then offers each of us personal salvation so that He can fill our personal life. This filling does not happen at our initial profession of salvation but happens throughout our life through the personal relationship with Jesus Christ. He has the same purpose in saving each of us. However, we each decide how much we are going to allow Him to accomplish His purpose in our personal lives. That is why our eternal rewards vary from person to person and are in direct proportion to how much we allow God to accomplish His purpose in our lives. That is also why this sentence is here within this epistle. The very next sentence tells us what the structure of God's plan is within the church. We each decide for ourselves how much we are going to submit to God's plan and allow Him to accomplish His purpose in our lives by submitting to His plan. So, before telling us God's structure we are told that our reward is dependent upon our personally accepting God's structure.

Please see the note for 1:3 about the word heaven. The functional definition is: 'God's personal home'.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the phrase Almighty.

Please see the note for Romans C15S11 about the word fill. The functional definition is: ' Properly, to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more'. Please also see the note for Romans C15S11 about the word fulfill.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ascended. Eph 1:20-23; Ac 1:9,11; 1Ti 3:16; Heb 4:14; 7:26; 8:1; 9:23-24 exp: Ps 68:18. That he. Eph 3:19; Joh 1:16; Ac 2:33; Col 1:19; 2:9 fill. or, fulfil. Mt 24:34; Lu 24:44; Joh 19:24,28,36 (Gr) Ac 3:18; 13:32-33; Ro 9:25-30; 15:9-13; 16:25-26 General references. exp: Joh 6:62; 1Co 12:7; Col 1:19.'

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C4-S7 (Verse 11-16) What Christ gave to the church.

Equivalent Section: Order in the church.

First Step:

And he gave some,
apostles;.

Second Step:

and some,
prophets;.

Third Step:

and some,
evangelists;.

Fourth Step:

and some,
pastors and teachers;.

Fifth Step:

For the perfecting of the saints,
for the work of the ministry,
for the edifying of the body of Christ :.

Equivalent Section: Unity because of order.

Till we all come in the unity of the faith,
and of the knowledge of the Son of God,
unto a perfect man,
unto the measure of the stature of the fulness of Christ :.

Equivalent Section: Expected results of God's order.

First Step: grow up spiritually.

that we henceforth be no more children,
tossed to and fro,
and carried about with every wind of doctrine,
by the sleight of men,
and cunning craftiness,
whereby they lie in wait to deceive;.

Second Step: act like spiritual adults.

But speaking the truth in love,
may grow up into him in all things,
which is the head,
even Christ :.

Equivalent Section: Evidence of God's order.

From whom the whole body fitly joined together and compacted by that which every joint supplieth,
according to the effectual working in the measure of every part,
maketh increase of the body unto the edifying of itself in love..

Please also see the Messages called Pastors; Pastors Produce Missionaries; Pastoral Charge and A Christ-directed Pastor for the application of these verses in the life of a pastor.

In addition to those Messages, the sentence outline, at the start of this book Study, gives a summary level to each part of this sentence. In addition to that, an even simpler outline is: our First Equivalent Section tells us what God gave to some churches. Our Second Equivalent Section tells us how long those men are to work. Our third Equivalent Section tells us the results that God expects from His gifts. Our Fourth Equivalent Section tells us the results that God expects from the church.

This complex sentence tells us how everything and everyone are supposed to do the part assigned to them by God so that everyone in the church may grow up into him [Christ] in all things. It also specifically tells us that Christ is the head, which means that He is in control and none of us are in control. What's more, this sentence starts with And, which means it is added unto the prior sentences. Those sentences are dealing with the doctrine about the Son of God taking Old Testament saints from Paradise to Heaven. Paul is explaining how Christ is putting things in order now that He has paid the price for our sins. The And that starts this sentence tells us that Christ putting the church on Earth in order is added to (came after) He put the condition of Old Testament saints 'in order' by taking them to heaven.

Those sentences also tell us that Christ gave gifts unto men and the gifts of those sentences is the subject of this sentence. Those gifts from Christ were not given in the Old Testament because the Son of God was not exercising the rights of the role of Christ until after he paid the full price for the role of Christ. (See the note for Acts 2:36.) the prior sentences were talking about His death and resurrection, which provides our salvation. Therefore, another reason that this sentence starts with And is because these gifts from Christ are added to the gift of heaven which is provided to us at our profession of faith and our 'receiving' the Son of God as Lord (John 1:12-13; 1John 5:13; etc).

In addition, to the prior sentences, we must also consider at least the next sentence when trying to understand the context of this sentence. It starts with This I say therefore... That means that it is based upon what is said in this sentence and the meaning of this sentence has to support that sentence (Please see the next note for how this sentence supports that sentence.) What Paul tells us to do, based upon what we learn in this sentence, is that ye henceforth walk not as other Gentiles walk, in the vanity of their mind...because of the blindness of their heart. Ye means 'each and every one of you personally'. Therefore, this sentence has to provide us with what is needed to change our personal walk in this flesh, our understanding of spiritual matters and the spiritual sight of our heart. That's a lot for one sentence to support, which is one of the reasons that this sentence is so complex.

This sentence has three colons which gives us four equivalent sections. Each of the first three sections end in Christ, thereby emphasizing that these positions within the church are from God the Son's role as Christ and not available from any other source. Every one of these sections shows us how the things from Christ vary from one believer to another. Thus, the emphasis of this sentence is on Christ and what He is doing, not on the positions. Some people emphasize the order of the positions within this sentence to say that one position is higher within the hierarchy than others. This is usually true within the Bible. However, a higher position within the hierarchy contains more responsibility, and therefore more punishment for doing wrong. It is the responsibility, and not the privilege, which should be emphasized. Please see the note for this sentence within the Word Study on Apostle for the use of this word within the Bible.

This sentence is giving an illustration whereby the church is compared to a body and church members are compared to parts of the body. While different body parts have different needs and functions, they all work together for the common good of the whole single body. That's essentially what the sentence is saying and what the fourth section emphasizes. Ephesians 4:11-12 is in the first section of this sentence, tells us that different people within the church have different spiritual gifts from Christ. 4:13 is in the second section and it tells us that we are to be perfected. (We can see the definition that I use for perfected as being 'spiritually matured' in this verse. Please also see the note under Son in the Lord Jesus Christ Study for more details on this subject.) Ephesians 4:14-15 is in the third section and it says That we henceforth be no more children, which again emphasizes spiritual maturity. Ephesians 4:16 is in the fourth section and it says that we may grow up into him in all things. Hopefully the reader can see how each section is talking about out spiritual maturing after our initial profession and that each section deals with the same subject from a different perspective. Therefore, each section is equivalent to the other sections.

We are to continue this 'spiritual maturing / perfecting' till we all come...unto the measure of...Christ. This 'perfecting' can not happen until after our profession (initial salvation) and is to continue until we match the measure of...Christ. Since reaching that level is impossible, this 'perfecting' is to go on all of our lives and is the ongoing work of Christ in the lives of saved until He takes them to heaven. Spiritual growth and life are as personal and individual as physical growth and life. Thus, we see that each use of Christ shows the variableness and personal relationship that is consistent with every place that the Bible uses Christ by itself. While the context of this sentence makes the main subject of it about God's order, it can also be looked at from the perspective of there person of Christ because He is the person putting things in order. Please see the note for 4:12 in the Lord Jesus Christ Study for this alternative perspective and for how the role of Christ is used in this sentence at this place.

We are told that the men mentioned in this sentence were given For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. As already mentioned, perfecting means 'spiritual maturing'. Notice that this perfecting is applied to the saints. Too many people think that these men are supposed to convert the lost. Yes, they are supposed to do that as much as any saved person should, but no more than others and possibly less. The first part of their job is the perfecting of the saints. The saints are supposed to take the lessons from perfecting and go out and apply them by converting the lost. Again, this section contains the phrase that tells us that Christ gave these men for the edifying of the body of Christ. Webster's 1828 dictionary defines edifying as 'Building up in Christian knowledge; instructing; improving the mind'. Remember that this sentence has to support the next where we are told ye henceforth walk not as other Gentiles walk, in the vanity of their mind,. Therefore, we have to have our mind and thinking changed before we can stop walking in the vanity of [our] mind like others do. Please see the note below for other considerations within the next sentence which are dependent upon this sentence.

Reformers Unanimous teaches that our soul is the mind, the will and the emotions, which fits here. Perfecting (spiritual maturing) teaches us to control our emotions, especially sinful fleshly ones like anger and envy and jealousy and similar ones. Edifying brings our mind into line with Christ (Romans 15:6; 1Corinthians 1:10; 2:16; Philippians 1:27; 2:5; 1Peter 1:13; 4:1). The work of the ministry has to do with training our will (John 4:34; Acts 5:38; Romans 9:28; Philippians 1:6; 2Thessalonians 2:7; Hebrews 13:21). It isn't so much the job of these men to personally do the work of the ministry as it is to lead us as we do the work of the ministry for training our own will to match the example of Jesus Christ. So we see that Christ gave gifts of men to train each aspect of the souls of the saints, but He only gave some of these men to some churches. Therefore, we need to thank God for those men that we have and learn what they have to teach us while we have them.

Please see the note for 4:13 in the Lord Jesus Christ Study for the four ways that we can measure our spiritual maturity against Christ, which is what is covered in the second section of our sentence. When we are all striving to be like Christ, we will have 'Unity because of order'. This is because Christ brings the order and we are all using the same source for the order within the church. Please also see the note for this sentence under the Son of God. It explains the difference between knowledge of the Son of God and 'knowledge about the Son of God' that comes from religious men. These notes that I am referencing are extensive and have doctrinal considerations which are not included in this note but can be very helpful in understanding some of the things said here.

We've seen how the first three Sections of this sentence are equivalent because they each teach us about how Christ provides spiritual maturing. They are equivalent and not equal because each takes a different point of view of the same subject. Now we will see how that the Fourth Section is also equivalent. In the Fourth Section, we find that Christ, who is our head, decides who gets what office (in the church) and what talents and how they are used. We know that this Fourth Section is also speaking about Christ because it starts with From whom and the whom is referring back the subject of the prior Sections, which is Christ. Only Christ (our head) knows the best way to use people and talents to edify the whole church. And each of us needs to spiritually mature to the point that we realize that it's not what we want but what He says that's important. Romans 11:33 tells us O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! I personally believe that there is such a great difference between our intelligence and God's wisdom that it would be easier for a virus to understand Quantum Physics (and other things which we call 'high intelligence') than it would be for all men together to figure out thee simplest of things that God has done when you include all of the consequences that God had to include (which occur all throughout time). With that (or greater) kind of a difference, the reader should see how that anyone who believes they have a 'better idea' that Christ is an absolute fool. However, we all start out as fools and only spiritual maturity from experiencing the personal relationship with Christ can remove that foolishness. (Please see the note for Romans 11:33 for every place in the Bible that uses forms of the word depth along with the definition from Webster's 1828 .)

Many spiritually immature person thinks that they want some spiritual talent (such as the ability to preach) or they want some position in life (or position in the church) that God has not given to them. Think of how many people resent the order to submit to their God given authority and feel that they could do a better job that the person in that position. However, when we finally grow up enough to realize the vast difference between God's mind and ours, then we can agree that Christ is the best person to decide how the body (church) is to be fitly joined together.

Even church leaders often wish that they had different followers, not realizing that they couldn't meet the needs of those followers and would end up driving them away. Christ not only decides which 'body part' we get to be and how we are joined to the church (body), but He also makes us compacted ('Pressed close; firmly united, or connected' per Webster's 1828 ). People who are spiritually immature are in and out of churches and tossed to and fro. But as Christ spiritually matures us, He makes us 'firmly united' (compacted) with the rest of the church and they start to rely on us because we are so faithful and 'firmly united' to all that the church is doing. Further, the 'joints' (connections) between members allows them to help each other out. A spring and a shock work totally different but their connection allows a vehicle's suspension to do what neither could do alone. So also are different people with different talents supposed to work together to minister in a way that neither could work alone. However, this requires enough spiritual maturity to overcome resentment and jealousy and more.

Going on, this verse tells us according to the effectual working in the measure of every part. That means that God wants each of us to do what we can and not worry about what others do. 2Corinthians 10:12 tells us For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. God doesn't want us to compare ourselves to others but to compare our results to the effectual working in the measure of [our] part. The person who gives $10, which is all that God asks, Please s God much more than the one who gives $10,000 but whom God wanted to give $11,000.

Finally, this sentence ends with maketh increase of the body unto the edifying of itself in love. The maketh increase of the body means that every part is to be involved in soul winning and in the work of increasing the church. Further, this increase isn't for bragging rights but unto the edifying of itself (helping members to spiritually mature). No church can help someone to mature spiritually when they won't come too the church. But the main emphasis (again) is that we do all in love. Hopefully, this expounding on the last part of this sentence shows the reader how it is equivalent to the other parts because it is talking about how Christ provides spiritual maturity to the saved, but it shows a different way than the other parts did.

Please see the notes for Romans C16S33; Romans C12S5; Jude and false prophets about the word prophet. The functional definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. .

We find forms of the word evangelist only in: Acts 21:8; Ephesians 4:11 and 2Timothy 4:5. Easton's Bible Dictionary defines this word as: 'a "publsher of glad tidings;" a missionary preacher of the gospel (Eph 4:11). this title is applied to Philip (Ac 21:8), who appears to have gone from city to city preaching the word (Ac 8:4,40). Judging from the case of Philip, evangelists had neither the authority of an apostle, nor the gift of prophecy, nor the responsibility of pastoral supervision over a portion of the flock. they were itinerant preachers, having it as their special function to carry the gospel to places where it was previously unknown. the writers of the four Gospels are known as the Evangelists. '. Fausset's Bible Dictionary defines this word as: 'An order of ministers, "given" among other church officers by Christ, as one of the fruits of His ascension, to His church on and after Pentecost. Not only the office, but the men, were a divine gift: "He gave some to be apostles, and some to be prophets (inspired forth-tellers, not fore-tellers), and some to be evangelists," i.e. itinerant missionary preachers, whereas "pastors and teachers" were stationary (Ephesians 4). the evangelist founded the church; the teacher built it up in the faith. the ministry of gifts preceded the ministry of orders. the irregular "evangelist" prepared the way for the regular "pastor." Apostles (Ac 8:25; 14:7; 1Co 1:17) or vicars apostolic, as Timothy (2Ti 4:2-5), might "preach ("herald", keerussein) the word," and so "do the work of an evangelist." Philip had been set apart as one of the seven (Acts 7; 8; 21) by the laying on of the apostles' hands.
Christ gave him to the church, additionally, in the capacity of an "evangelist" now in one city, now in another. So others scattered by persecution (Ac 8:4) "went everywhere evangelistically preaching (euangelizomenoi) the word." the "pastors" taught and exhorted; the "evangelists" preached the glad news which prepared the way for the pastorate. It was therefore a work rather than an order. the evangelist was not necessarily an apostle, bishop-elder, or deacon, but might be any of these.
Evangelist, in the sense "inspired writer of one of the four Gospels," was a later usage. Eusebius (H. E., 3:37) in the third century says: "men do the work of evangelists, leaving their homes to preach Christ, and deliver the written Gospels to those who were ignorant of the faith." the transition step appears in 2Co 8:18-19, "the brother, whose praise is in the gospel throughout all the churches," probably Luke, well-known throughout the churches as Paul's companion in evangelistic work, and at that time with Paul (Ac 20:6). Of all Paul's "companions in travel" (Ac 19:29), Luke was the most prominent, having been his companion in preaching at his first entrance into Europe (Ac 16:10). Paul probably helped Luke in writing his Gospel, as Peter helped Mark. this accounts for the remarkable similarity between Paul's account of the institution of the Lord's supper (1Co 11:23) and Luke's account, an undesigned coincidence and mark of genuineness. So in 1Ti 5:18
Paul says, "the Scripture saith, the laborer is worthy of his reward," quoted from Lu 10:7; but Mt 10:10 has "his meat;" whereby he recognizes the Gospel according to Luke as inspired "Scripture," and naturally quotes that one of the Gospels which was written by his own evangelistic helper. Luke's Gospel had then been about eight or nine years in circulation. Our homeans foreign missionaries correspond to the primary "evangelists"; they traveled about freely where their services were needed, either to propagate the gospel or to inspect and strengthen congregations already formed. Timothy was such a missionary bishop or vicar apostolic at Ephesus (1Ti 1:3; 2Ti 4:5)'. The Morrish Bible Dictionary defines this word as: 'One who evangelises, or preaches the glad tidings of the grace of God unto salvation. Such are included among the gifts from the ascended Lord. Eph 4:11. Philip is the only one so called in the N.T., Ac 21:8, though doubtless there were many others who were true evangelists. Paul said, "Woe unto me if I preach not the gospel." He was the apostle to whom an especial administration was entrusted, to evangelise Jesus as the Son of God among the Gentiles. Timothy was exhorted to do the work of an evangelist though he had other gifts. 2Ti 4:5. though there was and is an especial gift to some to proclaim the gospel, we read of others who helped to spread the good news, as when there was persecution at Jerusalem, all were scattered abroad except the apostles, and they went everywhere 'announcing' the glad tidings of, or evangelising, the word, Ac 8:4; and Paul speaks of some women who 'laboured with him in the gospel,' Php 4:3; this they could have done in various ways without preaching publicly'.

We find forms of the word pastor only in: Jeremiah 2:8; Jeremiah 3:15; Jeremiah 10:21; Jeremiah 12:10; Jeremiah 17:16; Jeremiah 22:22; Jeremiah 23:1-2 and our current sentence. The Morrish Bible Dictionary defines this word as: 'In the O.T. the word is raah, 'to feed,' and refers to those who should have succoured God's people. they, as all others, had failed; they had destroyed and scattered the sheep. Jer 2:8; 3:15; 12:10; 17:16; 22:22; 23:1-2. In the N.T. it is applied to Christ Himself as the good Shepherd, etc. the pastor is one of the gifts in the church, Eph 4:11; he is one who is gifted to help on the saints individually, enter into their trials and difficulties, and bring the word to instruct and comfort them, or to remonstrate with and counsel them if needed'. Webster's 1828 dictionary defines this word as: 'A shepherd; one that has the care of flocks and herds. 2. A minister of the gospel who has the charge of a church and congregation, whose duty is to watch over the people of his charge, and instruct them in the sacred doctrines of the christian religion'. Thus, it is important to also see what the Bible teaches about a shepherd and about sheep when considering the meaning of this word. We also need to consider John 21:15-17 where Jesus tld Peter Feed my lambs and Feed my sheep.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'. Many people confuse teach and preach. The basic difference is that true Biblical preaching always encourages people to do what God wants and includes an invitation while teaching usually does not include these things and is primarily supposed to share information which will motivate people to meditate on God's Word.

Please see the notes for 1Corinthians C2S5; 2Timothy C3S10 about the word perfect. The functional definition is: 'spiritually mature'. Please also see the note for 1John 4:12 about the phrase perfect love. Thus, we see that the primary purpose of these positions is not to win the lost but to get the saved to spiritually mature.

Please see the note for 1:1 about the word saint. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people.

Please also see Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. Please also see Romans C3S27 about the law of works. Please also see Romans C11S10 about works are seen of men. Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about how we are judged by works. Please also see 2Corinthians 6:1 about the word workers. Please also see Philippians 3:2 about evil workers.

The functional definition of minister is: ' a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the notes for Romans C13S6 and 1Corinthians C3S5 about the word minister. The note in Romans provides the definition from Webster's 1828 and the note in 1Corinthians provides links from other commentators. In addition, please see the note for 1Corinthians C12S5 about the word administration. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry.

The functional definition of the word ministry is: 'The god-given work to build the kingdom of God here on earth'. All of life is choices. The main purpose of a ministry for God is the help people understand the need to be wise and then help them to become wise. That starts with salvation but continues with sanctification. Then people had to learn how to make choices which will get theme the blessings of God.

Please see the notes for Romans 14:19 for links to every verse in the Bible which uses any form of the word edify. The functional definition for this word is: 'build one another up spiritually'.

The functional definition, of the word know, is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please also see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for Luke 2:52 about the word stature. Webster's 1828 defines this word as: 'The natural height of an animal body. It is more generally used of the human body'.

Please see the note for Colossians 2:9 about the word fulness. The functional definition is: 'the things and actions which make something full'.

Please see the note for 2Corinthians 5:14-16 about the word henceforth that note has links to every place in the New Testament where We find this word. Webster's 1828 dictionary defines henceforth as: 'from this time forward.'

We find forms of the word toss in: Job 7:4 Psalms 109:23 Proverbs 21:6 Isaiah 22:18 Isaiah 54:11 Jeremiah 5:22; Matthew 14:24; Acts 27:18; Ephesians 4:14; James 1:6. Webster's 1828 defines this word as: 'Thrown upward suddenly or with a jerk; made to rise and fall suddenly'.

Please see the note for Acts 3:2 about the word carried. The functional definition for this word is: 'Past-tense form of the word carry'. Please also see the note for Acts 5:9 about the words carry / carrying.

Please see the note for Luke 7:24 about the word wind. The functional definition for this word is: 'Air in motion with any degree of velocity, indefinitely; a current of air'. That note has a lot of references and explanation of symbolic usage.

We find forms of the word cunning occurring 34 times in 31 verses of the Bible and, in the New Testament, in: Ephesians 4:14; 2Peter 1:16. Webster's 1828 defines this word as: 'a. G. See Can. 1. Knowing; skillful; experienced; well-instructed. It is applied to all kinds of knowledge, but generally and appropriately, to the skill and dexterity of artificers, or the knowledge acquired by experience. Esau was a cunning hunter. Genesis 23. I will take away the cunning artificer. Isaiah 3. A cunning workman. Exodus 38. 2. Wrought with skill; curious; ingenious. With cherubs of cunning work shalt thou make them. Exodus 26. The foregoing senses occur frequently in our version of the scriptures, but are nearly or quite obsolete. 3. Artful; shrewd; sly; crafty; astute; designing; as a cunning fellow. They are resolved to be cunning; let others run the hazard of being sincere. in this sense, the purpose or final end of the person may not be illaudalbe; but cunning implies the use of artifice to accomplish the purpose, rather than open, candid, or direct means. Hence, 4. Deceitful; trickish; employing stratagems for a bad purpose. 5. Assumed with subtilty; artful. Accounting his integrity to be but a cunning face of falsehood.
CUNNING, n. 1. Knowledge; art; skill; dexterity. Let my right hand forget her cunning. Psalm 137. 2. Art; artifice; artfulness; craft; shrewdness; the faculty or act of using stratagem to accomplish a purpose. Hence in a bad sense, deceitfulness or deceit; fraudulent skill or dexterity. Discourage cunning in a child; cunning is the ape of wisdom'.

Please see the note for 1Corinthians 3:19 about the word crafty. The functional definition for this word is: 'A wrong use of craft. Cunning or skill, in a bad sense employed to effect purposes by deceit. Wisdom of this world'. Please also see the note for Acts 18:3 about the word craft. Please also see the note for Galatians C5S20 about the word witchcraft.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

Please see the notes for Romans C7S15 and 1Corinthians 3:18 about the word deceived. The note in 1Corinthians breaks down the references, in the New Testament, by how the word is used. The functional definition is: 'Misled; led into error; beguiled; cheated; deluded'. Please also see the note for Galatians C6S3 about the phrase deceiveth himself.

Please see the note for Mark 4:26-27 about the word grow. The functional definition for this word is: 'To enlarge in bulk or stature, by a natural, imperceptible addition of matter, through ducts and secreting organs, as animal and vegetable bodies; to vegetate as plants, or to be augmented by natural process, as animals'.

Please see the note for Colossians C1S4 about the word head. The functional definition is: 'A chief; a principal person; a leader; a commander; one who has the first rank or place, and to whom others are subordinate'. Please also see the note for 1Corinthians 11:3-LJC about the phrase Christ: the head of.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is Head.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; Complete; entire; not defective or imperfect'.

Please see the note for Colossians 2:18-19 about the word joint. The functional definition is: 'The joining of two or more things'.

Please see the note for Colossians 2S10 about the word joints. The functional definition is: 'The joining of two or more things. 2. In anatomy, the joining of two or more bones; an articulation; as the elbow, the knee, or the knuckle'. This word is used in our current sentence symbolically to show that different members of the church can go in different directions even while helping the entire church.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word supply along with a definition and links from other commentators. The only places in Ephesians where the word supply is used is our current sentence.

Please see the note for Galatians 4:17 for links to place in the Bible where the word effect is used and for links to place in the Bible where the word affect is used along with the definition from Webster's 1828 Dictionary for each word and a discussion on the deference between these two words. Please see the note for Matthew 8:10 about the phrase none effect. The functional definition for this phrase is: 'made it so that God's word could not change the lives of people'.

Please see the note for Colossians 2:18-29 about the word increase. The functional definition is: 'To feed and cause to grow'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Eph 4:8; 2:20; 3:5; Ro 10:14-15; 1Co 12:28; Jude 1:17; Re 18:20; 21:14 exp: Joh 10:1. evangelists. Ac 21:8; 2Ti 4:5 pastors. 2Ch 15:3; Jer 3:15; Mt 28:20; Ac 13:1; Ro 12:7; 1Co 12:29; Heb 5:12; 1Pe 5:1-3 General references. exp: Nu 3:9; Joh 10:5; 1Co 12:7; 1Th 5:20.
perfecting. Lu 22:32; Joh 21:15-17; Ac 9:31; 11:23; 14:22-23; 20:28; Ro 15:14,29; 1Co 12:7; 2Co 7:1; Php 1:25-26; 3:12-18; Col 1:28; 1Th 5:11-14; Heb 6:1; 13:17 the work. Ac 1:17,25; 20:24; Ro 12:7; 1Co 4:1-2; 2Co 3:8; 4:1; 5:18; 6:3; Col 4:17; 1Ti 1:12; 2Ti 4:5,11 the edifying. Eph 4:16,29; Ro 14:19; 15:2; 1Co 14:4-5,12,14,26; 2Co 12:19; 1Th 5:11 the body. Eph 4:4; 1:23; Col 1:24 General references. exp: Joh 10:5; 1Co 12:7,27; 1Th 5:20.
we all. Eph 4:3,5; Jer 32:38-39; Eze 37:21-22; Zep 3:9; Zec 14:9; Joh 17:21; Ac 4:32; 1Co 1:10; Php 2:1-3 in the unity. or, into the unity. The knowledge. Isa 53:11; Mt 11:27; Joh 16:3; 17:3,25-26; 2Co 4:6; Php 3:8; Col 2:2; 2Pe 1:1-3; 3:18; 1Jo 5:20 unto a. Eph 4:12; 2:15; 1Co 14:20; Col 1:28 stature. or, age. fulness. Eph 1:23 General references. exp: Joh 10:5; Ro 15:29.
no more. Isa 28:9; Mt 18:3-4; 1Co 3:1-2; 14:20; Heb 5:12-14 tossed. Ac 20:30-31; Ro 16:17-18; 2Co 11:3-4; Ga 1:6-7; 3:1; Col 2:4-8; 2Th 2:2-5; 1Ti 3:6; 4:6-7; 2Ti 1:15; 2:17-18; 3:6-9,13; 4:3; Heb 13:9; 2Pe 2:1-3; 1Jo 2:19,26; 4:1 carried. Mt 11:7; 1Co 12:2; Jas 1:6; 3:4 exp: Ga 2:13; Heb 13:9; Jude 1:12. by the. Mt 24:11,24; 2Co 2:17; 4:2; 11:13-15; 2Th 2:9-10; 2Pe 2:18; Re 13:11-14; 19:20 lie. Ps 10:9; 59:3; Mic 7:2; Ac 23:21 General references. exp: Pr 19:27; Joh 10:5.
But. Eph 4:25; Zec 8:16; 2Co 4:2; 8:8 speaking the truth. or, being sincere. Jg 16:15; Ps 32:2; Joh 1:47; Ro 12:9; Jas 2:15-16; 1Pe 1:22; 1Jo 3:18 may. Eph 2:21; Ho 14:5-7; Mal 4:2; 1Pe 2:2; 2Pe 3:18 which. Eph 1:22; 5:23; Col 1:18-19 exp: Ga 3:16. General references. exp: Joh 10:5; Ro 12:4.
whom. Eph 4:12; Joh 15:5 fitly. Job 10:10-11; Ps 139:15-16; 1Co 12:12-28; Col 2:19 the effectual. Eph 3:7; 1Th 2:13 edifying. Eph 4:15; 1:4; 3:17; 1Co 8:1; 13:4-9,13; 14:1; Ga 5:6,13-14,22; Php 1:9; Col 2:2; 1Th 1:3; 3:12; 4:9-10; 2Th 1:3; 1Ti 1:5; 1Pe 1:22; 1Jo 4:16 General references. exp: Ro 12:4.'

Home Start of Chapter

C4-S8 (Verse 17-19) The commandment that we will be judged on based upon truth just revealed.

Equivalent Section: the Lord commands us to not walk like lost people.

This I say therefore,
and testify in the Lord,
that ye henceforth walk not as other Gentiles walk,
in the vanity of their mind,
Having the understanding darkened,
being alienated from the life of God through the ignorance that is in them,
because of the blindness of their heart:.

Equivalent Section: How lost people walk.

Who being past feeling have given themselves over unto lasciviousness,
to work all uncleanness with greediness..

Simply put, our sentence is telling us, in detail, how we are to stop living like lost people live.

This sentence starts with This I say therefore, which makes it based upon the prior sentence (4:12-16) and the note for that sentence (above) explains how it supports this sentence. In addition, the notes within the Lord Jesus Christ Study (for 4:12, 4:13 and under the Son of God) provide additional doctrinal considerations which support this sentence. Further, the next sentence (4:20-24) starts with the word But, which connects it to this sentence while going a different direction. Obviously, the context of these connected sentences is very important if we are to understand them properly.

The prior sentence told us how Christ provides personal spiritual maturity to each of us and how He controls who has what spiritual gift and what job within the church. (Those gifts and jobs are given to provide spiritual maturity to all saved within the church.). This sentence warns us to walk according to the commands from our Lord, which includes obeying those people that our Lord put over us within the church. It also tells us that lost people do what they want and suffer the consequences because they ignore commandments from the Lord. The next sentence tells us that Christ does not teach us to disobey that way. Therefore, the context surrounding this sentence must be considered when trying to understand it.

The sentence before this one uses Christ and the sentence after this one uses Christ but this sentence uses Lord. According to all that I have learned by studying every occurrence of these names, I can doctrinally say that this switch is deliberate. The This sentence in the Lord Jesus Christ Study gives a strong warning related to this switch of titles and should be considered by the reader.

In the prior sentence (4:12-16), we were told how to train our souls. in this sentence, we are commanded by our Lord to walk not like men with untrained souls. In the next sentence (4:20-24), we are told that no one who is in Christ can claim that Christ failed to teach them how to walk Godly. Those who refuse to obey this commandment will not only face judgment by their Lord, but will also lose the blessings that are only given to those people who are in Christ.

The commandment (in this sentence) starts out with that ye henceforth walk not. Ye means each and every one of you personally. Therefore, we can each expect personal judgment over our disobedience to this command. In addition, Paul says henceforth. No matter how we walked in the past, we need to stop ever again walking as Paul describes that lost people walk.

The first way that we are to stop walking is as other Gentiles [lost people] walk. Lots of preachers tell people that they shouldn't walk like lost people and that it is a shame that people can't tell the difference between the lost and the saved. However, in this verse, God uses Paul to say failure to let the world see a difference in our walk is a crime that will be judged in God's court.

The second way that the saved are to avoid walking in is the vanity of their mind. Can we get any more vain than Hollywood? 'Vanity' means 'empty, untrue, arrogance' and many other words which mean 'a lying promise on the exterior which covers corruption and sin inside'. The third commandment is Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. (Exodus 20:7; Deuteronomy 5:11) As one preacher preached, people who claim to be Christian and live like the devil are taking the name of the LORD (Christian) thy God in vain and, as God said in His Law, for the LORD will not hold him guiltless that taketh his name in vain. Further, this commandment is given to God's people. The lie that 'God understands' and will somehow ignore this type of sin is the vanity of their mind that we are commanded to stop walking in.

The third way that the saved are to avoid walking in is having the understanding darkened. We are all born with a sin nature, but that nature is very innocent compared to the nature of people who have pursued sin and learned the ways of sin. In John and other places in the Bible, God is presented as light and Satan and the ways of sin are presented as darkness. That's why having the understanding darkened means learning to do sin and pursuing the ways of sin. (Please see notes for Ephesians 5:8 and 5:14 for use of light in this epistle). It takes a while to go from hearing a thought to fully understanding it. That's one reason that God uses men to teach us to meditate on His Word. Likewise, it takes time and effort to change from learning the ways of sin to learning the ways of light and then actually follow those ways. thus, this is not a command that we 'pray about one time at the altar' and then walk away doing.

The next way that the saved are to avoid walking in is being alienated from the life of God through the ignorance that is in them. 'Ignorance' means 'lack of knowledge'. We are all ignorant to some extent of some things (how many of us know the animals that live below 1,000 feet in the ocean?), but the saved are ordered by their Lord to not stay in the ignorance (of Him and His ways) that we started out in when we first made our profession. This phrase warns us that if we do not deliberately seek to know God, we will be alienated from the life of God through the ignorance that is in us. In order to obey this command from our Lord, we need to gain knowledge that changes our walk. It should be obvious that this is not the type of knowledge which puffeth up (1Corinthians 8:1). Further, since the knowledge that changes our walk only comes from Christ, this verse is saying that those saved people who refuse to let Christ spiritually mature them will face judgment by their Lord. If you remember from the note on 1:15, these Ephesians had faith in Lord Jesus but were lacking in their relationship with Christ. As I pointed out in that note, it was probably from the people (saved Jews from the Jerusalem church) who were preaching keeping the Mosaic Law and 'Lordship Sanctification'. People who fall for this lie and believe that the Lord has to reward their obedience to religious laws are going to get a rude awakening when they find out what their Lord thinks about their disobeying His commandment to change their 'walk' by getting the knowledge that only comes through a personal relationship with Christ.

In addition, to what was just said, there is another perspective that we all need to keep in mind. When we first get saved we are very ignorant about the things of God. As said, it takes time and experience to overcome this type of ignorance. Until the newly saved person does so, they are alienated from the life of God...that is in them. Yes, they have the life of God...in them but it is alien and wants to do things in ways that seem 'weird'. If these people do not mature spiritually then the life of God...in them will still be alien and seem 'weird' even when they get to heaven and can not change any more. Further, if we start to mature spiritually and then stop, then many of the things about the life of God...in us will still be alien and seem 'weird' even when we get to heaven and can not change any more. Therefore, for our own eternal peace and happiness, we need to spiritually mature as much as we can while in this life. Likewise, we need to convince others to do the same for their own eternal peace and happiness.

The final way that this part of the sentence tells the saved to avoid walking in is the blindness of their heart. We are told many places that our heart can be wicked, is naturally wicked and that the Godly don't have a wicked heart (Deuteronomy 15:9; Psalms 10:3, 13; 11:2; 36:1; 101:4; 141:4; Proverbs 6:18; 10:20; 15:28; 21:4; 26:23; Ecclesiastes 3:17; Jeremiah 17:9; Ezekiel 13:22; Matthew 13:19). The next sentence (which tells us how the saved are to walk) uses Jesus as the example and Jesus removed blindness. Blindness is complete darkness, and we already saw that we aren't to seek darkness but go in the opposite direction, which is the light of God. Simply put, the blindness of [our natural] heart is what causes our understanding [to be] darkened. We are commanded by our Lord to walk not as directed by the blindness of [our natural] heart. The next sentence (which starts with But) tells us that instead, we are to walk as shown by the example of Jesus.

While (the blindness of their heart and being past feeling) described our condition when we were lost, any honest person will admit that we didn't instantly change our heart and feelings upon our profession. It took time and caring men to show us the love of God and for Christ to work in our heart and change our own heart to have the feelings for others that God has. Even then, we have to admit that some have more mature (Godly) feelings than others do. That sentence ends with telling us that lost men work all uncleanness with greediness. It takes a lot of spiritual maturity to change how and why we work.

Where the first part of this sentence told us that 'The Lord commands us to not walk like lost people', the second part tells us 'How lost people walk.' Both parts tell us to not walk like lost people and imply that we are to consider the judgment by the Lord for the sins of walking like lost people do. (If anyone doubts that there is judgment attached to these sins by our Lord, just do a proper Bible word study on these words that name sins :-).) While both parts of this sentence talk about the same thing, they look at it from different perspectives. Thus, the parts are equivalent but not equal.

In the second part of this sentence, we are told that the Gentiles (lost people) are past feeling and have given themselves over unto lasciviousness. Well, Webster's 1828 dictionary defines lasciviousness as 'Looseness; irregular indulgence of animal desires; wantonness; lustfulness' and as 'Tendency to excite lust, and promote irregular indulgences'. Definitely 'lust' and 'animal desires' involve feelings, but they involved feelings from the flesh. When Paul says that these people are past feeling, he is talking about 'being past [spiritual/Godly] feeling'. In the war between the Spirit and the flesh, lost people have given over completely to the flesh. As a result, they work all uncleanness with greediness. This uncleanness is spiritual uncleanness which is worst in the religious man who is trusting in his keeping spiritual rules, but is also looked upon by all lost people and by all carnally saved people as if he is acting spiritual. The main measurement of this uncleanness is how much greediness the person lives by. Many places the Bible teaches that a Godly man will keep his vows and promises even when they hurt him (in the flesh) and even when he was deceived because he made the agreement without waiting for directions from his Lord. However, the man controlled by greediness always has some excuse for not keeping his vows and agreements.

It doesn't matter how good your excuse is, if you break a vow or promise, you are controlled by greediness and you are walking in disobedience to this commandment by your Lord. The Godly person who has learned how to walk in Christ, keeps his vows, confesses his foolish decisions to his personal Lord and asks for provision to pay the vow while learning to not make the same error again.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for 1Corinthians C11S29 about the word testament. Please also see the note for Hebrews 9:15 about the words new testament. Please also see the note for Psalms 119 about the words testimony / testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'. Please also see the Study called the Testimony of God Please also see the note for Matthew 19:21 about the phrase testimonies of the LORD.

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentile. The functional definition is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a Christian; a heathen'.

Please see the notes for 1Corinthians 15:1-2 and Galatians C2-S16 for links to every place in this epistle which use the forms of the word vain along with links from other commentators which use forms of this word and that provide a definition from Webster's 1828 . The functional definition is: ' Empty; worthless; having no substance, value or importance'.

Please see the notes for Romans C11-S37 and Romans C12-S2 about the word mind. Please see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the note for 1Corinthians 2:16 about the phrase mind of Christ. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded. The functional definition is: mind as: 'Mind signifies properly intention, a reaching or inclining forward to an object, from the primary sense of extending, stretching or inclining, or advancing eagerly, pushing or setting forward, whence the Greek sense of the word, in analogy with the Teutonic mod, moed, muth, mind, courage, spirit, mettle'.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition is: 'The sense is to support or hold in the mind. 1. to have just and adequate ideas of; to comprehend; to know; as, to understand a problem in Euclid; to understand a proposition or a declaration'.

Please see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the word light and darkness. The functional definition is: 'the spiritual influence of the devil'.

Please see the note for Colossians 1:21-29 about the word alienate. The functional definition of alienate. as: 'To estrange; to withdraw, as the affections; to make indifferent or averse, where love or friendship before subsisted'.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the notes for 1Corinthians C14S42; 2Corinthians 2:10-11 about the word ignorant. The functional definition is: 'lacking knowledge'.

Please see the note for 2Corinthians C2S5 for links to every place in 2Corinthians where we find forms of the word cause along with the definition from Webster's 1828 . That definition gives this word legal implications. The functional definition is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. In our current sentence we are told to worship God and recognize that He is the source of all power which allows us to do anything for His kingdom. Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause.

Please see the note for 2Corinthians 3:12-14 about the word blind. The definition from Easton's Bible Dictionary is: 'Blind beggars are frequently mentioned (Mt 9:27; 12:22; 20:30; Joh 5:3). the blind are to be treated with compassion (Le 19:14; De 27:18). Blindness was sometimes a punishment for disobedience (1Sa 11:2; Jer 39:7), sometimes the effect of old age (Ge 27:1; 1Ki 14:4; 1Sa 4:15). Conquerors sometimes blinded their captives (2Ki 25:7; 1Sa 11:2). Blindness denotes ignorance as to spiritual things (Isa 6:10; 42:18-19; Mt 15:14; Eph 4:18). the opening of the eyes of the blind is peculiar to the Messiah (Isa 29:18). Elymas was smitten with blindness at Paul's word (Ac 13:11)'.

Please see the notes for Romans C10S6; 2Corinthians C2S4; Colossians C2S1 about the word heart. My study shows me that our soul is the long-term results of the decisions of our short-term heart. The functional definition is: 'the way we think and the way we make decisions of the will and the way that we react emotionally to the circumstances of life'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

Please see the note for Mark 5:29 about the words feel / felt. The functional definition for this word is: ' to perceive by the touch; to have sensation excited by contact of a thing with the body or limbs'.

Please see the note for Galatians C5S20 about the word lasciviousness. The definition from Webster's 1828 Dictionary is: 'Looseness; irregular indulgence of animal desires; wantonness; lustfulness. 2. Tendency to excite lust, and promote irregular indulgences'.

Please see the note for Hebrews 9:13-14 about the word unclean. The functional definition is: 'polluted from the world; influenced by devils; never doing the right religious practice; doing anything that would make us less than 100% committed to obeying God; accepting anything that is even questionable as being right; accepting all influences that corrupt'. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the note for James 4:8 about the word cleanse.

We find forms of the word greed in: Psalms 17:12; Proverbs 1:19; Proverbs 15:27; Isaiah 56:11; Ephesians 4:19; 1Timothy 3:3; 1Timothy 3:8. Webster's 1828 defines this word as: 'n. Keenness of appetite for food or drink; ravenousness; voracity. Ardent desire'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I say. 1Co 1:12; 15:50; 2Co 9:6; Ga 3:17; Col 2:4 testify. Ne 9:29-30; 13:15; Jer 42:19; Ac 2:40; 18:5; 20:21; Ga 5:3; 1Th 4:6 exp: Re 22:18. in the. 1Th 4:1-2; 1Ti 5:21; 6:13; 2Ti 4:1 exp: 2Th 3:6. That ye. Eph 1:22; 2:1-3; 5:3-8; Ro 1:23-32; 1Co 6:9-11; Ga 5:19-21; Col 3:5-8; 1Pe 4:3-4 in the. Ps 94:8-11; Ac 14:15
the understanding. Ps 74:20; 115:4-8; Isa 44:18-20; 46:5-8; Ac 17:30; 26:17-18; Ro 1:21-23,28; 1Co 1:21; 2Co 4:4; Ga 4:8; 1Th 4:5 alienated. Eph 2:12; Ro 8:7-8; Ga 4:8; Col 1:21; 1Th 4:5; Jas 4:4 because. Ro 1:21; 2:19; 1Jo 2:11 blindness. or, hardness. Da 5:20; Mt 13:15; Joh 12:40; Ro 11:25 (margin) General references. exp: Le 11:16; De 29:4.
past. 1Ti 4:2 given. Eph 4:17; Ro 1:24-26; 1Pe 4:3 with. Job 15:16; Isa 56:11; 2Pe 2:12-14,22; Jude 1:11; Re 17:1-6; 18:3 General references. exp: Le 11:16.'

Home Start of Chapter

C4-S9 (Verse 20-24) What Jesus Christ teaches us.

Equivalent Section: What Christ teaches us.

First Step: Christ does not teach us to follow the way of sin.

But ye have not so learned Christ;.

Second Step: Christ teaches us to follow the example of Jesus.

If so be that ye have heard him,
and have been taught by him,
as the truth is in Jesus :.

Equivalent Section: What Jesus teaches us.

First Step: Put off the influence of corruption.

that ye put off concerning the former conversation the old man,
which is corrupt according to the deceitful lusts;.

Second Step: Change the spirit of your mind.

And be renewed in the spirit of your mind;.

Third Step: Put on the influence of righteousness.

And that ye put on the new man,
which after God is created in righteousness and true holiness..

Our sentence has a summary level outline at the start of the Book Study. That might give some people an easier way to understand this sentence. Basically, our First Equivalent Section tells us that Christ teaches us to live differently from the lost people. It aqlso tells us the follow the example of Jesus for how to live in this world. *Please see the Doctrinal Study called; What Did Jesus Do?, for more details.) . . .

Ephesians 4:20-24 form a complex sentence that starts with the word But which connects it to the prior sentence and makes it go in a different direction than the prior sentence by giving this sentence the same subject while going in a different direction. The prior sentence tells us how lost men (Gentiles) act and warns of judgment by the Lord for all people who walk that way in this life. This sentence starts out with But ye have not so learned Christ and goes on to tell us how we are to learn to walk in a way that Please s God. In addition, when Paul says that we have not so learned he is referring back to the second prior sentence. In effect, the prior sentence was sandwiched between the sentence in 4:11-16 and this sentence. Paul was talking about our learning how to live in Christ, he took a one sentence side step to warn of judgment by the Lord upon all who refused to obey what he is teaching here, and then he returned to the original subject. This sentence is actually a continuation of the sentence in 4:11-16 with the sentence in 4:17-19 being a parenthetical thought.

In addition, Paul started a new subject (how the saved are to walk in this world) in 4:1, which this sentence is part of. There Paul told us I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called... That sentence and this one are two of six (within this epistle) where Paul tells us about our walk. The sentences between 4:1 and this one give us spiritual and doctrinal reasons for our walk being important. Therefore, everything said in Ephesians up to this point is important contextually, but what is said starting in 4:1 is more important for the context of this sentence. Please see all notes related to these sentences (for context) by following the links provided.

In the breakdown of this sentence by punctuation, I said that the First Equivalent Section tells us 'What Christ teaches'. That Section has two Steps with the first telling us what Christ did not teach and the second telling what Christ did teach. As already pointed out, the But links this sentence to the prior and gives us the same subject while taking that subject a different direction. The prior sentence talked about people's walk that is based upon ignorance (lack of learning). This sentence is also talking about people's walk with the difference being that people learn from Christ instead of remaining ignorant and pursuing darkness. Not only that, but when Paul says we learned Christ, he is referring to everything in 4:11-16, which explains how Christ trains each part of our soul.

Further, Paul doesn't say that we 'learned about Christ' or that we 'learned from Christ' but that we learned Christ. This means that we 'learned about Christ' and we 'learned from Christ' but more than that we 'learned to be Christ' by having 'Christ abide in' us and us abiding in Christ and letting Christ work through us to reach a lost and dying world. However, once again we see that the blessings available when the Bible uses Christ by itself are conditional, variable and not given to all saved. Look at the start of the next Section which says If so be. If the reader doesn't understand how If so be is conditional, then I have to wonder how they can be reading this document :-).

Basically, this phrasing is saying that if ye have heard him [Christ] and have been taught by him [Christ] then you personally (ye) know that the truth is in Jesus. Implied is that if then you personally (ye) know that the truth is in Jesus, then you will walk in that truth. In addition, God's Bible uses the 'pure logic' such as found in computer programming. That means that when it says If so be you personally (ye) know that the truth is in Jesus, it also absolutely means that If so be you do not personally (ye) know that the truth is in Jesus, then you have not heard him [Christ] and you have not been taught by him [Christ]. So what we find here is another (absolute) measurement of spiritual maturity. Our personal spiritual maturity can be directly measured by how much we walk as Jesus. Now when I say this, there is more involved than some might realize. There is much that could be said about the true meaning of as the truth is in Jesus, but what I am going to deal with is the deliberate use of Christ and of Jesus in the same verse where they are not used together. Both are roles fulfilled by the Son of God and each role has unique attributes which include differences in the ministries, blessings provided, and ways of interacting with man.

Absolutely every place that the Bible uses Jesus, it is talking about a physical man who is 'God in the flesh'. As shown in notes dealing with us being in Christ and 'Christ being in' us, Christ is talking about a role. You can not put a physical man inside of another physical man. Yes, I realize that there are some verses in the Gospels that people might question, and I can answer those verses, but I will not do so here. The point is that Satan has some people believing and spreading the lie that we can't be like Jesus because He was God and we're not God. However, As I show with a multitude of verses in the paper called Jesus used the Holy Spirit, almost everything that Jesus did during the Gospels was as a physical man using the power of the same Holy Ghost that indwells all saved.

One of the major reasons for this, that I know of, is so that he would be our example of how to live in this flesh by the power of the Holy Ghost. While Jesus teaches us physical things, such as how to deal with other men, Christ teaches us spiritual things such as how to understand a spiritually living word of God. There is virtually no place where the Bible uses Christ by itself where Christ is dealing with the lost. Every place in the Gospels that the Bible uses Christ, it is using it as a title. That is, Jesus was called Christ and He had to fulfill the prophecies about Christ, but he did not get to exercise the privileges of Christ until after the last payment was made on the cross. One Bible example of the same thing is Joseph, who was called Mary's husband, and had to provide for her, before Jesus was born, but he could enjoy the privileges of a husband until after the birth of Jesus. There is much more about this distinction that is covered in other notes of this document, so I will not repeat them here. What is important in this verse is that the Son of God uses His role as Christ to spiritually teach us that our example of how to live in the flesh is Jesus.

Further, Jesus Christ and Christ Jesus are used most places in the epistles where the Son of God deals with saved because both roles involve a personal relationship (Lord is not personal) and true Biblical salvation is a personal relationship that starts with receiving God's life and continues forever. True Biblical salvation is not just a spiritual / religious change (erroneous definition of 'repent') and it is not just doing 'good' spiritual / religious works in the flesh ('Lordship Salvation / Sanctification'). True Biblical salvation is a personal spiritual change done by God at the individual's request which results in changed works in this world, by that individual, that are a direct result of the personal leading of God in an ongoing personal relationship (Ephesians 2:8-10; 1John 5:13). As has been shown many places, anyone who claims salvation while denying the ministry of Jesus or denying the ministry of Christ is not Biblically saved. This verse uses the two roles separately to emphasize our need for both while showing the difference in the two roles. Christ teaches the saved spiritual maturity. Jesus is our example of how to live in this physical world. True Biblical salvation involves both.

One other thing that this Step brings out when it says the truth is in Jesus. Biblical truth is to be expressed in this physical world by following the example of Jesus. The physical nature / expression is shown By this phrase using Jesus instead of using Christ. As said, when the Bible uses Jesus, it is emphasizing that He is 'God in human flesh' and, therefore, emphasizing His human aspect. Please see the note for This verse in the Word Study on Truth.

Hopefully, the reader understands why I said that the First Section of this sentence tells us that 'What Christ teaches us'. It is now time to move onto the Second Equivalent Section which tells us 'What Jesus teaches us'. The Second Section of this sentence is divided into three Steps which tell us t: 'put off the influence of corruption'; to 'change the spirit of your mind'; and then to 'put on the influence of righteousness '. In the First Section we have that Christ teaches while the Second Section tells us what Jesus teaches. In the First Section we have two Steps while the Second Section has three Steps. However, both Sections tell the same message even if they tell it in different ways. Hopefully, the reader can see how these two Sections are equivalent.

The first phrase of the First Step within the Second Section is That ye put off concerning the former conversation the old man. This teaching about put off...the old man is also found in Colossians 3:8-9 and a similar thing is taught in Acts 7:33 and 2Peter 1:14. Please see the notes for those sentences / verses. In Acts 7:33, Stephen is testifying and reminding the Jews of Moses meeting God and Stephen tells them that God told Moses Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. His shoes would be filthy from walking in this earth and that was a type of what we are told here, to put off out filthy the former conversation the old man. In 2Peter 1:14 Peter says Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Peter means he is going to die with the tabernacle being used many places as something that holds the soul and spirit (body). In the Bible, conversation means 'way of life'. So what we have here is an instruction to kill our former filthy way of life. This, of course, fits with the teaching of Romans 6 where we are told For he that is dead is freed from sin (Romans 6:7) among other things. Something that is dead does not respond to stimuli. So, the way to put off (kill) our former filthy way of life is to stop responding to stimuli (temptation). Where we already saw that the lost seek the lusts of the flesh, the Bible tells us to Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart (2Timothy 2:22). Indeed, this is exactly what the next phrase of this Step says with which is corrupt according to the deceitful lusts. Please see the note for Galatians 1:13-14 for links to place in the Bible where the word conversation is used along with the definition from Webster's 1828 and links from other commentators. The Bible uses the word conversation to mean 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'.

Please see the note for Romans 13:14 for links to place in the Bible where the word lust is used along with the definition from Webster's 1828 .

So, the first of three Steps to learning to walk like Jesus is to deliberately kill our response to sinful lusts. This verse started with But, which means it deals with the same subject as the prior sentence only goes in a different direction. Where the prior sentence told us that the lost man (Gentiles) walked in active pursuit of sinful lusts, we are told to flee them. In addition, this phrase tells us that the sinful ways are our former conversation, which means that we have to stop doing as we used to do. Someone who never changes their actions after salvation is not obeying this command. However, that change doesn't have to be some obvious change. For example, the prior sentence tells us that the lost man in the vanity of their mind. That means we have to put aside vanity, which is more often found in 'religious goody two-shoes' than it is in 'terrible sinners'. This is a change in attitude that is not often obvious to others. Again, we were told that the lost have their understanding darkened, which means they understand things in the most devilish way. Again, think of the religious man that claims to trust the 'Greek' because man corrupted the English (without considering that it would be even easier to corrupt the Greek). When we seek to have our understanding filled with the light of God, we understand that the person of our God preserves His word in spite of efforts by men and devils to corrupt it. (Please see notes for Ephesians 5:8 and 5:14 for use of light in this epistle.) We stop worrying about if we can understand how God preserves His Word and know that He is more powerful than all other beings combined and if He said He would preserve His Word, we just need to understand and trust His character and that ends it.

While I could go on with other examples and comparisons, I won't. However, what we see in these examples is the Second Step of learning to walk like Jesus. That step is to be renewed in the spirit of your mind. As shown in these examples, our way of thinking is changed when we change the spirit of our mind. Someone once asked me what I believed that 'repent' meant. When I started to quote him scripture, he interrupted means said he wasn't asking me what the Bible said but what I personally believed. I explained to him that I knew that my heart and mind were corrupt and so I didn't trust them. That I had started asking my personal Lord and Christ what I should believe about certain things and He always responded from His written word. Therefore, I was not just quoting scripture but was giving him my personal opinion as given to me by my personal Lord and Christ. I'm not trying to be 'super spiritual'. I just recently started doing this after years of praying for God to give me the mind of Christ (1Corinthians 2:16; Philippians 2:5-8). I started doing this after I realized how many times Jesus said it is written or have you not read.

This leads us to our third Step of learning to walk like Jesus. Here we are told to put on the new man. If put off 'the old man means that we stop a lifestyle of pursuing sin, then it should be obvious that put on the new man means we start a lifestyle of pursuing the life of Jesus. And, the rest of our phrase tells us exactly that with which after God is created in righteousness and true holiness. As has already been discussed, righteousness is not just doing right but doing right the right way and true holiness is not just religious good works but God controlled and God honoring acts. The paper called Jesus used the Holy Spirit points to manythings that Jesus did during the Gospels as a physical man which show us that He used the power of the same Holy Ghost that indwells all saved. There is a lot of truth in the saying What Did Jesus Do? However, a lot of people have taken this phrase to support lies such as the car salesman claiming that He would buy the finest ride in the stable. He didn't buy a ride but borrowed one and it wasn't the finest one in the stable but the meanest one available. Righteousness is shown by using what God provides to do the job that God gives us, just like Jesus did. Instead of searching the Gospels for some simplified message we need to search the Gospels for examples of how to live in this flesh in righteousness and true holiness.

Our phrase did not stop with righteousness, but added on true holiness. Please see the note for This verse in the Word Study on Truth. As noted there, 'Paul uses the phrase true holiness to separate it from the false 'holiness' of religion'.

Hopefully the reader can see how the details show that the two parts of this sentence are equivalent, deal with the same subject as the prior sentence while going in a different (opposite) direction and provide the next step in our spiritual development after the sentence of 4:11-16. Where that sentence tells us what God provided for our spiritual maturing, this sentence tells us to live it (walk). In addition, this sentence says that ye are to live it. That means that each and every one of us personally will answer for how much our personal walk proves that we spiritually matured by putting off the old sinful way of life, then letting Christ renew (make new) the spirit of our mind and finally putting on the new man of righteousness and true holiness.

Please see the note for 1Corinthians 14:31 about the word learn. The functional definition is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'. Please also see the note for 1Corinthians C14S25 about the word unlearned.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition is: 'Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial'. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

The word taught is the past-tense form of teach. Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'. Many people confuse teach and preach. The basic difference is that true Biblical preaching always encourages people to do what God wants and includes an invitation while teaching usually does not include these things and is primarily supposed to share information which will motivate people to meditate on God's Word.

Please see earlier in this note about the phrase put off. Please also see the notes for Romans 13:12; Romans 13:14; 1Corinthians 15:53-54; Ephesians 4:24; Ephesians 6:11; Colossians 3:10-14; Colossians 3:12 and Galatians 3:27 about the phrase put on. Please also see the note for Galatians 3:27 about the phrase put on Christ.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'. We also find this word, in this book, in: 5:32.

Please see the note for Acts 1:1 about the word former. The functional definition for this word is: 'having previously filled a particular role or been a particular thing'.

Please see the note for Galatians C1-S11 about the word conversation. The functional definition is: 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'.

Please see the note for 1Corinthians 9:25 for links to every verse in 1Corinthians which uses a form of the word corrupt, along with the definition from Webster's 1828 and links to where this word is also found in other Bible books. While the reader should look at all of the verses within the Bible which use this word, in order to truly understand the long-term effects, we can say that the main application of this word, from the Webster's 1828 definition, is: 'To change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'. In addition, to this word, we also need to consider the opposite words. The word uncorruptible is defines as: 'that cannot be corrupted. But incorruptible is the word now used'. The word incorruptible is defined as: 'a. 1. that cannot corrupt or decay; not admitting of corruption. thus gold, glass, mercury, etc., are incorruptible. Spirits are supposed to be incorruptible. Our bodies shall be changed into incorruptible and immortal substances. 2. that cannot be bribed; inflexibly just and upright'. Please also see the note for John 19:39 about the phrase no corruption.

Please see the note for Romans C1S16 about the word deceit. The functional definition is: 'fraudulent'. Please also see the notes for Romans C7S15 and 1Corinthians 3:18 about the word deceived. Please also see the note for Galatians C6S3 about the phrase deceiveth himself.

Please see the note for Romans 13:14 for links to place in the Bible where the word lust is used along with the definition from Webster's 1828 . Please see the note for Galatians 1:13-14 for links to place in the Bible where the word conversation is used along with the definition from Webster's 1828 and links from other commentators. The Bible uses the word conversation to mean 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'.

Please see the note for Colossians 3:9-11 about the word renew. The functional definition is: 'Made new again; repaired; re-established; repeated; revived; renovated; regenerated'.

Please see the note for Colossians 1:9-17 about the word created. The definition from Webster's 1828 is: 'Formed from nothing; caused to exist; produced; generated; invested with a new character; formed into new combinations, with a peculiar shape, constitution and properties; renewed.'

Please see the note for Romans C1S10; Galatians C2-S16 about the word righteous / righteousness. The functional definition is: 'doing the right thing the right way and at the right time with all defined by God'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness.

Please see the note for 1:4 about the word holy. The functional definition is: 'pure in heart, temper or dispositions; free from sin and sinful affections'. Please also see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost. Please also see the note for 1John C2S25 about the phrase Holy One.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 24:47; Joh 6:45; Ro 6:1-2; 2Co 5:14-15; Tit 2:11-14; 1Jo 2:27
heard. Mt 17:5; Lu 10:16; Joh 10:27; Ac 3:22-23; Heb 3:7-8 as. Eph 1:13; Ps 45:4; 85:10-11; Joh 1:17; 14:6,17; 2Co 1:20; 11:10; 1Jo 5:10-12,20
ye. Eph 4:25; 1Sa 1:14; Job 22:23; Eze 18:30-32; Col 2:11; 3:8-9; Heb 12:1; Jas 1:21; 1Pe 2:1-2 exp: Joh 3:7. Former. Eph 4:17; 2:3; Ga 1:13; Col 3:7; 1Pe 1:18; 4:3; 2Pe 2:7 the old. Ro 6:6; Col 3:9 deceitful. Pr 11:18; Jer 49:16; Ob 1:3; Ro 7:11; Tit 3:3; Heb 3:13; Jas 1:26; 2Pe 2:13 General references. exp: Pr 23:3.
be. Eph 2:10; Ps 51:10; Eze 11:19; 18:31; 36:26; Ro 12:2; Col 3:10; Tit 3:5 spirit. Ro 8:6; 1Pe 1:13
put. Eph 6:11; Job 29:14; Isa 52:1; 59:17; Ro 13:12,14; 1Co 15:53; Ga 3:27; Col 3:10-14 new. Eph 2:15; Ro 6:4; 2Co 4:16; 5:17; 1Pe 2:2 after. Ge 1:26-27; 2Co 3:18; Col 3:10; 1Jo 3:2 created. Eph 2:10; Ga 6:15 righteousness. Ps 45:6-7; Ro 8:29; Tit 2:14; Heb 1:8; 12:14; 1Jo 3:3 true holiness. or, holiness of truth. Joh 17:17 General references. exp: Lu 1:75.'

Home Start of Chapter

C4-S10 (Verse 25) Give your neighbor the truth that you would want.

Equivalent Section: What to do.

Wherefore putting away lying,
speak every man truth with his neighbour:.

Equivalent Section: Why.

for we are members one of another..

Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God.

This sentence starts with Wherefore, which means 'No matter where you look our under what circumstances this is the result of what was just said'. Then we have a very simple and clear command which even the simplest child that is beyond a toddler can understand. This command has two phrases and eliminates any excuse. Putting away lying makes it clear that we were all liars when we walked...as other Gentiles walk, in the vanity of their mind. (We would not have to put away lying if we did not do it.)

Part of that vanity was the belief that our lies were believable. However, with the indwelling Holy Spirit and the command to follow a personal relationship with Christ that affects our walk, we need to put away the lies that are an integral part of the walk...as other Gentiles walk and are definitely an integral part of the vanity of [our] mind. Part of why we need to do this step first is because if we don't stop lying to ourselves then we will tell ourselves that we really don't do the next things that Paul mentions (that is why it is called vanity of mind) and, therefore, don't need to stop doing them. God always tells us to stop doing wrong before He tells us to start doing right. Therefore, if we don't do this first step we will not really do the following steps even though we tell ourselves that we are doing them. When we don't do as we are commanded, we lose out on all of the promises that God wants to give us if we just obey.

Then, just in case it wasn't clear enough, Paul adds a second phrase of speak every man truth with his neighbour. (Please see the note for Romans 15:2 for links to every place in the New Testament where the word neighbour is used along with an explanation of the Biblical usage of this word.) By making this second phrase part of the same Step, Paul is letting us know that speak every man truth with his neighbour is part of putting away lying and is supposed to be done at the same time. These are two actions of a single Step. This means there is no excuse of 'I didn't lie because I kept my mouth shut'. As we see in the Study on Truth, truth is personified in Jesus (4:21 above) and He didn't leave us in sin but actively did what was necessary to save us. Therefore, speaking...truth with [our] neighbour means actively speaking like Jesus would in order to save those around us from problems and from sins which will bring consequences later in life. All of this was explained in greater detail in the note for 4:21 (above) and in Study on Truth. This sentence simply summarizes what was said there in greater detail and the Wherefore that started this sentence makes it clear that this two phrase summary is the primary (first step) summary of what Christ teaches us and what Jesus teaches us.

In our second equivalent section we see another summary of what Paul has already explained in greater detail. We are members one of another is a summary of all of the teaching about us being the body of Christ and all that has already been said on this subject applies to this summary. The for which starts this phrase means 'Here is our primary reason' or 'Here is our primary consideration'. Yes, when one part of the body is hurt it can make the whole body hurt but we (usually) don't cut off a hurt body part or make it hurt worse. When part of our body is hurt we actively nurse it back to health. Likewise, when part of the body of Christ we are to nurse that part (person or people) back to spiritual health. That starts with stopping the lies and actively giving God's truth. It continues with the actions of the next sentences.

This sentence is the start of practical application of the doctrine that has been said up to this point. Where most of what came before this was doctrine (general concepts), most that follows this sentence are specific actions which apply the doctrine already explained in this epistle. What is said from this point to the end of the epistle has many parallels in Colossians. The doctrine told to each church might be different, because different people need different things to motivate them, but the way that we are to let Christ live through us is the same. For example, forms of truth occur 7 times in this epistle while they only occur twice in Colossians. The people at Ephesus had more of a problem with truth but all people who are true Biblical Christians need to be concerned with truth. This is similar to how God does many other things in the Bible. For example, we see many different people come to the point of realizing that they need salvation through many different circumstances and methods of reasoning. Yet all saved follow the same (single) plan from God which requires accepting the sacrifice of Jesus Christ for our personal sins and accepting Him as our Lord in an ongoing personal relationship. Thus, Colossians and Ephesians follow the same Biblical pattern. They give different reasoning methods (doctrine) that lead to the same action of building our personal relationship with God that is in Christ. In our practical application Paul tells us that the First Step is to stop lying and start speaking...truth because we realize that we are members one of another and hurting a member of your body eventually hurts yourself.

Please see the note for Romans intro about the word wherefore. The functional definition is: Wherefore 'tells us a result (for) that occurs where ever you look'.

Please see the note for Matthew 19:3 about the exact phrase of: put away. This phrase is used as: 'completely and permanently separate from'.

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

Please see the notes for Romans C12S4 and 1Corinthians C12S9 for links to every place in the Bible where the word members is used, along with the definition from Webster's 1828 . The functional definition is: 'Professed Christians are called members of the church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'putting. Le 19:11; 1Ki 13:18; Ps 52:3; 119:29; Pr 6:17; 12:19,22; 21:6; Isa 9:15; 59:3-4; 63:8; Jer 9:3-5; Ho 4:2; Joh 8:44; Ac 5:3-4; Col 3:9; 1Ti 1:10; 4:2; Tit 1:2,12; Re 21:8; 22:15 speak. Eph 4:15; Pr 8:7; 12:17; Zec 8:16,19; 2Co 7:14; Col 3:9 for. Eph 5:30; Ro 12:5; 1Co 10:17; 12:12-27 General references. exp: Ro 12:5; 1Co 12:14.'

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C4-S11 (Verse 26-27) How to deal with anger.

Equivalent Section: What to do.

Be ye angry,
and sin not:.

Equivalent Section: When to do it.

let not the sun go down upon your wrath:.

Equivalent Section: Why.

Neither give place to the devil..

Our chapter has been telling us to change internally by putting off the old man and putting on the new man. Then it tells us, as a result of that change, to stop speaking lies and to speak truth. Once we do that, we come to our curent sentence which deals with anger and wrath. Thse are two different emotions and we are told to deal with them two different ways.

Anger often leads us to sin, which is why the third Equivalent Section of this sentence tells us Neither give place to the devil. The word Neither lets us know that give place to the devil is not the same as expressing anger or wrath, but that they are all closely related. Basically, anger is an emotion which affects how we think and perceive events and circumstances around us. In general, wrath is an action verb which expresses anger.

We find forms of the word anger occurring 235 times in 229 verses of the Bible and, in the New Testament, in: Mark 3:5; Romans 10:19; Ephesians 4:31; Colossians 3:8 and Colossians 3:21. Easton's Bible dictionary defines anger as: 'the emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matthew 5:22; Eph 4:26; this curse). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps 7:11)'.

Webster's 1828 dictionary defines anger as:AN'GER, n. ang'ger. L. ango, to choke strangle, vex; whence angor, vexation, anguish, the quinsy, angina. Gr. to strangle, to strain or draw together to vex. the primary sense is to press, squeeze, make narrow; Heb. to strangle.

A violent passion of the mind excited by a real or supposed injury; usually accompanied with a propensity to take vengeance, or to obtain satisfaction from the offending party. this passion however varies in degrees of violence, and in ingenuous minds, may be attended only with a desire to reprove or chide the offender.
Anger is also excited by an injury offered to a relation, friend or party to which one is attached; and some degrees of it may be excited by cruelty, injustice or oppression offered to those with whom one has no immediate connection, or even to the community of which one is a member. Nor is it unusual to see something of this passion roused by gross absurdities in others, especially in controversy or discussion. Anger may be inflamed till it rises to rage and a temporary delirium.
Paint; smart of a sore or swelling; the literal sense of the word, but little used.

AN'GER, v.t. ang'ger.

To excite anger; to provoke; to rouse resentment.
To make painful; to cause to smart; to inflame; as, to anger an ulcer.

We read in the Bible of God's anger even at His own children and leaders such as in Exodus 4:14. We also see that there are limits to the anger that we are allowed and we usually exceed those limits while insisting that we have not dome so (Matthew 5:22). Further, when we are angry it is very easy to sin, which we are warned to not do (Ephesians 4:26). So the simplest command is here which is to put off anger. As many wise people have said, write the letter expressing your anger, go for a long walk, sleep on it, then the next day destroy what you wrote and after praying for the Lord's help try to represent the Lord to the person who made you angry.

Notice that Webster's definition has emotions and they are in the mind. Now look at Webster's 1828 definition of wrath:

Violent anger; vehement exasperation; indignation; as the wrath of Achilles.
When the wrath of king Ahasuerus was appleased--Esther 2.

O Lord--in wrath remember mercy. Habakkuk 3.
The effects of anger. Proverbs 27.
The just punishment of an offense or crime. Romans 8.

Gods wrath, in Scripture, is his holy and just indignation against sin. Romans 1.

Notice that this definition says that wrath is 'The effects of anger' which means the results of anger or what anger causes. Further, if the reader really considers each thing in Webster's definition of wrath, it should be evident that each of those examples include action. Therefore, Webster's definitions agree with my simpler definitions.

Moving on, this sentence tells us to Be ye angry. Again, ye means 'each and every one of you personally'. A 'personal' anger is not the same as participating in group anger or participating in riots or civil unrest. The hyper-spiritual would tell us that we should never get angry, but here we are told that it is OK within limits. 4:31 is the only other place that any form of this word occurs within this epistle. That sentence imposes another limit by saying Let all...anger...be put away from you, with all malice. If our anger is coupled with malice then we are to put it away from you and not act on it or pursue the cause of our anger any further. Most people can also give examples where Jesus got angry in the Gospels. So the Bible does not teach no anger nor even no wrath. What it does teach is that there are limits.

One of those limits is a time limit on the expression of wrath. Many will claim that this time limit also applies to anger. If that is true then it also applies to Neither give place to the devil because each is in an equivalent section of wrath. Since I doubt that God wants us to limit when we deny the devil, and therefore give place to the devil once the time is up, we must conclude that this time limit only applies to wrath.

By limiting the time for wrath to sunset (of the same day) after we start to act in wrath, the Bible provides a couple of subtle limits. First (obviously) it ends things before they can get carried away. Once we start, whatever is done that day must be the limit. No more tomorrow or in any future days. That limit will also cause the wise person to hold off their wrath until they know everything because they don't want to find out later that there was more that they should have dealt with but now can't because they already used their one day of wrath. By making them to stop and think about it, this also allows for the person to think of another way to solve the problem and not react in wrath so long as there is any other possible solution.

Finally, we have our third Equivalent Section which tells us why we were given the other Sections. It is the devil who tries to tell us we can't do what God allows and the devil also tries to push us past the limits set by God. He really doesn't care how we react just as long as we don't obey God. Simply put, when we go outside of our God given limits, we give place to the devil.

The note for Romans C7S26 gives us a definition of sin. and links to every place in Romans where sin is mentioned. A simple definition of sin is: 'A violation of God's Law per 1John 3:4. This includes doing anything that God's Word says to not do, not doing anything that God's Word says to do, or having an attitude that God's Word says to not have. The emphasis is on what God's Word says and not on what anyone else claims that it says'. The note for Sin in 1John also explains a lot about sins. The notes for Sin in 1John; Romans C2S4 and 1Corinthians 8:11-LJC explain the sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the note for Matthew 5:45 about the word sun. The functional definition for this word is: 'the heavenly light set to rule the day'.

The word wrath occurs 202 times in the Bible and 48 times in the New Testament. It occurs 4 times in this epistle. 2:3 tells us about the children of wrath and the note for that verse explains that phrasing. It also shows several other places in the New Testament where God's wrath can come upon His children. The reader has already read this note. 4:31 tells us to Let all...wrath...be put away from you, with all malice. It is something that we are to put off. 5:6 warns us that the wrath of God upon the children of disobedience. The children of disobedience are disobedient saved people. Please also see the notes for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians C3S6 about this word. The functional definition is: 'Violent anger; vehement exasperation; indignation'.

Please see the notes for 12:9 about the word devil. The functional definition is: 'an angel who turned evil and became an enemy of God'. The definition from Fausset's Bible Dictionary is: '(Greek) "the accuser" or "the slanderer" (Job 1:6-11; 2:1-7; Re 12:10). In Hebrew Satan means "adversary." the two-fold designation marks the two-fold objects of his malice - the Gentiles and the Jews. there is one Devil, many "demons" as KJV ought to translate the plural. Devil is also used as an adjective. 1Ti 3:11, "slanderers"; 2Ti 3:3, "false accusers." Peter when tempting Jesus to shun the cross did Satan's work, and therefore received Satan's name (Mt 16:23); so Judas is called a "devil" when acting the Devil's part (Joh 6:70). Satan's characteristic sins are lying (Joh 8:44; Ge 3:4-5); malice and murder (1Jo 3:12; Genesis 4); pride, "the condemnation of the Devil," by which he "lost his first estate" (1Ti 3:6; Job 38:15; Isa 14:12-15; Joh 12:31; 16:11; 2Pe 2:4; Jg 1:6).
He slanders God to man, and man to God (Genesis 3; Zechariah 3). His misrepresentation of God as one arbitrary, selfish, and envious of His creature's happiness, a God to be slavishly-feared lest He should hurt, rather than filially loved, runs through all pagan idolatries. this calumny is refuted by God's not sparing His only begotten Son to save us. His slander of good men, as if serving God only for self's sake, is refuted by the case of "those who lose (in will or deed) their life for Christ's sake." Demons, "knowing ones," from a root daemi, to know, are spirits who tremble before, but love not, God (Jas 2:19), incite men to rebellion against Him (Re 16:14). "Evil spirits" (Ac 19:13,15) recognize Christ the Son of God (Mt 8:29; Lu 4:41) as absolute Lord over them, and their future Judge; and even flee before exorcism in His name (Mr 9:38).
As "unclean" they can tempt man with unclean thoughts. they and their master Satan are at times allowed by God to afflict with bodily disease (Lu 13:16): "Satan hath bound this woman these eighteen years" with "a spirit of infirmity," so that she was "bowed together." Scripture teaches that in idolatry the demons are the real workers behind the idol, which is a mere "nothing." Compare 1Co 10:19-21; 1Ti 4:1; Re 9:20. Compare De 32:17, Hebrew sheedim, "lords" (1Co 8:5); Ac 16:16, "a spirit of divination" (Greek of Python, an idol); Ac 17:18, "a setter forth of strange gods" (Greek: demons); 2Ch 11:15; Ps 106:37; Le 17:7. Idolatry is part of the prince of this world's engines for holding dominion.
Our word "panic," from the idol Pan, represented as Satan is, with horns and cloven hoofs, shows the close connection there is between the idolater's slavish terror and Satan his master. the mixture of some elements of primitive truth in paganism accords with Satan's practice of foiling the kingdom of light by transforming himself at times into an "angel of light." Error would not succeed if there were not some elements of truth mixed with it to recommend it. Corrupting the truth more effectually mars it than opposing it. Satan as Beelzebub (Mt 12:24-30) is at the head of an organized kingdom of darkness, with its "principalities and powers" to be "wrestled" against by the children of light. forany subordinate agent of this kingdom, man or demon, to oppose another agent would be, reasons Christ, a division of Satan against Satan (involving the fall of his kingdom), which division Satan would never sanction (Eph 6:12-13).
Demons are "his angels" (Mt 25:41; Re 12:7,9). Natural science can give no light when we come to the boundary line which divides mind from matter. the Bible-asserted existence of evil among angels affords no greater difficulty than its manifest existence among men. As surely as Scripture is true, personality is as much attributed to them as it is to men or to God. Possession with or by a demon or demons is distinctly asserted by Luke (Lu 6:17-18), who as a "physician" was able to distinguish between the phenomena of disease and those of demoniac possession. the Spirit of God in the evangelists would never have sanctioned such distinction, or left people under a superstitious error, not merely connived at but endorsed, if the belief were really false. there is nothing wrong in our using the word "lunacy" for madness; but if we described its cure as the moon's ceasing to afflict, or if the doctor addressed the moon commanding it to leave the patient alone, it would be a lie (Trench, Miracles, 153).
In Mt 4:24, "those possessed with demons" are distinguished from "those lunatic" (probably the epileptic, but even this caused by a demon: Mr 9:14, etc.). Demons spoke with superhuman knowledge (Ac 16:16); recognized Jesus, not merely as son of David (which they would have done had their voice been merely that of the existing Jewish superstition), but as "Son of God" (Mt 8:29). Our Lord speaks of the disciples' casting out of demons as an installment or earnest of the final "fall" of Satan before the kingdom of Christ (Lu 10:18). People might imagine the existence of demons; but swine could only be acted on by an external real personal agent; the entrance of the demons into the swine of Gadara, and their consequent drowning, prove demons to be objective realities.
Seeing that physical disease itself is connected with the introduction of evil into the world, the tracing of insanity to physical disorganization only partially explains the phenomena; mental disease often betrays symptoms of a hostile spiritual power at work. At our Lord's advent as Prince of Light, Satan as prince of darkness, whose ordinary operation is on men's minds by invisible temptation, rushed into open conflict with His kingdom and took possession of men's bodies also. the possessed man lost the power of individual will and reason, his personal consciousness becoming strangely confused with that of the demon in him, so as to produce a twofold will, such as we have in some dreams. Sensual habits predisposed to demoniac possession. In pagan countries instances occur wherein Satan seemingly exercises a more direct influence than in Christian lands. Demoniac possession gradually died away as Christ's kingdom progressed in the first centuries of the church. there are four gradations in Satan's ever-deepening fall.
(1) He is deprived of his heavenly excellency, though still having access to heaven as man's accuser (Job 1-2), up to Christ's ascension. All we know of his original state as an archangel of light is that he lost it through pride and restless ambition, and that he had some special connection, possibly as God's vicegerent over this earth and the animal kingdom; thereby we can understand his connection and that of his subordinate fallen angels with this earth throughout Scripture, commencing with his temptation of man to his characteristic sin, ambition to be "as gods knowing good and evil;" only his ambition seems to have been that of power, man's that of knowledge. His assuming an animal form, that of a serpent, and the fact of death existing in the pre-Adamite world, imply that evil probably was introduced by him in some way unknown to us, affecting the lower creation before man's creation. As before Christ's ascension heaven was not yet fully open to man (Joh 3:13), so it was not yet shut against Satan. the old dispensation could not overcome him (compare Zechariah 3).
(2) From Christ to the millennium he is judicially cast out as "accuser" of the elect; for Christ appearing before God as our Advocate (Heb 9:24), Satan the accusing adversary could no longer appear against us (Ro 8:33-34). He and his angels range through the air and the earth during this period (Eph 2:2; 6:12). "Knowing that he hath but a short time" (Revelation 12), in "great wrath" he concentrates his power on the earth, especially toward the end, when he is to lose his standing against Israel and expulsion shall be executed on him and his by Michael (Re 12:7-9; Da 12:1; Zechariah 3, where Joshua the high priest represents "Jerusalem," whose "choice" by the Lord is the ground of the Lord's rebuke to Satan).
(3) He is bound at the eve of the millennium (Re 20:1-3). Having failed to defeat God's purpose of making this earth the kingdom of Christ and His transfigured saints, by means of the beast, the harlot, and finally Antichrist, who is destroyed instantly by Christ's manifestation in glory, Satan is bound in the bottomless pit for a thousand years during which he ceases to be the persecutor or else seducer of the church and "the god and prince of the world" that "lieth in the wicked one."
(4) At its close, being loosed for a while, in person Satan shall head the last conspiracy against Christ (permitted in order to show the security of believers who cannot fall as Adam fell by Satan's wiles), and shall be finally cast into the lake of life forever (Re 20:7-10). As the destroyer, he is represented as the "roaring lion seeking whom he may devour" (1Pe 5:8). As the deceiver he is the "serpent." though judicially cast down to hell" with his sinning angels, "and delivered into chains of darkness to be reserved unto judgment" (2Pe 2:4), he is still free on earth to roam to the length of his chain, like a chained dog, but no further. He cannot hurt God's elect; his freedom of range in the air and on earth is that of a chained prisoner under sentence'. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Eph 4:31-32; Ex 11:8; 32:21-22; Nu 20:10-13,24; 25:7-11; Ne 5:6-13; Ps 4:4; 37:8; 106:30-33; Pr 14:29; 19:11; 25:23; Ec 7:9; Mt 5:22; Mr 3:5; 10:14; Ro 12:19-21; Jas 1:19 let. De 24:15 General references. exp: Nu 20:10; Ne 5:6.
General references. Eph 6:11,16; Ac 5:3; 2Co 2:10-11; Jas 4:7; 1Pe 5:8'

Home Start of Chapter

C4-S12 (Verse 28) Be an honest and productive member of society.

Equivalent Section: Don't steal.

Let him that stole steal no more:.

Equivalent Section: What to do instead of stealing.

but rather let him labour,
working with his hands the thing which is good,
that he may have to give to him that needeth..

Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God.

This sentence has two equivalent sections which are separated by a colon followed by but, which makes the two sections polar opposites. The first Section clearly says steal no more. I've had a number of people try to quibble about the definition of steal. Matthew 7:2 clearly says For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.. Very simple: use whatever definition that you want God to be sure that men use when they can take advantage of your family.

For those people who don't want to quibble, use the definition that stealing is the opposite of the Second Section of this sentence. The further that we get from stealing and the closer we get to doing the Second Section of this sentence, the more we will become true Biblical Christians. Our society seems to have forgotten how to labour and work like this sentence says to do. People go to the church looking for a hand-out instead of looking to work. But even those who work often forget the third phrase of this command. Many places in the Bible, like Proverbs 6:4-11, which tell us to save in times of plenty so that we have in times of need. There are people who never lay-up during abundance and then expect others to provide in the time of their need, but call it a gift and never pay back what others provided and never provide for others. Such lifestyle s are a form of stealing.

Please see the note for Romans 13:9 for links to every place in the Bible where the word steal is used, along with the definition from Webster's 1828 and further notes. The functional definition is: 'To take and carry away feloniously, as the personal goods of another. to constitute stealing or theft, the taking must be felonious, that is, with an intent to take what belongs to another, and without his consent'.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition is: 'Symbol of skill, energy, and action. "Strength of hand." Also control. God's "right hand" denotes His omnipotence. "The right hand," being more proficient than the left hand, is the place of honour (Ps 110:1; Mt 25:33)'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God'. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Romans C11S26 about the word goodness.

Please see the note for Philippians 4:19 about the word need. The functional definition is: 'The primary sense is to press. 1. Want; occasion for something; necessity; a state that requires supply or relief'. Please also see the note for Romans C13S8 about the phrase must needs.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'him that. Ex 20:15,17; 21:16; Pr 30:9; Jer 7:9; Ho 4:2; Zec 5:3; Joh 12:6; 1Co 6:10-11 steal no more. Job 34:32; Pr 28:13; Lu 3:8,10-14; 19:8 labour. Pr 13:11; 14:23; Ac 20:34-35; 1Th 4:11-12; 2Th 3:6-8,11-12 that he. Lu 3:11; 21:1-4; Joh 13:29; 2Co 8:2,12 give. or, distribute. Ro 12:13; 2Co 9:12-15; 1Ti 6:18exp: Lu 6:30. General references. exp: Ex 20:15; De 5:19; Ps 104:23.'

Home Start of Chapter

C4-S13 (Verse 29) Control your tongue.

Let no corrupt communication proceed out of your mouth,
but that which is good to the use of edifying,
that it may minister grace unto the hearers..

The last three sentences (This is the first of them) in chapter 4 form a conclusion that starts with Wherefore. This sentence and the next one give a more generalized statement and the last sentence says similar things as these two sentences only it is more specific. The next sentence is added to this one by starting with an And.

This sentence is talking about what most people mean when they talk about 'taking the Lord's name in vain'. Truly 'taking the Lord's name in vain' is claiming to be a Christian and not living like a true Biblical Christian.

In addition, to not doing what most people call swearing, this commandment also tells us to not tear people up verbally even when we use 'acceptable' words.

Please see the note for 1Corinthians C9S36 about the word corrupt. The functional definition is: 'To change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'.

Please see the note for Galatians 2:2 for links to every place in the New Testament which use forms of the word communicate. The functional definition for this word is: 'the two-way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Please see the notes for Romans 14:19 for links to every verse in the Bible which uses any form of the word edify. The functional definition for this word is: 'build one another up spiritually'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'no. Eph 5:3-4; Ps 5:9; 52:2; 73:7-9; Mt 12:34-37; Ro 3:13-14; 1Co 15:32-33; Col 3:8-9; 4:6; Jas 3:2-8; 2Pe 2:18; Jude 1:13-16; Re 13:5-6 that which. De 6:6-9; Ps 37:30-31; 45:2; 71:17-18,24; 78:4-5; Pr 10:31-32; 12:13; 15:2-4,7,23; 16:21; 25:11-12; Isa 50:4; Mal 3:16-18; Lu 4:22; 1Co 14:19; Col 3:16-17; 4:6; 1Th 5:11 to the use of edifying. or, to edify profitably. Eph 4:12,16 minister. Mt 5:16; 1Pe 2:12; 3:1 General references. exp: Ps 37:30.'

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C4-S14 (Verse 30) Don't cause the Holy Spirit grief.

And grieve not the holy Spirit of God,
whereby ye are sealed unto the day of redemption..

The last three sentences (This is middle of them) in chapter 4 form a conclusion that starts with Wherefore. The prior sentence and this one give a more generalized statement and the last sentence says similar things as these two sentences only it is more specific. This sentence is added to the prior by starting with an And. It gives us two phrases which are separated by a comma. Therefore, they are to be considered at the same time. Many people have preached on our being sealed and I will not try to match that preaching. Two main (valid) points are that a seal gives an extra legal security on a legal document and when canned food is sealed it is preserved. The holy Spirit of God does both for us. He is our guarantee that we are legal sons of God (and able to enter heaven) even when we don't act like it. He also preserves us and keeps us from the corruption in this world including preventing possession by devils. The other thing that is often preached is that the holy Spirit of God is a person as evidenced By this verse because only a person can be grieved. Again, there is a lot of preaching on this subject which I will not try to match.

One important thing to remember here is that this sentence is added unto the prior. That means that Letting...corrupt communication proceed out of [our] mouth will grieve not the holy Spirit of God and cause people to question our seal (question if we are really saved). The next sentence provides detailed words which describe corrupt communication. We can not do what is listed in the next sentence without the help of the holy Spirit of God. Therefore, is foolish to grieve Him.

Please see the note for Romans 14:15 which has links to every place in the New Testament where we find the word grieve along with a small note on each verse and the definition from Webster's 1828 . The functional definition is: 'To give pain of mind to; to afflict; to wound the feelings'. Please see the note for Philippians 3:1 about the word grievous. The functional definition is: 'Heavy; oppressive; burdensome; as a grievous load of taxes. 1. Afflictive; painful; hard to be borne'. Please also see the note for 1Peter 2:19 about the phrase grief.

Please see the note for 1Corinthians C9S5 about the word seal. The functional definition is: 'A piece of metal or other hard substance, usually round or oval, on which is ingraved some image or device, and sometimes a legend or inscription'. Basically, God legally marked us as His own.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Romans 8:23 which has links to every verse which uses the word redemption along with a small note about the use of redemption within each verse. It does not have the detailed explanation we just went through but references the reader to this note for the detailed explanation. Please also see the note for Ephesians 5:15-16 about the word redemption. The functional definition is: 'Ransoming; procuring deliverance from captivity, capture, bondage, sin, distress or liability to suffer, by the payment of an equivalent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'grieve. Ge 6:3,6; Jg 10:16; Ps 78:40; 95:10; Isa 7:13; 43:24; 63:10; Eze 16:43; Mr 3:5; Ac 7:51; 1Th 5:19; Heb 3:10,17 whereby. Eph 1:13 the day. Eph 1:14; Ho 13:14; Lu 21:28; Ro 8:11,23; 1Co 1:30; 15:54'

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C4-S15 (Verse 31-32) Let God change the attitudes of your heart.

Equivalent Section: List of items to put away from us.

Let all bitterness,
and wrath,
and anger,
and clamour,
and evil speaking,
be put away from you,
with all malice:.

Equivalent Section: List of items to put on.

And be ye kind one to another,
tenderhearted,
forgiving one another,
even as God for Christ's sake hath forgiven you. .

Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God.

The last three sentences (This is last of them) in chapter 4 form a conclusion that starts with Wherefore. The prior two sentences give a more generalized statement and then this sentence says similar things as the prior two sentences only it is more specific. in this sentence are attitudes and actions which lead to corrupt communication and cause us to grieve the holy Spirit of God. While we need to avoid those two things, removing these things from our life will make it easier to avoid the former two things.

Please see the note for Colossians C3S14 about the word bitterness. The functional definition for this word is: 'extreme enmity, grudge, hatred; or rather an excessive degree or implacableness of passions and emotions; as the bitterness of anger. Eph.4'.

Forms of the word anger occurs 279 times in the Bible and 12 times in the New Testament. 4:26 is the only other place in this epistle that this word occurs. The note for it gives us the definition found in Webster's 1828 and explains the difference between wrath and anger. That note also explains when it is OK to be angry. This sentence gives us another qualification when it says Let all...anger...be put away from you, with all malice. This verse tells us that anger is something that we are to put off when is attached to malice. We can continue with our anger only when it does not motivate us to hurt the other person (malice) but when it motivates us to make something right so that people stop getting hurt. As already mentioned, Most people can also give examples where Jesus got angry in the Gospels.

Please see the notes for Ephesians C4S11; Colossians C3S6 about the word anger. The functional definition is: 'strangle, vex; whence angor, vexation, anguish, the quinsy, angina. Gr. to strangle, to strain or draw together to vex. the primary sense is to press, squeeze, make narrow; Heb. to strangle'.

The word clamour only occurs in this verse. Clamourous is found in Proverbs 9:17. The rest of the verses within that Proverb give us a definition of a clamourous person. Webster's 1828 does not do as good of a job, but to keep with the rest of these words, that definition is:

CLAMOR, n.

A great outcry; noise; exclamation; vociferation, made by a loud human voice continued or repeated, or by a multitude of voices. It often expresses complaint and urgent demand.
Figuratively, loud and continued noise, as of a river or other inanimate things.

CLAMOR, v.t. to stun with noise.

To clamor bells, is to multiply the strokes.

CLAMOR, v.i. to utter loud sounds, or outcries; to talk loud; to utter loud voices repeatedly; to vociferate, as an individual; to utter loud voices, as a multitude; to complain; to make importunate demands.

Those who most loudly clamor for liberty do not most liberally grant it.

Glamor your tongues in Shakespeare, if intended to mean, stop from noise, is not English. Perhaps the word was clam, or intended for a derivative.

Evil speaking is two words and the combination can not be looked up in a dictionary. Nevertheless, there are Bible references for this concept which include:

Psalms 34:14 tells us that we are to avoid doing this.
Psalms 41:5 says Mine enemies speak evil of me, When shall he die, and his name perish? Evil speaking causes people to wish we were dead.
Psalms 109:20 calls upon God to judge evil speaking.
Proverbs 2:12 teaches us that God's Wisdom will deliver us from the way of the evil man, from the man that speaketh froward things and then tells us how this type of person does further sins. When we engage in evil speaking we excuse it and that leads us to excuse and do worse sins.
Isaiah 9:17 tells us that these people reap the fruit of folly.
Isaiah 32:7 calls these people churls.
Jeremiah 39:17 warns that when God speaks evil against someone then they are heading for destruction.
Matthew 12:34 and Luke 6:45 tells us that evil speaking is the result of an evil heart.
Mark 1:34 and Luke 4:41 tells us that Jesus would not let evil devils witness about Him even though they told the truth. Evil speaking interferes with our witness.
Titus 3:2 and James 4:5 and 1Peter 2:1 tells us the same as this verse.
Jude 1:8-10 warns of judgment.

There were several other verses that I found and could have included, but I believe that the above should be sufficient for the reader to get the general concept. Forthose people who may want more references, the Treasure of Scripture Knowledge provides the following references for evil speaking: Leviticus 19:16; 2Samuel 19:27; Psalms 15:3; 50:20; 101:5; 140:11; Proverbs 6:19; 10:18; 18:8; 25:23; 26:20; Jeremiah 6:28; 9:4; Romans 1:29-30; 1Timothy 3:11; 5:13; 2Timothy 3:3; Titus 2:3; 3:2; James 4:11; 1Peter 2:1; 2Peter 2:10-11; Jude 1:8-10; Revelation 12:10.

Please also see the note for Romans 7:19 about the word evil. The functional definition is: 'o be unjust or injurious, to defraud. 1. Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 evil workers about the phrase evil workers.

Please see the note for Matthew 19:3 about the exact phrase of: put away. This phrase is used as: 'completely and permanently separate from'.

Please see the notes for 1Corinthians C5S7 and Colossians C3S6 about the word malice. The functional definition is: 'Extreme enmity of heart, or malevolence; a disposition to injure others without cause, from mere personal gratification or from a spirit of revenge; unprovoked malignity or spite'.

Please see the note for Colossians C3S8 about the word kindness. The functional definition is: 'Good will; benevolence; that temper or disposition which delights in contributing to the happiness of others, which is exercised cheerfully in gratifying their wishes, supplying their wants or alleviating their distresses; benignity of nature. Kindness ever accompanies love'. Please also see the note for Romans C12S8 about the word kindly.

Please see the notes for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional definition is: 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'. In addition, to these definitions, please also see this note in the lord Jesus Christ Study, which deals with the concept of forgiving. Formost people, the Biblical doctrine on a sin unto death is just a mental pursuit and not a reality. I can say from people that I personally knew that it is a reality for today. That death was a direct result of wrong doctrine taught by 'Good Godly Bible believing fundamental preachers' who taught error about the concept of forgiving which went against what the Bible truly teaches. You have been warned.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bitterness. Ps 64:3; Ro 3:14; Col 3:8,19; Jas 3:14-15 wrath. Eph 4:26; Pr 14:17; 19:12; Ec 7:9; 2Co 12:20; Ga 5:20; Col 3:8; 2Ti 2:23; Tit 1:7; Jas 1:19; 3:14-18; 4:1-2 clamour. 2Sa 19:43; 20:1-2; Pr 29:9,22; Ac 19:28-29; 21:30; 22:22-23; 1Ti 3:3; 6:4-5 evil speaking. Le 19:16; 2Sa 19:27; Ps 15:3; 50:20; 101:5; 140:11; Pr 6:19; 10:18; 18:8; 25:23; 26:20; Jer 6:28; 9:4; Ro 1:29-30; 1Ti 3:11; 5:13; 2Ti 3:3; Tit 2:3; 3:2; Jas 4:11; 1Pe 2:1; 2Pe 2:10-11; Jude 1:8-10; Re 12:10 with. Ge 4:8; 27:41; 37:4,21; Le 19:17-18; 2Sa 13:22; Pr 10:12; 26:24-25; Ec 7:9; Ro 1:29; 1Co 5:8; 14:20; Col 3:8; Tit 3:3; 1Jo 3:12,15 General references. exp: Ex 20:16; Lu 6:36; 1Jo 4:11.
'

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Ephesians Chapter 5 Summary

links to sentences in this chapter:

C5-S1 (Verse 1-2), C5-S2 (Verse 3-4), C5-S3 (Verse 5), C5-S4 (Verse 6), C5-S5 (Verse 7), C5-S6 (Verse 8-10), C5-S7 (Verse 11), C5-S8 (Verse 12), C5-S9 (Verse 13), C5-S10 (Verse 14), C5-S11 (Verse 15-16), C5-S12 (Verse 17), C5-S13 (Verse 18-21), C5-S14 (Verse 22), C5-S15 (Verse 23), C5-S16 (Verse 24), C5-S17 (Verse 25-27), C5-S18 (Verse 28), C5-S19 (Verse 28), C5-S20 (Verse 29-30), C5-S21 (Verse 31), C5-S22 (Verse 32), C5-S23 (Verse 33)'.

The Chapter theme is: Walk and live in a way that displays Christ.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

The Treasury of Scripture Knowledge provides an outline for this chapter as:

1-2	After general exhortations to love;
3	to flee fornication;
4-6	and all uncleanness;
7-14	not to converse with the wicked;
15-17	to walk warily;
18-21	and to be filled with the Spirit;
22-24	he descends to the particular duties, how wives ought to obey their husbands
25-31	and husbands ought to love their wives,
32-33	even as Christ does his church.

Ephesians Chapter 5 Sentence-by-Sentence

C5-S1 (Verse 1-2) Actions to take based upon changed attitudes.

First Step: Follow God like children follow their parent.

Be ye therefore followers of God,
as dear children;.

Second Step: Walk as a spiritual sacrifice that is pleasing to God the same way as Christ teaches us t.

And walk in love,
as Christ also hath loved us,
and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour..

The therefore of this sentence tells us what we are to do (the result of the for after we get to the place (there) of having our attitude corrected. That is what Paul was talking about in the prior chapter and especially in his summary of the chapter which is the last Four sentences.

We see wherefore is used 8 times in this epistle and therefore is used 7 times. That's a total of 15 times in this short epistle. This shows that this epistle is a logical argument with one thing built upon what came before like one story of a building is added unto the lower floor. in this chapter Paul is going to add 'changed actions' to the 'changed attitudes' of the prior chapter. However, a lot of people want to jump into this chapter and tell people to obey it while ignoring all of the foundational work that Paul gave us before he gives these commands. Most of our churches don't teach these doctrinal truths because they claim that the people won't pay attention long enough. However, skipping them and trying to obey these commands without our God given doctrinal support causes failure and causes people to reject God's Word because they see it not working for the people who claim it. We need to get back to doing things God's Way. According to this epistle, God's Way is to realize what God offers, realize the requirements that God makes, then fulfill those requirements (be saved, fix our personal relationship that is in Christ, change our attitude, etc). This chapter and the next tell us practical ways to fulfill God's requirements.

Be, in this verse, means 'This is to describe your life on an ongoing basis from now into the future'. As we have seen repeatedly throughout the Bible, ye means 'each and every one of you personally' and therefore means 'as a result of all that came before this'. So our section starts with 'As a result of everything already taught, including judgment by the Lord for disobedience, here is what each and every one of you personally are to be for the rest of your lives'. Paul's words are a lot less, but many people miss the true impact of them because they do not consider the full meaning of those words.

The note for this sentence within the Lord Jesus Christ Study provides the details of what Paul means in this sentence. Since this sentence tells us that we are to literally walk...as Christ, we need to know what the Bible teaches us about Christ in order to understand that this command is really telling us. Please see that note for more detail.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition is: 'To go after or behind; to walk, ride or move behind, but in the same direction'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

We find forms of the word dear in: Jeremiah 31:20; Luke 7:2; Acts 20:24; Ephesians 5:1; Colossians 1:7; Colossians 1:13; 1Thessalonians 2:8. Wright's Bible Word-Book defines this word as: 'adj. (from A. S. deóre, G. theuer), like the Latin word carus, has two meanings, 'costly or precious,' and 'beloved or endeared.' In the former sense it is used in the Prayer-Book version of Ps 116:13; 72:14, where it is not meant that the death or blood of the saints is well-pleasing to God, but that He accounts it precious, and will not let it go for nought. So in Shakespeare (All's Well, ii. I. 182): thy life is dear, for all that life can rate Worth name of life, in thee hath estimate. Compare Ac 20:24.'.

Please see the note for 1:1 about the word love and about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. Please see the notes for Romans 8:38-LJC; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the command to love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved.

Please see the note for 1Corinthians C8S7 about the word offer. The definition from Webster's 1828 is: 'pp. Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'.

Please see the note for 1Corinthians C10S16 about the word sacrifice. The functional definition is: 'To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness'.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is sacrifice.

Please see the note for 1Corinthians C12S15 about the word smell. The functional definition is: 'TO perceive by the nose, or by the olfactory nerves; to have a sensation excited in certain org and of the nose by particular qualities of a body, which are transmitted in fine particles, often form a distance; as, to smell a rose; to smell perfumes'. Having a sweetsmelling savour is part of our worship.

Please see the note for 2Corinthians 2:14 for links to every place in the New Testament where we find the word savour along with a definition and links from Thompson Chain Topics.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'followers. Eph 4:32; Le 11:45; Mt 5:45,48; Lu 6:35-36; 1Pe 1:15-16; 1Jo 4:11 exp: 1Pe 3:13. as. Jer 31:20; Ho 1:10; Joh 1:12; Col 3:12; 1Jo 3:1-2 General references. exp: De 15:15; 24:22; Lu 6:36; Ga 3:26; 1Jo 4:11.
walk. Eph 3:17; 4:2,15; Joh 13:34; Ro 14:16; 1Co 16:14; Col 3:14; 1Th 4:9; 1Ti 4:12; 1Pe 4:8; 1Jo 3:11-12,23; 4:20-21 exp: Eph 4:1; 5:8; Col 2:6; 1Th 2:12. as. Eph 5:25; 3:19; Mt 20:28; Joh 15:12-13; 2Co 5:14-15; 8:9; Ga 1:4; 2:20; 1Ti 2:6; Tit 2:14; Heb 7:25-27; 9:14,26; 10:10-11; 1Pe 2:21-24; 1Jo 3:16; Re 1:5; 5:9 a sacrifice. Ro 8:3 (margin) 1Co 5:7; Heb 9:23; 10:12 for a. Ge 8:21; Le 1:9,13,17; 3:16; Am 5:21; 2Co 2:15 General references. exp: Le 9:12; 14:20; Nu 7:21; De 15:15; 24:22; Lu 6:36; Joh 15:12-13; Php 2:5; Heb 13:1; 1Jo 4:11.'

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C5-S2 (Verse 3-4) What we should not be known for and what we should always be known for.

Equivalent Section: What we should not be known for.

First Step: What we should never be known for.

But fornication,
and all uncleanness,
or covetousness,
let it not be once named among you,
as becometh saints;.

Second Step: What should be rare in our life.

Neither filthiness,
nor foolish talking,
nor jesting,
which are not convenient:.

Equivalent Section: What we should always be known.

but rather giving of thanks..

Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God.

This sentence starts with But. That means it has the same subject as the prior sentence while going another way. Then it is divided into two equivalent sections by a colon followed by another but. That makes the two equivalent sections polar opposites of each other while maintaining the same subject as the prior sentence. In addition, the next sentence starts with For, which means it gives the reason for this sentence. All of this means that these first three sentences are all tied together while dealing with different ways of looking at the same subject. The main subject of our prior sentence was our walk. This sentence talks about the 'steps' of our walk. The next sentence talks about the 'accumulation of our steps' (lifestyle ) that results from our walk. Thus, all three sentences are dealing with our walk. The next sentence in the Lord Jesus Christ Study also shows a parallel between the items listed in the first Step of this sentence and types of people listed in the next sentence.

Our Second Equivalent Section is very simple and clear with the command but rather giving of thanks. We will look at this first since it is the polar opposite of the other Equivalent Section and understanding the simple Section will help us to understand the more complex. Please note that the structure of our sentence (a colon followed by the word but) means that we can not truly give God thanks for the things in our life while we are doing the sins mentioned. With that in mind, we can think about what it really means to give God thanks. Many messages have been preached on giving of thanks and I will not try to match them but give only a couple of references.

Ephesians 5:20 is later in this chapter and almost the last word in general instructions to all saved people, (that is in this chapter) please see the note below for more details.
Colossians 3:17 tells us And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. there is a good sized note about the sentence that this verse is part of that can be reached by clicking on the link provided.
Ezra 3:11 tells us And they sang together by course in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid. this was after they returned from captivity. They were still in great danger and in poverty and in many other bad circumstances. Yet, they thanked God in spite of the circumstances.
Luke 2:38 tells us how Anna thanked God when she saw the infant Jesus. Thanksgiving that is based upon faith Please s God.
Acts 27:35 tells us And when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat. this was just before Paul was shipwrecked for the last time. He had warned everyone and they mocked him. Now he was in the storm because of the unbelief of others. Yet he gave God thanks for the promise that God gave.
1Thessalonians 1:1 tells us We give thanks to God always for you all, making mention of you in our prayers; Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; Knowing, brethren beloved, your election of God. this is typical of Paul's opening in his epistles. He was writing to correct doctrinal error that was in the church because they listened to people who taught against the things that Paul had already taught them. Paul did not chide them for their error but thanked God for them and for what they had in God.

What we see in these few verses, and throughout the Bible, is that the more we thank God and the worse the circumstances that we are in while we thank God, the more we prove our faith in God. God gives rewards and blessing in proportion to the amount of faith that we show.

Now that we have dealt with the Second Equivalent Section, we can deal with the more detailed First Equivalent Section while remembering that the details of this Section tell us the opposite of what Paul said in the Second Equivalent Section. Remember that this First Section tells things which are opposite of giving of thanks. (I know that these comments about sentence structure can seem complicated and that some people will have a hard time following them. However, the structure is part of what God gave us to help us avoid doctrinal error :-) ).

In our First Equivalent Section we find two Steps. The First Step names sins that even the lost people would call sins, which is why we are told let it not be once named among you. The Second Step names sins that many people, especially lost people, would question if they are really sins. In 1Corinthians 3:1 we read And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.. In that chapter Paul teaches, among other things, that some things are taught to babes in Christ and some things are not taught until after the person has received some spiritual maturity. That is what is involved in our two Steps with the First Step taught to babes in Christ and the Second Step not taught until after a person has received some spiritual maturity.

I will not provide an in-depth study these sins but the reader should be able to understand why I say that these are sins that even lost people agree should never be done by a saved person. Each of these sins are a testimony that God does not provide or God does not satisfy and that the saved person needs to go to the world or to a devil for what should come from God.

The word fornication is usually presented as only the physical sexual sin (Leviticus 21:9; 19:29; Deuteronomy 22:20-21, 23-29; 23:18; Exodus 22:16). However, as Easton's Bible Dictionary points out: But this word is more frequently used in a symbolical than in its ordinary sense. It frequently means a forsaking of God or a following after idols.' (Isaiah 23:17; Ezekiel 16:15; Ezekiel 16:26-29; John 8:41; Hebrews 12:16; Revelation 14:8; 17:1-2; 17:4; 18:3; 18:9; 19:2). (Please note: the Bible references provided by Easton's Bible Dictionary did not always support the claim so I provided these references which, I believe, do support their claim.) In addition, many people strongly believed that adultery is just a form of fornication but the Word Study on Adultery proves otherwise. Webster's 1828 dictionary defines fornication as:

FORNICA'TION, n. L. fornication.

The incontinence or lewdness of unmarried persons, male or female; also, the criminal conversation of a married man with an unmarried woman.
Adultery. Matt. 5.
Incest. 1Cor. 5.
Idolatry; a forsaking of the true God, and worshipping of idols. 2Chron. 21. Rev. 19.

Hopefully the reader will follow some of these links and see that while fornication can be a form of adultery, theses two words are not the same. In addition, the Bible uses fornication for more than just physical sexual sin. Further, dictionary definitions are not always completely accurate and need to be verified just like any information about the Bible that comes from man. Our teaching a limited (less than completely true) definition of this word encourages spiritually immature saved people to believe that it is OK to do fornication in the forms that go beyond what they have been taught.

Fornication is used 44 times in the Bible with 39 of those times being in the New Testament and 12 of those being in Revelation. This is the only usage within this epistle. One of the most important aspects of this sin, is that it includes a spiritual sin and is not limited to a physical act. Most religious definitions leave out the spiritual part of this sin and, thereby, use the method of Satan to reduce what people believe this sin is to be less than the truth. The true Biblical definition is: 'A violation of a sanctified relationship. It includes all wrongful sex which includes the emotional and mental aspects. However, it also goes beyond sex since giving worship to anyone other than God is spiritual fornication thus, while all sexual sin is fornication, fornication is not limited to sexual sin but also includes other violations of a sanctified relationship.' please also see the notes for Romans C1S16; 1Corinthians C5S1 and Galatians C5S20 about the word fornication. Those notes provide further information on this sin.

The word uncleanness is used throughout the Bible for a physical thing which is considered unclean because of the spiritual association which is attached to the physical thing. For example, certain animals were declared unclean by God and many people didn't understand why God said they were unclean but they understood that God said it. Thus, in Acts 10 we have the story of God telling Peter that what people thought was unclean was not so because God said it. We also have Jews keeping these dietary laws about unclean animals that Gentiles did not have to keep because they had a spiritual association with the Jews but did not have one with the Gentiles. We also have the phrase unclean spirit appearing 11 times in the Bible. In these cases the physical thing that is associated with the unclean spirit is the person who is possessed and controlled by the unclean spirit. Since people in the Bible knew the difference between an unclean spirit and another type of devil, this type of spirit caused people to ace in a way that could be identified by other people. While this subject deserves a more in-depth study, I will not provide it at this time. However, pastors, church leaders and people who have a personal concern with this subject should do their own in-depth study so that they are ready to answer our Lord when we face Him in judgment. Pastors and church leaders are the people who have to keep this sin out of the church.

One of the main verses, related to the word clean and applied to saved people of today is 1John 1:9 (If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.). With this we see that saved people, who are unclean and are guilty of what our sentence commands let it not be once named among you, are saved people who continue to live in sin and refuse to let Jesus Christ cleanse the sin from their life. Please see the note for Hebrews 9:13-14 about the word unclean. The functional definition is: 'polluted from the world; influenced by devils; never doing the right religious practice; doing anything that would make us less than 100% committed to obeying God; accepting anything that is even questionable as being right; accepting all influences that corrupt'. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the note for James 4:8 about the word cleanse.

Please see the note for Romans C1S16 about the word covetousness. The functional definition for this word is: 'A strong or inordinate desire of obtaining and possessing some supposed good; usually in a bad sense, and applied to an inordinate desire of wealth or avarice. Out of the heart proceedeth covetousness. Mark 7. Mortify your members--and covetousness which is idolatry. Colossians 3. 2. Strong desire; eagerness'. Please also see the note for Romans C13S12 about the word covet. The functional definition for this word is: 'To desire earnestly to obtain or possess. This can be in a good sense. But it also can be a desire which it is unlawful, which makes it in a bad sense'. This sin is grouped with what men think of as the most vile of sins by Romans 1. It is equated with lust and violation of God's law in Romans 7. This is the basis of 'Original Sin' (Genesis 3:5-6). This is the spiritual basis of most sins. Please also see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. This commamdment is one of the 'Ten Commandments'. This word is also found, in this Bible book, at: Ephesians 5:5.

Please see the note for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'The Bible uses this word to represent the power and authority which is associated with the name'. Please also see the note for 1Corinthians C1S4 about the phrase the name. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ:. Our sentence tells us to not let these sins appear to have 'power and authority' over them.

All of the sins named are said to be against what becometh saints. When we first get saved we are not saints but are supposed to be learning to becometh saints. Unfortunately, very few saved people appear to reach this God given goal. Please see the note for 1:1 about the word saint. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people.

The important thing about the three things mentioned in the Second Step is that they are not convenient. That is totally different from let it not be once named among you. Becometh saints. In addition, the things in our Second Step are to be taken care of only after someone has taken care of the things in the First Step. Once someone has truly taken care of the things in the First Step then they should be spiritually mature enough for God to help them understand the things of the Second Step.

I understand why many people would have problems accepting this Second Step. However, if you think about it, this Step is understandable. Most jesting and foolish talking amounts to insulting someone and then claiming that there is something wrong with them when they say that the words hurt. James 3:6 tells us: And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. Again, Proverbs 26:18-19 tells us: As a mad man who casteth firebrands, arrows, and death, So is the man that deceiveth his neighbour, and saith, Am not I in sport? these are actually deceitful ways of hurting others while claiming otherwise. Instead of getting God to lift a person up, they push down someone else and try to look good in comparison. In addition, the worst of this type of people get others laughing with them and then deny that they are laughing at the victim because they are laughing with others who have joined them in making another a victim.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

When we consider the word filthiness, in connection to jesting and foolish talking, we realize that this is what people call 'dirty jokes'. Again, the 'butt of the joke' is dehumanized and made to be less than the people laughing. Thus, we see that in every one of these cases people are tearing down someone else to try and feel better about themselves, in comparison, instead of letting God lift them up. 2Corinthians 10:12 says, For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. So while the actions of our Second Step might not be sin, they prove that the saved people are acting like Biblical fools.

The final note that I will provide here is that these things are each the opposite of giving of thanks. Hopefully it is clear to the reader how someone who is doing the sins of the First Step (as shown in this note) can not be giving...thanks in the way that I showed in the beginning of this note. As for the items of the Second Step, once the reader has done their own in-depth study on these sins they should be able to answer for themselves how these actions are the opposite of giving...thanks.

Please see the note for 2Corinthians 7:1 for links to every place in the New Testament where we find forms of the word filthiness. The definition from Webster's 1828 is: 'n. 1. the state of being filthy. 2. Foulness; dirtiness; filth; nastiness. Carry forth the filthiness out of the holy place. 2Chron. 29. 3. Corruption; pollution; defilement by sin; impurity. Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2Cor. 7'. Please also see the note for 1Corinthians C4S13 about the word filth.

Please see the note for Titus 3:3 about the word foolish. The definition from Webster's 1828 is: 'Void of understanding or sound judgment; weak in intellect; applied to general character. 2. Unwise; imprudent; acting without judgment or discretion in particular things. 3. Proceeding from folly, or marked with folly; silly; vain; trifling. But foolish questions avoid. 2Tim. 2. 4. Ridiculous; despicable. A foolish figure he must make. 5. In scripture, wicked; sinful; acting without regard to the divine law and glory, or to one's own eternal happiness. of foolish Galatians - Ga. 3. 6. Proceeding from depravity; sinful; as foolish lusts. 1Tim. 6'. Please also see the note for 2Corinthians 11:16 about the word fool. The functional definition is: 'One who is destitute of reason, or the common powers of understanding; an idiot. Some persons are born fools, and are called natural fools; others may become fools by some injury done to the brain. In scripture, fool is often used for a wicked or depraved person; one who acts contrary to sound wisdom in his moral deportment; one who follows his own inclinations, who prefers trifling and temporary pleasures to the service of God and eternal happiness'. Please also see the note for Romans C9S28 about the phrase condemnation of fools.

Please see the note for Philemon 1:8 about the word convenient. The functional definition for this word is: 'Fit; suitable; proper; adapted to use or to wants; commodious'.

The functional definition of thanks is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'. Please see the note for Colossians 4:2-4 about the word thanksgiving. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fornication. Eph 5:5; 4:19-20; Nu 25:1; De 23:17-18; Mt 15:19; Mr 7:21; Ac 15:20; Ro 1:29; 6:13; 1Co 5:10-11; 6:9,13,18; 10:8; 2Co 12:21; Ga 5:19-21; Col 3:5; 1Th 4:3,7; Heb 12:16; 13:4; 2Pe 2:10; Re 2:14,21; 9:21; 21:8; 22:15 exp: 1Co 5:1. covetousness. Eph 5:5; Ex 18:21; 20:17; Jos 7:21; 1Sa 8:3; Ps 10:3; 119:36; Pr 28:16; Jer 6:13; 8:10; 22:17; Eze 33:31; Mic 2:2; Mr 7:22; Lu 12:15; 16:14; Ac 20:33; 1Co 6:10; Col 3:5; 1Ti 3:3; 6:10; 2Ti 3:2; Tit 1:7,11; Heb 13:5; 1Pe 5:2; 2Pe 2:3,14 named. Eph 5:12; Ex 23:13; 1Co 5:1 as. Ro 16:2; Php 1:27; 1Ti 2:10; Tit 2:3 exp: Col 3:18. General references. exp: Ex 20:14.
filthiness. Eph 4:29; Pr 12:23; 15:2; Ec 10:13; Mt 12:34-37; Mr 7:22; Col 3:8; Jas 3:4-8; 2Pe 2:7,18; Jude 1:10,13 exp: Jas 1:21. convenient. Ro 1:28; Phm 1:8 but. Eph 5:19-20; 1:16; Ps 33:1; 92:1; 107:21-22; Da 6:10; Joh 6:23; 2Co 1:11; 9:15; Php 4:6; Col 3:15-17; 1Th 3:9; 5:18; Heb 13:15 General references. exp: Ex 20:14.'

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C5-S3 (Verse 5) Why we should do as commanded in the first two sentences of this chapter.

For this ye know,
that no whoremonger,
nor unclean person,
nor covetous man,
who is an idolater,
hath any inheritance in the kingdom of Christ and of God..

Please see the note for the next sentence in the Lord Jesus Christ Study. It is detailed and covers this sentence and how this sentence relates to other sentences within this chapter.

Basically, this sentence is listing several sins which will keep a saved person from being the kingdom of Christ and of God. (This means: 'They are not true Biblical Christians not do they have the character of God'). In addition, our next sentence makes it clear that the wrath of God upon these children of disobedience. It does not matter what they claim, and saved person who has a character which is described in this sentence will receive the results described in this sentence and the next sentence.

We find forms of the word whoremonger only in: Ephesians 5:5; 1Timothy 1:10; Hebrews 13:4; Revelation 21:8; Revelation 22:15. Webster's 1828 dictionary defines this word as: 'One who practices lewdness'. Our sentence starts with the word For and tells us why the prior sentence is true. where this word talks about 'One who practices lewdness', the prior sentence told us about filthiness in a way that was making jokes about 'One who practices lewdness'.

Please see the note for Mark 12:14 about the word person. The functional definition for this word is: 'An individual human being consisting of body, soul and spirit'.

Please see the note for 1Corinthians C5S8 about the word idolater. The functional definition is: 'A worshiper of idols; one who pays divine honors to images, statues, or representations of anything made by hands; one who worships as a deity that which is not God; a pagan. 2. An adorer; a great admirer'. Please also see the note for Galatians C5S20 about the word idolatry. Please also see the note for 1Corinthians C8S1 about the word idol.

Please see the note for Romans C8S16 about the word heir. The functional definition is: 'The man who succeeds, or is to succeed another in the possession of lands, tenements and hereditaments, by descent; the man on whom the law casts an estate of inheritance by the death of the ancestor or former possessor; or the man in whom the title to an estate of inheritance is vested by the operation of law, on the death of a former owner'. Please also see the note for Galatians C3-S20 about the word inheritance.

We see the kingdom of Christ only in our current sentence; 2Timohy 4:1; 2Peter 1:11; Revelation 1:9 and Revelation 11:15. Please also see the notes for 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study about the phrase The kingdom of God. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the note for note for Matthew 3:2 about the phrase the kingdom of heaven. Please also see the verses for king and the Summary on king about the word king. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. 1Co 6:9-10; Ga 5:19,21 that no. Eph 5:3; Heb 13:4 who is. Ga 5:21; Col 3:5; 1Ti 6:10,17; Re 21:8; 22:15 General references. exp: Ex 20:3,14; Pr 2:18.'

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C5-S4 (Verse 6) Warning about ignoring these commands.

Equivalent Section: Cause of God's wrath.

Let no man deceive you with vain words:.

Equivalent Section: Consequence of God's wrath.

for because of these things cometh the wrath of God upon the children of disobedience..

This sentence is divided into two equivalent sections by a colon. The subject of this sentence is the wrath of God upon the children of disobedience. The First Equivalent Section tells us that this happens because God's children are deceived...with vain words by a man. When we are deceived we believe an error. Since God's children get saved by accepting the Truth as their personal Lord, they can only be deceived by failing to verify what they are taught with the Truth (Romans 6:16). That's when they suffer the Second Equivalent Section.

Notice that the Second Equivalent Section starts with for because. For tells us a future consequence. Because tells us a past consequence. This combination tells us that this consequence happened in the past and it will also happen in the future in the same way as it happened in the past. This is one of God's absolute Laws that do not change regardless of circumstances, who the person is or anything else. If you allow a man to deceive you with vain words and convince you that you can get away with doing the sins just mentioned then you will suffer the wrath of God upon the children of disobedience. This is an absolute consequence with no exceptions for any reason.

What happens is that a 'good Godly person' tells people something is in the Bible. When we are newborn babes (1Peter 2:2) this is acceptable so long as we obey God's Word to desire the sincere milk of the word (not the words of men) and grow thereby. However, if we ignore Peter's warning in the same sentence that the Lord is disallowed indeed of men, but chosen of God, then we will not grow thereby. When we refuse to grow spiritually and remain newborn babes then we are deceived...with vain words by a man. The end result of that is that we reject what the Truth tells us and become the children of disobedience even while we believe that we are 'good'. After that happens, we end up suffering God's wrath even while we are His children.

The word wrath occurs 202 times in the Bible and 48 times in the New Testament. It occurs 4 times in this epistle.

2:3 tells us about the children of wrath and the note for that verse explains that phrasing. It also shows several other places in the New Testament where God's children are warned that God's wrath will come upon them for some things.
The note for 4:26 gives us the definition found in Webster's 1828 and explains the difference between wrath and anger.
4:31 tells us to Let all...wrath...be put away from you, with all malice. It is something that we are to put off. God can handle wrath while He warns us that we can't handle it.
This sentence warns us that the wrath of God [will come] upon the children of disobedience.

The children of disobedience are disobedient saved people. (That's why they are called children). Since this warning follows the first sentences in this chapter, it is warning us that if we are a whoremonger, or unclean person, or covetous we not only have no inheritance in the kingdom of Christ and of God but we will suffer the wrath of God .

We hear people ask 'Why do bad things happen to good people?'. The fact that they ask that question means that they think that they (and / or their loved ones) are 'good people'. It also shows that they have not personally studied their Bible enough to get that answer from God. In my experience anyone who does not have this answer also has a non-Biblical definition for 'good people'. In every case that I have heard of the person claims to be saved for several years but are still spiritual babes. They have refused to desire the sincere milk of the word, that ye may grow thereby. They have been deceived...with vain words by men that they thought were 'good Godly preachers'. Those men convinced them that they were 'good people' even while they held onto sins.

Any time that I have told someone this message, even indirectly, they get defensive and mad. They insist that they are 'good people' but have no idea where to look in their Bible to defend their doctrine. Each has claimed that just because they can't find their definition (doctrine) in the Bible doesn't mean that they have been deceived. Even when I show them where the Bible says they are wrong, they still insist that their definition (doctrine) is Biblical because a 'good Godly person' told them that it was.

When we learn to truly study the Bible for what it actually says instead of just reading it to see if it appears to support what we were told, then God's Holy Spirit can teach us things. One of those things is that The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9). A lot of times those 'good people' have deceived themselves and others. There are several reasons 'Why bad things happen to good people' and one of those reasons is that those people whom we think as 'good people' are actually children of disobedience. I'm not saying that this is always so but it is often the reason. When someone asks us 'Why do bad things happen to good people?' we need to verify:

Are they Biblically saved?
How long?
How much have they truly desired the sincere milk of the word, that [they] may grow thereby?
How is their personal relationship with their personal Lord?
Have they truly prayed And see if there be any wicked way in me, and lead me in the way everlasting. (Psalms 139:24)?

Only after these questions have been answered should you move on to other possible answers to this question. Regardless of anything else given to the person seeking an answer, we should be sure that they understand the difference between what the Bible calls good and what most people mean by 'good'.

One last point to consider before we move on: this sentence must directly support all that Paul says through 5:13 and then indirectly support the conclusion (Wherefore) that starts in 5:14. Notice that our next sentence says Be...therefore, which means it is a direct result of this sentence. It also says with them and the them is a direct reference to the people of this sentence. Then the sentence after that starts with For which means it is giving another reason for the commandment in 5:7. It is actually another way of looking at what is said in this sentence and the considerations of 5:8-10 match exactly with what is said in this sentence and what is said here must agree with what is said there. The next two sentences are added unto 5:8-10 and are therefore directly connected to it. All of this matches the general rule that a proper interpretation always supports the context and is supported by the context.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for 2Corinthians C2S5 for links to every place in 2Corinthians where we find forms of the word cause along with the definition from Webster's 1828 . That definition gives this word legal implications. The functional definition is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right. this is a legal, scriptural and popular use of the word'. While the word because is used when we have 'a reason that already exists', that reason does not have to be sufficient to bring legal suit.

Please see the note for Colossians 3:8 about the phrases children of disobedience and children of wrath. That note has links to every place in the Bible where we see these sets of words. As explained in that note, children of disobedience become children of wrath so long as they continue to disobey. Also, the only way to avoid God's wrath, even as the children of God, is to obey and continue to obey.

Webster's 1828 dictionary defines obedient as: 'Submissive to authority; yielding compliance with commands, orders or injunctions; performing what is required, or abstaining from what is forbid. The chief his orders gives; the obedient band, with due observance, wait the chief's command.' please also see the note for Romans C6S12 about the word obedience. Please see the note for Romans C2S5 about the phrase obeying unrighteousness. Please see the note for Romans C1S16 about the phrase disobedient to parents. Please see the note for Romans C1S16 about the word disobedient. Please see the notes for Romans C6S12 and Philippians 2:12 about the word disobedience.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'no. Jer 29:8-9,31; Eze 13:10-16; Mic 3:5; Mt 24:4,24; Mr 13:5,22; Ga 6:7-8; Col 2:4,8,18; 2Th 2:3,10-12; 1Jo 4:1 vain. 2Ki 18:20; Jer 23:14-16 cometh. Nu 32:13-14; Jos 22:17-18; Ps 78:31; Ro 1:18; Col 3:6 children. Eph 2:2-3 disobedience. or, unbelief. Heb 3:19; 1Pe 2:8(Gr) General references. exp: Pr 14:12.'

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C5-S5 (Verse 7) Be not ye therefore partakers with them.

This sentence tells us what not to Be as a consequence (therefore) of what we were told will happen to the them of the prior sentence. (Please see the note above.) the them (of the prior sentence) are children of disobedience and the [men who] deceive you with vain words. The children of disobedience are a direct result of the [men who] deceive you with vain words. Both groups try to corrupt those around them and get others to act like they do. in this sentence Paul clearly says 'Don't do it!!'.

Webster's 1828 dictionary defines partaker as:

PARTA'KER, n.

One who has or takes a part, share or portion in common with others; a sharer; a participator; usually followed by of.

If the Gentiles have been made partakers of their spiritual things-- Rom.15.
Sometimes followed by in.
Wish me partaker in thy happiness--
If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Matt. 23.

An accomplice; an associate.

When thou sawest a thief, thou consenters with him, and hast been partaker with adulterers. PS. 50.

Forms of this word are found in Psalms 50:18; Matthew 23:30; Romans 11:17; 15:27; 1Corinthians 9:10, 12-13, 23; 10:17-18, 21, 30; 2Corinthians 1:7; Ephesians 3:6; this verse; Philippians 1:7; Colossians 1:12; 1Timothy 5:22; 6:2; 2Timothy 1:8; 2:6; Hebrews 2:14; 3:1, 14; 6:4; 12:8, 10; 1Peter 4:13; 5:1; 2Peter 1:4; 2John 1:11; Revelation 18:4. In addition, the Treasure of Scripture Knowledge adds Numbers 16:26; Proverbs 1:10-17; 9:6; 13:20.

If you study these references out you should see that even though one person does less of something than other people do, they still reap the same reward as everyone else. We see this principal in the law of man. If someone is killed in a felony the person who helped to plan the crime, but did not go to do it, is just as guilty of murder as the person who pulled the trigger. Think of how God held David guilty for the murder of Uriah. Basically, this sentence tells us to think about all of the consequences that will happen to the people of the prior sentence and realize that you will receive all of those consequences even if you participate 'only a little bit'. With this in mind, it should be clear why I say that Paul clearly says 'Don't do it!!'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Eph 5:11; Nu 16:26; Ps 50:18; Pr 1:10-17; 9:6; 13:20; 1Ti 5:22; Re 18:4 exp: Le 11:16.'

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C5-S6 (Verse 8-10) Our changed life proves our claims of salvation and sanctification.

Our walk proves what spirit we are really following.

Equivalent Section: Our changed walk proves that God changed us.

For ye were sometimes darkness,
but now are ye light in the Lord :.

Equivalent Section: Our changed walk proves our claim of salvation.

walk as children of light:.

Equivalent Section: Our changed walk proves what is acceptable unto the Lord.

(See Below);
Proving what is acceptable unto the Lord..

Our changed walk shows goodness and righteousness and truth.

(For the fruit of the Spirit is in all goodness and righteousness and truth)

Our sentence starts with the word: for and tells us why the prior sentences told us that we have to display a changed life. Our former life proved that we were living in darkness. If we are truly saved, then we are now light in the Lord. Therefore, If this is true in our personal life, then our life should show the difference. If we truly have he fruit of the Spirit then our life should display that new spiritual life and our life should prove what is acceptable unto the Lord.

Please see the note for This sentence in the Lord Jesus Christ Study. In the middle of telling us how to walk in a way that shows our personal relationship with Christ, Paul says but now are ye light in the Lord. That note deals with the use of Lord in this sentence and the switch from Christ. Please also see the notes for this sentence in the Word Studies on Spirit and on Truth. In addition, the Subject Study called Prove is also applicable to this sentence.

In 5:8, 13 and 14 Paul calls us light. He contrasts this to darkness in 5:8, 11 and 6:12. Light and darkness are used to represent opposing spiritual forces with the forces of God being light and the forces of Satan being darkness. Paul is reminding us that God doesn't save us just for our good but so that we can join the spiritual warfare on God's side. When we get saved, we call upon the name of the Lord (Genesis 4:26; 1Chronicles 16:8; Psalms 86:5; 99:6; 105:1; 116:13, 17; Isaiah 12:4; Joel 2:32; Zephaniah 3:9; Acts 2:21; 22:16; Romans 10:13; 1Corinthians 1:2). That means that we become citizens of the kingdom of heaven and owe our loyalty to the Lord. The Bible uses the role of Lord for things related to legal and government. Please see the note for This sentence in the Lord Jesus Christ Study for more details on our being the forces of the Lord. Please also see the several notes at Light and Darkness in 1John and the note for Romans 13:12 for links to every place in the New Testament where the word light and the word darkness are both used, along with further notes about related verses.

In general, we can say that light is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way.'

This sentence has two colons which divide it into three Equivalent Sections. In addition, it starts with For, which means that it provides the reason for the instructions given in the prior sentence. Further, the next sentence starts with And, which means that it is added to this sentence. All of these sentences go together to tell us how to be the forces of light in this spiritual warfare.

in this sentence, Paul equates walk as children of light to Proving what is acceptable unto the Lord. When a person says one thing and lives another, they prove themselves to be liars and Satan is the father of lies. In many ways and many times in the Bible we are effectively told to 'put up or shut up' because the lying hypocrites within the church do more to damage the cause of God than those people who are openly supporting the forces of darkness. Our loyalty to the forces of light is proven before men by how we walk, not what we talk. Since this sentence starts with For, it is giving us the reason for what came before it. That is, in the prior sentence we were told that if we let man deceive you with vain words (words that sound good but have no true substance with them), then we become God's children of disobedience and will suffer the wrath of God. The only way to not suffer the wrath of God is Be not ye [each and every one of you personally] therefore partakers with them. In order to prove what is acceptable unto the Lord we must have substance to our walk that vain people do not have.

Not only are we told about our walk before our current sentence, but the next sentence has a similar, but stronger message. The next sentence says And (in addition) have no fellowship (don't hang around, agree with or support in any way) with the unfruitful works of darkness (all works of darkness produce results which are the opposite (undo) of our spiritual fruit from God. That's why Paul calls them unfruitful). God continues with but (go in a different direction with the same subject) rather reprove them (openly prove them to be in error). God continues with For it is a shame even to speak of those things which are done of them in secret. That is, don't discuss the details of what the forces of darkness are doing. Just point out the unfruitful results of the works of darkness and skip the details. For example, Reformers Unanimous doesn't have anyone speak about their sin but has them speak about the victories from walking with Christ by speaking of the changes in results (fruit). This practice by RU matches what we are told to do in this sentence. Not only are we told to avoid supporting the forces of darkness but we are told to actively support the forces of light and old how to do so.

So, we know that our sentence gives us the reason to not be deceived with vain words, and how to avoid the wrath of God and why we have to avoid being partakers of the unfruitful works of darkness and why we are to rather reprove them. With this in mind, let's look at the details of this sentence.

The First Section was summed up as 'Our changed walk proves that God changed us'. If you are in a burning building you aren't saved until your circumstances are changed. Likewise, we have no basis for claiming to be spiritually saved until God changes us. Where Paul says For ye were sometimes darkness...but now are ye light in the Lord we see that we personally are inside (are ye) must change and that change is seen in our changed loyalties in this spiritual warfare. When Paul says ye were darkness he means you didn't just look at the things of darkness and you didn't just agree with or desire the things of darkness but darkness defined your person and, as a result, you actively promoted darkness. Whatever your favorite sins were, you tried to get your friends involved in them. If anyone called your activities sin or in any way disagreed with your sin, you insulted them if not doing more to keep people from listening them. Likewise, someone who is truly saved should show the same effort in promoting the things of light.

Since it always takes more work to fix something than to destroy or make a mess, we each have a lot of light that we need to bring into this world just balance out the darkness that we brought into it and not leave the world in worse shape because of our living. In order to bring that light, Paul tells us that it has to be in the Lord which means it has to be done how the Lord says and when the Lord says and why the Lord says. Later in this epistle, Paul is going to tell lots of people to submit / obey their God given authority. A whole lot of so-called Christian obedience is not in the Lord because it does not bring light to rebellious people who want to live in rebellion while claiming to be going to heaven. Paul puts this claim that we are each personally (ye) light in the Lord right in the middle of telling us about how we are to personally follow Christ because he wants to give us an independent standard that lets us know if we have met a minimum requirement to say that we are following Christ. Simply put, you are not in Christ and 'Christ is not in' you unless there is more light of the Lord in the place that you live because of your personal life. That means that we aren't 'good Christians' when we just pray and read our Bible and go to church. We have to try to actively put the Lord's light into the lives of people who enjoy their darkness and who are actively promoting their darkness. This can be seen in 5:14 which tells us Christ shall give thee light. If light isn't coming out of your life then it is because you aren't allowing Christ to live through you. That only happens if you're lost or if you decided to exercise your free will and ignore Christ's directions for your personal life.

The Second Equivalent Section of this sentence tells us walk as children of light. Children show the character of their parents. 1John 1:5 tells us that God is light, and in him is no darkness at all. Again, all of John's gospel, especially John 1 and 9:5 and 12:46 tell us that Jesus is the light (I am the light of the world. please see John 1:4-5, 7-9; 3:19-21; 5:35; 8:12; 9:5; 11:9-10; 12:35-36, 46.) Jesus tld Phillip in John 14:9 Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? therefore, if God the Father and Jesus are light and Jesus is the Son of God who showed the Father by living as the Son of light (God), then the only way that we can walk as children of light is if others see Jesus and God the Father in the way that we live. Walk as children of light means to live as Jesus did and bring the light of God to a sin darkened world. Please see the Study called Jesus used the Holy Spirit for more details on how we are to do this. You should be able to see how this is equivalent to the First Section of this sentence since what I said the First Section meant matches what the Gospels report that Jesus did to bring God's Light to this world. That is, our walk as children of light should match the fact that each and every one of us personally are...light in the Lord if we truly are saved.

The third Section tells us the same thing as the first two Sections, only says it in a different way with a different emphasis. That emphasis is seen most easily in the included part. Notice that the included part is past the second colon, which makes it part of the third Section. The included part also has a semi-colon, which makes it a separate Step from the rest of the third Section. The included part is also placed where many people will think that it is actually part of the Second Section, and it could (truthfully) be applied to the Second Section or to the third Section equally. It tells us what the fruit of the Spirit is and starts with For which means that it gives the reason why we are to walk as children of light (the Second Section) even while this included part is the First Step of the third Section.

Please note that this is the fruit of the Spirit and not our fruit. Our fruit is the multitude of souls that we lead to salvation and to spiritual maturity.

Fruit is something that takes time and requires the hand of God. Plant many apples and some will sprout trees and some will not. Treat all of the trees the sameans you will get different quantities and qualities of fruit on each tree. This difference is due to God. Also, you don't get a full grown tree bearing fruit the day after you plant. Even strawberries and other plants which fruit quickly take at least several weeks to fruit after being planted. Therefore, the fruit of the Spirit doesn't show in someone's life until after a considerable amount of time after they started 'sowing' obedience to God and spreading God's light into the world around them.

The fruit that God brings into His people's lives is in goodness and righteousness and truth. That means that goodness and righteousness and truth is the 'ground' that the fruit of the Spirit is grown in. You have to have the right 'ground' before you can plant anything in it and expect it to grow. Goodness and righteousness and truth are not the result of the fruit of the Spirit but are actually the prerequisite of the fruit of the Spirit.

Men don't judge as God judges and we would say that the religious person is Godly but that is why God tells us to how to judge (Matthew 7:1; Luke 6:37; John 7:24; Romans 2:1; Romans 14:4; 1Corinthians 4:3; James 4:12). In these places we learn that God's method of judgment is different than man's method of judgment. We also see that we are to judge outward things, like actions, attitudes and fruit, but we are to avoid judging the inner person. God reserves that for Himself and we may be punished if we step into God's reserved position. Therefore, we are to walk as children of light so that God can add in goodness and righteousness and truth in into those qualities He (the Spirit) can grow His fruit in our lives. The result allows us to be Proving what is acceptable unto the Lord.

Notice that the First Step is letting the Holy Spirit to bear fruit and the Second Step is proving. We can not prove anything until after we have the correct proof. Therefore, we need goodness and righteousness and truth that the Holy Spirit can use to grow His fruit which will allow us to prove what is acceptable unto the Lord by pointing to that fruit and telling people to judge us by our fruit and not by our religion. Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness is used and for links to every place in Romans where the word good is used.

The Second Step of the third Section tells us that we are to be Proving what is acceptable unto the Lord. Proving is an ongoing action verb. That means that we have to continue to Prove what is acceptable unto the Lord. In order to prove, we need evidence that actually proves, which means that we need to continue to have the fruit of the Spirit, which means that we need to continue to be light in the Lord and walking as children of light so that the Spirit can take the spiritual seed that we are sowing and turn it into the fruit that we need to Prove what is acceptable unto the Lord. As should be obvious, all of these parts are saying the same thing but saying them different ways and from different points of view, which makes them equivalent. In addition, we see Lord is used in this sentence twice (ye light in the Lord and Proving what is acceptable unto the Lord). That makes it a basis for doctrine. In addition, the Bible uses Lord to tell us about things that we will be judged for. Since this is in the middle of a chapter about how we are to walk as lead by Christ, and we see ye is used throughout this section, we can know that each and every one of us will personally give and answer to the Lord at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11) for how we walked. I will close this note with the reminder that we saw the contextual sentences tell us that because of these things cometh the wrath of God upon the children of disobedience and 2Corinthians 5:10-11 makes the terror of the Lord a direct result of the judgment seat of Christ. Further, 2Corinthians 5:11 tells us that we persuade men in order to avoid the terror of the Lord and to persuade men requires Proving what is acceptable unto the Lord, as we are told to do in this sentence. Finally, the judgment seat of Christ doesn't happen until after we leave this life. Therefore, those who think that they are 'all right' just because the Lord hasn't brought judgment upon them yet are Biblical fools.

Please see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the word light and darkness. The functional definition is: 'the spiritual influence of the devil'.

Please also see the notes for Romans C13S15 and Ephesians C5S6 about the word light. Easton's Bible Dictionary defines light as: 'the offspring of the divine command (Ge 1:3). "All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light" (1Ki 11:36; Isa 58:8; Es 8:16; Ps 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps 119:105; Isa 8:20; Mt 4:16, etc.), and the glorious inheritance of the redeemed (Col 1:12; Re 21:23-25). God is said to dwell in light inaccessible (1Ti 6:16). It frequently signifies instruction (Mt 5:16; Joh 5:35). In its highest sense it is applied to Christ as the "Sun of righteousness" (Mal 4:2; Lu 2:32; Joh 1:7-9). God is styled "the Father of lights" (Jas 1:17). It is used of angels (2Co 11:14), and of John the Baptist, who was a "burning and a shining light" (Joh 5:35), and of all true disciples, who are styled "the light of the world" (Mt 5:14)' please see the notes for John 11:9-LJC about the phrase Jesus is our light.

Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. Please see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. The note for James has every verse that contains the fruit of righteousness. The note for Philippians has an extensive doctrinal discussion and shows that the fruit of righteousness is only by Christ. Please see the Study called Relational Prepositions for more about what is by Christ. Please also see the note for Romans C8S21 about the word firstfruits.

Please see the note for Romans C12S1 about the word acceptable. The functional definition is: 'That may be received with pleasure; hence pleasing to a receiver; gratifying; as an acceptable present'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye were. Eph 2:11-12; 4:18; 6:12; Ps 74:20; Isa 9:2; 42:16; 60:2; Jer 13:16; Mt 4:16; Lu 1:79; Ac 17:30; 26:18; Ro 1:21; 2:19; 2Co 6:14; Col 1:13; Tit 3:3; 1Pe 2:9; 1Jo 2:8 but. Isa 42:6-7; 49:6,9; 60:1,3,19-20; Joh 1:4-5,9; 8:12; 12:46; 1Co 1:30; 2Co 3:18; 4:6; 1Th 5:4-8; 1Jo 2:9-11 exp: Ac 17:30. walk. Eph 5:2; Isa 2:5; Lu 16:8; Joh 12:36; Ga 5:25; 1Pe 2:9-11; 1Jo 1:7 exp: Joh 12:35; 1Th 2:12. General references. exp: Le 11:16; Song 2:11; 1Th 5:5.
the fruit. Ga 5:22-23 goodness. Ps 16:2-3; Ro 2:4; 15:14; 1Pe 2:25; 3Jo 1:11 righteousness. Php 1:11; 1Ti 6:11; Heb 1:8; 11:33; 1Pe 2:24; 1Jo 2:29; 3:9-10 truth. Eph 4:15,25; 6:14; Joh 1:47 General references. exp: Le 11:16.
Proving. 1Sa 17:39; Ro 12:1-2; Php 1:10; 1Th 5:21 acceptable. Ps 19:14; Pr 21:3; Isa 58:5; Jer 6:20; Ro 14:18; Php 4:18; 1Ti 2:3; 5:4; Heb 12:28; 1Pe 2:5,20 exp: Ro 12:1. General references. exp: Le 11:16.'

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C5-S7 (Verse 11) Addition to Proving what is acceptable unto the Lord.

And have no fellowship with the unfruitful works of darkness,
but rather reprove them..

Simply put: our sentence tells us: 'Stop doing those things, stop going where those things are done, and stop hanging with people who do those things'

This sentence is added unto the prior and the notes for the prior sentence explain the context and how these two sentences are related. (Please see the note above and the notes which are accessed using the links within the note above.) Basically, the prior sentence told us that ye were sometimes darkness, but now are ye light in the Lord:... The ye means 'each and every one of you personally'. Therefore, that sentence told us that we changed our personal basic nature from darkness to light. It also told us that we had the fruit of the Spirit as a result of being in all goodness and righteousness and truth and of staying there. Now our additional sentence warns that we can undo the fruit of the Spirit (unfruitful) by having fellowship with the unfruitful works of darkness. In addition, it tells us that instead of having fellowship with these works that we should reprove them and this is added unto what we do to receive the fruit of the Spirit.

Fellowship occurs 17 times in the Bible within 16 verses (Leviticus 6:2; Psalms 94:20; Acts 2:42; 1Corinthians 1:9; 10:20; 2Corinthians 6:14; 8:4; Galatians 2:9; Ephesians 3:9; 5:11; Philippians 1:5; 2:1; 3:10; 1John 1:3, 6-7). If none of the other verses are looked up, please at least see the note for Ephesians 3:9 which tells us that our fellowship is to be in Christ. Other forms of fellow also occur in the Bible. Webster's 1828 dictionary defines fellowship as:

FEL'LOWSHIP, n.

Companionship; society; consort; mutual association of persons on equal and friendly terms; familiar intercourse.

Have no fellowship with the unfruitful works of darkness. Eph. 5.

Men are made for society and mutual fellowship.

Association; confederacy; combination.

Most of the other Christian princes were drawn into the fellowship of that war. Unusual.

Partnership; joint interest; as fellowship in pain.
Company; a state of being together.

The great contention of the sea and skies parted our fellowship.

Frequency of intercourse.

In a great town friends are scattered, so that there is not that fellowship which is in less neighborhoods.

Fitness and fondness for festive entertainments; with good prefixed.

He had by his good fellowship - made himself popular, with all the officers of the army.

Communion; intimate familiarity. 1John 1.
In arithmetic, the rule of proportions, by which the accounts of partners in business are adjusted, so that each partner may have a share of gain or sustain a share of loss, in proportion to his part of the stock.
An establishment in colleges, for the maintenance of a fellow.

Please also see the note for Philippians 2:1-2 for a definition from Easton's Bible Dictionary. This is often taught as 'two fellows in a ship'. However, the true illustration is: 'two fellows in a ship working together to reach the same goal'.

If we have fellowship with the unfruitful works of darkness we will not have fellowship with Christ and we will not be in Christ.

Please see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the word light and darkness. The functional definition is: 'the spiritual influence of the devil'.

The other word in this sentence which is important is reprove. It occurs 19 times in the Bible (2Kings 19:4; Job 6:25-26; 13:10; 22:4; Psalms 50:8, 21; 141:5; Proverbs 9:8; 19:25; 30:6; Isaiah 11:3-4; 37:4; Jeremiah 2:19; Hosea 4:4; John 16:8; this verse; 2Timothy 4:2). All forms of reprove occur 36 times. Webster's 1828 dictionary defines reprove as:

REPROVE, v.t. L. reprobo; re and probo, to prove.

To blame; to censure.

I will not reprove thee for thy sacrifices - Ps. 50.

To charge with a fault to the face; to chide; to reprehend. Luke 3.
To blame for; with of; as, to reprove one of laziness.
To convince of a fault, or to make it manifest. John 16.
To refute; to disprove. Not in use.
To excite a sense of guilt. the heart or conscience reproves us.
To manifest silent disapprobation or blame.

The vicious cannot bear the presence of the good, whose very looks reprove them, and whose life is a severe, though silent admonition.

The main verses which we need to be concerned with occur in the New Testament. They are:

Luke 3:19 which tells us how John the Baptist reproved Herod the tetrarch and got his head cut off for his effort.
John 3:20 which tells us For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
John 16:8 which tells us And when he (the Holy Spirit) is come, he will reprove the world of sin, and of righteousness, and of judgment:
This verse
5:13. (See that note.)
2Timothy 4:2 which tells the preacher that he is to Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

Think of reprove as 'prove again' because God has already proven to people that their sin is wrong. However, they choose to not pay attention to that proof. Therefore we need to 'prove again' that their sin is wrong and carries greater consequences than they want to pay. From these New Testament verses we learn:

Luke 3:19 - We are to obey this command regardless of personal consequences in this world because God will reward us more than we lose here.
John 3:20 - People are going to hate and reject our reproof.
John 16:8- We need to let the Holy Spirit guide our reproof.
5:13 - If the light of the Bible does not make manifest (it's not in the Bible) then we are not to reprove the person for what we personally (or religiously) disagree with.
2Timothy 4:2 - this is our job but it is to be done with all longsuffering and doctrine.

It is said that there is no one as hard on a sin as someone who used to do it and stopped. Someone who never did a particular sin can provide lots of Bible verses and studies and many other things to show the consequence of that sin. However, they never have the authority of someone who can honestly say 'Been there! Done that! I experienced these consequences.' If we reprove the sins that we used to do then the people still doing them will stop fellowshipping with us and stop tempting us to start the sin again. If we don't reprove the sins that we used to do then it is only a matter of time before we start doing that sin again and our consequences will be far worse than when we first stopped doing the sin. (Hebrews 6:4-6; Matthew 12:43-45; Luke 11:24-26).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'no. Eph 5:7; Ge 49:5-7; Ps 1:1-2; 26:4-5; 94:20-21; Pr 4:14-15; 9:6; Jer 15:17; Ro 16:17; 1Co 5:9-11; 10:20-21; 2Co 6:14-18; 2Th 3:6,14; 1Ti 6:5; 2Ti 3:5; 2Jo 1:10-11; Re 18:4 unfruitful. Pr 1:31; Isa 3:10-11; Ro 6:21; Ga 6:8 works. Eph 4:22; Job 24:13-17; Joh 3:19-21; Ro 1:22-32; 13:12; 1Th 5:7 but. Ge 20:16; Le 19:17; Ps 141:5; Pr 9:7-8; 13:18; 15:12; 19:25; 25:12; 29:1; Isa 29:21; Mt 18:15; Lu 3:19; 1Ti 5:20; 2Ti 4:2; Tit 2:15 exp: Pr 28:4. General references. exp: Le 11:16,24; De 20:18; Pr 1:10; 4:15; 5:8; 14:7; Jer 16:8; Eph 5:7.'

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C5-S8 (Verse 12) Don't even talk about secret sin done by others
For it is a shame even to speak of those things which are done of them in secret.

This sentence starts with For and tells us why we should have no fellowship with the unfruitful works of darkness. I mentioned a couple of advantages in the note above but this sentence gives us God's reason. God says that it is a shame even to speak of those things which are done of them in secret and when you have fellowship with someone you talk about the things that you do. God tells us to not even talk about the details because that is one way to avoid being tempted into participating. (Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word secret and provides the definition from Webster's 1828 .)

Now a lot of people like to misquote this verse and take it out of context. The context is that God is saying to not have fellowship or speak of those things which are done of them in secret with the them referring back to the people of the prior sentence who participate in the unfruitful works of darkness. In addition, the context is pointing to the whoremonger, or unclean person, or covetous man of 5:5. However, the religious person applies this restricting of speech to the word of God. That takes this verse completely out of context.

In particular they say that we can't talk about physical life and the process of reproduction when that is the specific example that God gives us to understand salvation. By removing our God given example they remove part of the understanding that it teaches and then they substitute other erroneous teachings. For example, God uses the relationship between a man and a woman as a picture of the relationship between Christ and the church later in this chapter (5:31-32). Anyone who truly understands a marriage relationship knows that bedroom exercises don't show true intimacy. An old couple who know each other well enough to finish the other person's sentence display true intimacy. However, the religious person wants to remove this God given example so that they can deny the true intimacy (knowing how God thinks and feels) from salvation. Anyone who is a Godly parent understands the personal relationship between a parent and their child. Yet the religious person leaves our the and that ye may believe on the name of the Son of God of 1John 5:13. That speaks of our ongoing personal relationship, as a child of God, that is part of true Biblical salvation. The religious person wants to say that we can that ye have eternal life while denying the ongoing personal relationship that is illustrated by the relationship between a truly Godly parent and their child.

In addition, to causing us to lose the understanding that God wants us to have, the religious person is slandering our God. As Biblical Christians we are supposed to be like Christ, Who is God. When the religious person says that it is a shame even to speak of those things which Christ speaks about, they are saying that Christ is wrong to speak about them (1Samuel 8:7). It is important for us to keep the context of this sentence when we use it. It is referring back to the people of the prior sentence who participate in the unfruitful works of darkness. In addition, the context is pointing to the whoremonger, or unclean person, or covetous man of 5:5.

Please see the notes for Romans C5S2; 1Corinthians C6S7 and Philippians 1:19-20 about the word ashamed. The functional definition is: 'Affected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed.

Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans 11:1 about the phrase I say.

Please see the note for Romans C16S33 about the word secret. The functional definition is: 'Properly, separate; hence, hid; concealed from the notice or knowledge of all persons except the individual or individuals concerned'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. Eph 5:3; Ro 1:24-27; 1Pe 4:3 in. 2Sa 12:12; Pr 9:17; Ec 12:14; Jer 23:24; Lu 12:1-2; Ro 2:16; Re 20:12'

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C5-S9 (Verse 13) Wake up and actively obey in order to understand.

But all things that are reproved are made manifest by the light:
for whatsoever doth make manifest is light..

This sentence starts with But which means it has the same subject as the prior sentence while going in a different direction. In addition, the colon in it gives us two Equivalent Sections, which means we have two ways of looking at the same subject in similar ways and both of these ways differ from the way the prior sentence looked at this subject. In addition, the action verb of the First Section is reproved, which is the same action verb of the last Section of 5:10.

What all of this structural analysis comes to is that everything from 5:8 through 5:14 is talking about the same thing. All of these verses give us Paul's analogy of God's light which opposes sin's darkness. These verses look at the same subject from several different perspectives so that we can get a clear understanding of it. In addition, most of us should understand one perspective better than another but everyone should find one of the perspectives that they can understand. That means that all of these sentences (verses); attached notes (including the next one); and notes that are reached from links within these notes; should be considered together. In addition, the separate sub-Study called Light and Darkness in the Book Study on 1John should also be considered since John gives us another perspective on the same subject.

Our sentence uses the phrase Wherefore he saitht to reference Isaiah 51:17; Isaiah 52:1; Isaiah 60:1 and the verses which follow those references. Next, our sentence says: Awake thou that sleepest, and arise from the dead. This means: 'stop acting like you are spiritually asleep, or dead, and act like you are spiritually alive'. Then, our sentence says: and Christ shall give thee light. This means that Christ will add (and) light ('spiritual understanding') to those people who are actively engaged with the work of the kingdom of God.

The note for 5:14 provides a definition and Bible references for the word reproved. The functional definition is: 'o blame; to censure'.

The other important word in this sentence is manifest. Forms of this word occur 53 times in 50 verses. Webster's 1828 dictionary defines manifest as:

MAN'IFEST, a. L. manifestus.

revealed in every possible way; apparent; not obscure or difficult to be seen or understood. From the testimony, the truth we conceive to be manifest.

Thus, manifest to sight the god appeared.

That which may be known of God is manifest in them. Rom.1.

Detected; with of.

Calistho there stood manifest of shame. Unusual.

MAN'IFEST, n. An invoice of a cargo of goods, imported or laden for export, to be exhibited at the custom-house by the master of the vessel, or the owner or shipper.

While I could go through the verses that use this word, I won't. When the Bible uses the word manifest it means to reveal something in every detail and from every perspective so that anyone who claims to not understand proves that they have deliberately choose to ignore all of the proof provided. Revelation 15:4 says, Who shall not fear thee, of Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. Imagine going through the Great Tribulation and then claiming that you didn't understand that God was upset with sin. The Great Tribulation is the ultimate manifestation but we are told in this sentence that God's light does a similar thing to sin and the things of darkness. If we try to hold onto sin and the things of darkness and then claim that we didn't understand then all in heaven will judge us to be fools who deliberately ignored what God's light made manifest.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'reproved. or, discovered. La 2:14; Ho 2:10; 7:1 exp: Joh 3:20. For. Mic 7:9; Joh 3:20-21; 1Co 4:5; Heb 1:13'

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C5-S10 (Verse 14) Wake up and pay attention!

Wherefore he saith,
Awake thou that sleepest,
and arise from the dead,
and Christ shall give thee light..

Please see the note for This sentence in the Lord Jesus Christ Study. That note explains this sentence in detail. Basically, this sentence tells us the result (wherefore) of the prior sentences. In the prior sentences we saw that we were made God's light (now are ye light in the Lord - 5:8). As a result we will be judged according to how much light or darkness our life displays (5:10). In addition, we will be judged if we fellowship with the unfruitful works of darkness and if we fail to reprove them (5:11). Further, we will be judged if we fail to let God's light to manifest the things of darkness so that they can be reproved (5:12-13). Now we are told that the light which is required to reprove the things of darkness come from Christ. That means that we need to get this light from Christ if we want to have good results at our personal judgment. Based upon all of this we are told that whether we are asleep or are dead we need to change our response to Christ so that He gives to each of us personally (thee) the light which we need to do the job our Lord gave to each of us. We receive this light when we are in Christ and do not receive it (but are guided by darkness) when we are not in Christ.

Those saved people who are not maintaining their personal relationship with God in Christ are either asleep or dead and this command tells us to start responding and the context tells us that we will be judged for our response or non-response. As said, this is explained in detail in the This sentence in the Lord Jesus Christ Study. In addition, the next sentence starts with see then, which means if gives a command based upon this sentence. The proper interpretation of this sentence will convince people to obey the next sentence and an erroneous interpretation of this sentence will allow people to believe that they can disobey the next sentence.

Please see the note for Romans intro about the word wherefore. The functional definition is: Wherefore 'tells us a result (for) that occurs where ever you look'.

Please see the note for 1Corinthians C15S31 about the word awake. The functional definition is: 'To rouse from asleep'.

Please also see the note for 1Corinthians C11S34 about the phrase 'sleep is physically dead but spiritually alive'. In our current sentence, the word sleep is used symbolically for the opposite. 'sleep is physically alive but spiritually dead'. Please see the note for Mark 4:26-27 about the word sleep. The functional definition for this word is: 'To take rest by a suspension of the voluntary exercise of the powers of the body and mind'.

Please see the note for Mark 10:1 about the word arise / arose. The functional definition for this word is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places. to begin; to spring up; to originate'.

Please see the note for Romans C6S4; 1Corinthians C15S20; Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. or, it. Awake. Isa 51:17; 52:1; 60:1; Ro 13:11-12; 1Co 15:34; 1Th 5:6; 2Ti 2:26 (margin) exp: Job 14:12; Joh 11:11. arise. Eph 2:5; Isa 26:19; Eze 37:4-10; Joh 5:25-29; 11:43-44; Ro 6:4-5,13; Col 3:1 exp: 1Ch 22:16; Isa 60:1; Ac 12:7. Christ. Joh 8:12; 9:5; Ac 13:47; 2Co 4:6; 2Ti 1:10 General references. exp: Pr 24:33; Lu 24:45.'

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C5-S11 (Verse 15-16) How to walk.

See then that ye walk circumspectly,
not as fools,
but as wise,
Redeeming the time,
because the days are evil..

This sentence starts with See then that ye walk. The then means 'after doing the command of the prior sentence'. (Please see note above for details.) that means after we personally receive light from Christ to guide our walk. Most people know Psalms 119:105 which says Thy word is a lamp unto my feet, and a light unto my path. that verse is good and assures us that Christ will not lead us contrary to God's literal word even when He leads us contrary to what religious leaders tell us God's word says. However, there are (supposedly) over 31,000 verses in the Bible and finding the ones which apply to my particular circumstance is what the personal leading from Christ provides to the saved person. That is literally what this sentence is telling us to do. Consider the definition from Webster's 1828 which defines circumspect as:

CIRCUMSPECT, a. Literally, looking on all sides; looking round. Hence,

Cautious; prudent; watchful on all sides; examining carefully all the circumstances that may affect a determination, or a measure to be adopted.

This means that we need to look at all of the places that the Bible talks about whatever decision we have to make while trusting Christ to guide us. James 1:5 tells us If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.. So if we claim this promise and truly look all around us (not just doing what some man tells us to do) and search the Bible for the guidance that we need, we are promised that Christ will 'shine a light' on the part of the Bible that we need to pay attention to. If we don't see that light from Christ then the prior sentence says that we are asleep or are dead or we have not been diligent enough (Hebrews 11:6) to meet God's definition of circumspectly as used in this sentence.

There are 13 verses which use light and walk within the Bible. While I will not go over them here, the reader can glean understanding just by skimming them. They are: 1Kings 16:31; Psalms 56:13; 89:15; Isaiah 2:5; 50:11; 59:9; Romans 13:12; John 8:12; 11:9-10; 12:35; this verse; 1John 1:7; Revelation 21:24.

Those verses show us that we should walk following certain directions and that we should avoid and not follow certain directions. That means we need to look at all possibilities and know which to follow and which to avoid before we take a step or we can be lead in a wrong direction even while we look in the Bible. In addition, to what those verses teach, we should also look at the 6 places that Paul talks about our walk within this epistle. They teach us:

2:10 : Our walk is to be according to God's Law (ordinances).
4:1 : Our walk is to be according to the attitude that would make us worthy of the vocation wherewith ye are called.
4:17 : Our walk is to not contain anything of the sinful ways of the world.
5:2 : Our walk is to be in love, as Christ also hath loved us.
5:8 : Our walk is to be as children of light.
This sentence: Our walk is to be under the personal guidance of Christ after we have examined all relevant verses in the Bible.

Our sentence goes on to say that if we do this we will be wise but if we don't then we will be fools. Our sentence also warns us that the days are evil. That means that all around us are evil influences and if we are not careful and circumspect then our walk will be influenced by evil.

This leaves the phrase that many people have preached on: Redeeming the time. While I can remember many messages and references to this phrase I don't recall any presenting the context. However, most preaching that I heard on this phrase did match the Biblical use of this word. Forms of this word occur 142 times in 119 verses of the Bible. The first usage is Genesis 48:16 where Israel is blessing the sons of Joseph on his death bed and he prays for the Angel which redeemed me from all evil (Bible capitalizes Angel to show that this is a Christophany) to bless the lads; and... So we see that redeemed not only means 'Ransomed; delivered from bondage, distress, penalty, liability, or from the possession of another, by paying an equivalent' (Webster's 1828 ) but it also means 'changed his life to remove evil'. Once more we see a minor difference between the Bible usage of a word and the definition given to in in men's dictionaries, even the 1828 .

Forms of the word redeem occur 11 times in the New Testament. The two times in the gospels and the 3 times in Revelation are talking about the Jewish Nation, which have a slightly different application of this word than non-Jews have. Forthe rest of us, these 6 occurrences are significant. The 5 (other than this sentence) are:

Galatians 3:13 which tells us that our salvation was paid for by Christ (Who sanctifies us after our initial profession) and that we might receive the promise of the Spirit through faith. Thus, we see changes after the purchase price was made.
Galatians 4:5 which tells us that we might receive the adoption of sons. This chapter teaches the changed nature that comes after our initial profession because of the change that Christ brings to all who are truly saved.
Colossians 4:5 uses the exact phrase of redeeming the time. It also says that this must be done in wisdom, which we receive only through our ongoing personal relationship with God that is in Christ.
Titus 2:14 is part of a complex sentence which goes from 2:11 through 2:14 and talks about our salvation, sound doctrine, and how true Biblical salvation Teaches us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and Godly, in this present world;...
1Peter 1:18 says Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;. The phrase from your vain conversation makes it pretty clear that we are supposed to not remain in those old ways of living.

If the reader researches all of the other verses they should see this word linked to a salvation that results in a changed life. Yes, He paid our debt but he only redeems those people who are going to let him change them from all evil. Putting this with all of the other details of this sentence we find a command to be very careful in looking at all considerations on how to walk and be sure to let Christ lead us in a way which shows how He changed our life after our initial profession.

Please see the note for 1Corinthians C13S9 about the word see / sight / seen. The functional definition, which deals with the physical world, is: 'a physical sense which conveys information about the physical world to the brain'. However, when applied to abstract mental or spiritual things, the word see is better defined as: 'a process which conveys information and understanding to the person'. This word is often used symbolically for spiritual understanding. Please also see the note for John 6:40-LJC about the phrase see the Son.

The only other place where the Bible uses any form of the word circumspect is Exodus 23:13, whoich says: And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth. Webster's 1828 defines this word as: 'adv. Cautiously; with watchfulness every way; with attention to guard against surprise or danger'.

Please see the note for 1Corinthians C1S12 about the word wisdom. The functional definition is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for Romans 1:14 about the word unwise. Please also see the notes for Romans C16S23 and 1Corinthians C1S12 about the word wise.

Please see the note for Romans C8S21 for links to every place in the Bible where the word redemption is used along with a short note about the use of the word within each verse. Please also see the note for Colossians 4:5 for links to every verse within the New Testament which uses forms of the word redeem. There are a couple of dictionary definitions and links from other commentators. The functional definition is: 'Ransoming; procuring deliverance from captivity, capture, bondage, sin, distress or liability to suffer, by the payment of an equivalent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'See. Eph 5:33; Mt 8:4; 27:4,24; 1Th 5:15; Heb 12:25; 1Pe 1:22; Re 19:10 walk. Ex 23:13; Mt 10:16; 1Co 14:20; Php 1:27; Col 1:9; 4:5 exp: Joh 12:35. not. 2Sa 24:10; Job 2:10; Ps 73:22; Pr 14:8; Mt 25:2; Lu 24:25; Ga 3:1,3; 1Ti 6:9; Jas 3:13 General references. exp: Ge 5:22; Pr 2:11.
Redeeming. Ec 9:10; Ro 13:11; Ga 6:10; Col 4:5 the days. Eph 6:13,15; Ps 37:19; Ec 11:2; 12:1; Am 5:13; Joh 12:35; Ac 11:28-29; 1Co 7:26,29-31'

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C5-S12 (Verse 17) Understanding the will of the Lord is a result of walking circumspectly.

Wherefore be ye not unwise,
but understanding what the will of the Lord is..

This sentence starts with Wherefore, which means 'No matter where you look our under what circumstances this is the result of what was just said'. In addition, the next sentence (5:18-21) is added onto our result by starting with And. Between the two we have several results which always occur when the saved person walks circumspectly...Redeeming the time and doing the (proper interpretation of the) rest of the sentences that came before this. Supposedly, a lot of people spend a lot of their life searching for understanding what the will of the Lord is. Well, our sentence tells us how to get that and the note for this sentence in the lord Jesus Christ Study explains the details. As also explained in that note, the not unwise of this sentence is different from being wise.

Please see the note for Romans intro about the word wherefore. The functional definition is: Wherefore 'tells us a result (for) that occurs where ever you look'.

Please see the note for 1:1 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be. Eph 5:15; Col 4:5 understanding. De 4:6; 1Ki 3:9-12; Job 28:28; Ps 111:10; 119:27; Pr 2:5; 14:8; 23:23; Jer 4:22; Joh 7:17; Ro 12:2; Col 1:9; 1Th 4:1-3; 5:18; 1Pe 4:2'

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C5-S13 (Verse 18-21) Five Steps to add to our understanding what the will of the Lord is.

First Step: Remove the influence of sin.

And be not drunk with wine,
wherein is excess;.

Second Step: be filled with the influence of God.

but be filled with the Spirit;.

Third Step: Do personal worship.

Speaking to yourselves in psalms and hymns and spiritual songs,
singing and making melody in your heart to the Lord;.

Fourth Step: Do personal praise and thanks.

Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;.

Fifth Step: Trust God to work through His people to guide you.

Submitting yourselves one to another in the fear of God..

This sentence starts with And, which adds it to the prior sentence. Since it has Five Steps in it, I labeled the sentence 'Five Steps to add to our understanding what the will of the Lord is'. This sentence is the last instruction to all saved people. The next sentence starts instructions to different types of people. There are minor differences in details to each group are due to the differences in people's positions. However, those are only the application of the doctrines already taught which apply to each and every one of us.

The First Step of this sentence is And be not drunk with wine, wherein is excess. Now there is a lot of preaching about wine and I am not going to answer everybody's claims in this study. I also will not get into a deep study dealing with all of the permutations. I will give a simple overview of only the main points.

The first word of this phrase is And, which means 'add onto your commandment from the Lord' (which we will be judged according to our obedience) of be ye not unwise, but understanding what the will of the Lord is. there are places in the world today that are still like things were when this was written insofar as polluted water goes. The simplest way to kill harmful bacteria is with a little alcohol to the water. We also have 1Timothy 5:23 which tells us Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. Neither of these apply to most Christians reading the English Bible today. There should be no question about drinking wine being unwise for most Christians reading the English Bible today. Therefore, regardless of what doctrinal argument someone might give, there should be no question that such action violates this commandment to be ye (each and every one personally) not unwise.

Wine is used in this phrase as a 'type' of fleshly sin. A drunk person has lost control of themselves and their flesh (under the control of the 'spirits') is controlling them instead of God's Spirit controlling them. Anytime that we allow the flesh to take control of ourselves, we are allowing excess which is not to be 'added' to our life because that excess is unwise and can not be added to understanding what the will of the Lord is. 2Timothy 2:22 says Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. Other verses tell us similar things. The first step of having a demonstrated control by God is to stop letting fleshly sins and lusts control us.

Please see the note for Romans 13:13 which has links to every verse in the New Testament which uses the word drunk along with the definition from Webster's 1828 and links to related verses from other commentators.

The Second Step is but be filled with the Spirit. The but means that we are still talking about the same subject while going in a different direction. In Acts 2, at Pentecost, some people thought that the Spirit controlled people were drunk because they were not acting naturally. Those that accused the early church of being drunk didn't look at how the people were acting, only that they were obviously controlled by something other than the natural person. Many people talk about the miracle of John 2, especially John 2:11 which says This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. I find their interpretation of this miracle to be amazing. Giving people alcoholic beverage is completely against the character of a God who never changes (Malachi 3:6; Hebrews 13:8). In addition, neither grape juice nor alcoholic wine will cause these results which are reported by John. This is the gospel which presents Jesus as the Son of God, and we are specifically told that this miracle manifested forth his glory or gave a clearly visible demonstration that Jesus was/is the Son of God. It also says that this was the beginning of miracles, which means it introduced Jesus as the Son of God. Further, John tells us that his disciples believed on him and neither grape juice nor alcoholic wine will cause saving faith. However, Matthew 26:29 and Mark 14:25 and Luke 22:18 all tell us that Jesus said But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. therefore, there is a heavenly fruit of the vine that Jesus will share with His bride at the marriage supper of the lamb (Revelation 19) and as the bridegroom, Jesus would have the right to use some of that heavenly fruit of the vine for the miracle in John 2. I defy anyone to show me any other fruit of the vine that would cause the results reported by John.

Going back to our original verse, after stopping control by fleshly sins, we are to embrace control by the Spirit is a way that people can see. Yes, some lost people and fools might think you are drunk, but those who look at what you are actually doing will see a different type of control. Please see the note for This sentence in the Word Study on Spirit.

The third Step has two phrases and tells us to 'Do personal worship'. The first part of this step is Speaking to yourselves in psalms and hymns and spiritual songs. (Please see the note for Galatians 6:1 in the Word Study on Spirit for notes and links to other verses which deal with the Biblical definition of spiritual.) Many people know that they can't carry a tune and many need to be informed of that fact. However, Speaking doesn't require carrying a tune. In addition, speaking out loud is a great learning tool (I have the grades and personal experience to back my mouth). This garbage about you must be crazy to talk to yourself is of the devil. Lost people have done several surveys and found that the most intelligent and the most successful people all talk to themselves out loud. In fact, more than one study has found a direct correlation between intelligence and how much people talk to themselves out loud. In addition, it will only take a couple of times for some lost person to make a crack and you use that crack to tell them about the word of God that you were speaking out loud, before Satan makes sure that the lost leave you alone. which brings up another thing that speaking out loud to yourself does. It removes the fear of speaking to others. Many people who aren't afraid to talk to others are afraid to talk about the word of God, but speaking the word of God out loud, to yourself, removes the fear of speaking it to others.

In the second phrase of the third Step, we are told to be singing and making melody in your heart to the Lord. This is a type of worship and our worship is supposed to be directed at the Lord. The only times that Jesus accepted worship in the Gospels was when people were personally recognizing Him as 'God in the flesh' and concentrating on His Godhood and not on the flesh. While God the Son's role as Christ has just as much power and authority as His role of Lord, God the Son uses that power and authority in a personal way through His role as Christ. Mixing worship with the personal relationship only destroys the personal relationship.

God the Son uses His power and authority in a group/impersonal; way through His role as Lord. It is the role of Lord that most people associate with God being high and lifted up (Isaiah 6:1). In the Bible, Jesus and Christ are always associated with our personal relationship with the Son of God. As several preachers have pointed out, the life and ministry and writing of Isaiah had a dramatic change after his experience of seeing God as the impersonal Lord (Isaiah 6:1). We are the learn to worship the Lord (not Jesus or Christ) so that we stop dragging God down to the level of man and so that we can personally experience an Isaiah 6:1 worship experience that will change our personal lives.

The Fourth Step is Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ. We can not properly Give thanks until we understand what it cost the other person to give us the gift that we received. When I personally thought about the power and position of God compared to man, and realized that a virus is probably closer to the nature of man than man is to the nature of God, I learned a greater appreciation for the sacrifice of the Son of God. I'm personally sure that the concept of God Himself leaving all that is in heaven (including the worship of angels) to take on the form of sinful human flesh was beyond concept for all angels before God announced His plan. I can imagine Satan gloating about how he won the war with God after getting Adam to sin, only to be flabbergasted when he heard the incomprehensible plan of salvation. So we really do need to worship our Lord and consider Who we are thanking, and what we are thanking Him for and what He paid before we start our thanks so that we can properly thank Him. How many parents have thought that they wasted their money to buy a child an expensive gift only to have the child ignore the gift and play with the box? We need to learn proper appreciation in order to give proper thanks and proper appreciation only comes after proper worship reveals (to our hearts) what God did for us.

Please note that while worship is directed at our Lord, giving thanks is associated with each role of our Lord Jesus Christ. God deliberately choose which role was associated with each activity and deliberately put them both in the same sentence so that we could see His distinction. In worship we are recognizing His great person, power and position. In thanksgiving we are recognizing how He applied those to our personal life. God the Son suffered and died as a literal physical human man named Jesus and He did this so that we could have our sins removed and go to heaven. Christ dies to pay for the sins we do after our salvation and He puts up with all of our childish tantrums so that He can make us like Him. As Lord He makes and enforces just and righteous laws for us to live by. We need to recognize and submit to these differences that God deliberately puts in His Word.

Beyond Giving thanks, we are told to Give thanks always for all things. Some preachers, erroneously, teach that we have to give thanks 'in' all things and not 'for' all things. They conclude that we can thank God for His help during suffering even while we endure/resent (to whatever level) the suffering itself. However, this verse says that we are to thank God 'for' the suffering. I won't go into that detail but will refer the reader to the writings of Peter of this subject. I would also remind the reader that Paul personally suffered much, but his writing shows that he thanked God 'for' his personal suffering. This becomes easier when we understand and consider all that the Son of God did, is doing and will do for us personally through each of His roles as Lord and Jesus and Christ. That's why this verse tells us to give our thanks in the name of our Lord Jesus Christ. You see, it is only when we think about all that the Son of God has done and is doing and will do within each of His roles for us that we can truly appreciate and be thankful. And, while some people erroneously emphasize His completed work to the exclusion of His current and future works, those are important to us personally and appreciating them is needed for an ongoing attitude of thanks. Finally, it is only through His authority that we can approach the throne of God (per Hebrews, He is our high priest, etc). That is why we are to give thanks in the name of our Lord Jesus Christ.

That brings us to our last (Fifth) Step which tells us Submitting yourselves one to another in the fear of God. As pointed out in the note for 5:17, we can face punishment as a result of our facing our Lord at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). A lot of people believe the erroneous doctrine that 'love casts out all fear' while the Bible actually says that perfect love casts out all fear (1John 4:17-18) which also tells us Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. When we refuse to be as he is, we do not have perfect love. However, most of us reject God's perfect love and God's ministry of Herein is our love made perfect because we refuse to obey Him. There are over 90 places in the Bible where God's children are told to 'fear' God, including this epistle in 5:6. (Please see that note and the paper on Fear the Lord). These places teach us that the 'fear of the Lord' is there to help us to stop our sinning. Our flesh doesn't want to obey commands like the one here to Submit yourselves one to another. We are given the fear of God to help us overcome the desires of the flesh.

The other part of this Step is that The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9). Our heart will tell us that we are right when we are wrong. True Biblical Submitting requires us to believe God will make things right even if the person over us is wrong. This verse is not saying, as some claim, that a husband has to submit to his wife. This is saying that no matter who is put over us we are to submit because the Lord let them be put over us and He will judge us for refusing to submit. He will also reward us and make up for anything that our boss does wrong if we submit the right way and with the right attitude.

After this sentence Paul is going to give more specific instructions on submitting. This sentence gives us the reasons for doing all that follows this sentence in Ephesians.

Please see the notes for Romans C13S16 and; Galatians C5S2 about the word drunk / drunkenness. The functional definition is: ' Intoxication; inebriation; a state in which a person is overwhelmed or overpowered with spirituous liquors, so that his reason is disordered, and he reels or staggers in walking'.

Please see the note for Mark 15:23 about the word wine. The functional definition for this word is: 'There are several different drinks which have this name in the Bible. Please see the reference given for more details'. Please also see the note for Luke 7:34 about the word winebibber. Please also see the note for Matthew 21:33-34 about the word winepress.

We find forms of the word excess in: Matthew 23:25; Ephesians 5:18; 1Peter 4:3-4. Webster's 1828 defines this word as: 'Literally, that which exceeds any measure or limit, or which exceeds something else, or a going beyond a just line or point. Hence, superfluity; that which is beyond necessity or wants; as an excess of provisions; excess of light. 2. that which is beyond the common measure, proportion, or due quantity; as the excess of a limb; the excess of bile in the system. 3. Super abundance of anything. 4. Any transgression of due limits. 5. In morals, any indulgence of appetite, passion or exertion, beyond the rules of God's word, or beyond any rule of propriety; intemperance in gratifications; as excess in eating or drinking; excess of joy; excess of grief; excess of love, or of anger; excess of labor. 6. In arithmetic and geometry, the difference between any two unequal numbers or quantities; that which remains when the lesser number or quantity is taken from the greater'.

Please see the note for Mark 14:26 about the word hymn. Easton's Bible Dictionary defines this word as: 'occurs only Eph 5:19; Col 3:16. the verb to "sing an hymn" occurs Mt 26:30; Mr 14:26. the same Greek word is rendered to "sing praises" Acts 16:25 (R.V., "sing hymns") and Heb 2:12. the "hymn" which our Lord sang with his disciples at the 'Last Supper' is generally supposed to have been the latter part of the Hallel, comprehending PS 113-118. It was thus a name given to a number of psalms taken together and forming a devotional exercise.
The noun hymn is used only with reference to the services of the Greeks, and was distinguished from the psalm. the Greek tunes required Greek hymns. Our information regarding the hymnology of the early Christians is very limited'.

Please also see the Galatians 6:1 in the Word Study on Spirit for notes and links to other verses which deal with the Biblical definition of spiritual.

Please see the note for Matthew 26:30 about the words sing / sang / sung. The functional definition for this word is: 'Webster's 1828 defines this word as: 'v. i. pret. sung, sang; pp. sung. 1. to utter sounds with various inflections of melodious modulations of voice, as fancy may dictate, or according to the notes of a song or tune the noise of them that sing do I hear Ex. 32. 2. to utter sweet or melodious sounds, as birds. It is remarkable that the female of no species of birds ever sings. And singing birds in silver cages hung. 3. to make a small shrill sound; as, the air sings in passing through a crevice. O'er his head the flying spear sung innocent, and spent its force in air. 4. to tell or relate something in numbers of verse. Sing of human hope by cross event destroy'd.
SING, v. t. 1. to utter with musical modulation of voice. And they sing the song of Moses, the servant of God, and the song of the Lamb. Rev. 15. 2. to celebrate in song; to give praises to in verse. the last, the happiest British king, whom thou shalt paint or I shall sing. 3. to relate or rehearse in numbers, verse or poetry. Arms and the man I sing. While stretch'd at ease you sing your happy loves'. The words sang and sung ate past-tense forms of the word sing.

We find forms of the word melody in: Isaiah 23:16; Isaiah 51:3; Amos 5:23; Ephesians 5:19. Webster's 1828 defines this word as: 'An agreeable succession of sounds; a succession of sounds so regulated and modulated as to please the ear. to constitute melody, the sounds must be arranged according to the laws of rhythms, measure, or the due proportion of the movements to each other. Melody differs from harmony, as it consists in the agreeable succession and modulation of sounds by a single voice; whereas harmony consists in the accordance of different voices or sounds. Melody is vocal or instrumental. Tomake melody in the heart, to praise God with a joyful and thankful disposition, ascribing to him the honor due to his name. Eph.5'.

Please see the note for Matthew 28:19 about the words alway / always. The functional definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

Please see the notes for Romans 13:1 and Colossians 3:18 about the word submit. The functional definition is: 'To yield, resign or surrender to the power, will or authority of another'.

Please see the notes for Romans C11S25; Philippians 1:12-14 and the Doctrinal Study called Fear the Lord about the word fear. The functional definition is: 'This is the absolute knowledge that we will be hurt beyond our imagination. We are not to fear anything but the Lord. We are to fear the Lord'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be not. Ge 9:21; 19:32-35; De 21:20; Ps 69:12; Pr 20:1; 23:20-21,29-35; Isa 5:11-13,22; Mt 24:49; Lu 12:45; 21:34; Ro 13:13; 1Co 5:11; 6:10; 11:21; Ga 5:21; 1Th 5:7 excess. Mt 23:25; 1Pe 4:3-4 but. Ps 63:3-5; Song 1:4; 7:9; Isa 25:6; 55:1; Zec 9:15-17; Lu 11:13; Ac 2:13-18; 11:24; Ga 5:22-25 General references. exp: Pr 20:1; 31:7; Isa 24:9; 1Ti 5:23.
to yourselves. Ac 16:25; 1Co 14:26; Col 3:16; Jas 5:13 psalms. Psalms, psalmos G5568, from psallo G5567, to touch or play on a musical instrument, properly denotes such sacred songs or poems as are sung to stringed instruments, and may here refer to those of David; hymns, humnos G5215, from hudo, to sing, celebrate, praise, signifies songs in honour of God; and songs ode G5603, from aeido, to sing, denotes any regular poetic composition adapted to singing, and is here restricted to those which are spiritual. Ps 95:2; 105:2; Mt 26:30 exp: 1Ch 16:9. making. Ps 47:7-8; 62:8; 86:12; 105:3; 147:7; Isa 65:14; Mt 15:8; Joh 4:23-24 General references. exp: Ps 81:2; Isa 24:9.
thanks. Eph 5:4; Job 1:21; Ps 34:1; Isa 63:7; Ac 5:41; 1Co 1:4; Php 1:3; 4:6; Col 1:11-12; 3:17; 1Th 3:9; 5:18; 2Th 1:3; 2:13 exp: 1Co 15:57; 2Co 2:14; 9:15. in. Joh 14:13-14; 15:16; 16:23-26; Col 3:17; Heb 13:15; 1Pe 2:5; 4:11
submitting. Eph 5:22,24; Ge 16:9; 1Ch 29:24; Ro 13:1-5; 1Co 16:16; Php 2:3; 1Ti 2:11; 3:4; Heb 13:17; 1Pe 2:13; 5:5 in. 2Ch 19:7; Ne 5:9,15; Pr 24:21; 2Co 7:1; 1Pe 2:17 General references. exp: 1Pe 2:13.'

Home Start of Chapter

C5-S14 (Verse 22) First group to receive special instructions.

Wives,
submit yourselves unto your own husbands,
as unto the Lord..

The most critical phrase, in this sentence, is: as unto the Lord.

This verse has been preached on and applied different ways and caused more problems than many of the other verses in the Bible. The main cause of controversy is our sin nature and preachers who want to appease people who are responding to their flesh. They can only do that by ignoring all that God had Paul put into this epistle before this sentence. That's like insisting that someone discuss how the 10th floor of a building holds up the roof while refusing to consider anything below the 10th floor. The 10th floor can't float in air. It is following the methods of the devil when we ignore the context, especially all that God had Paul present as the foundation of this sentence. All through this epistle we have seen words like therefore (2:19; 4:1, 17; 5:1, 7, 24; 6:14) and wherefore (1:15; 2:11; 3:13; 4:8, 25; 5:14, 17; 6:13) and similar words which show a logical argument whereby one point is based upon, and dependent upon, all that came before it. Therefore, I would suggest that the reader go back over prior sentences and notes if they have any disagreement with my comments on this verse.

This verse does not stand alone. It not only rests upon all that came before it but also must support those that follow it including 5:32 which tells us This is a great mystery: but I speak concerning Christ and the church. So, there is more involved here than just the relationship between a husband and wife and part of what is involved is the differences that we have seen God make between His roles as Lord and Christ and how He relates to the church within each of those roles. This sentence is not talking about how God the Son relates through His role as Christ but is talking about how God the Son relates through His role as Lord.

There is argument that the way which men treated their wives has changed from Old Testament times and that things are different in the Church age. I will not argue that but will say that I have, and still am, showing that God is concerned with the spiritual point of view and that does not change with men's physical customs. Further, our God Who does not change (Malachi 3:6; Hebrews 13:8) did not change His spiritual view from the Old Testament to the Church Age. However, look at just these few places where wives are dealt with in the Church Age and then see how well your arguments match the Bible. see: Romans 7; 1Corinthians 7; 1Corinthians 9:5; Colossians 3:18-19; 1Timothy 3:11; Titus 2:3-5; 1Peter 3:1; Revelation 21:9.

The phrase seen here of Wives, submit yourselves unto your own husbands is also found in Colossians 3:18, which is part of section that goes through the last of the chapter and is covered in the notes for that epistle. We have already seen a couple of places where Ephesians and Colossians said the same thing but this is where the two epistles start to parallel each other quite a lot. The doctrine at the front of each epistle is different because each church had a different spiritual problem. However, the application of that doctrine in this world is the same. Often we find two different people doing the same thing for different reasons. The Colossians did not know what they had available in Christ and had to be taught. The Ephesians did not understand what they had available in Christ because they had people there teaching doctrinal error. While they each had different doctrinal problems which needed fixing, all had to do the things which allow Christ to bring sanctification and spiritual maturity into our lives.

Everything in this chapter before this sentence has been talking about the difference between the leadership of God and the leadership of sin. This difference has been taught different ways including light and darkness. We have also seen the difference between wise and unwise. Within this chapter we have seen Christ is used 4 times and Christ will be used another 4 times within this chapter. Christ teaches us how to go beyond the minimum required by law. Where we see Lord used, as in this verse, we are seeing the minimum required by Law. We will consider the additions that Christ provides in the next few sentences but first we need to consider this minimum. Many woman has prayed and asked others to pray that their children will come back to church and obey God so that they avoid all of the consequences of sin. What they have a hard time admitting is that their children are submitting to the Lord exactly as they taught them to do by example. Wives need to keep the phrase as unto the Lord in mind and remember that they are setting an example for others including their own children. That is, if wives submit themselves unto your own husbands as if the Lord commanded them through their husband, then they set an example for their children to submit to the Lord when he speaks through the preacher. However, if they refuse, then they teach their children to also refuse. And, when they are old, they will cry for prayers that their children learn to act differently than they taught.

The next thing to consider is that the Lord set up the laws of nature at the time of creation. If a husband orders his wife to do something which goes against the laws of nature, or goes against what is written literally at leas twice in the word of God, then the husband is no longer obeying the Lord. A wife does not have to submit, in those cases, and follow her husband into sin.

Here is an important thing to remember as we try to understand the ending chapters of Ephesians and of Colossians. In Matthew 5:20 Jesus said For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. In these chapters Paul uses Lord to tell us the minimum required to avoid punishment, which is the righteousness of the scribes and Pharisees (Law). Paul uses Christ to tell us how to have our righteousness shall exceed the righteousness of the scribes and Pharisees. That is what is required to receive eternal reward.

in this epistle we have seen God use Paul to make it clear that the blessings for His people are in Christ. Also, that there are saved people who have faith in the Lord Jesus but are not in Christ (see the note for 1:15). Those saved people did not receive the blessings that are given to those that are in Christ so long as they kept their relationship with the Lord Jesus. We've also seen God use Lord in this epistle to emphasize Law and judgment. in this sentence, Paul uses Lord because God the Son has legally given positions so that things are done orderly. When we refuse to accept the authority of those that God has put into authority over us, we are challenging God's authority as Lord and will have to answer for that challenge in court. Paul is telling wives to submit, but he is also telling others to submit and just the sentence before this one he told all of us submitting yourselves one to another in the fear of God. (Please see note above about submit.) therefore, this is not some special demand upon women or wives. Further, since this involves God's Law and judgment through His role as Lord, God isn't telling wives to do this for any reward that they're going to get here in this life. This is the minimum required to avoid punishment. Rewards come when wives become one flesh (Matthew 19; Mark 10) and actively help their husband to serve God as one flesh.

Submitting, in this and other verses of this epistle, is linked to God the Son's legal position of Lord. Telling wives to submit to the person that God the Son has legally put over them is no different than what every other person in the church is told to do. After specifying the minimum requirement, in this verse, Paul goes on to tell us what the relationship should be. But, he starts in this verse with the minimum required by God's Law.

Please see the note for Colossians C3S13 about the word wife / wives. The functional definition is: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband'.

Please see the notes for Romans 13:1 and Colossians 3:18 about the word submit. The functional definition is: 'To yield, resign or surrender to the power, will or authority of another'.

Please see the note for 1Corinthians C3S9 about the word husband. The functional definition is: 'A man contracted or joined to a woman by marriage. A man to whom a woman is betrothed, as well as one actually united by marriage, is called a husband'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'submit. Eph 5:24; Ge 3:16; Es 1:16-18,20; 1Co 14:34; Col 3:18-25; 1Ti 2:11-12; Tit 2:5; 1Pe 3:1-6 as. Eph 6:5; Col 3:22-23 General references. exp: Nu 30:8; 1Ti 2:11.'

Home Start of Chapter

C5-S15 (Verse 23) The husband represents Christ.

Equivalent Section: the husband is to lead his wife in ways that are for her own good.

For the husband is the head of the wife,
even as Christ is the head of the church:.

Equivalent Section: Christ shows the husband how to lead his wife.

and he is the saviour of the body..

This sentence starts with For ('Here's why'), which makes it the reason for the commandment given in the prior sentence. This sentence is the reason that Paul tells wives to submit yourselves unto your own husbands, as unto the Lord. This verse is often preached out of context and a non-Biblical definition of submit is also preached. Everything from 5:22 through 6:9 is a single unit which has to be taken together and is based upon all that came before it. As explained in the note above, there is a doctrinal difference between the Biblical use of Lord and the use of Christ. Paul is deliberately switching between the two (as explained).

in this section, Paul starts with the minimum actions needed to avoid punishment by our Lord, which is submit. He is now showing us how to go beyond the righteousness of the scribes and Pharisees. He is working towards showing us how that marriage is a picture of the relationship between Christ and the church. As mentioned several times, the basic definition of salvation is God's life in us. In the picture of marriage, we have to consider the Jewish marriage custom where a dowry was paid and never returned no matter what happened later in the marriage. That payment was permanent, just like the payment by Jesus to get us out of Hell and into heaven is permanent. But, no man gets married without an expectation of an ongoing relationship with the woman, and no matter what that relationship ends up as, if there is no relationship then the marriage is declared a fraud and dissolved. No one pulls a fraud on God. These people who say that someone is saved who says a magic 'prayer of salvation' and never has an ongoing relationship with Christ are preaching another gospel (2Corinthians 11; Galatians 1). What we are seeing here is an explanation of the ongoing personal relationship which is part of salvation and goes beyond the legality of our initial profession.

This sentence, which starts the teaching about the ongoing relationship between Christ and the church, has a colon which breaks it into two equivalent parts. While the following sentences in this section give us the details involved, this sentence gives the purpose. Look at the second part which tells us and he [Christ] is the saviour of the body. As we have seen in other places in Ephesians (1:23; 2:16; 3:6; 4:4, 12, 16; 5:23, 30), and in the context of this section, that body is used in Ephesians to represent the church. The church is the physical representation of God in this world. Our physical body won't go to heaven, but our soul (mind, will and emotions) will. However, our soul isn't fit for heaven any more than the worst criminal is fit for polite society. Further, our soul would hate heaven in the sinful state that it was in when we first got saved. Therefore, the Son of God uses His role as Christ to change our soul (mind, will and emotions) while it is still in our physical body. That training isn't abusive but loving because it is designed to make us enjoy heaven more than we will in our sinful state.

Think about a peasant girl in one land marrying an exotic prince from a foreign land. She would have no idea of ceremonies or responsibilities or people's expectations of their queen or anything that she would need to know. Without training, she would be a miserable failure that no one would want to respect and follow, much less love. So when this part of the sentence tells us and he [Christ] is the saviour of the body, it isn't telling us that all He did was get us to heaven. Part of that saving is training us to be successful when we get there so that we can enjoy it. He does this while we are in our physical body by making us part of His body, which is the church (as taught in this epistle). The word Saviour in this sentence is talking specifically about the changes brought by Christ after our initial profession that are the ongoing relationship which is a required part of our getting saved. This ongoing relationship is part of the spiritual life that we receive at our profession, and God's spiritual life in us is our basic definition of salvation. So we know that when the second part tells us and he [Christ] is the saviour of the body, it is telling us that Christ is changing each and every member of the body, (the church), through an ongoing relationship that is our spiritual life, to make us fit for heaven and to enable us to enjoy heaven. Of course, each person in the church is different in their spiritual life and we see the Bible consistently use Christ by itself when teaching about blessings that vary from saved person to saved person.

Returning to the first part of this sentence, we are told For the husband is the head of the wife, even as Christ is the head of the church. So, we have a direct parallel between the relationship of a husband and wife and the relationship between Christ and the church. Have you ever noticed how religion tends to emphasize 'wife submit' when talking about one relationship and 'Christ provides' when talking about the other? If the two are parallel, shouldn't the emphasis also be parallel? God didn't put the man over the woman to 'boss' her but to train her to be happy in heaven. Obviously, that requires the man to learn what he has to teach his wife before he can teach her. It also means that there are going to be times that the wife doesn't like or agree with the leading from he husband any more than the church likes all that God puts it through. As hard as it is to understand, the Bible teaches us that God lets us suffer for our own good. Many a wife is ready to rip her husband a new body orifice while being horrified at the thought of doing the same to God in prayer. However, even when he isn't doing the direct will of God, he is still God's appointed authority for the wife. Therefore, every time that she rips into her husband, she is actually ripping into God's representative and, by extension, into God Himself. The same applies to when the wife manipulates her husband to get her way. Every wife can manipulate her husband. While she can please her flesh, she will lose the battle between the flesh and spirit and, by example, teach her children to (foolishly) try to manipulate God.

This sentence teaches us that the husband isn't the authority over the wife because he is so much better but because that is how God decides to set up a structure whereby God trains each wife for her own position and happiness in heaven. When a wife fights or manipulates her husband, she is fighting God and manipulating her eternal happiness to a lower level. If a husband fails to love [their] wives, even as Christ also loved the church and to teach their wives how to spiritually mature, then the husband will live with the consequence of that failure throughout the remainder of his relationship with her.

Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The titles in this sentence are Beginning, Firstborn, and Head.

Please see the note for 1Corinthians C11S18 for links to where church is used in that epistle along with links from other commentators. None of the dictionaries have a Biblically correct definition for church. The commonly accepted definition is 'a called out assembly of baptized believers'. Please see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'.

Please see the Word Study on Salvation for links to every place in the Bible where we find forms of this word along with dictionary definitions and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see the verses in the New Testament. Summary on the name / role about the word Saviour. Please also see the note for James 1:21 about the phrase save your soul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'husband. 1Co 11:3-10 even. Eph 1:22-23; 4:15; Col 1:18 he. Eph 5:25-26; Ac 20:28; 1Th 1:10; Re 5:9 General references. exp: Nu 30:8; Ro 12:5; 1Co 12:27; 1Ti 2:11.'

Home Start of Chapter

C5-S16 (Verse 24) Wives are to submit because of the example that they set.

Therefore as the church is subject unto Christ,
so let the wives be to their own husbands in every thing..

This sentence starts out with Therefore, which links this sentence to prior sentences and is based upon them. This is the next step in progression that started in 5:22 and goes through 5:33. This sentence tells wives that they are to be subject...to their own husbands in every thing. Tobe subject is more than just being submissive (5:22)in that a subject is supposed to actively support their leader. After becoming submissive, the wife is told to recognize her husband as her head with the realization that her ongoing salvation (Christ caused spiritual maturity) is dependant upon her own attitude (5:23) while she obeys her Lord (God, not husband). Now, as the next step, she is to be subject. This is not just doing what she is ordered to do but it is taking direction from her head (husband provides direction and she acts from there) and pursuing that course on her own initiative in order to help him serve their God as he is personally directed by Christ.

The directions which she receives from Christ are not going to go against what He told her husband but they are going to help her to do what will be best in helping her husband to obey Christ. The blessings that she receives from Christ aren't dependent upon what her husband does but upon how well her personal life shows how the church is to follow the leading of Christ. Her children aren't going to listen to her mouth but are going to look at how she lives in subjection to her own husband as their example of how to submit to Christ. Lots of people (women and women Please rs) like to quote Proverbs 18:22 which says Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD, but they ignore the fact that this verse is in the middle of several verses which tell of the blessings of a controlled tongue. They also ignore related verses such as Proverbs 19:14 which says House and riches are the inheritance of fathers: and a prudent wife is from the LORD. A lot of wives want to be thought of as a blessing from the Lord even while they fail to be prudent.

God defined a woman's basic sin nature in Genesis 3:16 when He said and thy desire shall be to thy husband. That is, her basic sin nature is her desire to rule her husband. That ruling is usually done through her tongue. However, the wife of Proverbs 19:14 is prudent, which means she knows when and how to run her tongue to get her husband to follow the LORD and she knows when to shut up so that she isn't going against the LORD herself. Since the wife of Proverbs 18:22 and of Proverbs 19:14 are both from the LORD, they both are talking about a prudent wife who has learned to rely upon Christ to control her own personal sin nature. Neither of these verses are talking about a manipulative woman who thinks she is a gift from the LORD simply because she said the magic words of 'I do'. Our section here in Ephesians makes a direct correlation between the marriage relationship and the relationship between Christ and the church (5:32). Saying the magic words of 'I do' is a direct correlation to magic words of '1, 2, 3, Jesus save me'. Neither set of words creates the true relationship.

On the other side of that is the man's responsibility to represent Christ. Lots of preachers like to preach Proverbs 31, but to hear them tell it, God made a mistake to include Proverbs 31:1-9. Those verses are always skipped because they teach how the husband of a 'Proverbs 31 wife' is supposed to act towards that Godly woman.

In consideration of the immediate context, this verse is the next step in our progression. First the wife was to submit (5:22) to her own husband (not to all males), then she was to recognize her husband as her head (5:23). Now she is told to be subject...to their own husbands in every thing. Meanwhile, the husband is to recognize his responsibility to provide everything for his wife like the Lord does for the church (5:22). Then he is to give her spiritual direction like Christ does for the church (5:23-24).

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the note for Romans 13:1 about the word subject. The functional definition is: 'Reduced to the dominion of another; enslaved; exposed; submitted; made to undergo'. Please also see the notes for Hebrews 2:5 and Romans C4S13 about the word subjection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Eph 5:33; Ex 23:13; 29:35; Col 3:20,22; Tit 2:7,9 General references. exp: Nu 30:8; 1Ti 2:11.'

Home Start of Chapter

C5-S17 (Verse 25-27) The results that Christ expects from His love.

First Step: Christ...loved the church.

Husbands,
love your wives,
even as Christ also loved the church,
and gave himself for it;.

Second Step: Christ...might sanctified the church.

That he might sanctify and cleanse it with the washing of water by the word,
that he might present it to himself a glorious church,
not having spot,
or wrinkle,
or any such thing;.

Third Step: Christ hopes to perfect the church.

but that it should be holy and without blemish..

Just as we mentioned about wives in 5:22, there is much taught about husbands that does not match the Bible. Some, erroneously, claim that God changed His commands from the Old Testament to the Church Age. Rather than arguing that I ask the reader to check these references written about husbands within the Church Age. Please see: 1Corinthians 7; 1Corinthians 14:35; 2Corinthians 11:2; Colossians 3:18-19; 1Timothy 3:2, 12; Titus 1:6; 1Peter 3; Revelation 21:2.

Many people use parts of this sentence to preach that husbands are to give themselves and ignore the rest of the sentence which tells us that a husband's giving is to sanctify and cleanse it [his wife] with the washing of water by the word for the specific purpose that his wife should be holy. This sentence does not say that a husband has to give himself to fulfill all his wife's fleshly lusts. In order to properly understand this sentence, we need to start with the desired result (Third Step) which is that it [church/wife] should be holy and without blemish. It should be obvious that the without blemish means without [spiritual] blemish. God isn't concerned about our correcting what we see as a physical flaw in the body which is deteriorating anyway. God is concerned about spiritual blemishes which will last for eternity. And we see in this sentence that the husband's standard is to match Christ's standard.

We know from this study in this epistle and other places that God gets more glory from the changes He brings in saved people than He does from acts that we find to be wonderful. That means that in eternity, the husband will get more glory (rewards) for the spiritual maturity that he brings into his wife than for his own spiritual maturity. There is a principal taught by a guy names Drucker who is considered one of the best teachers of effective management. He taught that a good manager's primary job was to get people, who were better at tasks than he was, to work together and get the job done. He taught that if the manager was the best person at doing a task then the manager was a failure as a manager because the manager failed to properly develop the people under themselves. This principal actually comes from the Bible. We talk about great preachers who won thousands to the Lord and lost their own families. If they were truly Godly, they would have never gotten married or spent more time with the spiritual development of their wives and families. Look at the actions of Jesus. Her did great works but we see that He did/does far more through the church than He did in person. The primary focus of a truly spiritual Christian husband should be that his wife be holy and without blemish. I will leave it to the preachers to further define how that is applied in people's lives.

Moving on, we need to see how Christ loves the church before we apply that standard to the husband. In order to make the church holy and without blemish, the first thing that Christ did was that He gave himself for it. It should be obvious that when He gave himself that He did it on the cross. What is not obvious to many people is that there is a Biblical difference between the cross of Jesus and the cross of Christ. Yes, Jesus and Christ are the same person (Son of God), but they are two different roles. Specifically, the cross of Jesus pays to blot out the record of our sins and make us sons of God (John 1:12-13). The cross of Christ pays for the sins that we do after our initial profession, such as the sins that 1John talks about. how this applies to the husband is that he is supposed to pay whatever costs are involved in making his wife spiritually holy and without blemish when she does sins after they are married. Again, I will leave that for the preachers to develop and move on.

The next thing that this sentence tells us that Christ did was to sanctify...it with the washing of water by the word. Sanctify is often defined as 'Made holy; consecrated; set apart for sacred service' but it also includes the protection and the concept of cleansing and 'to render productive of holiness or piety' and 'to make free from guilt' and 'to secure from violation' (Webster's 1828 ). Without going into all that is involved in this definition, we see that the husband is supposed to do this the washing of water by the word. Water is a type of the Holy Spirit (John 4; 7:38; etc). That means that the husband isn't supposed to use the Bible to 'beat his wife up' but he is supposed to follow the Holy Spirit as he presents the Bible to his wife. Therefore, husbands must study their Bible to do what is commanded here. The definitions of sanctify all involve an ongoing process, which matches the ministry of Christ.

The next phrase of this step is that he might present it to himself a glorious church. The husband is not supposed to be leading his wife to please himself but That he (the husband) might present [her] to [Christ as part of] a glorious church. Obviously, I am leaving a lot for the reader or preacher to develop further. Without going into all of the detail, we see the rest of this step says not having spot, or wrinkle, or any such thing. That means 'continue until perfect', which is the rest of our lives.

What we see so far is that the husband is supposed to do all of these things so that his wife ends up holy and without blemish according to the standard established by Christ. Built into the phrases of the Second Step are units of measurement (such as sanctify) whereby the husband can know how well he is doing. If his wife is praying and reading her Bible less than she did a year previously, he's not doing too good.

Continuing on our backwards progression, we arrive at the First Step. When we consider the end result that we are aiming for, and the way we are to accomplish those results, as specified in the later steps, we arrive at a different meaning than what is normally preached and taught. What this sentence is really saying is that the First Step tells a husband to give himself (as in devote his life to the task) so that his wife is holy and without blemish in the eyes of God. That is not the same thing as saying 'a husband is supposed to be willing to die in protection of his wife's physical body and honor'. I'm not saying that such a thing is wrong, only that this sentence doesn't support that claim. Again, there is much more detail that I will not develop here.

This verse is the next step in our progression that started in 5:22 and continues through 5:33. First the wife was to submit (5:22) to her own husband (not to all males), then she was to recognize her husband as her head (5:23). Third she is told to be subject...to their own husbands in every thing. Now she is told to be sanctified and cleansed...[so that she is] a glorious [wife] not having spot, or wrinkle, or any such thing. Meanwhile, the husband is to recognize his responsibility to provide everything for his wife like the Lord does for the church (5:22). Then he is to give her spiritual direction like Christ does for the church (5:23-24). now this step says that the husband is to provide for her spiritual maturity (sanctification) like Christ does for the church.

The word gave is the past-tense form of the word give. Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'Bestowing; confering; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. The functional definition is: 'Bestowed; granted; confered; imparted; admitted or supposed'. Please also see the note for 2Corinthians 9:7 about the word giver.

Please see the Book Study on 2Timothy and then use the browser FIND function to find the usage of the word sanctified. The functional definition is: 'Made holy; consecrated; set apart for sacred service'. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief

Please see the note James 4:8 about the word cleanse'. The functional definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'. In addition to those references, the word unclean needs to also be studied in order to truly understand the conditions which this word is saying must be removed. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about unclean spirits. Please see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness.

Please see the note for Titus 3:4-7 about the word washing. The functional definition is: 'Cleansing with water; purifying; overflowing; overspreading'.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: 'Being in a certain place; opposed to absent'.

Please also see the note for Romans C15S14 which has links to every place in Romans where we find forms of the word glory along with the definition from Webster's 1828 Dictionary and links from other commentators. In addition, please also see the notes for 1Corinthians C15S36 and Ephesians C1S2 which have links to where we find forms of the word glory within those epistles. The functional definition is: ' brightness, splendor'.

Please see the note for James 1:27 about the word spot. It has links to every place in the Bible where we find any form of this word. Most of those verses are part of the Mosaic Law dealing with leprosy. All of the New Testament references are symbolic of spiritual leprosy.

We find forms of the word blemish occurring 64 times in 56 verses of the Bible and, in the New Testament, in: Ephesians 5:27; 1Peter 1:19; 2Peter 2:13. Easton's Bible Dictionary defines this word as: 'imperfection or bodily deformity excluding men from the priesthood, and rendering animals unfit to be offered in sacrifice (Le 21:17-23; 22:19-25). the Christian church, as justified in Christ, is "without blemish" (Eph 5:27). Christ offered himself a sacrifice "without blemish," acceptable to God (1Pe 1:19)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'love. Eph 5:28; Ge 2:24; 24:67; 2Sa 12:3; Pr 5:18-19; Col 3:19; 1Pe 3:7 loved. Eph 5:2; Mt 20:28; Lu 22:19-20; Joh 6:51; Ac 20:28; Ga 1:4; 2:20; 1Ti 2:6; 1Pe 1:18-21; Re 1:5; 5:9 General references. exp: Le 9:12; Song 1:11; 2:6; 4:7.
he. Joh 17:17-19; Ac 26:18; 1Co 6:11; Tit 2:14; Heb 9:14; 10:10; 1Pe 1:2; Jude 1:1 exp: Eph 5:23. with. Eze 16:9; 36:25; Zec 13:1; Joh 3:5; Ac 22:16; Tit 3:5-7; Heb 10:22; 1Pe 3:21; 1Jo 5:6 by. Joh 15:8; 17:7; Jas 1:18; 1Pe 1:22-23 exp: 1Co 12:13; 1Pe 3:20. General references. exp: Le 9:12; 14:11; 16:30; Song 1:11; 2:6; 4:7; Joh 15:3.
he. 2Co 4:14; 11:2; Col 1:22,28; Jude 1:24 glorious. Ps 45:13; 87:3; Isa 60:15-20; 62:3; Jer 33:9; Heb 12:22-24; Re 7:9-17; 21:10-26 not. Song 4:7; Heb 9:14; 1Pe 1:19,19; 2Pe 3:14 but. Eph 1:4; 2Co 11:2; Col 1:22,28; 1Th 5:23; Jude 1:21; Re 21:27 General references. exp: Le 9:12; 14:11; 22:19; Song 1:11; 2:6; :7.'

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C5-S18 (Verse 28) How men are to love their wives,
So ought men to love their wives as their own bodies.

The So that starts our sentence lets us know that men ought to love their wives as their own bodies because it shows how Christ also loved the church I have heard many men say 'No pain, No Gain!!' as they exercised. I have not heard women say that but I have heard women respond with 'That's silly'. This may be more of a male thing, but God definitely agrees with a little short-term pain in order to get long-term gain. Nothing pains a mother like seeing her 'baby' in pain and most mothers have trouble letting their 'baby' grow up. Part of how men love their wives as their own bodies is to make them go through the short-term pain so that their 'baby' will grow up into an independent adult with their own relationship with God. As I said, this seems to be more of a male thing that may have to be explained to a mother.

We also need to pay attention to the context. This sentence and the next two use our physical body as a type of the church. Thus, they form a sub-group talking about the same thing with the second next sentence giving us the reason. (It starts with For). Thus, we need to consider how we think about our own flesh and how we nourisheth and cherisheth it and use that as our guide for what God expects when we say how men ought to love their wives as their own bodies.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Eph 5:31,33; Ge 2:21-24; Mt 19:5 General references. exp: De 22:13; Song 2:6.'

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C5-S19 (Verse 28) He that loveth his wife loveth himself.

While many cultures treat women as second-class citizens, true Christian men will make sure that their wife has as many rights, privileges, opportunities and other things as he has.

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C5-S20 (Verse 29-30) The way we treat our flesh teaches us how God treats His church.

Equivalent Section: Parallel drawn.

Think about how we feel about our flesh.

For no man ever yet hated his own flesh;.

Think about how we treat about our flesh.

but nourisheth and cherisheth it,
even as the Lord the church:.

Equivalent Section: Parallel used.

forwe are members of his body,
of his flesh,
and of his bones..

This sentence has a colon which makes the two parts equivalent. In the first part we are told to first consider how we treat our own bodies. It says For no man ever yet hated his own flesh. No one seeks to suffer disease or physical pain or other things that show that they hated his own flesh. In fact, we act the opposite and try to make our flesh feel good. Therefore, the For of this verse combined with the prior verse is commonly stated as 'When mama's happy, everyone's happy and when mama ain't happy, ain't nobody happy'. In the next thing to consider, we are told but nourisheth and cherisheth it, even as the Lord the church. Basically, if you consider everything that you provide to satisfy your flesh, that's how the Lord [provides for] the church. If you provided a brand new car for your wife, and then she walked a long way to work while it sat in the driveway, everyone would consider her to be foolish. Paul is telling us that the Lord has provided everything for the church. The church is going without because of foolishness. We have seen earlier in this epistle that the Lord set things up before the foundation of the world (1:4) so that everything is available in Christ. The only reason that the church has not is because they are foolishly not abiding in Christ. This verse uses the Lord because that is the role that God uses to set up positions and Laws, including the Law that saved people only get additional blessings in Christ.

Please see the note for John 15:18 about the word hate. The functional definition for this word is: 'This is an action verb which encompasses the opposite attitudes and actions from love'.

The basic Biblical definition of flesh is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please see the notes for Romans C8S1; Galatians C6S8 and Philippians 1:22 about the word flesh. Please see the note for Romans C8S7 about the phrase in the flesh. Please see the note for Romans C8S7 about the phrase after the flesh.

Please see the note for Colossians 2:18-19 about the word nourishment. The functional definition is: 'To feed and cause to grow; to supply a living or organized body, animal or vegetable, with matter which increases its bulk or supplies the waste occasioned by any of its functions; to supply with nutriment'.

We find forms of the word cherish in: 1Kings 1:2; 1Kings 1:4; Ephesians 5:29; 1Thessalonians 2:7. Webster's 1828 defines this word as: 'treat with tenderness and affection; to give warmth, ease or comfort to. We were gentle among you, even as a nurse cherisheth her children. 1 thess. 2. The damsel was fair and cherished the king. 1 Kings 1. 2. to hold as dear; to embrace with affection; to foster, and encourage; as, to cherish the principles of virtue; to cherish religion in the heart. 3. to treat in a manner to encourage growth, by protection, aid, attendance, or supplying nourishment; as, to cherish tender plants. 4. to harbor; to indulge and encourage in the mind; as, to cherish ill will, or any evil passion'.

Please see the notes for Romans C12S4 and 1Corinthians C12S9 about the word member. The functional definition is: 'a subordinate part'.

Please see the note for Luke 24:39 about the word bone. The functional definition for this word is: 'The framework of the body. Breaking them expresses overwhelming sorrow, which prostrates body and mind (Isa 38:13)'. The functional definition for this word is: 'The framework of the body. Breaking them expresses overwhelming sorrow, which prostrates body and mind (Isa 38:13)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hated. Eph 5:31; Pr 11:17; Ec 4:5; Ro 1:31 nourisheth. Isa 40:11; Eze 34:14-15,27; Mt 23:37; Joh 6:50-58 General references. exp: De 22:13; Song 2:6.
General references. Eph 1:23; Ge 2:23; Ro 12:5; 1Co 6:15; 12:12-27; Col 2:19 exp: 1Co 6:17.'

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C5-S21 (Verse 31) Why people get married.

For this cause shall a man leave his father and mother,
and shall be joined unto his wife,
and they two shall be one flesh..

This sentence is a quote of Genesis 2:24 (Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.) this verse was also quoted by Jesus in Matthew 19:1-12 and Mark 10:2-12. The religious leaders sought an argument with Jesus about divorce and He also answered about adultery. (Please see the Word Study on Adultery.) Jesus also talked about there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. Not all men are to be married but those who are married are supposed to show the relationship between Christ and the church by how they treat their wives (next sentence). Paul also covers this doctrine in 1Corinthians 6:15-17. Please see the note for 1Corinthians 6:16 for links to every place in the New Testament where forms of the word join (but not joint) are used along with the definition.

Please see the note for 2Corinthians C2S5 for links to every place in 2Corinthians where we find forms of the word cause along with the definition from Webster's 1828 . That definition gives this word legal implications. The functional definition is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right. this is a legal, scriptural and popular use of the word'. While the word because is used when we have 'a reason that already exists', that reason does not have to be sufficient to bring legal suit. However, the Bible uses forms of the word cause for things which will end up in God's court if they are not resolved while we are still in the flesh.

Please see the note for Mark 1:30 about the word mother. Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'.

Please see the note for 1Corinthians C6S26 about the word join. The functional definition is: 'To set or bring one thing in contiguity with another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 2:24; Mt 19:5; Mr 10:7-8; 1Co 6:16'

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C5-S22 (Verse 32) A new picture from God.

Equivalent Section: Something not revealed before.

This is a great mystery:.

Equivalent Section: the revelation.

but I speak concerning Christ and the church..

This verse is clearly comparing an ongoing life long relationship between a husband and wife to the ongoing life long relationship between Christ and the church. When Paul speaks of a great mystery, he is talking about something that God hid until the right time to reveal it. (Please see the note for Romans 11:25 which has links to where the Bible talks about mystery.) that was after the cross and resurrection because before then, people had prophecies about Christ, but they didn't know about most of what God would provide through the role of Christ and couldn't understand any of it until they experienced it. Today, many claim to be Christians who are saved but never personally experienced the personal leading that is a true relationship with Christ. We saw earlier in this epistle that many at Ephesus had that problem and that problem was the motivation for Paul to write this epistle.

The colon in this sentence makes the relationship between Christ and the church equivalent to a great mystery. We can still use examples such as Abraham and Sarah, so long as it is acknowledged that their marriage was not the normal of their time. It was a model for Christ and the church, but their marriage was not typical for their day just like the true relationship between Christ and the church is not typical for religions today.

The relationship between Christ and the church that Paul is speaking of here is covered in all of the prior verses and notes of this chapter and the chapters before this one. Paul used the analogy of various parts of the body so that we could understand this relationship better. Yes, the head does tell the rest of the body what to do but it will not last very long without the heart and lungs doing their parts. Thus, the husband tells the rest of the family, including the wife, what to do especially in spiritual matters. However, the husband will not get very far in his service to the Lord or in other aspects of life without the willing cooperation of his wife and family.

Please see the note for this sentence in the summary outline at the start of this book Study. It gives several other points to consider about this sentence.

Please see the note for Romans C11S29 about the word mystery. The functional definition is: 'something that God hid until God decided to reveal it'.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a great. Eph 6:19; Col 2:2; 1Ti 3:8,16 speak. Ps 45:9-17; Song 1-8; Isa 54:5; 62:4-5; Joh 3:29; 2Co 11:2; Re 19:7-8; 21:2'

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C5-S23 (Verse 33) Whether you understand the mystery or not, do right.

First Step: what the man is to do.

Nevertheless let every one of you in particular so love his wife even as himself;.

Second Step: what the wife is to do.

and the wife see that she reverence her husband. .

Paul understood that some people would have problems with what he just said. He also understood that different people would have different problems with what he just said. That is why this sentence starts with Nevertheless. No matter what argument someone might give against the doctrine Paul just gave, that argument does not excuse them disobeying the simple commands in this sentence. There is lots preached about the first step of this sentence. Therefore, I will skip it beyond saying that this command still applies even when a wife constantly does things that makes the man want to hate her.

There doesn't seem to be a lot preached on the second step of this sentence. What I have heard is the doctrinal error that claims 'If you husbands would love your wives right then she would submit to you!' the wife is to submit regardless of how her husband treats her. That was explained back in the note for 5:22. This sentence makes reverence the second step that comers after the husband so love his wife even as himself. Webster's 1828 which defines reverence as:

REV'ERENCE, n. L. reverential.

Fear mingled with respect and esteem; veneration.

When quarrels and factions are carried openly, it is a sign that the reverence of government is lost.

The fear acceptable to God, is a filial fear, an awful reverence of the divine nature, proceeding from a just esteem of his perfections, which produces in us an inclination to his service and an unwillingness to offend him.

Reverence is nearly equivalent to veneration, but expresses something less of the same emotion. It differs from awe, which is an emotion compounded of fear, dread or terror, with admiration of something great, but not necessarily implying love or affection. We feel reverence for a parent, and for an upright magistrate, but we stand in awe of a tyrant. this distinction may not always be observed.

An act of respect or obeisance; a bow or courtesy. 2Sam. 9.
A title of the clergy.
A poetical title of a father.

REV'ERENCE, v.t. to regard with reverence; to regard with fear mingled with respect and affection. We reverence superiors for their age, their authority and their virtues. We ought to reverence parents and upright judges and magistrates. We ought to reverence the Supreme Being, his word and his ordinances.

Those that I reverence, those I fear, the wise.
They will reverence my son. Matt. 21.
Let the wife see that she reverence her husband. Eph. 5.

This word occurs in 13 verses. Those verses show us that this is a public attitude which supports the authority of the person receiving the reverence. The first two occurrences say Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD. (Leviticus 19:30; 26:2). 2Samuel 9:6 tells us that Bathsheba reacted this way when promised that her son would be the next king. A wife who refuses to follow this wise and Godly example often will find herself not receiving many more great blessings. Esther 3:2, 5 says that Haman refused this reaction to Haman when all others gave it. Therefore, a refusal to give reverence can cause a reaction of great destruction. The remaining verses also support what has been said. Reverence is commanded and due to a husband who so loves his wife even as himself. A wife who fails to do this Second Step will usually find herself (and her children) receiving the opposite of love after a time of continual refusing to provide commanded reverence.

Please see the note for Philippians 1:23-24 about the word nevertheless. The functional definition is: 'Not the less; notwithstanding; that is, in opposition to anything, or without regarding it'.

Please see the note for Acts 21:19 about the word particularly. Webster's 1828 defines this word as: 'n. Distinct notice or specification of particulars. --Even descending to particularities, what kingdoms he should overcome. 1. Singleness; individuality; single act; single case. 2. Petty account; minute incident. Tosee the titles that were most agreeable to such an emperor--with the like particularities-- 3. Something belonging to single persons. 4. Something peculiar or singular. I saw an old heathen altar with this particularity,that it was hollowed like a dish at one end, but not the end on which the sacrifice was laid. 5. Minuteness in detail. He related the story with great particularity'.

Please see the note for Hebrews 12:9 about the word reverence. The functional definition is: 'Fear mingled with respect and esteem; veneration'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. Eph 5:25,28-29; Col 3:19; 1Pe 3:7 exp: 1Co 7:2. reverence. Eph 5:22; 1Ki 1:31; Es 1:20; Heb 12:9; 1Pe 3:2-6'

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Ephesians Chapter 6 Summary

links to sentences in this chapter:

C6-S1 (Verse 1), C6-S2 (Verse 2-3), C6-S3 (Verse 4), C6-S4 (Verse 5-8), C6-S5 (Verse 9), C6-S6 (Verse 10), C6-S7 (Verse 11), C6-S8 (Verse 12), C6-S9 (Verse 13), C6-S10 (Verse 14-16), C6-S11 (Verse 17-20), C6-S12 (Verse 21-22), C6-S13 (Verse 23), C6-S14 (Verse 24), C6-S15 (Verse 24)'.

The Chapter theme is: Walk and live in a way that displays Christ.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Chapter 6 completes the specific instructions to groups within the church and then provides final words to all. The final words of instructions are that our protection is to be strong in the Lord. He provides the whole armour of God which we are to use in the spiritual warfare that we are part of. What a lot of people don't realize is that part of our armour is praying for our spiritual leaders. Paul closes with a blessing of grace. However, that blessing is limited to them that love our Lord Jesus Christ in sincerity.

Ephesians 6 is really a continuation of Ephesians 5, especially the first 10 verses of Ephesians 6. The commandments found in Ephesians 6 assume that the reader understands the context Ephesians 5 where marriage was used to as an example pattern to show the relationship between Christ and the church. Now, we see the pattern repeated in Ephesians 6:1-10, which is the set-up for Paul telling us about our protection that is in obeying our Lord and using the whole armour of God (6:11-20) that we have only when we obey our Lord. Here, we learn that the requirements from the Lord are the minimum to avoid punishment that can happen if He removes His protection. Only when people are willing to receive spiritual maturity and go beyond the minimum requirements of salvation will they receive additional blessings that are available through our personal relationship with Christ. That has been explained all through this epistle. Now the epistle ends with a warning that we are in a spiritual warfare and only those who have been trained by Christ will receive the protection from our Lord. Those saved people who refuse to mature spiritually are in trouble.

God saves us so that He can train us and make us prepared for the spiritual warfare that we can not avoid. Christ trains each of us personally then the Lord arms us and sends us out to fight. The outline of this chapter is:

Instructions to children on how to get the protection and blessings from Christ (6:1-3).
Instructions to fathers on how to get the protection and blessings from Christ (6:4).
Instructions to servants on how to get the protection and blessings from Christ (6:5-8).
Instructions to masters on how to get the protection and blessings from Christ (6:9).
Strength in the Lord comes from the whole armor of God (6:10-20).
Final blessing and closing (6:19-24).

The Treasury of Scripture Knowledge provides an outline for this chapter as:

1-4	The duty of children towards their parents;
5-9	of servants towards their masters.
10-12	Our life is a warfare, not only against flesh and blood, but also spiritual enemies
13-17	The complete armour of a Christian;
18-20	and how it ought to be used.
21-24	Tychicus is commended

Ephesians Chapter 6 Sentence-by-Sentence

C6-S1 (Verse 1) Instructions to children on how to get the protection and blessings from Christ.

Equivalent Section: What to do.

Children,
obey your parents in the Lord :.

Equivalent Section: Why.

For this is right..

Please see the note for This sentence in the Lord Jesus Christ Study. in this sentence, we find For this is right equated to Children, obey your parents in the Lord. In context, parents in the Lord are those people with a God given, spiritually legal position of parents, who often are not physical parents. For example, Samuel was expected to obey Eli. In addition, spiritual children (regardless of physical age or physical relationship) are to obey their spiritual parents. That's how they learn how to build their personal relationship to Christ. Children need to be taught the basics before they can move beyond basics and basics are taught by saying 'do this' and 'laying down the law'. It is only after we spiritually mature enough to understand how to properly relate to God that we are allowed the freedom of a spiritual adult.

Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God.

The Bible says a lot about Children, sons, and daughters (I found 6754 permutations in 5008 verses). We can see how God uses:

son in the Church Age by looking at all of the verses and notes found under Son in the Lord Jesus Christ Study - verses. Those verses show that a Biblical son is not always a physical descendent but a spiritual one who has received the same character as the parent.
daughter is used as the female form while having the same meaning as son. We see daughter is used in Acts 2:17; Acts 7:21; 2Corinthians 6:18; Hebrews 11:24; 1Peter 3.
Permutations of child occur 107 times in 96 verses between Acts and Revelation. At times it is speaking of a physical child and at times it is speaking of a spiritual child. these sentences are speaking to both.

In the prior chapter we saw the pattern that Paul was using when he explained the relationship between Christ and the church (5:32). There we saw that Christ showed His love by doing what was best to bring the church to spiritual maturity, even if it meant hard lessons and punishment. The parent is supposed to do the same for the child. No one, including God, wants a baby still needing a bottle and diaper changes when that child should be an adult. The more the child refuses to grow, the harder the lessons have to be.

Please see the note for Colossians 3:20 which has links to every place in the Bible that the word parents is used along with links from other commentators. Webster's 1828 dictionary defines parent as: 'A father or mother; he or she that produces young. the duties of parents to their children are to maintain, protect and educate them. When parents are wanting in authority, children are wanting in duty. 2. that which produces; cause; source. Idleness is the parent of vice. Regular industry is the parent of sobriety.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'obey. Ge 28:7; 37:13; Le 19:3; De 21:18; 1Sa 17:20; Es 2:20; Pr 1:8; 6:20; 23:22; 30:11,17; Jer 35:14; Lu 2:51; Col 3:20-25 in. Eph 6:5-6; Ro 16:2; 1Co 15:58; Col 3:16-17,23-24; 1Pe 2:13 for. Ne 9:13; Job 33:27; Ps 19:8; 119:75,128; Ho 14:9; Ro 7:12; 12:2; 1Ti 5:4 General references. exp: Ge 27:8; 28:7; 50:12; Nu 30:5; Ru 2:23; Pr 6:20.'

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C6-S2 (Verse 2-3)

Scripture to back prior command.

First Step: Commandment from Scripture.

Honour thy father and mother;.

Second Step: Explanation of Scripture.

(See Below);.

Third Step: Application of Scripture.

That it may be well with thee,
and thou mayest live long on the earth..

Explanation of scripture.

(which is the first commandment with promise).

This is a direct reference to Exodus 20:12 and Deuteronomy 5:17. It is the fourth of the 'Ten Commandments'. The included part says which is the first commandment with promise because the first three (of the 'Ten Commandments') do not include a promise but tell us the minimum due to God for what he already did for us when He saved us. This is also the first commandment about how we are to treat our fellow man.

We also see Jesus mention this commandment as one of the 6 (dealing with how to treat our fellow man) in Matthew 19:18-19, Mark 10:19 and Luke 18:20. We also see Jesus mention this commandment as one of the examples of how the religious leaders were laying aside the commandment of God, ye hold the tradition of men in Mark 7. While I will not go into it, many people have taught and preached on the Biblical meaning and application of honour and of this commandment.

While sinful religious leaders teach doctrinal error that this commandment can be excused or compromised under certain circumstances, people have learned that doing so results in loss of the blessings and protections promised by God. Once more we see that we can not claim the promises of God while ignoring His requirements for receiving those blessings.

This commandment not only promises that we personally (thou) mayest live long on the earth, but it also promises That it may be well with thee. This is not important to most children who don't have to live with the consequences of bad decisions. Unfortunately, most people who do live that way rarely explain their bad decisions and if they do they are often ignored by children. However, the few that do listen and obey this commandment even when they do not see the need are glad that they did in their later years.

Please see the note for Romans C12S8 about the word honour. The functional definition is: 'The esteem due or paid to worth; high estimation'. Please also see the note for Romans C12S8 about the word dishonour.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. The definition from Webster's 1828 Dictionary is: 'a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please see above for where we find forms of this word in Ephesians. Please also see Doctrinal Studies called Significant Gospel Events and Significant New Testament Events for links to promises given for the 'Church Age'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 20:12; De 27:16; Pr 20:20; Jer 35:18; Eze 22:7; Mal 1:6; Mt 15:4-6; Mr 7:9-13; Ro 13:7 exp: Ru 2:23.
General references. De 4:40; 5:16; 6:3,18; 12:25,28; 22:7; Ru 3:1; Ps 128:1-2; Isa 3:10; Jer 42:6 exp: Ge 28:7; Ru 2:23.'

Home Start of Chapter

C6-S3 (Verse 4) How fathers are to treat children.

Equivalent Section: What Fathers are not to do.

And,
ye fathers,
provoke not your children to wrath:.

Equivalent Section: What Fathers are to do.

but bring them up in the nurture and admonition of the Lord..

This verse is the last thing said in the sub-section found in Ephesians 6:1-4. First, children are told to obey and why they should obey. Now (And), we have instructions to the head 'parent' (ye fathers) that is to 'each and every one of you personally' (ye). This sentence has a colon followed by but which makes the two parts opposite. That is, if parents bring them [children ] up in the nurture and admonition of the Lord then they won't provoke your children to wrath and parents who provoke their children to wrath are not bringing them [children ] up in the nurture and admonition of the Lord , regardless of what they claim. All of this teenage rebellion is due to failure by parents to link the child's behaviour to the nurture and admonition of the Lord, which includes the fear of the Lord. We teach our children a song about the 'wise man' and the 'foolish man' and teach them to sins 'the blessings will come down as the prayers go up'. Then they spend years praying and don't receive the blessings, especially the protection from their fears. They end up concluding that they can't trust what their parents and church teaches them about God and the Bible and leave homeans church in rebellion. However, the Bible really teaches that the song about the 'wise man' and the 'foolish man' should say 'the protection comes down as the obedience goes up'. If we had them sing that from when they were in diapers, then they could link their own behaviour to the results they get from God and couldn't accuse parents and church of lying to them (on this item J'). This is just one example of how we are provoking our children to wrath by teaching religious traditions that we have not verified against the Bible and which are not giving desired results.

To bring them [children] up in the nurture and admonition of the Lord means to teach them the spiritual provision and correction that's in the Bible. 1Corinthians 6:12 and 10:23 tell us All things are lawful unto me, but all things are not expedient. We do not get blessings when we act lawfully but not follow what God calls expedient. The Lord has a legal right to judge us and to make things not expedient (bring consequences for our actions). Earlier in this epistle we saw that the Lord set things up so that all of the additional blessings after initial profession were only given to those that are in Christ. Being in Christ includes learning to do things that God calls expedient and not doing things that God calls not expedient. Tobring them [children ] up in the nurture and admonition of the Lord means to teach them to obey the Lord to avoid punishment and to receive protection and to seek additional blessings by being in Christ.

Once more we see how Christ deals with the church and use that as a pattern for how the fathers are to bring {your children} up in the nurture and admonition of the Lord. That means 'in accordance to what the Bible literally says'. There will be many times when the Bible does not tell the father what to do. He has to study and pray for God to show him how to nurture and admonish God's child as Christ does to us. Applying what the Bible says in he nurture and admonition of the Lord requires Godly wisdom. Getting true Godly wisdom is not easy but failing to do so will provoke [our] children. It will also teach them the wrong way to react to problems of life and the father will reap what they sow in later life when the child has power over the parent.

Here is a good one. According to the International Standard Bible Encyclopedia the word nurture 'The word occurs in the King James Version in Eph 6:4 as the translation of paideia, but the Revised Version (British and American) changes to "chastening," '. Compare that to Webster's 1828 definition of nurture as:

NUR'TURE, n.

That which nourishes; food; diet.
That which promotes growth; education; instruction. Ephesians 6.

NUR'TURE, v.t.

To feed; to nourish.
To educate; to bring or train up.

He was nurtured where he was born.

Now look at Webster's 1828 definition of admonition which is: 'ADMONI'TION, n. Gentle reproof; counseling against a fault; instruction in duties; caution; direction. Tit. 3. 1Cor. 10. In church discipline, public or private reproof to reclaim an offender; a step preliminary to excommunication'. Here is where the true 'chastening' occurs. Notice that this is added unto the nurture by the word and. That means that fathers are first supposed to 'To educate; to bring or train up' and only after verifying that the child has learned the lesson and then forgot are they to admonish.

When we consider how Christ deals with the church we should see that the main use of this word (in both noun and verb forms) is 'To educate; to bring or train up'. The concept of 'chastening' only applies when other forms of training fail. So we see the non-1611 KJV perversions emphasize a minor part of the true definition while ignoring the major meaning. However, even using the definition from the 1828 can lead to error. There are 12 verses in the Bible which use forms of the word admonish. They are Ecclesiastes 4:13; 12:12; Jeremiah 42:19; Acts 27:9; Romans 15:14; 1Corinthians 10:11; this verse; Colossians 3:16; 1Thessalonians 5:12; 2Thessalonians 3:15; Titus 3:10; Hebrews 8:5. In all of these verses we find the concept of 'education' but it is a type of 'education' which comes after an error has been made and the person being trained needs to be made aware of their error before they can do correctly. Please see the note for 1Corinthians 13:4-7 for every verse in the New Testament which uses the word provoke along with the definition.

Please see the note for 1Corinthians C13S4 about the word provoke. The functional definition is: 'To call into action; to arouse; to excite'.

Please see the note for 1:5 about the word child. That note has a definition which shows that this word has many applications within the Bible. Please also see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about children of God:. Please also see the note for Galatians C3S9 about the children of Abraham. Please also see the note for Galatians C4S17 about the phrase my little children. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the note for 2Corinthians 3:7-8 about the children of Israel. Please also see the note for Colossians 3:8 about the children of wrath. That note has links to every place in the Bible where we see these sets of words. As explained in that note, children of disobedience become children of wrath so long as they continue to disobey. Also, the only way to avoid God's wrath, even as the children of God, is to obey and continue to obey.

The functional definition, of the word wrath is: 'Violent anger; vehement exasperation; indignation'. Please also see the notes for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians C3S6 about this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Ge 31:14-15; 1Sa 20:30-34; Col 3:21 but. Ge 18:19; Ex 12:26-27; 13:14-15; De 4:9; 6:7,20-24; 11:19-21; Jos 4:6-7,21-24; 24:15; 1Ch 22:10-13; 28:9-10,20; 29:19; Ps 71:17,18; 78:4-7; Pr 4:1-4; 19:18; 22:6,15; 23:13-14; 29:15,17; Isa 38:19; 2Ti 1:5; 3:15; Heb 12:7-10 General references. exp: Ex 13:8; De 31:13; Col 3:21.'

Home Start of Chapter

C6-S4 (Verse 5-8) Special instructions to servants.

Equivalent Section: Four steps to spiritually maturing from disobedient servants to receiving eternal rewards for our service.

First Step: Servants are to be obedient to earthly masters as if they were Christ in person.

Servants,
be obedient to them that are your masters according to the flesh,
with fear and trembling,
in singleness of your heart,
as unto Christ;.

Second Step: Servants are not to obey their earthly masters like the lost and spiritually immature do.

Not with eyeservice,
as menpleasers;.

Third Step: Servants are to obey their earthly masters as if those earthly masters were Christ in the flesh.

but as the servants of Christ,
doing the will of God from the heart;.

Fourth Step: Servants are to obey their earthly masters and have visible Godly attitudes expecting their rewards for service to come from the Lord and not from men.

With good will doing service,
as to the Lord,
and not to men:.

Equivalent Section: Why.

Knowing that whatsoever good thing any man doeth,
the same shall he receive of the Lord,
whether he be bond or free..

There are several notes for this sentence in the Lord Jesus Christ Study. Please see them for why a particular role of the Son of God is used in a particular part of this sentence. Click the links in the outline above to reach those notes.

The following outline, of this sentence, might help with understanding.

Our sentence starts with the phrase Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ. The main point is that servants are to have the correct attitude and that attitude is as unto Christ. Christ uses the personal relationship between a master and a servant to teach spiritual maturity, which usually is about an attitude adjustment. Therefore, when we don't like how our boss is treating us, we need to consider how an attitude adjustment, on our part, might affect our treatment by the boss.
Next, our sentence says: Not with eyeservice, as menpleasers. This means: 'don't just act right when people are looking but act right all of the time. Sometimes people are watching and we don't realize it'.
Next, our sentence says: but as the servants of Christ, doing the will of God from the heart. We need to keep the attitude that, while we are there to do a job, our main purpose is to represent God in the way that Christ directs us personally.
Next, our sentence says: With good will doing service, as to the Lord, and not to men. This is the attitude to keep.
Next, our sentence says: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. This entire life is a test and we will receive reward or punishment at the judgment seat of Christ based upon how we act and not on what job we have in this life.

Permutations of servant occur 63 times in 58 verses between Acts and Revelation. While that is too many to deal with in particular, the following should be looked at:

Acts 2:18 promises God's Holy Spirit to His servants.
Acts 4:25, 29 tells us that people who proclaim God's Word are His servants.
Romans 1:1 tells us that Paul was a servant of Jesus Christ among other things. This role was the first position he lists as the basis of his authority to write the epistle on doctrine. We also see the same thing said other places such as Philippians 1:1 and Hebrews 3:5 along with several places in Revelation.
Romans 6:16-23 tells us Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey... It is not whom we claim to serve but whom we actually serve which determines whose servant we actually are.
Romans 14:4 tells us that a servant is judged by his own master and is not supposed to be judged by anyone else.
1Corinthians 7 tells us that there is nothing wrong with being a servant.
1Corinthians 9 tells us that if we make ourselves a servant to men for sake of the gospel then we increase our reward from God.
Galatians 1:10 tells us for if I yet pleased men, I should not be the servant of Christ. Being a servant of Christ requires us to stop considering what will Please men.
Galatians 4 tells us the difference and similarities between an heir and a servant.
Philippians 2:5-8 tells us that Christ Jesus was a servant. The verses after that explain His reward as an example of the reward we can expect if we will be God's servants.
Colossians 4 tells us instructions similar to the ones here and also tells us that the man who started their church was God's servant. Titus 2:9-10 gives us sound doctrine for servants. 1Peter 2:18 tells us the attitude that servants are to have. These epistles along with Ephesians state directly how servants are to act while other places teach indirectly through examples.
1Timothy 6:1 tells us that the actions of a servant can cause the name of God and his doctrine [to be] blasphemed.
2Timothy 2:24-26 doctrinally tells us how the servant of the Lord must act.
2Peter 2:19-20 tells us that if we become the servant of corruption then we will be brought in bondage by it even as a child of God.

Please also see the notes for Romans C14S4; 1Corinthians C7S27; Ephesians C6S4 about the word servant. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service.

This sentence is the next step in Ephesians where Paul is using commands to various types of people to show our progression in spiritual maturity that is the result of the relationship between Christ and the church (5:32). In 6:1-4, instructions were given to children, which include spiritual children. Now, we have instructions to servants, which must be more mature than children. Next, we will see instructions to masters, which have to be even more mature. Finally, we have instructions to brethren, which is all of us. These instructions are applied a varying degrees depending upon our personal spiritual maturity but they are to be obeyed by all. The instructions to all of us are to be strong in the Lord and in the power of his might and to put on the whole armour of God. We can't do that without spiritually maturing in Christ as these steps tells us to do. Part of that maturing is to put on this armour of God and get practice using it while we are in the progress of spiritually maturing because we will need to know how to use this armor when we have to go to spiritual war. When soldiers are trained they start out with practice versions of armor and (usually) are not sent into battle until they are grown and trained. Thus, the order seen in this epistle is the order of training.

Even after their first battle, soldiers continue to receive more training until there is no one to train them and then they still train against their peers and train those following them. Sometimes we hear God's people crying about the circumstance that He is putting them through. At times, each of us have been guilty of the same. Often, these circumstances are just practice sessions for the spiritually maturing to learn to use (and how to use) the whole armour of God. These instructions are for our own good and protection when we are put into 'the Lord's' army. The more that we advance in spiritual maturity, there greater the leadership position that God will (usually) give us.

As the outline of this sentence (above) points out, the first part of this sentence gives us the how and the second part gives the why of these commands. Thus, we have equivalent parts separated by a colon where both parts are talking about the same subject but from different perspectives. Notice also that the first part uses Christ twice and Lord once while the second part uses Lord once. The 'how' takes us to the point of standing before the Lord in judgment. The 'why' is because we will be standing before the Lord in judgment. However, the 'how' includes Christ twice because it is Christ in us that enables us to do the 'how'. This is consistent with what we have seen elsewhere in this study.

All of us start serving Christ with the attitudes noted in the First Step. If we do not get this attitude then we are doing religious activity but are not really serving Christ. We said that step was 'Servants are to be obedient to earthly masters as if they were Christ in person.' Lots of people like to preach that we should serve God 'because we love Him and for no other reason'. There are lots of reasons why this is not Biblically correct, but the simplest is the command in this sentence. Most church members, unfortunately, qualify as spiritual children, which we dealt with in the prior step (Ephesians 6:1-4). A lot of times we have to punish children in order to get them to obey. A lot of spiritual children cry and ask 'Why do bad things happen to good people?' Many times the simple answer is that children aren't as good as they think they are and they aren't fooling people that they think they are hiding their sins from. A lot of the 'bad things' are punishment for disobedience.

By the time that someone grows up enough (spiritually) to become a servant, they shouldn't require as much punishment to get them to obey. However, they should remember it because the punishment for a servant is much more severe than for a child. Notice that servants are told be obedient...with fear and trembling. Here, we aren't told to obey 'because you love God' but are given a different reason. When people discount this reason and even deny that we should use it they are trying to correct God. They are acting like 'hyper-spiritual' followers of Satan. That is, people who are being punished often need to hear less of grace (Romans 6) and more that we will reap what we sow (Galatians 6). Part of our reaping is rewards for the obedient, as explained in the Second Equivalent Section of this sentence. However, part of our reaping is punishment for the disobedient as implied in this First Step and as stated more clearly in many other parts of the Bible.

Please see the note for 1Peter 2:18 about the word master. The functional definition is: ' A man who rules, governs or directs either men or business'.

In addition, people need to understand that God's perspective isn't our perspective and that the things which are important to God often appear foolish to us. However, the servant who often argues with his boss or questions his boss usually finds himself being punished quickly. Even so, servants of God need to hear that they should have fear and trembling, especially if they are in a habit of questioning God or arguing with God. Now lots feel that their lost rotten boss couldn't be God's representative to them, but the Bible teaches otherwise (Philippians 2:5-8). Simply put, if we claim to work for and represent God (as His Servants) and then live like the devil, God will punish us. We might be doing right (some times), and leading others to do right, and God still has to punish us for having a wrong attitude or because we sometimes are doing wrong.

When that happens, devils tell people that God isn't fair and that it is a waste of time to serve God and lots of other lies which are supported by their seeing God's children getting punished while doing right. In our fleshly pride, we don't correct the error and tell people that the punishment is for doing wrong (at times) and has nothing to do with our doing right at other times. If I steal someone's money and then clean their house, many people would think that I earned the money. However, the other person didn't agree to hire me ahead of time and they probably had planned the money to go for something other than paying me to clean their house. The same is true for God. Many people feel that God ought to not punish their wrong doing just because they did right in another area. But that would lead to all kinds of problems that I won't expound upon here. The main thing is that we have to have the right attitude before we mature and get promoted to the next level. That attitude starts with the realization that I am a servant. That means that I don't make the decisions and don't have a right to argue with the boss (especially when the boss is God), and the boss has a right to punish me if I do wrong.

The second attitude of this Step is that we are to obey them that are your masters according to the flesh not just because they can punish me but because God is the One who gives men positions. If Joseph hadn't gone to prison, he probably wouldn't have met the butler and baker and wouldn't have been promoted to head of all of Egypt. We may not understand what God is doing and we probably can't see what God is planning on doing, but we need to have the consistent attitude that this person, who is our masters according to the flesh, is an instrument in God's hand and disobedience is fighting God. We are to have an attitude of fear and trembling because we are to understand that God will punish the disobedience, even if the boss doesn't. Also, our disobedience will hurt the cause of Christ. Therefore, we are to avoid doing wrong no matter what circumstances we are in. That's what in singleness of your heart is getting to. Look up all permutations of 'faithful' to see how God blesses the faithful (in singleness of your heart) man. The fact is that the faithful (in singleness of your heart) man goes beyond avoiding punishment for doing wrong to actively promoting the plan of the boss. The attitude that servants are told to have is with fear and trembling, in singleness of your heart, as unto Christ.

Please see the note for Mark 5:33 about the word tremble. The functional definition for this word is: ' to shake involuntarily, as with fear, cold or weakness; to quake; to quiver; to shiver; to shudder'.

We find forms of the word single only in: Matthew 6:22; Luke 11:34; Acts 2:46; our current sentence and Colossians 3:22. Webster's 1828 dictionary defines singleness as: 'the state of being one only or separate from all others; the opposite of doubleness, complication or multiplicity. 2. Simplicity; sincerity; purity of mind or purpose; freedom from duplicity; as singleness of belief; singleness of heart.'

That leads us to the next attitude for a servant, which is to do all as unto Christ. As Reformers Unanimous teaches, it isn't enough to do right but we must do right the right way. Christ is the role that the Son of God uses to have a personal and intimate relationship with the saved. The way that we do things for someone who we love is often different than how we do the same thing for someone that we dislike. When we do the right thing the wrong way with someone that we love, there are usually still consequences. When we serve them that are your masters according to the flesh, we are to do it as lovingly as we would do it for Christ. It doesn't matter that every one of these bosses (at one time or another) act in ways that we feel Christ would not act. When we react properly, Christ will reward us (eventually) and when we react improperly, Christ uses that opportunity to give us an attitude adjustment. (Boy can those attitude adjustments hurt!!)

In our First Step we were told to get our attitude right. Now in the Second Step we are told to get our action right. If we align our 'sight' on the correct 'way of looking at things' then we can act the right way. The main thing that servants of God need to consistently 'see' is the spiritual (which is beyond the physical), to where Christ uses these bosses in the physical world to teach us spiritual lessons. That's why the next step in spiritual maturity for servants is Not with eyeservice, as menpleasers. This step was summarized as 'Servants are not to obey their earthly masters like the lost and spiritually immature do.' Eyeservice is talking about serving only when we 'look good' in the physical world. menpleasers (brown noses) don't care about doing right or about any consequences beyond their immediate rewards. This is what the Bible calls 'pride' and 'vanity'. Both 'pride' and 'vanity' look good on the outside but are empty and worthless inside. Christ wants servants to stop looking on the outside (spiritual view replacing a physical view = Not with eyeservice, as menpleasers).

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition is: 'The organ of sight or vision. Symbolically used for Sight; view; ocular knowledge including spiritual vision'.

We find forms of the word eyeservice only in our current sentence and in Colossians 3:22. Wright's Bible Word-Book defines eyeservice as: 'sb. (Eph 6:6; Col 3:22). this is one of the words for which our language is indebted to the translation of the Bible. It is the literal rendering of the Greek, service done under the master's eye only. From the same source we have 'eye-servants,' as in Latimer (Serm. p. 394):
The most part of servants are but eye-servants; when their master is gone, they leave off from their labour, and play the sluggards.'

Please see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please. The functional definition is: 'To excite agreeable sensations or emotions in; to gratify; as, to please the taste; to please the mind'. Please also see the note for 1Corinthians C10S2 about the phrase well pleased.

We find forms of the word menpleaser only in our current sentence and in Ephesians 616:. Webster's 1828 dictionary defines menpleaser as: 'One who is solicitous to please men, rather than to please God, by obedience to him commands.'

Thompson Chain Topics provides references for the word menpleaser as: 'Joh 12:43; Ac 12:1-3; 24:27; 25:9; Eph 6:6; Col 3:22'.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Please see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God.

Once we stop looking and judging things from the outside, we can start judging them from the internal (spiritual) perspective, which is what our third Step tells us. This follows the same pattern that we find elsewhere in the Bible where we are told to eliminate the wrong influences before trying to add the right ones. As the saying goes, 'Nature abhors a vacuum'. We can not just eliminate the old standard but must actively replace it with a new standard. We have to look at things and judge them by another standard, or we will go back to our old ways. However, we won't grab unto the new until after we let go of the old (Matthew 9:16-17; Mark 2:21-22; Luke 5:37-38). Also, when we let go of the old, God doesn't want us grabbing unto another wrong standard as our 'new'. Therefore, He explicitly tells us to us the standard of but as the servants of Christ.

We see Christ is used twice in this Equivalent Section of our sentence, which is our standard for declaring something to be a doctrinal truth. It doesn't matter how much this earthly boss does or does not remind us of Christ. The fact is that we are servants of Christ and are to act as such. Just as Jesus showed the love and mercy of the Father to the very men who crucified Him, so also are we to show Christ to lost sinners so that they will want to receive Him. Even if they don't, there are always audiences that we are not aware of. Many times I did what was right even though it took extra effort and didn't seem like it would ever be used. That is, I did right when I felt I was wasting my time and effort. And, many times, to the best of my knowledge, that time and effort was wasted. However, there have also been many times that those efforts saved me from some unforeseen problem.

The bottom line is simple. Servants are doctrinally told to look on them that are your masters according to the flesh as if they were personally Christ. This requires keeping the spiritual view instead of the physical view of events in life. This spiritual view is what is required to be doing the will of God from the heart. The Spirit of God can use the word of God (Bible) to teach us the will of God, but we can not do it from our own sinful wicked heart. However, Galatians 2:20 tells us that Christ liveth in me when I have 'Christ in me' and Christ can do the will of God from the heart at that time. Therefore, the primary commandment to servants is to faithfully do the will of God from the heart by having 'Christ in them' so that they can say that Christ liveth in me. When we allow Christ to live in us, we are the servants of Christ and He (through our bodies) will be obedient to them that are your masters according to the flesh. However, servants who are not obedient to them that are your masters according to the flesh, are not letting 'Christ in them' and that is only possible when they are not with fear and trembling because true Godly fear and trembling would cause them to let 'Christ in them'.

This brings us to the Fourth Step in how to become the servants that God wants us to be and that God will give eternal rewards to for being His type of servants. The last thing that we are going to do as servants is to stand before our Lord and be judged for how He saw our service to Him. That service is to be with good will doing service, as to the Lord, and not to men. As has already been covered elsewhere in this study, only what God does through us is good (Matthew 19:17; Matthew 26:10; Mark 10:18; 14:6; Luke 18:19). Therefore, a good will is God's will. That means letting Christ serve the Lord through our bodies. The only way that we can do service as to the Lord, and not to men is by ignoring the physical demands (not to men) and keeping our eyes on the spiritual demands (as to the Lord). As already said, this is only possible by submitting to Christ and letting Him live through us. That is, we need to faithfully keep turning our bodies over to Christ so that we don't serve the flesh but submit to Christ. This is the great struggle of Romans 7.

That covers the Four Steps on how we are to spiritually mature from disobedient servants to receiving eternal rewards for service. The Second Equivalent part of this sentence tells us the 'why'. As has been mentioned briefly earlier in this note, and covered in more detail elsewhere, the 'hyper-spiritual' (devil following) people claim that we should serve God only to show our love and thanks to Him. However, God knows that isn't enough reason for a servant to be faithful with heart service through all of the trials of life. God gives rewards because He knows we need the rewards to be faithful when the going gets tough and we want to say that we've done enough. He also gives rewards to show His love and grace but He will not give those rewards to the disobedient. These 'hyper-spiritual' people have never faced the reality of having several loved people die horrible deaths as martyrs and then been told by God to go out and preach the gospel to the same people who will probably have them also killed in a horrible way.

True servants don't think they know better than God. If God tells them to work with the goal of receiving rewards from their Lord, they do as told with a proper servant's attitude. We are to be serving our Lord with the knowledge that he will reward our service. That knowing is to be the personal intimate knowing that comes from Christ and does not come from religion or what men say. I can care less if men agree or disagree with me on this particular point. I personally Know that whatsoever good thing any man doeth, the same shall he receive of the Lord because I have personally gone beyond praying and studying this subject in my Bible to actual experiencing it. Not only do I have the knowledge that comes from the Spirit of God revealing the word of God to me, but I have acted upon what Christ told me personally to do with that revealed truth and have received the knowledge that only comes from personal experience. Men can say whatever they want but they will never convince a mother of 12 that childbirth doesn't hurt. Certain knowledge comes from experience can not be shaken by the words of self proclaimed 'hyper-spiritual' people. Not only does the Lord reward me personally for obeying the personal directions from Christ, but the Lord has made that service-reward relationship a Law that I can rely upon and serve Him here in this life with the full assurance of everlasting reward for being a faithful servant of His in this life.

That is why the last phrase of whether he be bond or free is included. Our positions in this world don't determine our reward from the Lord, the type of service that we render does. There will be many 'pew sitters' who receive greater reward than some 'pastors' because the Lord judges according to His own standard and not according to man's standard. While I am not going into the next step in our spiritual maturity, as taught by the instructions to masters, it should be noted that that sentence, and all of these instructions, are capped with neither is there respect of persons with him (6:9). Without going into all of the details of this phrase, I will simply state that it is put here to emphasize what I just said about whether he be bond or free.

Please see the note for 2Corinthians 12:12 about the word deed. The functional definition is: 'That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small'.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

Please see the note for 1Corinthians C7S29 about the word free. The functional definition is: ' Being at liberty; not being under necessity or restraint, physical or moral; a word of general application to the body, the will or mind, and to corporations'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be. Ge 16:9; Ps 123:2; Mal 1:6; Mt 6:24; 8:9; Ac 10:7-8; Col 3:22; 1Ti 6:1-3; Tit 2:9-10; 1Pe 2:18-21 according. Phm 1:16 with. 1Co 2:3; 2Co 7:15; Php 2:12; 1Pe 3:2 in. Eph 6:24; Jos 24:14; 1Ch 29:17; Ps 86:11; Mt 6:22; Ac 2:46; 2Co 1:12; 11:2-3 exp: Eph 6:1. as. Eph 1; 1Co 7:22; Col 3:17-24 exp: Eph 5:22; 6:7. General references. exp: Ge 24:33; 30:29; 31:6.
eye-service. Php 2:12; Col 3:22; 1Th 2:4 doing. Eph 5:17; Mt 7:21; 12:50; Col 1:9; 4:12; 1Th 4:3; Heb 10:36; 13:21; 1Pe 2:15; 4:2; 1Jo 2:17 from. Jer 3:10; 24:7; Ro 6:17; Col 3:23 General references. exp: Ge 24:33; 30:29; 31:6.
good. Ge 31:6,38-40; 2Ki 5:2-3,13 as. Eph 6:5-6; 1Co 10:31 exp: Col 3:23. General references. exp: Ge 24:33; 30:29; 31:6.
whatsoever. Pr 11:18; 23:18; Isa 3:11; Mt 5:12; 6:1,4; 10:41-42; 16:27; Lu 6:35; 14:14; Ro 2:6-10; 2Co 5:10; Col 3:24; Heb 10:35; 11:26 whether. Ga 3:28; Col 3:11 General references. exp: Ge 24:33; 30:29; 31:6.'

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C6-S5 (Verse 9) Special instructions to masters.

Equivalent Section: What to do.

And,
ye masters,
do the same things unto them,
forbearing threatening:.

Equivalent Section: Why.

knowing that your Master also is in heaven;
neither is there respect of persons with him..

Forms of the word master found in the Bible include schoolmaster and shipmaster and masterbuilder. During the Church Age (Acts-Revelation) we find forms of this word in (Acts 16:16, 19; 27:11; Romans 14:4; 1Corinthians 3:10; 9:25; Galatians 3:24-25; Ephesians 6:5, 9; Colossians 3:22; 4:1; 1Timothy 6:1-2; 2Timothy 2:5, 21; Titus 2:9; James 3:1; 1Peter 2:18; Revelation 18:17). The most significant of these says: And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. (2Timothy 2:5). in this sentence we are given the 'law' for masters. Masters must obey this 'law' or they will not be crowned. Please also see the note for 1Peter 2:18 about the word master. The functional definition is: ' A man who rules, governs or directs either men or business'.

This sentence starts out with And, which means it is added unto what was said in the sentence prior. (Please see the note above as the same principles apply here.) In the prior sentence we saw how servants were to take the spiritual perspective and not judge according the flesh. They were also told how to apply that commandment within their circumstances. Now the masters are told to apply the same principal. However, masters receive different instructions on applying the principal because they have different circumstances. Thus, we see something that is done throughout the Bible even though it is rarely stated explicitly. We have one spiritual Law that has multiple applications with each application considering the circumstances affecting the application.

In our First Equivalent Section we see that this commandment is personal (ye). When Paul says do the same things unto them, he means that masters are to also do their job fear and trembling, in singleness of your heart, as unto Christ... as the servants of Christ, doing the will of God from the heart; With good will doing service, as to the Lord, and not to men: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. All of the principles of the prior sentence apply only they do so slightly differently. That's why the Second Equivalent Section tells us knowing that your Master also is in heaven. Same Lord, same Master, (1Corinthians 1:2; Philippians 2:10-11) same Law and legal principal and same judgment. That is why Paul included the quote of neither is there respect of persons with him (The same thing is taught in Leviticus 19:15; Deuteronomy 10:17; Deuteronomy 16:19; Job 34:19; Matthew 22:16; Luke 20:21; Acts 10:34; Romans 2:11; Galatians 2:6; Galatians 6:7-8; Colossians 3:25; James 2:9 and 1Peter 1:17). Please see the note for Philippians 4:6 about the word respect. That note has links to every place in the New Testament where We find this word along with a definition and links from other commentators.

The Treasury of Scripture Knowledge provides additional references for those people who wish further Bible references for a deeper study. They are:

ye: Leviticus 19:13; 25:39-46; Deuteronomy 15:11-16; 24:14-15; Nehemiah 5:5, 8-9; Job 24:10-12; 31:13-15; Isaiah 47:6; Isaiah 58:3-6; Amos 8:4-7; Malachi 3:5; Colossians 4:1; James 5:4
the same: Matthew 7:12; Luke 6:31; James 2:8, 13
forbearing or, moderating: Leviticus 25:43; 1Sa 15:17; Daniel 3:6; 5:19-20
knowing: Psalms 140:12; Ecclesiastes 5:8; Matthew 22:8; Matthew 24:48, Matthew 24:51; Luke 12:45-46; John 13:13; 1Corinthians 7:22

Please see the note for 1Peter 2:21-24 about the word threat. The functional definition is: 'To declare the purpose of inflicting punishment, pain or other evil on another, for some sin or offense; to menace'.

Please see the note for 1:3 about the word heaven. The functional definition is: 'God's personal home'.

Please see the note for Philippians 4:11 about the word respect. The functional definition is: ' to regard; to have regard to in design or purpose'. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13 about the phrase no respecter of persons.

Please see the note for Mark 12:14 about the word person. The functional definition for this word is: 'An individual human being consisting of body, soul and spirit'.

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C6-S6 (Verse 10) Last instructions are to all.

Finally,
my brethren,
be strong in the Lord,
and in the power of his might..

Paul has been switching between Christ and Lord since he has been giving instructions to groups within the church starting in 5:22. The last two groups he deals with are servants and masters. Almost all of us are servants to someone even when we are a master to someone else. Therefore, the promise to servants that Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free, applies to all of us. That promise of reward is the motivation for what Paul is going to say starting in this sentence. in this sentence, he is going to tell us about preparing for spiritual warfare. Our reward for fighting in this war is proportional to what we do based upon that promise. The person who doeth more will receive more (whatsoever good thing any man doeth, the same shall he receive of the Lord). That is why Paul tells us to be strong. The stronger that we are the more we will be able to do and the greater reward that we will receive. However, our strength must be in the Lord.

The first understanding of that phrase is 'within the limits dictated by the Lord'. When we make decisions without asking our Lord first we are not being in the Lord even if our decision matches what God wants because we did not check with our authority first. Further, When we make decisions that go against the decision made by the person that God put in authority then we are not in the Lord. Even when they are wrong, we are to submit (1Peter 21:17) unless they are going against the Law of God and even then we have to disagree properly and accept any punishment that they give for not submitting. I know that what I'm saying isn't 'fair' but God isn't 'fair'. God is right and righteous and our Lord tells us to be the same.

A soldier isn't supposed to wander off and do whatever he wants but is supposed to stay where he was told so that he is available to respond instantly when needed. He needs permission to leave the post and has to say when he will be back and be back at the appointed time. Further, there are times when what the soldier sees as a good thing will actually cause long-term damage. That is what is known as being 'penny wise but dollar foolish'. I can not give all of the examples and explain this like someone who was in the military could but I know that being in the Lord means being completely within His control.

In addition, to being completely within the control of our Lord, being a soldier means that our behaviour always reflects upon our Lord. I've heard stories of soldiers who were severely punished for causing embarrassment to the service even when their action really didn't cause that much damage. Part of being strong in the Lord means to strongly represent Him correctly.

That leads us to our last phrase of this sentence which is and in the power of his might. Look at the next sentence which tells us to Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. that sentence is based upon this sentence and the armour of God is the power of his might. When people think and preach about the armour of God they rarely think about it being God's power, but that is what Paul is saying here. Thus, the parts of the armour of God, such as the gospel of peace, are parts of the power of his might. At a time that people were talking about how dangerous Mexico was I rode a full-dresser touring motorcycle from the U.S. through Mexico to Belize and back. I went by myself and the largest motorcycle that I saw ridden by any Mexican was a 250. I was stopped by every checkpoint, and all of the roads had many, but I used those stops to pass out salvation tracts. I didn't really think about it at the time or even after for some time, but I am positive that part (most?) of my protection was the power of [God's ] might because I was spreading the gospel of peace. I have gone into ghettos of L.A., Las Vegas, Detroit, Richmond, VA. and other places with no fear because I was spreading the gospel of peace. Yes, something could have happened but only what God allowed. Because I was going to do His work, I could rely on the promise that if anything happened then He would make sure that I count handle it. As I've wrote before, I have been through years of pain, over a dozen operations and years of physical therapy. So I personally have experience backing my mouth when I say that God will make sure that I can handle it. I've also seen how God can use the suffering of His saints as a witness. (This is called having an adventurous life :-)).

The point is that as you go through the various parts of the whole armour of God, keep in mind that they are God's might. Keeping that perspective in mind while you study them, and thinking how you can apply these things to your life like I have applied them to my life, might give you a different perspective on them.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. We also see this word used in 6:23.

Please see the note for 2Corinthians 10:3-6 about the word strong. The functional definition is: 'Having great bodily strength or physical power; very strong or vigorous'.

Please see the note for Romans C13S2 about the word power. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. The functional definition is: ' the faculty of doing or performing anything'.

Please see the note for 2Corinthians 10:3-6 about the word strong. The functional definition is: 'Having great bodily strength or physical power; very strong or vigorous'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Finally. 2Co 13:11; Php 3:1; 4:8; 1Pe 3:8 be. Eph 1:19; 3:16; De 20:3-4; 31:23; Jos 1:6-7,9; 1Sa 23:16; 1Ch 28:10,20; 2Ch 15:7; Ps 138:3; Isa 35:3-4; 40:28,31; Hag 2:4; Zec 8:9,13; 1Co 16:13; 2Co 12:9-10; Php 4:13; Col 1:11; 2Ti 2:1; 4:17; 1Pe 5:10 General references. exp: Mr 3:27.'

Home Start of Chapter

C6-S7 (Verse 11) Get prepared for spiritual war.

Put on the whole armour of God,
that ye may be able to stand against the wiles of the devil..

The word wiles means: 'A trick or stratagem practiced for ensnaring or deception; a sly, insidious artifice'. This is how we avoid being deceived by the devil.

This sentence tells us what we are to do as a result of the prior sentence. In the prior sentence we were told to be strong in the Lord, and in the power of his might so that we could do what this sentence and the next couple tell us to do. (Please see the note above.) We are being told to Put on the whole armour of God so that we can go out and actively fight the spiritual war and fulfill our personal command from our Lord to Go ye into all the world, and preach the gospel to every creature (Mark 16:15). Notice that our sentence says that ye may be able to stand against the wiles of the devil. The devil does not bother using his wiles on someone who is defeated and not fighting against him. He could care less about propel who are standing around looking pretty and not really fighting. Look at the action verbs of the next few sentences: (wrestle, withstand, quench, Praying, perseverance and supplication, make known, and speak boldly). As shown in the notes below, these actions do not allow someone to 'stay pretty' but are the actions of an active fighter.

Please see the note for Colossians 3:12-13 for links to every verse within the New Testament which uses the phrase put on. There is also a small comment about each verse.

Please see the note for 2Corinthians 6:3-10 about the word armour. It has links to every place in the New Testament where we find forms of this word along with the full definition from Easton's Bible Dictionary. The functional definition is: 'Things used to protect a person who goes to a battle.'

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'To remain upright, in a moral sense; not to fall'. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for 12:9 about the word devil. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Put. Eph 4:24; Ro 13:14; Col 3:10 the whole. Eph 6:13; Ro 13:12; 2Co 6:7; 10:4; 1Th 5:8 able. Eph 6:13; Lu 14:29-31; 1Co 10:13; Heb 7:25; Jude 1:24 the wiles. Eph 4:14 (Gr) Mr 13:22; 2Co 2:11; 4:4; 11:3,13-15; 2Th 2:9-11; 1Pe 5:8; 2Pe 2:1-3; Re 2:24; 12:9; 13:11-15; 19:20; 20:2-3,7-8 General references. exp: Mr 3:27; 2Co 2:11; Eph 4:27.'

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C6-S8 (Verse 12) Why we are to put on the whole armour of God.

For we wrestle not against flesh and blood,
but against principalities,
against powers,
against the rulers of the darkness of this world,
against spiritual wickedness in high places..

This sentence starts with For, which means it tells us why we are to put on the whole armour of God. The action verb of this sentence is wrestle. We find forms of it in:

Genesis 30:8 : Rachel claimed With great wrestlings have I wrestled with my sister, and I have prevailed when she had her first child. However, it was not her sister but God who prevented her from having a child.
Genesis 32:24-29 : Jacob wrestled a man that everyone agrees was a 'Christophany'. As a result God named him Israel and after that he usually served God instead of being carnal.
Exodus 23:2, 6, and Deuteronomy 16:19 all warn God's people to not wrest judgment. When we choose the carnal desire over what God says is spiritually right then God promises to make things right.
Psalms 56:5 and 2Peter 3:16 both warn us to not wrest with God's Word or we will suffer destruction.

As many preacher has said, our problems don't come from physical people but from the spiritual beings and structures which are motivating those people to act like they do. The flesh and blood is a reference to the physical part of people. That means that we can wrestle with the spiritual part of people which is influenced (not always controlled) by other spiritual beings. We see the phrase of flesh and blood is used four other times in the Bible. They are:

Matthew 16:17 : tells us And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. this was when Peter was the first person to openly declare Him to be God's Christ even though doing so would get him kicked out of the Temple and possibly (probably) hurt or killed.
1Corinthinas 15:50 : this verse starts the section where Paul explains that the saved will get a new, incorruptible body.
Galatians 1:16 : Paul did not ask for a religious opinion about obeying a commandment from God.
Hebrews 2;14 : this section of Hebrews explains that since we are flesh and blood, God the Son had to become a physical human being in order to pay for our sin debt.

(Please see the note for Romans 8:38-30 for links to where the Bible uses principalities and powers along with providing definitions.) Webster's 1828 dictionary defines principality as:

Sovereignty; supreme power.
A prince; one invested with sovereignty. Tit.3.
The territory of a prince; or the country which gives title to a prince; as the principality of Wales.
Superiority; predominance. Little used.
In Scripture, royal state or attire. Jer.13.

Morrish Bible Dictionary defines principality as:

The status of those who hold the first place, as rulers among men, Tit 3:1; but the word especially refers to the spiritual high powers in the unseen world, whether good or bad. they were created by the Lord, and He is head of them all. Col 1:16; 2:10. Some fell from the position of trust given them: they kept not their first estate or principality. Jude 1:6. Others contend against the heavenly position of the saints. Eph 6:12. the Lord spoiled principalities on the cross, Col 2:15; and at His resurrection He was exalted by God far above all such created powers. Eph 1:21; 3:10.

Permutations of principal are found in 26 verses which include:

Several verses use principal as the most important (main) item.
Webster's 1828 mis-uses Jer.13. Jeremiah is talking about the people in the main positions of power that God will take down in the Babylonian captivity.
In the New Testament principalities is used only for spiritual beings who have the position of a prince among other spiritual beings. Some are good and some are evil as described by the Morrish Bible Dictionary (above).

Forms of the word power is used 289 times in 275 verses. Pastor Crabb said (I believe correctly) that these terms form a progression from the most powerful being to the least powerful beings with principalities being the most powerful. They also have the least direct involvement with this world and with people. Forms of the word power occur 8 times in this epistle.

1:19 tells us what is the exceeding greatness of his power to us-ward who believe. God is the power that is above all other power.
1:21 tells us that God the Father set [Christ]...far above all principality, and power and... Here we see a matching list of positions which lessen in power according to the order that they are listed. However, no matter how much power any being has, (except God the Father) it is less than Christ has.
2:2 tells us that the power which we followed when we were lost was the power of the air. Many people claim that this is Satan. He is in charge of the rulers of the darkness of this world.
3:7 tells us that it takes God's power in us in order for us to use His spiritual gifts for His ministry.
3:10 tells us that there are spiritual beings who are identified as the principalities and powers in heavenly places. God is going to use our changed lives to prove to the principalities and powers in heavenly places...the manifold wisdom of God.
3:20 tells us that God's power is able to do exceeding abundantly above all that we ask or think.
6:10 tells us to ...be strong in the Lord, and in the power of his might. As explained in that note, the power of his might is the various parts of the whole armour of God. That is the various spiritual gifts which are listed in the next few verses.
Our current verse, like a couple listed above, uses power for a spiritual being other than God. However, all throughout the Bible, as illustrated in these verses, power is associated with a thinking being and is not used as a mindless force that can be controlled by people.

The rulers of the darkness of this world rule...This world. These powers bring instructions from principalities to the rulers of the darkness of this world and help them when needed. Under the rulers of the darkness of this world are the devils responsible for spiritual wickedness in high places. The devils that bother us would be the lowest level and the weakest. We are supposed to wrestle against all of these different types of evil spiritual beings, not against our Lord or against His Word or against His saints. Unfortunately, too many of God's people wrestle against the wrong things.

Please see the note for Colossians C1S3 about the word blood. The functional definition is: 'the source of life'. Please also see the note for Matthew 26:28 about the phrase blood of Christ. Please also see the note for 1Corinthians 10:16-LJC about the phrase Christ and blood.

Please see the note above about the word principalities. The functional definition is: 'the area and authority controlled by a prince'.

Please see the note above and the note for Romans C8S40 about the phrase spiritual powers. Please also see the note for Romans C13S2 about the word power. The functional definition is: 'the faculty of doing or performing anything'.

Please see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the word light and darkness. The functional definition is: 'the spiritual influence of the devil'.

Please see the note for 1:4 about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please see the notes for Romans C16S33; 1Corinthians C1S19; 2Timothy C1S5 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the note for Galatians 6:1 in the Word Study on Spirit for notes and links to other verses which deal with the Biblical definition of spiritual.

We find forms of the word wicked 494 times in 453 verses of the Bible, 33 times in 32 verses of the New Testament but only in our current sentence and 6:16 within Ephesians. The functional definition is: 'Departure from the rules of the divine law; evil disposition or practices; immorality; crime; sin; sinfulness; corrupt manners Wickedness generally signifies evil practices'. Please see the note for Romans C1S16 about the word wicked. Please also use the link in the sentence outline, above. It has links to every place in the Bible where this word is used along with several other notes which can be found by searching that Book Study for the word wicked. Please also see the note for 1Corinthians 5:8 for links to related verses as provided by other commentators. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wrestle. Lu 13:24; 1Co 9:25-27; 2Ti 2:5; Heb 12:1,4 flesh and blood. Gr. blood and flesh. Mt 16:17; 1Co 15:50; Ga 1:16 principalities. Eph 1:21; 3:10; Ro 8:38; Col 2:15; 1Pe 3:22 against the. Eph 2:2; Job 2:2; Lu 22:53; Joh 12:31; 14:30; 16:11; Ac 26:18; 2Co 4:4; Col 1:13 spiritual wickedness. or, wicked spirits. high. or, heavenly. Eph 1:3 General references. exp: Mr 3:27; 2Co 2:11.'

Home Start of Chapter

C6-S9 (Verse 13) How to prepare for spiritual war.

Wherefore take unto you the whole armour of God,
that ye may be able to withstand in the evil day,
and having done all,
to stand..

The Wherefore starting this sentence tells us that as a result of the of the spiritual war that we were warned about in the prior sentence and no matter what circumstances we find ourselves in, here is what we are to do. The whole armour of God is described by Paul in the next two sentences.

The second phrase of our sentence tells us what (that) we are to take unto you the whole armour of God. Notice that Paul uses you for taking the whole armour of God but uses ye ('each and every one of you personally') in this second phrase. That means that we are all to put on whatever armour we have to protect not just ourselves but to protect others also. We are not supposed to fight alone just like a soldier does not fight alone. One church member will have more righteousness than others and can help weaker members in that type of battle. You might have more faith in one area of life (finances for example) while I have more faith in another area of life (healing for example). We are each personally protected by all church members putting on their armour and each fighting where and how they can. For example, my nephew was audited by the IRS just before he left for his first mission trip where he was the main speaker. I was able to tell him what to do and how to deal with the IRS and my prior experience of 15 audits (hopefully) allowed him to set aside this worry while he went to present the gospel.

While I have several preachers talk about how we are to stand, hopefully I will be able to present a slightly different perspective. It is pretty hard to stand on a storm-tossed boat. However, we can have a firm foundation to stand on if we understand how to use Gods Way to stand on Gods Word. It takes a lot of work and study to get a firm understanding of God's Word and His Way. A lot of people don't want to do all of that work and then wonder why they waver in the spiritual war. Our understanding gives us the firm foundation that enables us to stand as we are told to do in this sentence and in the prior sentence and in the next sentence. Notice that the prior sentence said that we are to stand against the wiles of the devil. Isn't it obvious that understanding is how we defeat wiles? Not only that but our current sentence says that we are to withstand ('stand with') the whole armour of God. When we look at the next two sentences which describe this whole armour of God, we see things which require understanding. Our understanding comes from our personal relationship with Christ. Psalms 40:2 tells us He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. We have seen that the Bible uses Rock for Christ several places in this study (Romans 9 overview; 1Corinthians 10:4; 1Peter 2:5).

Back in 1:18 we were told the eyes of your understanding being enlightened. This was one of the things that Paul prayed for us to receive through our personal relationship and sanctification in Christ. This understanding is a prerequisite for receiving other spiritual gifts. In 3:4 we were told Whereby, when ye read, ye may understand my knowledge in the mystery of Christ. That is, our understanding often comes through the man of God who passes on the things which Christ reveals to him. This goes back to my earlier comments in this note about us helping each other out. Then in 4:18 we were told that lost people walk...in the vanity of their mind, Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart. We were told to walk not as they do because our acting like them will destroy the understanding that God is trying to give us. Then Paul said the same thing, only a different way, just before he said Wherefore be ye not unwise, but understanding what the will of the Lord is in 5:17.

Our stand is based upon our understanding which comes from our personal relationship with Christ.

Please see the note for Romans intro about the word wherefore. The functional definition is: Wherefore 'tells us a result (for) that occurs where ever you look'.

Please see the note for 2Corinthians 6:7 about the word armour. The functional definition is: 'is employed in the English Bible to denote military equipment, both offensive and defensive'. Many messages have been developed based upon the armour, the various parts which are mentioned in the Bible and their usage in our spiritual war. I will not go into that here other than to mention that most people who preach on this subject mention that there is no protection for the back. We only have protection while facing the enemy and fighting for God. Please see the next two sentences for more on the details of our armour that we are to use in this spiritual war. The main emphasis of our current sentence is that if we leave off any part of our armour then we will not be able to stand against the wiles of the devil.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'take. Eph 6:11-17; 2Co 10:4 the whole. Panoplia G3833, a complete suit of armour, both offensive and defensive, from pan, all, and hoplon G3696, armour. exp: Eph 6:11. in the. Eph 5:6,16; Ec 12:1; Am 6:3; Lu 8:13; Re 3:10 done all. or, overcome all. Tostand. Mal 3:2; Lu 21:36; Col 4:12; Re 6:17 exp: Eze 13:5. General references. exp: Mr 3:27.'

Home Start of Chapter

C6-S10 (Verse 14-16) Defensive weapons of warfare.

First Step: protect our most vital parts.

Stand therefore,
having your loins girt about with truth,
and having on the breastplate of righteousness;.

Second Step: get our walk protected.

And your feet shod with the preparation of the gospel of peace;.

Third Step: get our active defense.

Above all,
taking the shield of faith,
wherewith ye shall be able to quench all the fiery darts of the wicked..

Please see the note for this sentence in the summary outline at the start of this book Study. It gives several other points to consider about this sentence.

This sentence which starts with Stand therefore. That means that we are to Stand as a direct result of what was said previously (therefore). In the note above we saw that Paul is telling us how to prepare for a spiritual war. As a result of a spiritual war we start out by getting our defensive equipment (This sentence) and then getting our offensive equipment (next sentence), which is added to this sentence by starting with And. Between the two sentences we have the whole armour of God (6:11, 13). at this point in the epistle Paul has told us how to mature spiritually. He has told us how to act within the church. The assumption is that he is now talking to spiritual adults because you don't put armour on children. Our command to stand is given to adults who have Put on the whole armour of God. (That's what the therefore is telling us.) the spiritual adults are to stand to protect spiritual children. Notice that back in 6:11 we were told that ye may be able to stand against the wiles of the devil. Each soldier is assigned a place to stand and protect all who are behind him from any attack that comes at him. He is not to go and stick his nose in another soldier's business because then he has taken his eyes off the enemy and is not doing his job. Lord Jesus Christ is our general and He will direct others. We need to stand where He put us, fight in our assigned position and let Him direct others in their position.

There have been many messages preached on this subject and several books written on it. I will not get into all that is involved but will stick with a basic explanation of these parts of our armour.

The first part of our defensive armour that we are to put on is described by the phrase having your loins girt about with truth. This is talking about protecting our deep feelings. We are constantly warned against bitterness, wrath, and other things such as back in 4:25-32. We can't do anything else when our deep feelings are messed up so those are the first thing we are to protect. Simply put, we need to get spiritually defensive any time that we or those around us start feeling or expressing spiritually wrong deep feelings. (Please see the note for This sentence in the Word Study on Truth and the rest of that Study to understand more about how to defend against wrong deep feelings.)

Please see the note for Mark 1:6-7 about the word loins. The functional definition for this word is: 'The part of man that is used to prefigure the seat of strength'.

In addition, to protecting our deep feelings with truth, we are to protect our heart with the breastplate of righteousness and we are to protect both at the same time. Our heart is often used in the Bible to identify the physical expression of our soul. Reformer's Unanimous teaches that he three parts of our soul are our mind, will and emotions. They also teach that righteousness is 'doing the right thing the right (God's ) way'. When we act this way most people involved in sin want nothing to do with us and we are protected from many temptations. Please see the note for 1Thessalonians 5:8 for links to every place in the Bible where we find the word breastplate and for an explanation of the usage within the Bible.

So, the first thing that we are to defend is our own deep emotions and our physical expressions of our soul (our mind, will and emotions). Many people have claimed that the whole armour of God has nothing to protect our back, but that is not true. Girt about means 'wrap all the way around' and we need to be especially careful about an emotional 'stab in the back'. What protects our emotions from all directions is God's truth. Yes, the breastplate of righteousness only protects our front. Therefore, we need to be 'up front' in our actions and not 'acting behind someone's back' if we want to remain righteous.

Our Second Step is to 'get our walk protected'. You get your feet shod to protect them. Our protection is not the gospel of peace but is the preparation of the gospel of peace. We can not always give the gospel of peace but we can be always prepared and seeking opportunities to give the gospel of peace. There are several different gospel in the Bible, as explained in places on this site. The exact phrase gospel of peace only occurs here and in Romans 10:15. That is a quote which combines Isaiah 52:7 and 57:19. Using common teaching methods of Bible times allows us to conclude that Paul was also including all of Isaiah which comes between those two verses. In addition, to this quote, the Treasure of Scripture Knowledge adds these references: Isaiah 40:9; 61:1; Nahum 1:15; Luke 2:10-14; 8:1; Acts 10:36; 13:26; 2Corinthians 5:18-21; Ephesians 2:17 Basically, the gospel of peace not only requires people to get saved but to also 'Stop their Sinning'. There are many places, like 2Peter 2:14, which tell us that God punishes His children who refuse to 'Stop their Sinning'. Since these cursed children do not have peace with God, the true gospel of peace tells people how to avoid becoming cursed children.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

Our third Step tells us to 'get our active defense'. With our first two steps there is action but only when opportunity comes to us. Our third Step requires us to actively seek to put our defense between helpless church members and all the fiery darts of the wicked. As has been shown in other places, true Biblical faith is an action verb whereby we find a promise in the word of God and God's requirement for us to receive that promise. When we do what God requires believing that we are giving God permission to act in our lives (not forcing God to act), then He can act to fulfill His promise His way in His time. The devil accuses God of being like the devil. The devil takes away our free will with addictive sins. God never takes away our free will. Since His grace can be overwhelming, we must do the act of faith before God acts to provide proof that we choose, of our own free will, to have God work in our life.

A shield is usually used to deflect a blow, not to stop it. However, our sentence says that our shield of faith allows us to quench all the fiery darts of the wicked. Forms of the word quench occur 31 times in the Bible. Please see the note for 1Thessalonians C5-S18 for links to every place in the Bible where We find this word. Webster's 1828 dictionary defines quench as:

to extinguish; to put out; as, to quench flame.
To still; to quiet; to repress; as, to quench a passion or emotion.
To allay or extinguish; as, to quench thirst.
To destroy.
To check; to stifle; as, to quench the Spirit. 1Thessalonians 5.

QUENCH, v.i. to cool; to become cool.

Dost thou think, in time she will not quench? Not in use.

Webster's says that 'To cool' is 'Not in use'. However, Isaiah 42:3 says about Jesus: A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. Flax which is smoking no longer has any visible spark and is warm at best. Yet it has not been quenched because it is not yet 'cool'. 1Thessalonians 5:19 says Quench not the Spirit. Webster's uses that quote to says that quench means 'To check; to stifle'. However, Psalms 104:4 says Who maketh his angels spirits; his ministers a flaming fire:. So Quench...the Spirit means to be less than a flaming fire. Thus, we see that the true Biblical meaning is not just to 'To extinguish' but it also includes 'To cool'.

We aren't just supposed to deflect all the fiery darts of the wicked, but we are to chase them down and use our faith to make sure that they are so 'cool' that they won't burn a baby Christian.

Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please see the notes for Romans 4 and James 2:21-LJC about the phrase faith: Abraham's. Please see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed.

Please see the note for 1Thessalonians C5-S18 about the word quench. The functional definition is: 'To extinguish; to put out; as, to quench flame'.

Please see the note for James 3:6 about the word fire. The functional definition is: ' forsacred purposes. the sacrifices were consumed by fire (Ge 8:20). Fordomestic purposes, such as baking, cooking, warmth, etc. (Jer 36:22; Mr 14:54; Joh 18:18). Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest (Le 20:14; 21:9). In war, fire was used in the destruction of cities, as Jericho. Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power (Ex 14:19; Nu 11:1,3; Jg 13:20; 1Ki 18:38; 2Ki 1:10,12; 2:11; Isa 6:4; Eze 1:4; Re 1:14, etc.). God's word is also likened unto fire (Jer 23:29). The influence of the Holy Ghost is likened unto fire (Mt 3:11). His descent was denoted by the appearance of tongues as of fire (Ac 2:3)'. Thus, we see that it can be a benefit or a source of pain depending upon how it is used. Please also see the note for Revelation 19:20 about the phrase lake of fire. Please also see the note for Romans C12S18 about the phrase coals of fire.

Please see the note for Hebrews 12:18-24 about the word dart. Easton's Bible Dictionary defines this word as: 'an instrument of war; a light spear. "Fiery darts" (Eph 6:16) are so called in allusion to the habit of discharging darts from the bow while they are on fire or armed with some combustible material. Arrows are compared to lightning (De 32:23,42; Ps 7:13; 120:4)'.

We find forms of the word wicked 494 times in 453 verses of the Bible, 33 times in 32 verses of the New Testament but only in our current sentence and 6:12 within Ephesians. The functional definition is: 'Departure from the rules of the divine law; evil disposition or practices; immorality; crime; sin; sinfulness; corrupt manners Wickedness generally signifies evil practices'. Please see the note for Romans C1S16 about the word wicked. Please also use the link in the sentence outline, above. It has links to every place in the Bible where this word is used along with several other notes which can be found by searching that Book Study for the word wicked. Please also see the note for 1Corinthians 5:8 for links to related verses as provided by other commentators. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'having. Eph 5:9; Isa 11:5; Lu 12:35; 2Co 6:7; 1Pe 1:13 the breastplate. the thorax G2382, or breastplate, consisted of two parts; one of which covered the whole region of the thorax or breast, and the other the back, as far down as the front part extended. Isa 59:17; 1Th 5:8; Re 9:9,17 exp: Le 8:8. General references. exp: Ex 39:8.
your. De 33:25; Song 7:1; Hab 3:19; Lu 15:22 the gospel. Isa 52:7; Ro 10:15; 2Co 5:18-21
the shield. the thureos G2375 was a large oblong shield, or scuta, like a door, thura G2374, made of wood and covered with hides. Ge 15:1; Ps 56:3-4,10-11; Pr 18:10; 2Co 1:24; 4:16-18; Heb 6:17-18; 11:24-34; 1Pe 5:8-9; 1Jo 5:4-5 exp: 2Sa 22:36. Toquench. 1Th 5:19 General references. exp: Eph 4:27.'

Home Start of Chapter

C6-S11 (Verse 17-20) Offensive weapons of warfare.

Equivalent Section: God's Spirit works through our salvation and the word of God as an offensive part of our armour.

And take the helmet of salvation,
and the sword of the Spirit,
which is the word of God :.

Equivalent Section: God's Spirit works through our prayer life as an offensive part of our armour.

First Step: pray in the Spirit.

Praying always with all prayer and supplication in the Spirit,
and watching thereunto with all perseverance and supplication for all saints;.

Second Step: pray for preachers and missionaries.

And for me,
that utterance may be given unto me,
that I may open my mouth boldly,
to make known the mystery of the gospel,
forwhich I am an ambassador in bonds:.

Equivalent Section: God's Spirit works through our witnessing as an offensive part of our armour.

that therein I may speak boldly,
as I ought to speak..

Please see the note for this sentence in the summary outline at the start of this book Study. It gives several other points to consider about this sentence.

This sentence starts with And, which means it is added unto the prior sentence. In these two sentences Paul gives us details about the whole armour of God (6:11, 13). As explained in the note above, the first sentence tells us of our defensive armour and this sentence tells us of our offensive armour. In each of the three Equivalent Sections, God's Holy Spirit does the offensive actions while working through our life as we do each of the things described in this sentence.

In our First Equivalent Section we have three phrases but only two pieces of armour. Many people (mistakenly) believe that the helmet of salvation is defensive. However, a good soldier used his helmeted head offensively and God gives us the helmet of salvation to take the offensive against the forces of evil and not to just sit in a defensive posture. One of the lies that many people believe is that 'we are saved if we say a prayer and while we should let God change our lives, we will not miss out on heaven if we never let Him change us'. The truth is that our prayer does not save us (not of works [2:9 ]). We are saved because God answers our prayer. That requires our agreeing to become His workmanship (2:10) and we are not going to defraud God by praying a lie. Those who are truly Biblically saved have a God-changed life, which is part of true Biblical salvation, and that God-changed life is used by the Holy Spirit to quench all the fiery darts of the wicked (6:16). For example, the devil likes to tell spiritual children that they will never get free of an addiction or that they will never understand the Bible or some other lie. The devil will encourage more spiritually mature people to act like they have always been like the are after God changed them. However, when we act like Paul and admit how we were before salvation and tell people how God changed us due to our salvation, then the Holy Spirit can use our salvation to quench all the fiery darts of the wicked.

One more thing before moving on. a helmet protects our head which has our mind and most of our senses. Our salvation is what makes our spiritual senses alive and gives us access to the mind of Christ (1Corinthians 2:16). Our ongoing-personal relationship with Christ, which is part of our salvation is what protects and helps to mature the mind of Christ in us. Please see the note for 1Thessalonians 5:8 for links to every place in the Bible where we find the word helmet and for an explanation of how giving out the gospel to others is part of how we protect our thinking and our mind.

This is the only place where salvation is used in Ephesians. Please see the messages available at the Salvation Menu. Please see the note for Philippians 1:19-20 about the word salvation. Please see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'.

The second part of our armour is the sword of the Spirit, which is the word of God. Many people have preached manythings about this verse and phrase. I am not going to get into all of that. I will simply point out that this sword belongs to (of) the Spirit. Too many people want to take the word of God and use it as their own weapon. They quote some verse and then carry on from there cutting and chopping at other people. When the Spirit does the cutting we only need to quote the Bible and then shut up.

There are a few other verses, in the New Testament, which equate sword to the word of God. They are: Matthew 10:34; Luke 2:35; Hebrews 4:12; Revelation 1:16; 2:12, 16; 19:15, 21. In each of these verses we see God bringing judgment. When God judges He uses His Word.

Our Second Equivalent Section has two Steps. Once again we see the emphasis on God's Holy Spirit. He knows when and how to be offensive so that He is fighting against the spiritual influences and not against the person being used by the opposing spirit. Remember that our sentences are built one upon another providing a result of the reason given back in 6:12. There we were told For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.. in this type of war we will mess up unless we allow God's Holy Spirit to guide us. We would fight against the flesh and blood. He would save the flesh and blood while fighting against the spiritual forces that we are to fight.

Many preachers have taught and preached on the various ways to pray and the differences between prayer and supplication. Their spiritual gift is far better than mine at this distinction. I will only say that in the Bible prayer and supplication are usually directed at God, but not always. In addition, supplication is always directed at a being of much greater power and includes a recognition of the differences in power and how the supplicant does not have sufficient power but that the being receiving the supplication does.

We also see supplication is used twice in this section. That not only places an emphasis upon supplication but by being used twice we have a basis for doctrine. That is: it is proper Biblical doctrine that all saved should always use supplication when they pray to God.

In addition, our second phrase in this section tells us to be watching thereunto. If we are watching we are not sticking our nose into someone else's problem. Further, instead of gossiping we are to take the matter to God with supplication. That means acknowledging our inability to solve the problem and most (all?) gossips think that they can solve most (all?) problems.

We also see in this phrase that we are to be with all perseverance. It is easy to give up and feel that our prayers are not doing any good. In addition, our perseverance and supplication is to be for all saints. As the saying goes: 'You pick your friends and inherit your family'. God (not us) chooses who is in the family of God. I've met a few people who say that they have no problems with anyone in the church but most of us don't care for some saved people. However, that doesn't matter. God says for all saints.

In our Second Step of this section we are told to 'pray for preachers and missionaries'. Yes, Paul says for me but he is a type of all people in the front of this spiritual way. Every army has people doing battle and people supporting them. Part of our job is to support others with our prayer and supplication. It is very easy to think that the other person has an easy job until we take a position that actually gets us in the fight.

Paul asks for us to pray for four specific things:

that utterance may be given unto me: Many preachers have found themselves in a position of saying something and had no guidance from God as to what they were to say. This can happen for many reasons. Rather than worry about why it happens we need to pray that our spiritual warriors don't have this happen to them. Please see the note for 1Corinthians 1:4-8 for links to every verse in the new Testament that uses a form of the word utter.
that I may open my mouth boldly: Many preachers are like Timothy and are naturally shy. In addition, even the boldest person can be oppresses by a devil and not want to talk. We need to pray for our spiritual warriors to have boldness and we need to constantly pray for that because we don't know when they need the support.
to make known the mystery of the gospel : there is a strong temptation to talk about other things or to present parts of the gospel while de-emphasizing other parts. This is one of the reasons that our churches are full of spiritual babies. In addition, we have popular hyper-spiritual people who say it is wrong for the saint to do things because they are not relying on God or are trying to steal His glory. Part of the mystery of the gospel was dealt with in the first two sentences of chapter 3. That mystery is the fellowship of the mystery which is Christ in us. In order for that to happen we must do our part and devils get hyper-spiritual people to fight against preachers who tell the saints to get off their 'blessed assurance' and do their part. (Please see the note for Romans 11:25 which has links to where the Bible talks about mystery.)
For which I am an ambassador in bonds: Everyone likes to claim that the ambassadors for Christ is to the lost but the context, and audience, of 2Corinthians 5:20 make Paul to be an ambassador to the church. In addition, Paul was in bonds because saved people in the church wanted to hold onto their traditions. They sided with lost Jews, who also held to the traditions, against Paul and God's Truth. That's why Paul was in bonds and we need to pray for our spiritual warriors to be willing to accept the consequences that God allows into their lives, no matter what the source of those consequences are.

In our third Section we are told 'God's Spirit works through our witnessing as an offensive part of our armour'. Just as God's Spirit works through our salvation and through the word of God and through our prayer and supplication, so also does God's Spirit work through our witnessing. Too many people leave witnessing to others, especially those people who consider themselves to be spiritually mature. Paul never stopped witnessing and we are at the end of this epistle where Paul assumes that his main audience is the spiritually mature saint. We each need to consider how we ought to speak. I can't explain how it works but I can say that when I am actively witnessing I see God doing more to protect me. Our personal witnessing is definitely a part of our spiritual armour.

Please see the note for Romans C8S37 about the word sword. The functional definition is: ' An offensive weapon worn at the side, and used by hand either for thrusting or cutting. 2. Figuratively, destruction by war'.

Please also see the notes for Romans C15S25 and 2Corinthians C1S6 about the word prayer. Webster's 1828 dictionary defines prayer as: 'n. In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits. A prayer however may consist of a single petition, and it may be extemporaneous, written or printed. 2. A formula of church service, or of worship, public or private. 3. Practice of supplication. As he is famed for mildness, peace and prayer. 4. that part of a memorial or petition to a public body, which specifies the request or thing desired to be done or granted, as distinct from the recital of facts or reasons for the grant. We say, the prayer of the petition is that the petitioner may be discharged from arrest'.

Please see the note above and the note for Philippians 4:6 for links to every place in the New Testament where we find forms of the word supplication along with a definition. The functional definition is: 'Entreaty; humble and earnest prayer in worship'.

Please see the note for Colossians C4S2 about the word watch. The functional definition is: 'Forbearance of sleep. Attendance without sleep'.

We find the word perseverance only in our current sentence. However, as seen by the references below, we read about this action verb being done in several instances of the Bible. The International Standard Bible Encyclopedia defines this word as: 'pur-se-ver'-ans: the word occurs only once in the King James Version (Eph 6:18), where it refers quite simply to persistence in prayer. In theology (especially in the phrase "final perseverance") the word has come to denote a special persistency, the undying continuance of the new life (manifested in faith and holiness) given by the Spirit of God to man. It is questioned whether such imparted life is (by its nature, or by the law of its impartation) necessarily permanent indestructible so that the once regenerate and believing man has the prospect of final glory infallibly assured. this is not the place to trace the history of a great and complex debate. It is more fitting here to point to the problem as connected with that supreme class of truths in which, because of our necessary mental limits, the entire truth can only be apprehended as the unrevealed but certain harmony of seeming contradictions. Scripture on the one hand abounds with assurances of "perseverance" as a fact, and largely intimates that an exulting anticipation of it is the intended experience of the believer (see Joh 10:28 above all, and compare among other passages Ro 8:31-37; 1Pe 1:8-9). On the other hand, we find frequent and urgent warnings and cautions (see e.g. 1Co 8:11; 9:27). the teacher dealing with actual cases, as in pastoral work, should be ready to adopt both classes of utterances, each with its proper application; applying the first, e.g., to the true but timid disciple, the latter to the self-confident. Meanwhile Scripture on the whole, by the manner and weight of its positive statements, favors a humble belief of the permanence, in the plan of God, of the once-given new life. It is as if it laid down perseverance" as the divine rule for the Christian, while the negative passages came in to caution the man not to deceive himself with appearances, nor to let any belief whatever palliate the guilt and minimize the danger of sin. In the biographies of Scripture, it is noteworthy that no person appears who, at one time certainly a saint, was later certainly a castaway. the awful words of Heb 6:4-6; 10:26-27 appear to deal with cases (such as Balaam's) of much light but no loving life, and so are not precisely in point. Upon the whole subject, it is important to make "the Perseverance of the Saviour" our watchword rather than "the Perseverance of the saint." Handley Dunelm'.

Thompson Chain Topics provides references for the word perseverance as: 'In Persevering to the End: Job 17:9; Joh 15:9; Ac 13:43; Ro 2:7; Ga 6:9; 2Ti 3:14; Heb 12:1; 1Pe 1:13; Re 3:11'.

Nave's Topical Bible provides references for the word perseverance as: '1Ch 16:11; Job 17:9; Ps 37:24,28; 73:24; 138:8; Pr 4:18; Jer 32:40; Ho 12:6; Mt 10:22; 24:13; Mr 4:3-8; 13:13; Lu 10:42; 22:31-32; Joh 6:37,39-40; 8:31-32; 10:28-29; 15:4-5,7,9; Ac 11:23; 13:43; 14:21-22; Ro 2:6-7; 8:30,33-35,37-39; 11:29; 1Co 1:8-9; 15:1-2,58; 16:13; 2Co 1:21-22; 5:9,15; Ga 5:1,10; 6:9; Eph 4:14; 6:13,18; Php 1:6,27; 3:16; 4:1; Col 1:10,22-23; 2:7; 1Th 3:8,13; 5:21; 2Th 2:15-17; 3:13; 2Ti 1:12-13; 2:1,3,12; 3:14; 4:18; Tit 1:9; Heb 2:1; 3:5-6,14; 4:14; 6:1,11-12,15,17-18; 10:23,35-36; 12:1-15; 13:9,13; Jas 1:4,12,25; 5:10-11; 1Pe 1:4-7; 5:8; 2Pe 1:10-11; 3:17-18; 1Jo 2:19,27; Re 2:7,10-11,17,25-28; 3:5,11-12,21; 14:12; 16:15; 21:7-8; 22:11. Jacob, in prayer: Ge 32:24-26. Caleb and Joshua, in representing the land of promise: Nu 14:24,38'.

Torrey's Topical Textbook provides references for the word perseverance as: 'An evidence of reconciliation with God: Col 1:21-23. An evidence of belonging to Christ: Joh 8:31; Heb 3:6,14. A characteristic of saints: Pr 4:18. ToBE MANIFESTED IN: Seeking God: 1Ch 16:11. Waiting upon God: Ho 12:6. Prayer: Ro 12:12; Eph 6:18. Well-doing: Ro 2:7; 2Th 3:13. Continuing in the faith: Ac 14:22; Col 1:23; 2Ti 4:7. Holding fast hope: Heb 3:6. MAINTAINED thROUGH: the power of God: Ps 37:24; Php 1:6. The power of Christ: Joh 10:28. The intercession of Christ: Lu 22:31-32. The fear of God: Jer 32:40. Faith: 1Pe 1:5. Promised to saints: Job 17:9. Leads to increase of knowledge: Joh 8:31-32. IN WELL-DOING. Leads to assurance of hope: Heb 6:10-11. Is not in vain: 1Co 15:58; Ga 6:9. Ministers should exhort to: Ac 13:43; 14:22. Encouragement to: Heb 12:2-3. Promises to: Mt 10:22; 24:13; Re 2:26-28. Blessedness of: Jas 1:25. WANT OF: Excludes from the benefits of the gospel: Heb 6:4-6. Punished: Joh 15:6; Ro 11:22. Illustrated: Mr 4:5,17'.

Please also see the note for Matthew 13:34-35 about the word utter. Webster's 1828 defines this word as: 'speak; to pronounce; to express; as, to utter words; to utter sounds. 2. to disclose; to discover; to divulge; to publish. He never utters a syllable of what I suppose to be intended as a secret. 3. to sell; to vend; as, to utter wares. this is obsolete, unless in the law style. 4. to put or send into circulation; to put off, as currency, or cause to pass in commerce; as, to utter coin or notes. A man utters a false note, who gives it in payment, knowing it to be false'. Please also see the note for 1Corinthians 1:4-8 about the word utterance.

Please see the note for Romans 15:15-16 which has links to every verse in the Bible which uses a form of the word bold along with the definition from Webster's 1828 . The functional definition is: ' Daring; courageous; brave; intrepid; fearless; applied to men or other animals; as, bold as a lion'.

Please see the note for Romans C11S29 about the word mystery. The functional definition is: 'Something that was hid by God until He decided to reveal it'.

Please see the note for 2Corinthians 5:20 about the word ambassadors that note has links to every place in the Bible where We find this word along with links from other commentators. Easton's Bible Dictionary defines ambassador as: 'In the Old Testament the Hebrew word tsir, meaning "one who goes on an errand," is rendered thus (Jos 9:4; Pr 13:17; Isa 18:2; Jer 49:14; Ob 1:1). this is also the rendering of melits, meaning "an interpreter," in 2Ch 32:31; and of malak, a "messenger," in 2Ch 35:21; Isa 30:4; 33:7; Eze 17:15. this is the name used by the apostle as designating those who are appointed by God to declare his will (2Co 5:20; Eph 6:20). The Hebrews on various occasions and for various purposes had recourse to the services of ambassadors, e.g., to contract alliances (Jos 9:4), to solicit favours (Nu 20:14), to remonstrate when wrong was done (Jg 11:12), to condole with a young king on the death of his father (2Sa 10:2), and to congratulate a king on his accession to the throne (1Ki 5:1). Todo injury to an ambassador was to insult the king who sent him (2Sa 10:5).'

Please see the note for 1Corinthians C7S16 about the word bond. The functional definition is: 'Anything that binds, as a cord, a chain, a rope; a band'. Please also see the note for 2Peter 2:19 about the word bondage.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the helmet. 1Sa 17:5,58; Isa 59:17; 1Th 5:8 the sword. Isa 49:2; Heb 4:12; Re 1:16; 2:16; 19:15 which. Mt 4:4,7,10-11; Heb 12:5-6; 13:5-6; Re 12:11
Praying. Eph 1:16; Job 27:10; Ps 4:1; 6:9; Isa 26:16; Da 6:10; Lu 3:26,37; 18:1-7; 21:36; Ac 1:14; 6:4; 10:2; 12:5; Ro 12:12; Php 4:6; Col 4:2; 1Th 5:17; 2Ti 1:3 exp: Jude 1:20. supplication. 1Ki 8:52,54,59; 9:3; Es 4:8; Da 9:20; Ho 12:4; 1Ti 2:1; Heb 5:7 in the. Eph 2:22; Zec 12:10; Ro 8:15,26-27; Ga 4:6; Jude 1:20 watching. Mt 26:41; Mr 13:33; 14:38; Lu 21:36; 22:46; Col 4:2; 1Pe 4:7 all perseverance. Ge 32:24-28; Mt 15:25-28; Lu 11:5-8; 18:1-8 supplication. Eph 6:19; 1:16; 3:8,18; Php 1:4; 1Ti 2:1; Col 1:4; Phm 1:5 General references. exp: Ge 18:29,31; Mr 1:35; 13:33; 1Th 5:25.
for. Ro 15:30; 2Co 1:11; Php 1:19; Col 4:3; 1Th 5:25; 2Th 3:1; Phm 1:22; Heb 13:18 utterance. Ac 2:4; 1Co 1:5; 2Co 8:7 that I. Ac 4:13,29,31; 9:27,29; 13:46; 14:3; 18:26; 19:8; 28:31; 2Co 3:12 (margin) 2Co 7:4; Php 1:20; 1Th 2:2 the mystery. Eph 1:9; 3:3-4; 1Co 2:7; 4:1; Col 1:26-27; 2:2; 1Ti 3:16 exp: Col 4:3. General references. exp: Ex 4:12; Mt 5:2; 1Th 5:25.
I am. Pr 13:17; Isa 33:7; 2Co 5:20 bonds. or, a chain. Eph 3:1; 4:1; 2Sa 10:2-6; Ac 26:29; 28:20; Php 1:7,13-14; 2Ti 1:16; 2:9; Phm 1:10 therein. or, thereof. boldly. Eph 6:19; Isa 58:1; Jer 1:7-8,17; Eze 2:4-7; Mt 10:27-28; Ac 5:29; 28:31; Col 4:4; Php 1:20; 1Th 2:2; 1Jo 3:16; Jude 1:3 General references. exp: Jer 36:5; Php 1:13; 1Th 5:25.'

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C6-S12 (Verse 21-22) Paul is sending a report to those people who are praying for him.

Equivalent Section: Who Paul is sending.

But that ye also may know my affairs,
and how I do,
Tychicus,
a beloved brother and faithful minister in the Lord,
shall make known to you all things:.

Equivalent Section: Why Paul is sending him.

Whom I have sent unto you for the same purpose,
that ye might know our affairs,
and that he might comfort your hearts..

This sentence starts with But, which means it has the same subject as the prior sentence while going in a different direction. The prior sentence was talking about people praying and witnessing as part of the whole armour of God. Armour is supposed to protect. Paul's witnessing did not protect him but it did protect others in the church. Since he was in jail and people didn't know if he would be executed or let go free, and since they were praying for him, Paul sent them a messenger that ye also may know my affairs. One of the things that people who are at the front of this spiritual war need to do is give reports to the people supporting them. This sentence tells us that Paul did exactly that.

In the First Equivalent Section of this sentence Paul tells them who he is sending and what he will do. Tychicus is identified several places in the New Testament (Acts 20:4; Ephesians 6:21, 24; Colossians 4:7, 18; 2Timothy 4:12; Titus 3:12). From these references we know that Tychicus was one of the preachers that Paul trained and used to minister to various churches. in this verse, Paul is telling the church to give Tychicus the respect due to a faithful minister in the Lord. In the beginning of this epistle (1:15) Paul said that he had heard of your faith in the Lord Jesus. He wrote this epistle to teach them how to develop their relationship with Christ, but they were already willing to obey the Lord. Therefore, Paul sent them a man who was a beloved brother and faithful minister in the Lord.

Paul also told them what Tychicus would do when he said that he shall make known to you all things. That is, Tychicus was supposed to teach this church the way that a pastor teaches and Paul expected Tychicus to expound (give a more detailed explanation of) the things Paul had written in this letter.

In the Second Equivalent Section we are told 'Why Paul is sending him'. The first reason that Paul gives is for the same purpose. That is, so that he will be a beloved brother and faithful minister in the Lord. He is someone that they can love and follow. God chooses ministers who match the church that they are sent to. Sometimes churches reject God's choice and select someone that their flesh wants. However, when the church accepts the man that God selects then they grow closer to our Lord.

The second reason is that ye might know our affairs. There were people praying for Paul and others. They needed to know about spiritual victories and blessings so that they could thank God. They also needed to know of needs to direct their prayer and supplication. Where missionaries send prayer letters today, Paul sent a messenger. Many churches today end up supporting 'moochanaries' because they have no way of verifying the letter and no witness who could confirm or contradict a lie. Our Biblical example did not do that but used reliable eyewitnesses.

The third reason that Paul gave was that he might comfort your hearts. Notice that this phrase starts with and. That means that it is added unto the prior and can not be the same thing. Therefore, this comfort is different than letting a worried person know our affairs. Since this epistle is about how to build our personal relationship with Christ after our initial profession, and since a personal relationship is much more comforting than a legalized religion, I believe that Paul expected Tychicus to do further teaching and preaching on the personal relationship with Christ. Yes, Tychicus had a reputation as a faithful minister in the Lord. However, since he was trained by Paul, he could also teach about the personal relationship with Christ

Please see the note for Matthew 26:8 about the word purpose. Webster's 1828 defines this word as: 'that which a person sets before himself as an object to be reached or accomplished; the end or aim to which the view is directed in any plan, measure or exertion. We believe the Supreme Being created intelligent beings for some benevolent and glorious purpose, and if so, how glorious and benevolent must be his purpose in the plan of redemption! the ambition of men is generally directed to one of two purposes, or to both; the acquisition of wealth or of power. We build houses for the purpose of shelter; we labor for the purpose of subsistence. 2. Intention; design. this sense, however, is hardly to be distinguished from the former; as purpose always includes the end in view. Every purpose is established by counsel. Prov.20. Being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Eph.1. 3. End; effect; consequence, good or bad. What good purpose will this answer? We sometimes labor to no purpose. Men often employ their time, talents and money for very evil purposes. Towhat purpose is this waste? Matt.26. 4. Instance; example. Not in use. 5. Conversation. Not in use. Of purpose, on purpose, with previous design; with the mind directed to that object. On purpose is more generally used, but the true phrase is of purpose.
PUR'POSE,v.t. to intend; to design; to resolve; to determine on some end or object to be accomplished. I have purposed it, I will also do it. Is.46. Eph.3. Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem. Acts. 19.'.

Please see the note for Philippians 1:27-28 for links to every place in the Bible where we find forms of the word affair along with a definition from Webster's 1828 . The functional definition for this word is: 'Business of any kind; that which is done, or is to be done; a word of very indefinite and indefinable signification'.

Please see the note for 2Timothy 4:12 about Tychicus. He was a preacher trained and used by Paul but was not one of the three whom Paul called son. Therefore, he did not have the same character as Paul.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion'. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please see the notes for Romans 4 and James 2:21-LJC about the phrase faith: Abraham's. Please see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed.

Please see the note for Philippians 2:1 about the word comfort is used in this epistle along with links to other Studies which use this word and links from other commentators. The functional Biblical definition is: 'To strengthen; to invigorate; to cheer or enliven. Light excelleth in comforting the spirits of men'. Please see the note for please also see the note for Colossians 4:7-9 for links to every place in the Bible where we find the phrase comfort your hearts. That note also explains this phrase.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Php 1:12; Col 4:7 Tychicus. Ac 20:4; 2Ti 4:12; Tit 3:12 beloved. Col 4:9; Phm 1:16; 2Pe 3:15 faithful. 1Co 4:17; Col 1:7; 1Ti 4:6; 1Pe 5:12 exp: Col 1:2.
General references. Php 2:19,25; Col 4:7-8; 1Th 3:2; 2Th 2:17'

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C6-S13 (Verse 23) Promises to those who obey this epistle.

Peace be to the brethren,
and love with faith,
from God the Father and the Lord Jesus Christ..

The promise of this sentence is not offered to lost people nor to the carnal. If people refuse to join God's side in the spiritual battle, or refuse to be active in the battle, then God has no reason to offer them peace. Please also see Doctrinal Studies called Significant Gospel Events and Significant New Testament Events for links to promises given for the 'Church Age'.

Please see the note for This sentence in the Lord Jesus Christ Study. That note explains why Paul closes with peace offered to the brethren but not to others. Biblically, there are many people who are saved but do not qualify to be called the brethren. That note also explains why the love that is offered is restricted to what is with faith. Finally, that note explains why all three roles (Lord Jesus Christ) of the Son of God are mentioned here.

Please see the note for 1:1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please see the note for Romans 10:15 for links to every place in the Bible where we find the words peace of God or the words peace with God. That note also explains the gospel of peace.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peace. Ro 1:7; 1Co 1:3; Ge 43:23; 1Sa 25:6; Ps 122:6-9; Joh 14:27; Ga 6:16; 1Pe 5:14; Re 1:4 exp: 1Ch 12:18; Joh 20:19; 3Jo 1:14. and love. Ga 5:6; 1Ti 1:3; 5:8; 2Th 1:3; 1Ti 1:14; Phm 1:5-7 General references. exp: 2Co 1:2; Re 22:21.'

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C6-S14 (Verse 24) Requirement to receive the promises of this epistle.
Grace be with all them that love our Lord Jesus Christ in sincerity.

Please see the note for This sentence in the Lord Jesus Christ Study. Like the prior verse, the note for this verse explains why all three roles (Lord Jesus Christ) of the Son of God are mentioned here.

The promise of this sentence is not offered to lost people nor to the carnal. Please notice the qualifier of: hat love our Lord Jesus Christ in sincerity. Please also see Doctrinal Studies called Significant Gospel Events and Significant New Testament Events for links to promises given for the 'Church Age'.

Please see the notes for 1Corinthians C5S7 and 2Corinthians 2:17 about the word sincerity. The functional definition is: 'Honesty of mind or intention; freedom from simulation or hypocrisy. We may question a man's prudence, when we cannot question his sincerity. 2. Freedom from hypocrisy, disguise or false pretense; as the sincerity of a declaration or of love'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Grace. 1Co 16:23; 2Co 13:14; Col 4:18; 2Ti 4:22; Tit 3:15; Heb 13:25 love. Joh 21:15-17; 1Co 16:22 in sincerity. or, with incorruption. Mt 22:37; 2Co 8:8,12; Tit 2:7'

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C6-S15 (Verse 24) Amen.

The Amen basically means 'This is the final word on the subject. It is used to double what was said previously and make it something that all saved are to accept without debate because it comes directly from God. Accept it with no more debate'. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Amen. Mt 6:13; 28:20 General references. exp: Joh 14:15; Heb 13:25; Re 22:21.'

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God in Ephesians

of God:
Will	1:1, 6:6
household	2:19
habitation	2:22
grace	3:2, 7
wisdom	3:10
fullness	3:19
Son	4:13
life	4:18
Holy Spirit	4:30
be followers	5:1
kingdom	5:5
wrath	5:6
fear	5:21
armour	6:11, 6:13
word	6:17
God of:
our Lord Jesus Christ	2:16
to God:
Christ Jesus reconciled us	2:16
offering and sacrifice	5:2
Giving thanks always for all things	5:20
from God:
Grace and Peace	1:2
we are His workmanship	2:10
ordained that we should walk in good works	2:10
peace and love with faith	6:23
God is:
blessed	1:3
rich in mercy	2:4
above all, and through all, and in you all	4:6
after God:
new man	4:24
in God:
mystery hid	3:9
as God:
forgiving one another	4:32
without God:	2:12

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Interpretive Study of Ephesians 4-6

Ephesians Chapter 4 Summary

links to sentences in this chapter:

The Chapter theme is: Paul's message from the Lord.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Ephesians Chapter 4 Sentence-by-Sentence

Ephesians Chapter 5 Summary

links to sentences in this chapter:

The Chapter theme is: Walk and live in a way that displays Christ.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Ephesians Chapter 5 Sentence-by-Sentence

Ephesians Chapter 6 Summary

links to sentences in this chapter:

The Chapter theme is: Walk and live in a way that displays Christ.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Ephesians Chapter 6 Sentence-by-Sentence

God in Ephesians

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