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EPHESIANS
FOUR
Verses 20-24
Exhortation to discontinue the darkening process and begin the spiritual
growth process again.
Verses
20-21 THE ISSUE OF PAST TEACHING
Verse 20
1. but you: Personal pronoun to indicate that these specific believers had
received doctrinal teaching with regard to living the Christian way of life.
BUT: de, contrasts their “darkness” way of life with the doctrinal truth they
received as to how they should live.
2. NOT IN
THIS WAY: this is the correct order in the Greek.
A. Ouk, strong negative occurs directly in front of the adverb, in this way
(houtōs).
B. In this manner refers to the way of living described in verses 17-19.
C. The construction is very strong because it is placed before the verb
(the negative is with the
adverb, not the verb).
3. learned: manthanō, as an aorist active indicative. The Aorist tense looks
at the whole period of their previous doctrinal instruction as one point of
time (Acts 20:31).
The active voice indicates that personal volition is involved in Bible study.
And the indicative mood expresses the reality that clear doctrinal information
was provided for them.
4. The Christ: This is the technical use of the Name to indicate CWL
(Christian Way of Life) information that is designed to produce a reflection
or radiance of the character of Christ in the life.
This is the issue of Light vs. Darkness.
Verse 21 Introduces a REVIEW of what was previously taught to them
1. IF INDEED: ei ge, This is a 1st class condition IF clause. The 1st class
condition usually recognizes a statement as indeed factual; true. The first
class condition exists by using the word, EI, and the indicative mood of the
next verb, which in this case is HEARD.
IF, and I am recognizing it to be true. A more accurate translation would use
our word, SINCE.
The little particle, ge, adds to the certainty of this previous instruction.
In our language, “since indeed” communicates that certainty.
2. you heard: akouō as an aorist active indicative. Again, the aorist tense
refers to the period of time they were taught. The indicative mood shows the
reality of their previous instruction. And akouō by definition refers to audio
perception of the instruction received.
3. Him: refers back to Christ and indicates the content of the teaching as
that which elicits the imitation of Christ in the life. They were taught
CHARACTER that is in fact, WHO Christ is, or more specifically, the character
that He evidenced during his life on earth.
4. and were taught: This is the verb, didaskō as an aorist passive indicative.
The passive voice indicates that they RECEIVED the instruction.
The result of hearing is to be truly taught so that you learn and accept the
information communicated. The real issue for them, is not whether they were
taught (Acts 20), but whether they really accepted the teaching. The passive
voice of the verb indicates that people receive instruction. The experience of
being taught, is the Word of God acting upon the soul and providing Divine
viewpoint.
5. in Him:
This is en plus the locative case of the pronoun, HIM; in the sphere of Him.
What is taught IS the mind of Christ; the viewpoint and character of Christ.
At 1 Corinthians 2:16, Paul tells us that the information he has been given
and has been teaching IS IN FACT, “the mind of Christ.”
6. Even as truth is in Jesus: This phrase connects the message that was taught
with the fact that all truth is embodied in the person of Christ. TRUTH refers
to what is right and proper for living in God’s universe. The issue is NOT
what is REAL or not real. Darkness – that which is opposite to God’s truth is
certainly REAL, but it is not “right and proper” for living in God’s universe.
The “to be” verb, eimi, as a present indicative, indicates that Jesus is the
absolute source and embodiment of truth. John 14.6, “I am the way the truth
and the life.”
Absolute Truth is found nowhere else except within the scope of the plan and
character of God. And the fullness of the Godhead is in the person of Christ
(Col.1:15, 19; Heb. 1.3).
A. Salvation: Acts 4.12; John 14.6
B. Christian living: Col. 2:3
7. The issue of whether these believers accepted what was previously taught
cannot be pursued any further since it is a volitional issue between the
believer and God.
So Paul by-passes the issue by repeating and re-teaching the principles of
truth that were taught when he was with them in person.
Verses 22-24, Re-teaching the imitation issue in the Christian
Way of Life (CWL)
Verse 22
THE ATTITUDE OF DEDICATION TO GOD’S DESIGN
1. That:
this comes from the infinitive of the verb and is used to introduce the
content of the teaching.
There are 3 infinitives to mention 3 items.
(1) They were taught to leave behind the old way of life.
(2) They were taught to LEARN new spiritual information.
(3) They were taught to imitate Christ.
2. THE
FIRST ITEM
A. in reference to: This is kata plus the accusative case of the noun. It
points to what needs to be changed. It also has the idea of “according to the
standards of.”
B. your former manner of life: proteros anastrophe refers to the way of
living while they were in status quo unbelief.
C. you lay aside: This verb, apotithāmi, means to PUT something away from
your self. There is no room for any remnant of the old way of life dominated
by the lusts of the sin nature. The aorist middle infinitive focuses on the
point of time when the believer makes a volitional decision to follow Divine
design. And as already mentioned, the infinitive is used to give us the FIRST
item on the list of what they were taught. This is not saying, “that you HAVE
LAID ASIDE,” either positionally or experientially. That is not the focus of
what Paul is writing about. He is writing to remind them of what they were
taught in regard to LIVING the Christian life. BEFORE the believer can learn
new information and have that new information bring about change, there must
be an ATTITUDE ADJUSTMENT. The believer must WANT to pursue the growth
process. It is the same in regard to salvation. The person must LET GO of his
old belief system and adopt the new belief system which is trust in the
character and plan of God through Christ the Savior. That is what REPENTANCE
means. It means to change your mind about your previous belief system and
accept a new one. And that is why such repentance is required as one of the
two conditions required for salvation (Mark 1:15,
“repent and believe the gospel”).
D. the old man: palaios anthrōpos
1. this refers to the manner (character) of living the former life as an
unbeliever. It is what Paul already mentioned in verse 17, “the way the
Gentiles walk.”
2. old: This is, of course, in contrast to the new life that the
believer has available to him because he is in the family of God; the new
character and WAY OF LIFE, which is mentioned in verse 24. This OLD way of
life is explained by the next phrase.
3. which is corrupt: The verb, phtheirō, as a present passive
participle is DESCRIBING the nature of the old life. The idea of CORRUPT
communicates that which is NOT NORMAL; that is, not in line with the DESIGN
that God created for how man should live. Paul tells us that men (Gentiles)
“have the work of the law written in their hearts,” (Rom. 2:15).
Solomon tells us “that God made men morally upright,” (Ec. 7:29).
But Solomon continues, “but they have sought out many rationalizations.” And
we are told at Genesis 8:21 that “the inclination of man’s heart is evil from
his youth.”
This “inclination to evil” and “many rationalizations” are a corruption of how
God wants mankind to live, but it is the SIN NATURE that brings this
corruption and influence into the soul.
The sin nature is within the mind of every person who has been born into this
world (except Christ) because it is inherited from one’s parents.
The passive voice indicates that the subject RECEIVES the corruption from
something that was not in the original design. Man’s “heart” – his soul; his
mentality - receives this corruption from the INHERENT influence of the sin
nature. For this reason it is the “heart” that is described as deceptive and
sick at Jeremiah 17:9. But it is technically the SIN NATURE, as Paul now
indicates.
4.
according to the lusts of deceit: the word, lusts, is epithumia, and means
lusts and desires. These lusts come from the sin nature and influence the soul
(heart) to think and act independently from God’s viewpoint and standards. It
DECEIVES the soul into living in a way that is not according to how God
designed the human soul to live. At Hebrews 3:13, we are warned against “the
deceitfulness of THE sin nature.”
a. The unbeliever is dominated by this deceptive sin nature throughout all his
life.
The present passive participle of CORRUPT tells us this.
b. The believer is given the resources to live above and outside this
evil influence. But to do so,
he must learn and use the word of God and rely on the guidance
of the Holy Spirit.
At Galatians 5:16, Paul tells us to “walk by the Spirit and you
will not carry out the lust of the
flesh (sin nature).”
c. Whenever the believer commits an act of personal sin, this
quenches the control of the Holy
Spirit, breaks fellowship with God, and puts the believer under
the control of the sin nature.
According to 1 John 1:7-9, when the believer confesses that sin(s)
to the Father, they are
forgiven, and the believer is restored to fellowship with God. We
are of course, exhorted to
NOT SIN (1 John 2:1), but it is only through knowledge and
application of God’s word that we
are able to accomplish that (Psalm 119:11).
See TOPIC:
THE SIN NATURE
Verse 23
THE SECOND ITEM OF THE INSTRUCTION: CHANGE THE CONTENT OF THE SOUL
The process of growth
1. and: de, is a simple connective to introduce the process involved to
fulfill the aorist tense of the dedication exhorted in verse 22.
2. that
you be renewed: The verb is ananeoō as a present passive infinitive. It means,
to make new or make again. The present tense indicates the continuous action
of a process. The passive voice shows that the subject receives the action of
renewal. That means that something else, must do the renewing. Our volition
enters into the process through the initial act of dedication, the ACTIVE
learning of God’s word, and the habitual use of 1 John 1.9, but God renews the
content of our mind through the ministry of the Holy Spirit and the entrance
of the Word into the soul.
The process of renewal is the growth process. cf. 2 Cor. 3:18; Col. 1.9-12;
3:9-10; Rom . 12:2.
The infinitive is used to indicate the 2nd item of the instruction previously
given to the Ephesian believers.
3. in the
spirit: The word, pneuma is used technically to refer to the makeup, content,
essence and attitude.
4. of your
mind: nous, indicates the place of knowledge in the soul with emphasis on
perception.
Acceptance and use of the information is implied.
5. The
phrase, “spirit of your mind,” is technical to refer to attitude and content;
that which is the basis for the function of the mind.
The “essence” of the mind is KNOWLEDGE.
For RENEWAL, the mind must learn God’s knowledge.
Verse 24
THE THIRD ITEM OF THE INSTRUCTION:
The volitional choice to let the renewing process reflect the character of
Christ via THE NEW MAN
1.
and: kai
plus the infinitive indicates the third item of the instruction that Paul gave
to the Ephesians.
First Item: The believer needs to have a mental attitude dedication to reject
the viewpoint and way of life of evil. The aorist tense indicates a desire to
put off the old man.
Second item: through the filling of the Holy Spirit and intake of the Word of
God, participate in the growth process which is a process of transformation
toward imitation of Christ.
The present tense is used to show that the renewal is the result of the
transformation PROCESS.
Third item: The choice to apply the transformation process through obedience.
It involves a consistent expression of the character and standards of Christ
in the life. The aorist tense once again indicates a mental attitude
dedication to the plan of God based on the growth process.
2.
that you
put on: The aorist infinitive is used to list the third item of instruction.
The verb is enduō, and means to put on, or cover. This COVERING provides a new
character and new image. It produces a NEW “real you” that now reflects the
character and viewpoint of Jesus Christ.
The aorist tense indicates a specific point of time that the believer begins
to express a new dedication attitude. However, reflection of the NEW MAN
depends on a volitional choice to USE God’s word; use His character attributes
to handle every situation in life. The filling/control of the Holy Spirit and
the word of God begin to provide divine viewpoint standards for the soul in
order to TRANSFORM it into a NEW person. It is the PROCESS that BEGINS to
produce an attitude change and character change that is viewed as a CONDITION
of the life or soul. But the moment-by-moment LIVING of that character
requires a moment-by-moment “point-of-time” decision. Thus, the aorist tense
is used.
3.
the new
man: kainos anthropos is contrasted with the old (palaios) man. The growth
process produces a new character and a new way of life that is patterned after
the righteousness and devotion of Jesus Christ. At Romans 13:14, Paul
instructs the believers to “put on the Lord Jesus Christ.”
He uses the “same” aorist tense to exhort the believer to MAKE THE DECISION to
apply the truths of the word of God so that Christ’s character will be
reflected in his life.
Paul then amplifies this CONCEPT of dedication by adding, “and do not be
making plans for the flesh, in regard to lusts.” Once again, it is the “new
man” vs. the “old man;” the old character vs. the new character.
4. which
according to the standard of God: This is the preposition, kata + accusative
case of Theos (God). The new man exists in conformity to Divine standards.
5. is
created: This is an aorist passive participle of ktidzō. The aorist tense
focuses on a general point of time or SPHERE of time. It is not the tense of
PAST ACTION, but the tense of FACT. The new man that Paul is talking about is
not something that WAS created, nor HAS BEEN created, but it is something that
IS created through the growth process. The participle is used to state a
principle of FACT. It is the principle of an established design. WHENEVER the
new man is created this is the only way it is created. The passive voice tells
us that the new man receives inception and cultivation from the instruments of
the growth process; God the Holy Spirit and the WORD.
6. in
righteousness: The noun is dikaiosunā, and refers to CHARACTER; specifically,
the perfect goodness of Christ. This is the standard for creating and
reflecting the NEW MAN.
7. and
holiness: This is the noun, hosiotās. This is not the same as the word group,
hagios (saint, holy, sanctification), but refers more to the idea of a
dedication that OBEYS the one to whom you are dedicated. Thus, it focuses on
ACTION; proper spiritual and moral living that reflects a devotion and
dedication to God; to God’s viewpoint and policy.
8. of the
truth: This is probably best seen as an ablative of SOURCE. Thus, the idea is
that it is THROUGH the truth. Righteousness and devotion is built in the soul
THROUGH the truth of God’s word. The word, TRUTH, goes back to verse 21, “just
as TRUTH is in Jesus.”
These two words together sum up the way the believer is to live on this earth
after salvation. It is the way the believer fulfills the Divine Priority. Luke
1:75
”To grant us that we . . . might serve Him without fear in devotion (holiness;
hosiotās) and righteousness before Him all our days.”
The only
way this can be done is through spiritual growth. As we learn God’s word, it
produces a work within us (1 Thes. 1:13)
that results in building a character structure in the soul; a new man. This
character structure reflects the righteousness and devotion of Jesus.
At 2 Cor. 3:18, it is called “being transformed into the same image,” which is
the glory of the Lord.
What Paul taught them was much more than just the FACT and principle of
growth, but he taught them the specifics of WHO Jesus Christ IS; His
character. This is what is meant at verse 20, “learn Christ.”
Accordingly, WE need to study WHO Christ is in order to see the nature of His
righteousness and devotion. (1) we learn about His righteousness in principle
at John 8:29, “I always do the things that are pleasing to Him (the Father).”
And (2) we learn about His devotion at John 6:38, “For
I have come down from heaven, not to do My own will, but the will of Him who
sent Me.”
As we learn more and more about WHO Jesus is, the “new man” is formed within
us. But in order for that new character to be reflected in our life, we need
to CHOOSE to apply those standards.
It is true, that slowly the new character will become a natural expression of
our soul, but many times, there still needs to be a CONSCIOUS choice to DO
what we have been taught.
9. See
Colossians 3:9-10 for the similar exhortation to those believers.
VERSES
25-32 THE CHARACTER OF THE NEW MAN
Vs. 25-29, Specific sins that were problems for the Ephesians
Vs. 30-31, Special concern for mental attitude sins and verbal sins
V. 32, The issue of kindness and forgiveness
Verse 25
THE TWO SIDES OF DEDICATION TO DIVINE DESIGN
Verse 25a, The Negative side
1. Therefore: the particle, dio, introduces a conclusion to Paul’s repetition
of previously given doctrinal information concerning building a NEW character
in your soul.
SINCE –
A. There should be a Mental attitude dedication to rejection of evil.
B. And there should be a volitional decision to participate in the growth
process
C. And there should be a CHOICE to allow the reflection of Christ’s character
in the life.
D. The conclusion should be a HABITUAL cessation of particular activity. That
habitual cessation is indicated by the PRESENT imperatives in verses 25-32.
2. laying
aside: This is the verb, apotithāmi, This is an aorist middle participle
A. It is
the same verb as is used for the principle of rejecting evil at verse 22.
B. The Aorist tense is used to enlist a specific act of volitional dedication
on the part of the Ephesians. C. The middle voice expresses the same idea as
before; that of putting away from self or taking clothes off of self.
D. The participle (an aorist) in this case refers to action that precedes the
action of the main verb.
The 'Main verb” is the present imperative of SPEAK TRUTH.
E. The mental attitude dedication to reject evil in general, must precede the
aorist tense of putting away FALSEHOOD and of course, includes the growth
process of “learning Christ.”
Then, IN VIEW of one’s dedication to TRUTH, Paul gives a list of commands for
reflecting the standards of God into one’s Christian life.
F. The word falsehood is pseudos with the definite article; THE FALSEHOOD.
This is the NEGATIVE side of human communication. Falsehood – the idea of
misrepresentation, deception, error and consciously lying. It is not really
looking at false DOCTRINE but rather at the general communications in our
interpersonal relationships
Verse 25b,
The positive side of human communication
1. Speak
truth each one with his neighbor: The verb is laleō as a present active
imperative
A. Present tense focuses on constantly communicating and expressing the
character of the New man; category – truthfulness. The present tense MUST
logically, and by Divine design, follow the Aorist of dedication.
B. Active
voice: You alone are responsible for every decision in life. There is (1) the
MAIN decision to adjust to the Divine priority in salvation; (2) the decision
to adjust to the Divine priority in the Christian way of life through
participating in the growth process; and (3) the many decisions every day to
perpetuate and cultivate that dedication.
C. Imperative mood: the commanded procedure to perpetuate the attitude of
dedication to God and God’s standards, as directed toward others.
2. TRUTH: the noun is alātheias. The emphasis is on the principle of truth
and honesty. It is not only LOGICAL for the promotion of healthy interpersonal
relationships, but it is necessary in order to be consistent with the new man.
As a reflection of the character of Christ the new man; the character
expressions of the functional believer will follow the example of Jesus Christ
our copybook as summarized at 1 Peter 2:22, “Who committed no sin, nor was any
deceit found in His mouth.”
3. Each
one of you with his neighbor. The only basis for proper adjustment to one
another in inter-personal relations is the standard of truth and honesty. Paul
very likely has in mind the exhortation to God’s people given at Zechariah
8:16-17.
” These are the things you must do: Speak the truth, each of you, to
one another. Practice true and righteous judgment in your courts.
Do not plan evil in your hearts against one another. Do not favor a
false oath – these are all things that I hate,’ says the
Lord.”
A. At Colossians 3:10, the
same instruction is given with different vocabulary.
Do not lie to one another: This is a present middle imperative of pseudomai.
The basis for this character expression is the dedication attitude of
rejecting the old man and embracing the new man.
It is possible that Paul has in mind a POSITIONAL status of having put aside
the old and put on the new. In that case, the basis for the character
expressions commanded in verses 8 and 9 would be the believer’s new position
IN CHRIST. In other words, BECAUSE the believer is now righteous and sinless
IN CHRIST, he should LIVE THAT way in his Christian experience.
However, it think it is just as possible and in fact, more likely, that Paul
is recognizing the dedication attitude that has been expressed IN GENERAL by
these believers. Thus, based on that attitude, they are exhorted to put that
dedication into practice by avoiding the sinful expressions of the sin nature
that characterized them when they were unbelievers.
This interpretation is more consistent with Ephesians 4:22-24, where, as we
have seen, the instruction is TO DO SOMETHING (put aside the old man and put
on the new man) rather than the idea of telling them that it HAS BEEN DONE in
a positional sense.
B. The
ultimate expression of these standards of TRUTH is Agapā love. Romans 13:8-10.
C. Love is taught through the Word of God and developed in the soul through
making the WORD part of the soul. Principle of 1 Tim. 1.5, “the goal of the
instruction is love.”
D. This is accomplished through the growth process which transforms the soul
into a building that “houses” the character of Christ. That is what
edification means.
E. And love is presented in Chapter 5 as the ultimate expression of the
imitation of Christ - or the character of the new man, that results from that
transformation.
F. True Divine LOVE is based on the absolute standards of truth found in God's
Word; not on emotions, feelings or sentimentality, and not from religious
ritual or discipline.
G. without the PRINCIPLES OF TRUTH from the Bible as the basis for love
expressed in Christian living, that love becomes human in nature; empty and
without content or real impact.
4. Now,
the mention of this command and the ones that follow are of such a personal
and specific nature that it indicates that the primary expression of the old
man was in the area of self-centered personality conflicts (Review chapter
4:1-7) And Paul goes right back to the issue of these seven verses with the
next phrase.
5. Because we are members of one another: There is a POSITIONAL UNITY between
all believers. We are ALL in union with Christ; in ONE body (1 Cor. 12:13),
and remain here on earth to serve God in a unified PURPOSE.
Thus, there should be a UNITY of mutual love and respect; concern and
devotion.
Verses
26-29, Three specific areas of inter-personal conflict
(1) Anger
(2) Stealing
(3) negative speech
These three particularly grieve (sadden) the Holy Spirit in this context of
inter-relating with our fellow Christians, and accordingly prevent Him from
ministering to us in His filling/control capacity (Ephesians 4:30; 5:18; Gal.
5:13-26).
All of
these are prohibited using the present imperative of the verbs to emphasize
the continual or habitual avoidance of these “unity-breaking” sins. In the
cases where the negative is used (do not do), the focus is either on “do not
be doing” or “STOP doing,” as both ideas apply to the recipients of the
letter, and in fact to all of us, since the conflict between the sin nature
and the Spirit is an on-going reality for all believers (Galatians 5:17;
Romans 7:23; 1 Peter 2:11; Hebrews 3:13).
Verse
26-27 ANGER
Verse 26
1. Be angry: This is a present middle imperative of orgidzō. There are three
basic Greek words for Anger.
A.
thumos:
This is a very emotional, passion-filled uncontrolled anger which is never
condoned.
B.
Parorgismos: This is an embittered, irritated, exasperated, vindictive anger
which is never condoned.
C.
orgā and
the verb, orgidzō: This is a settled, established and controlled anger, which
can be good or bad.
1. The Holy Spirit produces a righteous anger based on Divine viewpoint
standards in the soul. It is directed against anything that is contrary to and
in opposition to Divine Design.
2. orgā expressed by the sin nature always adds one or both of the other
aspects of anger, even when that orgā has a proper object. Nothing that comes
from the sin nature is EVER good. Romans 8:9, “they that are in the flesh
(under the control of the sin nature) cannot please God.
D.
The
significance of the command is the exhortation that whenever any danger of
sinful anger is encountered, the believer should stay focused on RIGHTEOUSNESS
and the proper motivation for anger, and not let the emotions take control of
the situation. If this happens, then the result is sin. That’s why Paul gives
the second command.
(1) There is a settled, controlled nonjudgmental anger that is expressed
objectively toward the advances of evil in the world. It comes from the Divine
viewpoint standards in the soul which are the basis for “hating” evil.
(2) Whenever this “righteous indignation” is expressed, there is always the
danger of the believer becoming personally and emotionally involved, and
adding one or both of the sinful angers. In this case, the righteous anger is
sin.
(3) Orgidzō (from orgā) means to express objective, controlled, righteous
anger. The present imperative (command) authorizes a continual mental attitude
anger in the soul of the believer. Volition is the decider that will determine
whether orgā will be based on objective, Divine viewpoint standards, or be
polluted with emotion and passion, in which case it is inconsistent with the
mandate to constantly be expressing principles of truth to one another.
This is God’s commanded pattern for proper follow through in dedication to
Divine design.
2. and sin
not: The verb is hamartanō as a present tense plus the Negative. The present
tense indicates the status in mental attitude of many of the Ephesian
believers. The active voice indicates that each individual believer is
responsible for his own mental attitude, and the sins that disrupt it and
produce disunity. The imperative + the negative exhorts those who are in
violation, to stop doing something that they are doing. Many of them were
constantly expressing parorgismos toward one another, and in many cases it was
directed against evil present in the lives of the other. But orgā “plus”; that
is anything ADDED to the basic objective anger, equals sin. So Paul tells them
to express orgā only, and keep the principles of Truth the standard for
dealing with personalities and situations in your life.
3. do not let the sun go down on your wrath: The word, wrath, is parorgismos,
which is emotional and vindictive and bitter, etc. This was the addition to
orgā that the Ephesians were expressing. The expression, “sun go down,” is an
idiom to emphasize one-day-at-a-time living. The present active imperative
plus the negative expresses what should be a consistent habit. That is,
whenever sinful anger has occurred, the believer SHOULD deal with it
immediately and never let it fester and grow through the night so that one
starts the next day with that sin still on the mind and the sin nature still
in control. The believer needs to recognize the pattern of sin that might be
present in his life, and apply the attitude of dedication to Divine design.
Confess the sin immediately. When Jesus teaches the disciples about WORRY at
Matthew 6:25-34, he makes a summary statement, “sufficient for the day is its
evil.” There is enough evil that we encounter each day. We don’t need to ADD
to it with worry. Likewise, there is enough evil that we encounter each day,
and we don’t need to bring “yesterday’s” sins to the collection.
See Topic:
ANGER
4. THE CHARACTER AND DANGER OF PARORGISMOS anger.
A. The character of this anger:
1. the Greek word parorgismos
a. comes from orgā; a settled, orgānized, controlled anger, usually directed
toward a violation of ones
personal standards. It is basically an objective type of anger.
b. para: This
is a preposition, which means, beside, in addition, added. Also, it has the
idea of from the side of something, or away from something.
c. So it is orgā plus something added to it, which would be emotional
subjectivity, and that would be sin. Or it is orgā and something taken away
from it, which would be its objectivity and would result in sin.
2. Parorgismos is when a normally justified
expression of orgā anger or displeasure toward something, is fed by
selfishness, jealousy, bitterness and vindictiveness toward the person
involved. The subject becomes emotionally involved, by taking the object of
the anger personally rather than keeping it in perspective with the Plan of
God. He fails to view the person’s deviation from the perspective of the
character and viewpoint of God. Romans 12:12-21
B. The Danger of this anger:
1. Mental attitude sins lead to verbal sins and overt sins.
2. M.A. sins involve you and God. Verbal
and overt sins involve you, God and others.
3. You then become a source of temptation
to those others involved as well as to any who can not help
but observe.
Hebrews 12:15
4. The real danger of Parorgismos is
expressed by the warning in Eph. 4.27, “Do not give the Devil an
opportunity. a.
toward you b. toward others c. toward the Plan of God
Verse 27,
The danger of Parorgismos anger.
1. AND DO NOT: This negative word, māde is used to connect the following
phrase directly with the preceding. It indicates that the expression of
subjective, emotional, vindictive anger gives the Devil an opportunity to
advance his own evil designs in the believer’s life. We have THREE great
advantages over Satan. (1) the written word of God (Hebrews 4:12) (2)
the indwelling Holy Spirit, and (3) the presence of Jesus Himself within us (1
John 4).
Anger, and in fact all mental attitude sins give away this advantage, and make
us vulnerable to the deception of the sin nature (Hebrew 3:13)
and the schemes of the devil
2. give is the verb, didomi, as a present active indicative. The present tense
indicates that when the believer holds this kind of anger in his soul, he
leaves the door wide open for the devil to use it against him; to hurt himself
and others, as well as to discredit that believer’s testimony.
The active voice reminds us that WE are the ones responsible for putting
ourselves in a vulnerable condition. Peter tells us that the devil as a
roaring lion, prowls about seeking someone to devour. He also tells us that we
can resist him firm in THE FAITH (1 Peter 5:8-9). Accordingly, when we give
the devil an opportunity, it is because we have failed to use the word of God
(THE FAITH) to resist the lusts of the sin nature, which are the point of
contact between our soul and the devil.
2. TO THE DEVIL: This refers to Satan and any demons he has in the vicinity
of your life. The devil's army is personally and directly involved with every
believer who is promoting the standards of Divine Design, and any believer who
is making progress toward that potential. I Peter 5:8
3. AN
OPPORTUNITY: The Greek word is topos; place, space, position, room -
opportunity. This is the valuable weapon the believer gives away to the devil
when he allows anger to keep him out of fellowship.
A. The believer has an overwhelming advantage in the spiritual conflict. 2
Cor. 10.3-6
B. That advantage is maintained only through the filling of the Holy Spirit
and the processing of Divine viewpoint in the soul.
C. The
very moment that the believer concedes to sin and human viewpoint by rejecting
the divine viewpoint of God’s word, at that very second the Holy Spirit is
grieved and quenched and the advantage is given up and away to the enemy.
D. Once this concession to “darkness” viewpoint becomes apparent to the
Devil he can then feed it from the outside in an attempt to make it worse and
more consistent. It need not be verbal or overt, for the devil is a perfect
judge of human nature, even though he cannot read minds.
E. He
can then use our sins to attack other believers. Hebrews 12:15
F. And
over all, he uses it do discredit the Plan of God in the eyes of the
unbelieving or other neutralized believers, and to promote his own evil
standards. Principle of 2 Peter 2:2
Verse 28
THE ISSUE OF FINANCIAL RESPONSIBILITY
The professional thief vs. the laborer
1.
LET HIM
WHO STEALS: This is a present active participle of kleptō.
The present tense speaks of a habitual or continuous way of life. The idea is
that this is actually one’s normal routine. The active voice speaks of
volitional responsibility and not any kind of supposed “sickness.” The
participle is nominal, which makes it the subject of the sentence and presents
us with someone who is a PROFESSIONAL thief, that is, one who STEALS “for a
living.” This was a common profession throughout many parts of the ancient
world. It would be quite easy for converts to remain in such a previous
profession, or to revert back to it, or even to pick it up for the first time
as the road of least resistance in meeting financial needs. At any rate, it is
not the Christian way: 2 Thes. 3:10-12; 1 The s. 4:11-12
2.
NO LONGER
LET HIM BE STEALING: kleptō again, but now as a present active imperative +
the negative. The command is to discontinue a way of life; cease the practice;
get out of your present profession. The active voice again stresses that
volition is always the issue, and the imperative indicates a commanded pattern
for making a living – NOT as a professional thief.
See Topic:
DOCTRINE OF STEALING
3. BUT RATHER - mallon de:
The word ”but” gives us the contrast between good and evil. “Rather,” is the
standard of Divine design; the alternate choice for making a living.
4. LET HIM
LABOR: This is the present active imperative of kopiaō. It means to work hard,
strive, and is idiomatic for “making a living.” It could be rendered, “let him
make a living.” The command is given as the alternate to a life style of sin,
and introduces the Christian standard for providing sustenance for self and
family. It is explained by the next phrase.
5.
PERFORMING: This is a present middle PARTICIPLE of ergadzomai. (It is a
deponent verb, which is “middle voice” in form, but active voice in function).
The participle is adverbial and EXPLAINS the means by which the believer is to
make a living. The present tense continues with the idea of practice and norm.
6.
WITH HIS
HANDS: Personal skills and abilities; physical strength; something and
anything to make a living that is consistent with 2Thes. 3:6-12.
7.
THE GOOD:
The word is agathos and refers to what is right and proper in accordance with
the Divine standards for “making a living.” it rules out anything illegal or
which by the nature of the work is contrary to Divine priority living. Paul’s
example and specific instruction is found at 2 Thes. 3:6-12.
8.
IN ORDER
THAT HE MAY HAVE: The possession of material goods should come from the
principle of FREE ENTERPRISE; capitalism; fair payment for honest labor.
The first issue of focus must be the welfare of one’s own family. 1 Timothy
5:8.
After that, any generosity must be based on a mutual decision between husband
and wife.
9.
IN ORDER
TO GIVE: This is a present active infinitive of metadidomi.
The purpose of Christian material prosperity is for the benefit of all
believers in the immediate sphere of his life. But acts of material generosity
must come ONLY after one’s immediate family is cared for. Volition is always
an issue in what to do with material prosperity, but one cannot force HIS OWN
desires upon his family. If one is SINGLE, then he can sacrifice all he wants
to as he gives to those in need. However, a parent has NO RIGHT to sacrifice
his children’s welfare in order to fulfill some emotional zeal toward helping
others.
The real
issue in GRACE GIVING is no pressure or coercion, but revolves around two
basic principles:
A. The ability to give: 2 Cor. 8:3, 12
B. Proper motivation: to give based on knowledge of God’s grace standards: 2
Cor. 9:7
10. TO THE
ONE WHO HAS NEED: The word “need” refers to the basic necessities of life;
food, shelter and clothing. There will always be a need to help those IN NEED.
However, the issue in CHRISTIAN giving is primarily a matter of helping the
BRETHREN, and not adopting some “feed the world” mentality.
CHRISTIAN
WELFARE is bona-fide, but must be based on the grace-giving standards found in
the word of God. 2 Thes. 3:7-12; 1 Tim. 5:3-16; Gal. 2:20; James 1:27; Acts
20:35; 1 John 3:17-18
See Topic: Christian Welfare
For
complete details see topic: GIVING
VERSE 29a
THE ISSUE OF DESTRUCTIVE SPEECH (the negative factor)
1. Let no
unwholesome word: in the Greek, the verse begins with "every unwholesome
word."
The word, every, is pas, and is all inclusive. There are no exceptions if a
word or phrase falls under the category of unwholesome. The word, sapros,
means decayed and rotten and thus indicates something that is unusable, unfit,
bad, evil.
The meaning of sapros is amplified by the two positive aspects of the
believer's speech mentioned in this verse; it is for edification and it
expresses Grace. Anything that mitigates against edification to the hearer or
does not reflect Grace viewpoint to the hearer is considered UNUSABLE.
Since therefore, the content of speech is emphasized from the positive
standpoint, the best way to translate this adjective is, IMPROPER. This is not
referring to the various degrees of “small talk” that we engage in throughout
our lives.
It is talking about language that SPECIFICALLY undermines spiritual and moral
values.
It is speech that reflects human and satanic viewpoint. It is anything that
ridicules or rejects GRACE or any facet of GOD’S CHARACTER.
”Word” is logos, and really occurs right after “every” in the Greek. The
emphasis with logos is expression, concept, idea rather than a single spoken
word, but definitely VERBAL.
The right order in Greek: EVERY WORD, IMPROPER.
The emphasis is on the CONTENT not the ACT.
2. OUT OF YOUR MOUTH: This of course makes it clear that he is talking about
VERBAL communication.
3. LET IT NOT BE PROCEEDING: ekporeuomai as a present middle imperative. This
is a commanded pattern for verbal communication.
The present tense refers to constant, habitual control over the tongue. If you
have improper thoughts, keep them to yourself. Deal with them between yourself
and God. DO NOT SPEAK IT!
The growth
process is involved, but the first step is knowledge of what is acceptable and
unacceptable to God. Learning God’s standards changes character, and character
influences what we say. Matthew 12:34-35
4. The
Divine commentary on destructive speech: Proverbs 10.19; 12.18; 15.28 Titus
2.8;
5. See
Topic: VERBAL SINS
Verse 29b
THE ISSUE OF CONSTRUCTIVE SPEECH (the positive factor)
1. BUT
ONLY: The conjunction, alla, gives us a strong contrast between verbal
adherence to Divine standards and speech that violates or discredits Divine
standards.
2. WHAT IS GOOD: The adjective, agathos, refers to good of intrinsic value;
something that by its nature and character results in benefit.
3. FOR THE EDIFICATION: This noun, oikodomā, means a building up or
strengthening. The proposition, pros, indicates the direction or purpose of
our speech. The content of “what is good” has a beneficial effect upon the
hearers.
4. OF THE
NEED: whatever specific need may be involved. There is always a need for
edification, There is always a need to focus on the character of God. Anything
said or done that undermines the character and viewpoint of God creates the
need in itself.
5. SO THAT: This is hina plus the subjunctive mood of the verb, which
indicates a purpose clause, and thus gives us the purpose for speaking what is
good.
6. IT
MIGHT GIVE: The verb is didomi, as an aorist active subjunctive. The aorist
simply focuses on any given point of time when there is a need to be addressed
by divine viewpoint.
7. GRACE
TO THE HEARERS: The noun is charis, and refers to everything God provides for
the believer based on His perfect and uncompromising character. It refers to
the details of divine provision that enable us to live in this life within the
antagonistic environment that confronts us every day. It is provision so that
we can HANDLE the attack of the sin nature, the sufferings of the body, and
the attack of others. The believer should have KNOWLEDGE of Divine viewpoint
standards so that he can handle these pressures himself, but also that he can
provide encouragement and edification to others. Prov. 12:25.
And WHAT
we say should never TEAR DOWN – emotionally, theologically, or socially.
This is not talking about every day SOCIAL interaction, but simply reminds us
that within our socializing, even though the situation might not be a specific
NEED situation, we need to make certain that our speech is not derogatory of
God or man.
The Divine
Commentary on Constructive Speech: Eph. 5:4; Col. 4:5-6; Titus 2:8; Mat.
12:34-35; 1 Peter 3:1-4, 9-10; Romans 14:19; 1 Cor. 10:31; 16:14;
2 Cor. 6:3.
Control of speech through control of the MIND: 1 Cor. 10:5
For
details see Topic: GRACE SPEAKING
VERSE 30
THE PRINCIPLE OF GRIEVING THE HOLY SPIRIT
1. AND: This is the first time that kai occurs as a major connective in this
list of sins. It refers back to the sins of verses 26-29; the specific things
that grieve the Spirit. It also looks forward to verse 31 - a list of sins
that grieve the Spirit. The lists of sins give the specifics of grieving the
Spirit while verse 30 gives the principle.
2. DO NOT
GRIEVE: The verb is lupeō, as a present active imperative + the negative. The
verb means, to cause sorrow or pain. Of course, this is an anthropopathism
for the Holy Spirit since He cannot ACTUALLY be sorrowed or pained, but these
terms are used so that we can understand a specific expression of His
character.
Sorrow relates to three expressions of God's character.
A.
Sovereignty has a perfect plan for the believer, but sin separates him
experientially from the benefits of that plan. Therefore, sorrow, as a term
that expresses God's concern over the believer's rejection of his benefits.
B.
Righteousness: God has perfect standards of good which are the key to maximum
benefit in life. Sin is opposite to those standards. Therefore sorrow, because
the believer rejects those perfect standards of God's goodness.
C. Love: Love is the attitude of God that wants only what is best for the
believer. Sin puts the believer in the place where he cannot receive benefit.
Therefore sorrow, because God cares so much about us.
D. Specifically, the absence of love as it relates to the unity of the body of
believers.
1. Experiential unity is the subject of Ephesians 4.
2. The general classification of sin in the chapter is self-centered
sensuality. Verse 19
3. All the specific sins mentioned relate to
inter-personal relations and affect Christian unity.
4. Love as a reflection of God's love in the life of
the believer is the perfect bond of unity. Col. 3:14
5. When love is unexpressed because of the presence of
these sins, unity is destroyed.
6. This is the real issue of the passage and the reason
the Holy Spirit is grieved.
The
present tense indicates the continuous activity or practice of the sins
mentioned. Whenever sin is committed, the Holy Spirit is grieved. The
continuous activity of sin, destroys (quenches) the continuous activity of the
Filling of the Holy Spirit and it is replaced with the continuous attitude of
sorrow on the part of the Spirit.
3. THE HOLY SPIRIT OF GOD: Third member of the Godhead co-equal and co-eternal
with the Father and Son.
4. BY
WHOM: This is the preposition, en + the instrumental case of the relative
pronoun which refers to the Holy Spirit.
5. You
WERE SEALED: This is an aorist passive indicative of sphragidzō, which means
to place a seal upon. The seal authenticates, guarantees and protects. The
emphasis here is on GUARANTEE and PROTECTION.
A message that contained the royal seal not only showed the SOURCE of the
message, but it also confirmed the validity of the message, that is, it
PROTECTED the integrity of the message by remaining UNBROKEN.
Ephesians 1:13-14 explains the nature of this seal.
It says we were sealed with the Holy Spirit of promise.
That seal is said to be a, arrabōn. This is a pledge, a guarantee and a
DOWN PAYMENT; a PROMISE to DO what has been said.
It is a down payment of our inheritance – the completion of our salvation.
UNTO – toward the goal of – the release of the possession.
The “possession” is the believer. He will be “released” when he is
resurrected. There will be nothing more to accomplish and the seal will no
longer be necessary.
The aorist tense focuses on the point of time that the seal is given,
which is
the very moment of salvation; the very moment that a person trusts in Christ
as Savior.
The passive voice indicates that the person RECEIVES this protection and
guarantee. It is given BY GOD.
6. UNTO THE DAY OF REDEMPTION: This is the completion of our salvation which
will be realized at the moment that we are resurrected. The seal is needed
only until then.
Romans 8:23
speaks of “the redemption of the body,”
which COMPLETES our salvation by being
given a resurrection body.
See Topic: SEALING OF THE HOLY SPIRIT
See Topic: RESURRECTION
VERSE 31
Summary list of inter-personal sins that grieve the Holy Spirit.
1. ALL: the adjective, pas, is all inclusive and leaves no room for compromise
or rationalization in the commission of these anti-unity
sins. We also see a progression of intensity as we are exhorted to put these
things out of our life.
2.
bitterness- pikria: Bitterness is an attitude of discontent and
unhappiness because you don't have something that you desire.
It starts out as a minor offense but can quickly poison the soul, leading to
envy, anger and strife (James 3:14). Again, we should
look at Hebrews 12:13, where pikria occurs as the word
for bitterness, and
shows us that OTHERS can be affected
by our sin cycles.
3.
and wrath
- thumos- (kai thumos). This is a strong, uncontrolled emotional anger that is
expressed without the application of love. Outbursts of anger fall under this
word group as well as tantrums. It should be easy to see how bitterness and
anger (both categories of anger) are inter-related.
4.
and anger
- orgā (kai orgā). This refers to a more settled, controlled and INTENTIONAL
expression of disfavor. In this context, it likewise is without the
application of love.
5.
and
clamor- kraugā -loud, boisterous, emotional arguing (kai kraugā). It is a
verbal FIGHT. It corresponds with the word STRIFE at James 3:14 (eritheia).
6.
and
slander - (kai) blasphāmia . This refers to any defamation of character, name
calling and character assassination.
7.
LET IT BE
PUT AWAY: This is an aorist passive imperative of airo, which means to remove
or take away The Aorist tense again indicates the principle of dedication to
Divine design. This is first and foremost the mental attitude rejection of
these evil things. The passive voice indicates that these sins receive action
from you. That puts the emphasis on your volition. The imperative mood gives
us the commanded pattern to fulfill dedication to the Divine Priority and
rejection of evil.
8.
FROM YOU:
This is apo + personal pronoun to indicate “from the ultimate source of YOU.”
Your own personal life is the issue - not the life, speech or actions of
others.
9.
ALONG
WITH: sun - indicates the culmination of the already mentioned mental attitude
sins.
10.
ALL
MALICE: kakia, refers to ill will or malignity. It is that which seeks the
harm or inconvenience of others. The emphasis is still on ATTITUDE. This sin
group is the basis for the others, and if not corrected, the other sins in
this list cannot be avoided.
11.
All of
these are in opposition to Christian love and destroy experiential unity. Most
of the believer's problems will be in this area. The sin nature is selfish,
and selfishness attacks others while it promotes self. With friends, family or
strangers, these sins are the easiest to fall into and have the potential of
doing the greatest harm. Hebrews 12:15
Verse 32
THE POSITIVE EXPRESSIONS OF LOVE
1. AND: There is no “and” in the Greek. We are just presented with another
COMMAND, but this time in the positive. That is, what TO DO, rather than what
NOT to do. The verb, ginomai is a present middle imperative and means to
BECOME something that you were not before. The present tense presents the idea
of continually doing something as a “habitual” practice or way of life. The
present tense refers to the activity of fulfilling the mental attitude
dedication to Divine Design. The word “become” refers to the process of
becoming consistent in expressing that dedication.
The middle voice is because ginomai is a deponent verb, which is active in
function. Volition must express the initial mental attitude dedication, and
volition must make the every day, moment-by-moment decisions to follow through
with that dedication. The imperative mood indicates that regardless of which
way volition goes, this is the commanded pattern for fulfilling the Divine
Priority concerning inter-personal relations.
The corrected translation: Keep on becoming.
2. KIND:
The adjective, chrāstos, refers to generosity of character (grace-thinking).
This is not the giving of possessions, BUT THE GIVING OF SELF. The opposite
of selfishness is Chrāstos.
3. TO ONE
ANOTHER: the emphasis is on other believers, but by application of other
passages, it extends to all people. The emphasis on BROTHERLY LOVE in the New
Testament does not permit the denial of expressing love to all people.
Galatians 6:10
4. TENDER
HEARTED: eusplagchnos is the adjective, and literally it means, good-guts.
This is a reference to one’s emotional pattern. It refers to an emotional
response of compassion toward others. Compassion is based on understanding
human needs and weaknesses in general, and responds with patience.
5. FORGIVING EACH OTHER: This is the active viewpoint/action that results
from both KINDNESS and COMPASSION. The verb is charidzomai, as a present
middle participle. The present tense continues the stress that this should be
the NORMAL and
habitual expression of Christian character. The participle is DESCRIPTIVE and
describes the mental attitude and the overt expression of chrAstos and
eusplagchnos (grace-thinking and grace-feeling). CONSTANTLY FORGIVING EACH
OTHER
See Topic: FORGIVING OTHERS
6. JUST AS
GOD: This refers to the Father, who designed the plan of salvation and the
promotion of LIGHT in the Christian who lives here on earth.
7. IN
CHRIST: This refers to the Son who fulfilled the plan by LIVING a life that
exemplified forgiveness and by providing divine forgiveness for man by dying
on the cross for the sins of the world. This is amplified at Ephesians 5:2.
8. HAS
FORGIVEN YOU: It is the same verb, charidzomai, as an aorist middle
indicative. The Aorist tense refers to the point of time of salvation; the
moment of time that a person trusts in Christ as Savior. Christ DIED for sins
but forgiveness does not become a PERSONAL reality until a person believes in
Christ. Our own salvation is a reference point for our attitude and action
toward other believers.
The key then, for success in the growth process; to become grace-thinking and
grace-feeling is to orient completely to God's grace as expressed throughout
all the history of the human race, and culminated in the cross-work of Christ.
AND GRACE COMES FROM HIS PERFECT CHARACTER!
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