Religion Scripture Readings

Hebrews 4

ENTERING INTO HIS REST
A. How to enter God's rest.

1. (1-2) The warning is repeated: don't miss God's rest.

Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it.

a. Therefore: The idea is carried on without pause from Hebrews 3: unbeliefkept the generation that escaped Egypt from entering Canaan. The promise remains of entering His rest, and we can enter into that rest by faith. Unbeliefwill make us fall short of the rest God has for us.

b. For indeed the gospel was preached to us as well as to them: We have heard the promise of God's rest, just like the children of Israel did. They heardthe word, but it did not profit them, because they did not receive it with faith.

i. They heard the promise. They had the opportunity to receive the promise. But they had actually enter by faith.

2. (3-9) Proof that a "rest" remains for the people of God, beyond it's original fulfillment under Joshua.

For we who have believed do enter that rest, as He has said: "So I swore in My wrath, 'They shall not enter My rest,'" although the works were finished from the foundation of the world. For He has spoken in a certain place of the seventh day in this way: "And God rested on the seventh day from all His works"; and again in this place:"They shall not enter My rest." Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience, again He designates a certain day, saying in David, "Today," after such a long time, as it has been said: "Today, if you will hear His voice, do not harden your hearts." For if Joshua had given them rest, then He would not afterward have spoken of another day. There remains therefore a rest for the people of God.

a. So swore in My wrath: This quote from Psalm 95:11 demonstrates that God has a rest available to us. This rest is after the pattern of God's own rest on the seventh day from all His works, as described in the quote from Genesis 2:2.

b. Therefore it remains that some must enter it: God did not create this place of rest in vain. If Israel (those to whom it was first preached) did not enter because of disobedience, then someone else will enter into that rest.

c. Today, if you will hear His voice: The appeal in Psalm 95:7-8 proves that there is a rest that remains for God's people to enter, beyond the fulfillment under Joshua. If Joshua had completely fulfilled the promise of rest, God's appeal through David, saying "Today" would make no sense.

d. There remains therefore a rest for the people of God: All this together proves the point that there is a rest for the people of God. This is a rest that is spiritual, yet patterned after the rest provided through Joshua.

3. (10) What this rest is: a cessation from works.

For he who has entered His rest has himself also ceased from his works as God didfrom His.

a. He who has entered His rest has himself also ceased from his works: Entering this rest means no longer needing to work. The idea isn't that there is no longer any place for doing good works. The idea is that there is no longer any place for works as a basis for our own righteousness.

b. Ceased from his works as God did from His: This cessation from works as a basis for righteousness fulfills our "Sabbath rest." God rested from His works on the original Sabbath of Genesis 2:2 because the work was finished. We cease from self-justifying works because the work is finished by Jesus on the cross.

4. (11) Application of the invitation to enter God's rest through faith.

Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience.

a. Let us therefore: This phrase, or this idea, appears repeatedly in Hebrews. A doctrinal truth is presented - in this case, the truth of a remaining rest available by faith - then the truth is applied.

b. Be diligent to enter that rest: The rest is there, but God does not force it upon us. We must enter that rest. Clearly, the rest is entered by faith; but it takes diligent faith. This shows us that faith is not passive; it takes diligence to trust in, rely on, and cling to Jesus and His work for us.

c. Lest anyone fall according to the same example of disobedience: If we are not diligent to enter that rest, the result can be a disaster. We may fall according to the same example of disobedience. We may fall, even as the children of Israel did in the wilderness.

5. (12-13) Found out by God's Word.

For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.

a. For the word of God: God's Word has diagnosed our illness with a surgeon's precision. It has seen our hearts, and discerned that we are too ready to follow in the failure of the children of Israel, to give up belief.

b. When the word of God exposes our weakness and unbelief like this, it demonstrates the inherent power, sharpness, and accuracy of the word of God. It bears constant reminding that as we submit ourselves to the word of God, we do it for far, far more than intellectual knowledge of the learning of facts. We do it for the ministry of the Word, because God meets us in His Word, and the Holy Spirit works powerfully through the word of God. We should consider just what the Word of God says it will do in our lives:

i. God's word brings true health, fruitfulness, prosperity and success to the things we do. (Psalm 1:3)

ii. The word of God has healing power; it has the power to deliver us from oppression. (Psalm 107:20, Matthew 8:8, Matthew 8:16)

iii. God's word is cleansing - if we take heed according to God's word, our way will be cleansed. (Psalm 119:9, John 15:3, Ephesians 5:26)

iv. The word of God, hidden in our hearts, keeps us from sin. (Psalm 119:11)

v. God's word is our counselor; as we delight in God's word, it becomes a rich source of counsel and guidance for us. (Psalm 119:24)

vi. God's word is a source of strength. (Psalm 119:28)

vii. God's word imparts life to us. It is a continual source of life for us. (Psalm 119:93, Matthew 4:4)

viii. God's word is a source of illumination and guidance to us. When God's word comes in, so does light; it makes the simple wise and understanding. (Psalm 119:105, Psalm 119:130)

ix. God's word gives peace to those who love it; they are secure, standing in a safe place. (Psalm 119:165)

x. When the word of God is heard and understood, it bears fruit. (Matthew 13:23)

xi. The word of God has inherent power and authority against demonic powers. (Luke 4:36)

xii. Jesus Himself - His eternal person - is described as the Word. When we are into the Word of God, we are into Jesus. (John 1:1)

xiii. Hearing God's Word is essential to eternal life - you cannot pass from death into life unless you have heard the Word of God. (John 5:24,James 1:21, 1 Peter 1:23)

xiv. Abiding - living in - God's Word is evidence of true discipleship. (John 8:31)

xv. God's Word is the means to sanctification. (John 17:17)

xvi. God can do dramatic works with the Holy Spirit as His Word is being preached. (Acts 10:44)

xvii. Hearing God's Word builds faith in us. (Romans 10:17)

xviii. Holding fast to the Word of God can give us present assurance of salvation. (1 Corinthians 15:2)

xix. The faithful handling of the Word of God gives the ministers of the Word a clear conscience - they know that they have done all they can before God. (2 Corinthians 4:2, Philippians 2:16)

xx. The Word of God is our sword of the Spirit - it is our equipment for spiritual battle, especially in the idea of an offensive weapon. (Ephesians 6:17)

xxi. The Word of God comes with the power of the Holy Spirit - with "much assurance" - and critical aspect of the ministry of the Word. (1 Thessalonians 1:5)

xxii. The Word of God works effectively in those who believe. (1 Thessalonians 2:13)

xxiii. The word of God sanctifies the very food we eat! (1 Timothy 4:5)

xxiv. The word of God is not dead; it is living and active and sharper than any two edged sword. The word of God can probe us like a surgeon's expert scalpel, cutting away what needs to be cut and keeping what needs to be kept. (Hebrews 4:12)

xxv. The word of God is our source of growth. (1 Peter 2:2,1 Corinthians 2:1-5)

c. Is living and powerful: No wonder the writer to the Hebrews can say this. The Bible isn't a collection of musty stories and myths. It has an inherent life and power. The preacher doesn't make the Bible "come alive." The Bible is alive, and gives life to the preacher and anyone else who will really receive it.

i. Powerful (translated active in the KJV) reminds us that something might be alive, yet dormant. But God's Word is both living and powerful, in the sense of being active.

d. Sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow: God's Word can hit us with surprising precision, and the Holy Spirit empowers the ministry of the Word to do deep work in our hearts.

i. Often people wonder how a preacher's message can be so relevant to their life. They sometimes honestly wonder if the preacher doesn't know some "inside information" about their life. But it isn't necessarily the preacher at all. It is the sharpness of the Word of God, delivering the message in just the right place.

e. Even to the division of soul and spirit: Is there a deliberate and significant difference between soul and spirit here?

i. Certainly, there is some distinction between soul and spirit. "The New Testament use of pneuma for the human spirit focuses on the spiritual aspect of man, i.e. his life in relation to God, whereas psyche refers to man's life irrespective of his spiritual experience, i.e. his life in relation to himself, his emotions and thought. There is a strong antithesis between the two in the theology of Paul." (Guthrie)

ii. But the stress of this passage isn't to spell out a theology of the difference between soul and spirit. "Attempts to explain [these terms] on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body." (Vincent)

iii. However, it is important to understand what the Bible means when it speaks of and makes a distinction with soul and spirit. The Bible tells us that people have an "inner" and an "outer" nature (Genesis 2:7,2 Corinthians 4:16). The inner man is described by both the terms spirit(Acts 7:59, Matthew 26:41, John 4:23-24) and soul (1 Peter 2:11,Hebrews 6:19, Hebrews 10:39). These two terms are often used synonymously, but not always. We can say that soul seems to focus more on individuality and life (often being defined as the mind, the will, and the emotions). The spirit seems to focus more on supernatural power and life in an individual.

iv. That there is some distinction between the spirit and the soul is made obvious by passages like 1 Thessalonians 5:23 and Hebrews 4:12. The fact that the terms are sometimes used interchangeable is shown by passages like Job 7:11 and Isaiah 26:9.

v. Because the soul and spirit both have reference to the "inner man," they are easily confused. Often an experience which only "blesses" the soul is supposed to be something which builds up the spirit. There is nothing wrong with "soulish" excitement and blessing, but there is nothing in it that builds us up spiritually. That is why many Christians go from one exciting experience to another but never really grow spiritually - the ministry they receive is "soulish." This is why the Word of God is so powerful and precise; it can pierce even to the division of soul and spirit, which isn't easy to do.

vi. The outer man is described by the terms flesh (Colossians 2:5,Matthew 26:41, Galatians 5:16-17) and body (Romans 6:6, Romans 8:13,1 Corinthians 6:13 and 6:19-20). The terms flesh and body also seem to include aspects of our person such as the senses and habits. When we allow our flesh to direct our thoughts and actions, it ends in spiritual ruin. God wants us to be directed not by the spirit, not by the flesh, or even thesoul.

f. All things are naked and open to the eyes of Him to whom we must give account: There is no one hidden before God. He sees our hearts and knows how to touch them, and we must give account for how we respond to His touch.

i. Naked reminds us of the way God saw through Adam's feeble hiding. God sees through our hiding the same way.

ii. Open is the ancient Greek word trachelizo, used only here in the New Testament. It was used of wrestlers who had a hold that involved gripping the neck and was such a powerful hold that it brought victory. So the term can mean "to prostrate" or "to overthrow;" but many scholars do adopt the simply meaning of "open."

g. Remember the context. The writer to the Hebrews trusts that he has pierced the hearts of his audience, who were contemplating "giving up" on Jesus. In this passage, he has made it plain that they can't give up on Jesus can keep it "hidden" from God. The word of God has discovered and exposed their condition.

B. Jesus our High Priest.

1. (14) Seeing Jesus, our great High Priest.

Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.

a. Seeing then that we have a great High Priest: The idea that Jesus is ourHigh Priest has been mentioned before (Hebrews 2:17 and Hebrews 3:1). But now the writer to the Hebrews will develop the idea more extensively.

b. Seeing then: The writer to the Hebrews wants to call attention to the specific, unique character of Jesus as our High Priest. No other High Priest was calledgreat. No other High Priest … passed through the heavens. No other High Priest is the Son of God.

c. Let us hold fast our confession: Knowing that we have a High Priest, and know how unique and glorious He is, is wonderful. It is even greater to know that He has passed through the heavens, that He has ascended into heaven, and now ministers there on our behalf is even greater. Both of these things should encourage us to hold fast our confession.

2. (15) Our High Priest can sympathize with us.

For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.

a. We do not have a High Priest who cannot sympathize: Though His deity has been documented (Hebrews 1:4-14), His compassionate humanity has also been demonstrated (Hebrews 2:5-18). It means that there is a Jesus, God the Son, enthroned in heaven, our High Priest, can sympathize with our weaknesses.

i. To the Greeks, the primary attribute of God was apatheia, the essential inability to feel anything at all. Jesus isn't like that. He knows, He feels what we go through. The ancient Greek word for sympathize literally means "to suffer along with."

ii. What makes the difference is that Jesus added humanity to His deity, and came and lived among us as a man. When you have been there, it makes all the difference. We might hear of some tragedy at a high school, and feel a measure of sorrow. But it is nothing like the pain we would feel if it were the high school we attended.

b. But was in all points tempted as we are, yet without sin: Jesus knows what it is like to be tempted and to battle against sin, though He was never stained by sin. "His sinlessness was, at least in part, an earned sinlessness as he gained victory after victory in the constant battle with temptation that life in this world entails." (Morris)

i. Sometimes we think that because Jesus is God, He could never know temptation the way we do. In part, this is true: Jesus faced temptation much more severely than we ever have or ever will. The Sinless One knows temptation in a way we don't, because only the one who never gives into temptation knows the full strength of temptation. It is true that Jesus never faced temptation in an inner sense the way we do, because there was never a sinful nature pulling Him to sin from the inside. But He knew the strength and fury of external temptation in a way, and to a degree, that we can never know. He knows what we go through; He has faced worse.

3. (16) An invitation: come to the throne of grace.

Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

a. Let us therefore come boldly: Because we have a High Priest who is both omnipotent and compassionate, we can come boldly to His throne. Discouraging us from this access is a central strategy of Satan. The devil sometimes wants us to consider Jesus as unapproachable- perhaps encouraging us to come by Mary or the saints instead of Jesus. Sometimes the devil wants us to think of Jesus as being powerless to help, not as one who sits on a throne in heaven.

b. The throne of grace: The throne of God is a throne of grace. When we come, we may obtain mercy (this is not getting what we deserve) and find grace (this is getting what we don't deserve) in our time of need.

i. Rabbis taught that God had two thrones, one of mercy, and one of judgment. They said this because they knew that God was both merciful and just, but how could these two attributes of God be reconciled? Perhaps God had two thrones, displaying the two aspects of His character. On one throne He would show His judgment, and on the other His mercy. But here, in light of the finished work of Jesus, we see mercy and judgment reconciled into one throne of grace.

ii. Remember that grace does not ignore God's justice; it operates in fulfillment of God's justice, in light of the cross.

c. Find grace to help in time of need: Thankfully, God provides help in our time of need. No request is too small, because He wants us to be anxious for nothing, but in everything by prayer … let your requests be made known to God. (Philippians 4:6)

 

Hebrews 5

JESUS, A PRIEST FOREVER
A. Our Compassionate High Priest.

1. (1-4) Principles of priesthood under the Law of Moses.

For every high priest taken from among men is appointed for men in things pertainingto God, that he may offer both gifts and sacrifices for sins. He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins. And no man takes this honor to himself, but he who is called by God, just as Aaron was.

a. For every high priest taken from among men: God established both the priesthood and the office of high priest in the days of Moses, as described inExodus 28:1 and following. The writer to the Hebrews neatly summarizes the work of the high priest, in saying that he may offer both gifts and sacrifices for sins. The primary job of the high priest was the officiate, either directly or indirectly through lower-ranking priests, sacrifices unto the Lord.

i. The phrase gifts and sacrifices for sins reminds us that not every sacrifice was a blood atonement for sins. Many of the ritual sacrifices were intended to be simple gifts to God, expressing thanks and desiring fellowship.

b. He can have compassion: Ideally, the high priest was more than a "butcher" offering sacrifice. He also had compassion on those who are ignorant and going astray, and ministered the atoning sacrifices with a loving heart for the people. In this ideal, the high priest has this compassion because he understands that he himself is also subject to weakness.

i. God made specific commands to help insure the high priest would minister with compassion. In the breastplate of the high priest were set twelve stones engraved with the names of the tribes of Israel, and on the shoulder straps were stones engraved with the names of the tribes. In this, the people of Israel were always on the heart and on the shoulders of thehigh priest (Exodus 28:4-30).

c. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins: God also made specific commands to help insure thehigh priest would minister with awareness that he was also subject to weakness. On the Day of Atonement, the high priest had to sacrifice for himself first, to remind himself and the nation that he had sin to atone for, just like the rest of the people of Israel (Leviticus 16:1-6).

d. And no man takes this honor to himself, but he who is called by God, just as Aaron was: Of course, the High Priest was taken from the community of God's people; but was not chosen by God's people, but appointed by God for His people. But it was important to state that no man takes this honor to himself. The office of high priest was nothing to aspire to or campaign for. It was given by right of birth, it was chosen by God. It was an honor no man could take to himself.

i. The true priesthood, and the high priest, came from a specific line of descent. Every priest came from Jacob, Abraham's grandson, whose name was changed to Israel. Every priest came from Levi, one of Israel's thirteen sons. God set the tribe of Levi apart as a tribe committed to His service and as representatives of the whole nation (Exodus 13:2; Numbers 3:40-41). Gershon, Kohath and Merari were Levi's three sons; each of these family lines had their own duties. The family of Gershon had care of the tabernacle's screen (veil), fence, and curtains (Numbers 3:25-26). The family of Kohath will this family had care of the tabernacle's furnishings, such as the lampstand, altar of incense, and the ark of the covenant (Numbers 3:31-32). The family of Merari had care of the boards and pillars of the tabernacle and the fence (Numbers 3:36-37). These families were not properly priests, though they were Levites. The priesthood itself came through Aaron, the brother of Moses, of the family of Kohath. Aaron's family and their descendants made up the priests and the high priest, those able to serve in the tabernacle itself and to offer sacrifice to God. The high priest was generally the eldest son of Aaron, except if they disqualified themselves like Nadab and Abihu (Leviticus 10:1-3) or according to the regulations ofLeviticus 21. In this sense, the priesthood was not popularly elected, but chosen by God, not appointed by man.

ii. There are some dreadful instances where men presumed to act as priests who were not priests, such as Korah (Numbers 16), Saul (1 Samuel 13) and Uzziah (2 Chronicles 26:16).

iii. We can also not take the honor of being our own priest. It is great arrogance to think we can approach God on our own, without a priest; but it is great superstition to think we need any other priest other than Jesus Christ Himself. God has provided a mediator, a priest, and we must avail ourselves of the priest God has provided.

iv. "A sinner can undertake to manage nothing towards God immediately, or by himself, but with a mediating priest, who must know God's mind and perform it … The common sense of mankind about it since the fall doth evidence it; no nation being without a religion, a temple, a place of worship, or a priest." (Poole)

2. (5-6) Jesus is qualified to be our High Priest.

So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: "You are My Son, today I have begotten You." As He also says in another place:"You are a priest forever according to the order of Melchizedek";

a. Christ did not glorify Himself to become High Priest: Jesus did not make Himself High Priest. Instead, just as much as Jesus was declared to be the Son(Psalm 2:7), He was also declared to be a priest forever (in Psalm 110:4).

i. It was easy to see why the priesthood of Jesus would be difficult for early Jewish Christians to grasp. He was not from the lineage of Aaron. Jesus claimed nor practiced no special ministry in the temple. He confronted the religious structure instead of joining it. In Jesus' day, the priesthood also become a corrupt institution. The custom had become High Priest in those days through intrigue and politicking among the corrupt priesthood.

ii. A priest forever is an important contrast. Jesus' priesthood (like Melchizedek's) is unending, but no High Priest descended from Aaron ever had a forever priesthood.

b. Today I have begotten You refers to Jesus' resurrection from the dead. At that time He fully assumed His role as our great High Priest, having been perfected (Hebrews 5:9).

i. Jesus' resurrection demonstrated that He was not a priest like Aaron, who had to atone for his own sin first. The resurrection vindicated Jesus as the Father's Holy One (Acts 2:2, 2:27), who bore the wrath sinners deserve, without becoming a sinner Himself.

c. Hebrews 7 will more fully develop the theme of Jesus as a High Priestaccording to the order of Melchizedek.

3. (7-11a) The compassion of Jesus, our High Priest.

Who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him, called by God as High Priest "according to the order of Melchizedek," of whom we have much to say,

a. When He had offered up prayers and supplications, with vehement cries and tears: The agony of Jesus in the Garden of Gesthemane (Matthew 26:36-39, Luke 22:44) proves He knows what it is like to struggle with the difficulty of obedience, yet He obeyed perfectly.

i. This answers the question, "How can this glorious, enthroned Jesus know what I am going through down here?" He knows; obedience did not always come easy for Jesus.

b. The word for supplications is hiketeria. This ancient Greek word essentially means "an olive branch wrapped in wool," because that is was someone in Greek culture would hold and wave to express their desperate prayer and desire. Significantly, this supplication of Jesus took place in a garden of olives - and he supplied the "wool," being the Lamb of God!

c. And was heard because of His godly fear: If Jesus asked that the cup be taken away from Him (Luke 22:42), and the cup was not taken away, how can it be said that He was heard? Because His prayer was not to escape His Father's will, but to accept it - and that prayer was definitely heard.

d. He learned obedience by the things which He suffered: How could Jesus (who never stopped being God) learn anything? Then again, how does God, enthroned in heaven experience obedience, except by casting off the glory of the throne and humbling Himself as Jesus did?

i. Jesus did not pass from disobedience to obedience. He learnedobedience by actually obeying. Jesus did not learn how to obey; He learned what is involved in obedience.

e. He learned obedience by things which He suffered: Suffering was used to teach Jesus. If suffering was fit to teach the Son of God, we must never despise it as a tool of instruction in our lives.

i. Some say that we might learn through suffering; but such lessons are only God's second best. God really intends for us just to learn by His Word, and it is never His real plan for us to learn through trials and suffering. But was Jesus ever in the Father's second best?

ii. The Bible never teaches that strong faith will keep a Christian from all suffering. Christians are appointed to affliction (1 Thessalonians 3:3). It is through many tribulations we enter the kingdom of God (Acts 14:22), and our current suffering is the prelude to glorification (Romans 8:17).

f. Having been perfected, He became the author of eternal salvation: Jesus' experience of suffering makes Him perfectly suited to be the author (the source, the cause) of our salvation.

i. Some don't want Jesus to be the author of their salvation. They want to write their own book of salvation. God won't read it! Only Jesus can authoryour eternal salvation.

g. Notice that this salvation is extended to all who obey Him. In this sense, all who obey Him is used synonymously for believing on Him - which simply assumes that believers will obey!

h. Called by God as High Priest "according to the order of Melchizedek": The emphasis is repeated. Jesus is a High Priest, who was called by God (not personal ambition), according to the order of Melchizedek. The much to saycomes in Hebrews 7.

B. An exhortation to maturity.

1. (11b) Their dullness of hearing is exposed.

And hard to explain, since you have become dull of hearing.

a. Since you have become dull of hearing: This explains why the writer doesn't go into the topic of Melchizedek right away. He wants to address some critical basics before going on to more intricate topics, but their spiritual condition makes it hard to explain.

i. He fears the discussion of Aaron and Melchizedek and Jesus will sound too academic and theoretical to his readers. At the same time, he recognizes this says more about his dull hearers than the message.

ii. Being dull of hearing is not a problem with the ears, but a problem with the heart - you just aren't really interested in what God has to say to you. Not wanting to hear the Word of God points to a genuine spiritual problem!

b. These Christians who felt like giving up with Jesus were also dull of hearing. The dullness usually comes first, then the desire to give up. Watch out when the Word of God starts seeming dull to you!

c. They have become dull of hearing. Become is an important word. It indicates that they didn't start out that dull of hearing, but became that way.

2. (12a) Their failure to mature is exposed.

For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God;

a. By this time: According to the time they had been followers of Jesus, they should have been much more mature than they were.

b. You ought to be teachers: It wasn't that these were unique people who would hold a unique role of teaching. Instead, they ought to be teachers in the sense that all Christians should be teachers.

i. There is an important sense in which every Christian must be a teacher, because we can all help disciple others. We really only master something after we have effectively taught it to someone else. Teaching is the final step of learning.

c. You need someone to teach you again the first principles of the oracles of God: This isn't to their credit. It isn't that the first principles are "beneath" the mature Christian. Rather, the sense is that one should be able to teach one's self, and remind one's self of these first principles of the oracles of God.

3. (12b-14) A contrast between milk and solid food.

And you have come to need milk and not solid food. For everyone who partakes onlyof milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.

a. And you have come to need milk: Milk corresponds to the first principles ofHebrews 6:12. Solid food is the "meatier" material such as understanding the connection between Jesus and Melchizedek. It isn't that milk is bad; but these Christians should have added solid food to their diet. Peter reminds us all as newborn babes, desire the pure milk of the word, that you may grow thereby(1 Peter 2:2).

b. In the original language, the sense of for he is a babe is for he has become a babe. There is nothing more delightful than a true babe in Jesus. But there is nothing more irritating and depressing than someone who should be mature but who has become a babe!

i. Have you become a babe? Perhaps your Christian life is unstable. Babies are handed from one person to another; babes are tossed to and fro by every wind of doctrine (Ephesians 4:14-16).

ii. Have you become a babe? Perhaps you are divisive in your Christian life. Babies each have their own crib that they stick to; babes have their particular denomination or church that they think of as "my church."

iii. Have you become a babe? Perhaps you are star-struck by Christian celebrities of one kind or another. Babies are focused on one particular person (mommy); babes glory in men (I am of Paul, I am of Apollos).

iv. Have you become a babe? Perhaps you are spiritually asleep. Babies need a lot of sleep; babes spend much time spiritually asleep.

v. Have you become a babe? Perhaps you are fussy and cranky with others. Babies can be cranky; babes will fuss over any little thing.

c. Is unskilled in the word of righteousness: Those who have become babes reveal themselves because they are unskilled in the word of righteousness. We don't expect brand new Christians to be skilled in the word of righteousness, but those who have been Christians for a time should be.

d. Who by reason of use have their senses exercised to discern both good and evil: Our senses are exercised (trained by practice and habit) to discern both good and evil (doctrinally, not morally). How are our senses exercised? Plainly, by reason of use. When we decide to use discernment, we mature.

i. These Christians demonstrated immaturity by both their lack of discernment between good and evil and in their contemplation of giving up with Jesus. The mature Christian is marked by their discernment and by their unshakable commitment to Jesus Christ.

ii. The ability to discern is a critical measure of spiritual maturity. Babies will put anything in their mouths! Babes are weak in discernment, and will accept any kind of spiritual food.

e. Have their senses exercised: It can be said that all five human senses have their spiritual counterparts.

i. We have a spiritual sense of taste: If indeed you have tasted that the Lord is gracious (1 Peter 2:3). Taste and see that the LORD is good!(Psalm 34:8)

ii. We have a spiritual sense of hearing: Hear and your soul shall live(Isaiah 55:3). He who has an ear, let him hear what the Spirit says to the churches (Revelation 2:7).

iii. We have a spiritual sense of sight: Open my eyes, that I may see wondrous things from Your law (Psalm 119:18). The eyes of your understanding (heart) being enlightened (Ephesians 1:18).

iv. We have a spiritual sense of smell: He shall be of quick scent in the fear of the LORD (Isaiah 11:3, RV margin). I am full, having received from … you, a sweet-smelling aroma (Philippians 4:18).

v. We have a spiritual sense of touch or feeling: Because your heart was tender, and you humbled yourself before the LORD (2 Kings 22:19). The hardening of their heart; who being past feeling, have given themselves over to licentiousness (Ephesians 4:18-19)

 

Hebrews 6

A WARNING TO DISCOURAGED BELIEVERS
A. The essential nature of maturity.

1. (1a) Going beyond the basics.

Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection,

a. Therefore: The writer has just rebuked his readers for their spiritual immaturity; but he knows that nothing is gained by treating them as immature. So he moves on to other ideas.

b. Elementary principles: This has the idea of "rudiments" or "ABCs." They are basic building blocks that are necessary, but must be built upon - otherwise you just have a foundation and no structure.

c. Perfection: This is the ancient Greek word teleiotes, which is much better understood as "maturity." The writer to the Hebrews is not trying to tell us that we can reach perfection on this side of eternity, but we can and should reach a place of maturity in Jesus. So the call is plain: let us go on to perfection.

2. (1b-2) Some of the "basics" to go beyond.

Not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.

a. These "basics" are given in three pairs: repentance and faith go together.Baptisms and laying on of hands go together. Resurrection of the dead andeternal judgment go together.

b. Not laying again the foundation: Many people regard this as a Biblical list of important "foundations" for the Christian life. Bible study series have been taught developing each one of these topics, out of the thought that this is good list of basic doctrines. But that isn't the writer's point here at all. To understand this list, you must ask a basic question: What is distinctively Christian about this list? Where is the specific mention of Jesus or salvation by grace alone? Can you believe or practice these things and not be a follower of Jesus Christ, believing Him to be the Messiah?

i. "When we consider the 'rudiments' one by one, it is remarkable how little in the list is distinctive of Christianity, for practically every item could have its place in a fairly orthodox Jewish community. . . . Each of them, indeed, acquires a new significance in a Christian context; but the impression we get is that existing Jewish beliefs and practices were used as a foundation on which to build Christian truth." (Bruce)

c. Not even baptisms, as it is used in this passage, is necessarily Christian. The specific ancient Greek word translated baptisms is not the word regularly used in the New Testament to describe Christian baptism. It is the word used on two other specific occasions (Hebrews 9:10 and Mark 7:4) to refer to Jewish ceremonial washings.

i. The New English Bible translation reflects this, translating doctrine of baptisms as "instruction about cleansing rites."

d. In this case, the elementary principles to move beyond are all items in the "common ground" between Christianity and Judaism. This was a "safe" common ground these Jewish Christians retreated to.

i. Because Christianity did grow out of Judaism, it was a more subtle temptation for a Jewish Christian to slip back into Judaism than it was for a formerly pagan Christian to go back to his pagan ways.

ii. Of course, these Jewish Christians did not want to abandon religion, but they did want to make it less distinctively Christian. Therefore, they went back to this "common ground" to avoid persecution. Living in this comfortable common ground, you would not stick out so much. A Jew and a Christian together could say, "Let's repent, let's have faith, let's perform ceremonial washings," and so forth. But this was a subtle denial of Jesus.

iii. This is entirely characteristic of those who feel discouraged, and wish to give up. There is always the temptation to still be religious, but not so "fanatical" about Jesus.

3. (3) A statement of hope and dependence on God.

And this we will do if God permits.

a. If God permits: This should not be taken as implying that God may not want them to go on to maturity, past those basics common to Christianity and Judaism.

b. Instead, if God permits expresses the believers' complete dependence on God. If we do press on to maturity, we realize that it only happens at God's pleasure.

B. The danger of falling away.

1. Understanding an approach to controversial passages like this.

a. We must first be concerned with understanding what the text says (exposition), before we are concerned with fitting what it says into a system of theology.

b. Systems of theology are important, because the Bible does not contradict itself; but the way to right systems begins with a right understanding of the text, not one that bends the text to fit into a system.

i. "We come to this passage ourselves with the intention to read it with the simplicity of a child, and whatever we find therein to state it; and if it may not seem to agree with something we have hitherto held, we are prepared to cast away every doctrine of our own, rather than one passage of Scripture." (Spurgeon)

ii. "We had better far be inconsistent with ourselves than with the inspired Word. I have been called an Arminian Calvinist or a Calvinistic Arminian, and I am quite content so long as I can keep close to my Bible." (Spurgeon)

c. Satan knows Scripture, and this passage has rightly been called "one of the Devil's favorite passages" for its ability to be taken out of context for condemning the struggling believer. Many have felt like giving up after hearing Satan "preach a sermon" on this text!

2. (4-6) The impossibility of repentance for those who have fallen away after receiving blessing from God.

For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and putHim to an open shame.

a. For it is impossible: The word impossible is put in a position of emphasis. The writer to the Hebrews is not saying it is just difficult, but truly without possibility.

i. Note the other uses of impossible in Hebrews: It is impossible for God to lie (Hebrews 6:18). It is impossible that the blood of bulls and goats can take away sin (Hebrews 10:4). Without faith it is impossible to please God (Hebrews 11:6).

ii. "This word *impossible stands immovable." (Alford)

b. Who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come: Their experience is impressive. The big debate is whether this is the experience of salvation, or the experience of something short of salvation.

i. Enlightened: This ancient Greek word has the same meaning as the English word. These people have experienced the light of God shining upon them.

ii. Tasted: This word speaks of a full, real experience (as in how Jesustasted death in Hebrews 2:9). The heavenly gift is probably salvation (Romans 6:23 and Ephesians 2:8).

iii. Partakers of the Holy Spirit is an unique term, having to do with receiving the Holy Spirit and having fellowship with the Holy Spirit.

iv. Tasted the good word of God means they have experienced the goodness of God's word, and have seen its work in their lives.

v. The powers of the age of come is a way to describe God's supernatural power. The ones written of here have indeed tasted of these powers.

c. One of the most heated debates over any New Testament passage is focused on this text. The question is simple: Are these people who have had these impressive spiritual experiences in fact Christians? Are they God's elect, chosen before the foundation of the world?

i. Commentators divide on this issue, each deciding the issue with great certainty but with no agreement.

ii. Remember that one can have great spiritual experiences and still not be saved (Matthew 7:21-23). One can even do many religious things and still not be saved. The perfect example of this are the Pharisees, who evangelized (Matthew 23:15), prayed impressively (Matthew 23:14), made religious commitments (Matthew 23:16), tithed rigorously (Matthew 23:23), honored religious traditions (Matthew 23:29-31) and who fasted (Luke 18:12).

iii. Yet, from a human perspective, who would call anyone who seemed to have the credentials mentioned in Hebrews 6:4-5 a non-Christian? We might make that person an elder! From all human observation, we must say these are Christians spoken of in Hebrews 6:4-5.

iv. It is possible to display some fruit or spiritual growth, then to die spiritually, showing that the "soil of the heart" was never right (Mark 4:16-19).

v. So are they Christians? From a human perspective we would say they are. Yet, from God's perspective, it is impossible to say on this side of eternity.

d. For it is impossible … if they fall away, to renew them again to repentance: If these people are Christians or not, once they have come to this place, it is impossible for them to repent.

i. If these are just Christians who "lost their salvation," the terrible fact is that they can never regain it. This passage was used by some in the early church (like Montanists and Novatianists) to say that there was no possibility of restoration if one sinned significantly after their baptism.

ii. Others have explained it by saying that this is all merely a hypothetical warning, in light of Hebrews 6:9. So, they say, no one can really lose their salvation. But what good is it to warn someone against something that can't happen?

iii. Still others think that this penalty deals only with reward, not with salvation itself. They stress the idea that repentance is called impossible, notsalvation.

iv. This difficult passage is best understood in the context of Hebrews 6:1-2. The writer to the Hebrews means that if they do retreat back to Judaism, all the religious "repentance" in the world will do them no good. Their forsaking of Jesus is tantamount to crucifying Him all over again, especially if they were to express their repentance in traditional Jewish forms: especially animal sacrifice, which denies the total work of Jesus for them on the cross.

e. If they fall away: Remember there is a great difference between falling andfalling away. Falling away isn't just falling into some sin, it is actually departing from Jesus Himself. For a righteous man may fall seven times and rise again, but the wicked shall fall by calamity. (Proverbs 24:16) The difference is between a Peter and a Judas. If you depart from Jesus, there is no hope!

i. The message to these Christians who felt like giving up was clear: if you don't continue on with Jesus, don't suppose you will find salvation by just going on with the old basics that are common to Judaism; if you aren't saved in Jesus, you aren't saved!

ii. If one falls like this, does it mean they can't repent? That God prohibitstheir repentance? Remember first that repentance itself is a gift from God; no one genuinely repents without God's enabling. Second, if one does repent, that in itself is evidence that they have not truly fallen away.

iii. The idea is not that "if you fall away, you can't come back to Jesus ever," but that "if you turn your back on Jesus, don't expect to find salvation anywhere else, especially in the foundations of Judaism apart from the fullness of Jesus."

iv. "This passage has nothing to do with those who fear lest it condemns them. The presence of that anxiety, like the cry which betrayed the real mother in the days of Solomon, establishes beyond a doubt that you are not one that has fallen away beyond the possibility of renewal to repentance." (Meyer)

3. (7-8) An illustration of the serious consequences of falling away.

For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briars, it is rejected and near to being cursed, whose end is to be burned.

a. For the earth which drinks in the rain … and bears herbs useful … receives blessing from God: When the earth receives rain, and then bearsuseful plants, it then fulfills its purpose and justifies the blessing of rain sent upon it. The writer to the Hebrews applies the point: "You've been blessed. But where's the fruit?" God is looking for what grows in us after He blesses us, especially what grows in terms of maturity.

b. But if it bears thorns and briars, it is rejected: If ground that is blessed by rain refuses to bear fruit, then who can blame the farmer for burning it?

c. The picture presented reminds us that growth and bearing fruit is important to keep from falling away. When we really bear fruit, we abide in Jesus (John 15:5) and in no danger of falling away.

C. Don't be discouraged!

1. (9) The writer admits he is being a little more harsh than he needs to be.

But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner.

a. We are confident of better things concerning you: Though he spoke so severely, the writer to the Hebrews is confident that they really will continue on in Jesus, that their perseverance is one of the things that accompany salvation.

b. Though we speak in this manner: However, it would be wrong to takeHebrews 6:9 to mean the warnings in the previous verses were not serious, or warned of impossible things. If anything, verse nine is a verse of encouragement; these Christians are in danger of falling away not so much out of a calculated rebellion, as because of a depressing discouragement. They need to be warned, but they also need to be encouraged!

2. (10-12) Don't be discouraged into giving up on Jesus! God hasn't forgotten about you!

For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister. And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises.

a. God is not unjust to forget your work and labor of love: When we are discouraged, we often think God has forgotten all we have done for Him and His people. But God would cease to be God (He would be unjust) if He forgot such things. God sees and remembers.

i. How many lose sight of the fact that God sees their service? How many serve for the applause and attention of man, and are discouraged because it doesn't come?

b. We desire that each one of you show the same diligence to the full assurance of hope until the end: Keep up your good work; press on with that hope until the end; imitate those who inherit (not earn) God's promises. When we are discouraged as the Hebrew Christians were discouraged we can easilybecome sluggish. The writer to Hebrews encourages us like a coach, pressing us to press on.

c. But imitate those who through faith and patience inherit the promises: Imitate those who found the key to gaining God's promises - faith and patience, as demonstrated by Abraham.

i. But, praise God, Abraham did not have a perfect faith or a perfectpatience! If Abraham had some of our weaknesses, then we can have some of his faith and patience.

d. Do not become sluggish: Don't let discouragement make you sluggish. It's that sluggish attitude that really makes us feel like giving up. First we lose the desire to press on then we lose the desire to go on.

i. You really don't have to give into discouragement. David encouraged himself in the Lord his God (1 Samuel 30:6, KJV). So can you! Encourage yourself in the Lord!

3. (13-18) Don't be discouraged: God's promises are reliable.

For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, saying, "Surely blessing I will bless you, and multiplying I will multiply you." And so, after he had patiently endured, he obtained the promise. For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.

a. After he had patiently endured: During this time of patient endurance, many Christians get attacked. They wonder if they too will obtain the promise. They often wonder "Will God really come through?"

b. After he had patiently endured, he obtained the promise: God came through for Abraham, even sealing His promise with an oath. In fact, because He could swear by no one greater, He swore by Himself. This oath showed that God's promises (like His character) are unchanging.

i. "This passage teaches us … that an oath may be lawfully used by Christians; and this ought to be particularly observed, on account of fanatical men who are disposed to abrogate the practices of solemn swearing which God has prescribed in his Law." (Calvin)

c. That by two immutable things, in which it is impossible for God to lie, we might have strong consolation: The two immutable (unchanging) thingsare God's promise and His oath. It is impossible for God to lie in either of these two things.

d. We might have strong consolation, who have fled for refuge to lay hold of the hope set before us: Don't be discouraged! God has a refuge of hopeready for you. We can think of this refuge of hope are like the cities of refuge commanded by the Law of Moses, as described in Numbers 35.

i. Both Jesus and the cities of refuge are within easy reach of the needy person; they were of no use unless someone could get to the place of refuge.

ii. Both Jesus and the cities of refuge are open to all, not just the Israelite; no one needs to fear that they would be turned away from their place of refuge in their time of need.

iii. Both Jesus and the cities of refuge became a place where the one in need would live; you didn't come to a city of refuge in time of need just to look around.

iv. Both Jesus and the cities of refuge are the only alternative for the one in need; without this specific protection, they will be destroyed.

v. Both Jesus and the cities of refuge provide protection only within their boundaries; to go outside meant death.

vi. With both Jesus and the cities of refuge, full freedom comes with thedeath of the High Priest.

vii. However, there is a crucial distinction between Jesus and the cities of refuge. The cities of refuge only helped the innocent; the guilty can come to Jesus and find refuge.

4. (19-20) Don't be discouraged! Jesus will lead us into God's glory.

This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, evenJesus, having become High Priest forever according to the order of Melchizedek.

a. This hope we have as an anchor: The anchor was a common figure forhope in the ancient world. Here it especially reminds us that we are anchored to something firm, but unseen (which enters the Presence behind the veil).

i. You don't need an anchor for calm seas. The rougher the weather, the more important your anchor!

ii. But the anchor analogy doesn't apply perfectly. We are anchored upward in heaven, not down in the ground; and we are anchored to move on, not to stand still!

b. Which enters the Presence behind the veil, where the forerunner has entered for us: This hope will see us into the very presence of God. Hope is the opposite of the discouragement these Jewish Christians have been battling against.

c. The forerunner … even Jesus: We are assured of this access into the presence of God because Jesus has entered as a forerunner. The Levitical high priest did not enter the veil as a forerunner, only as a representative. But Jesus has entered into the Father's intimate presence so that His people can follow Him there.

i. A forerunner (the ancient Greek word prodromos) was a reconnaissance man in the military. A forerunner goes forward, knowing that others are going to follow!

d. Behind the veil … having become High Priest forever according to the order of Melchizedek: The temple analogy (behind the veil) reminds the writer to the Hebrews that he was speaking of Jesus as our High Priest forever according to the order of Melchizedek. The thought continues into the next chapter.

 

May God bless all of you this Easter, and show his grace.

THE RESURRECTED JESUS
A. The resurrection of Jesus is discovered.

1. (1-3) Women followers of Jesus discover the empty tomb of Jesus.

Now on the first day of the week, very early in the morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared. But they found the stone rolled away from the tomb. Then they went in and did not find the body of the Lord Jesus.

a. Came to the tomb bringing the spices which they had prepared: The actual event of Jesus' resurrection is nowhere described, but the discovery of it is recorded in some detail. Here, the women who intended to give Jesus' body a more proper preparation for burial discover that the stone is rolled away from the tomb, and that the body of Jesus is not inside the tomb.

i. A rich man like Joseph of Arimethea would probably have a tomb that was carved into solid rock; this tomb was in a garden near the place of crucifixion (John 19:41). The tomb would have a small entrance and perhaps one or more compartments where bodies were laid out after being somewhat mummified with spices, ointments, and linen strips. Customarily, the Jews left these bodies alone for a few years until they decayed down to the bones, then the bones were placed in a small stone box known as an ossuary. The ossuary remained in the tomb with the remains of other family members.

ii. The door to the tomb would be made of a heavy, circular shaped stone, running in a groove and settled down into a channel, so it could not be moved except by several strong men. This was done to ensure that no one would disturb the remains.

iii. John 19:42 specifically tells us that the tomb of Joseph of Arimethea that Jesus was laid in was close to the place of Jesus' crucifixion (and the each of the two suggested places for Jesus' death and resurrection bear this out). Joseph probably didn't like it that the value of his family tomb decreased because the Romans decided to crucify people nearby-yet it reminds us that the in God's plan, the cross and the power of the resurrection are always permanently and closely connected.

b. But they found the stone rolled away from the tomb. Then they went in and did not find the body of the Lord Jesus: Once the women saw the stone rolled away and the tomb empty, their immediate reaction is that they weregreatly perplexed (Luke 24:4). They did not expect to find an empty tomb. This shows that the resurrection accounts cannot be the product of wishful thinking; they were not even expecting that it could happen.

i. Matthew 27:65-66 reminds us that there was a guard set round the tomb. The stone could not have been rolled away by the women (they were not strong enough) or by the disciples (even if they were brave enough, they could not overcome the armed guards). No one else would have wanted to roll away the stone, and Matthew 28:2 tells us that it was an angel who rolled it away.

ii. The stone was not rolled away to let Jesus out. John 20:19 tells us that Jesus, in His resurrection body, could pass through material barriers. It was rolled away so that others could see in and be persuaded that Jesus Christ is risen from the dead.

2. (4-8) The angelic announcement of the resurrection.

And it happened, as they were greatly perplexed about this, that behold, two men stood by them in shining garments. Then, as they were afraid and bowed their faces to the earth, they said to them, "Why do you seek the living among the dead? He is not here, but is risen! Remember how He spoke to you when He was still in Galilee, saying, 'The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.'" And they remembered His words.

a. Two men stood by them in shining garments: Even as angels announced the birth of Jesus, (Luke 2:8-15) so they also announced the resurrection of Jesus. The announcement of His birth was made to a few humble people, considered unimportant by the culture; His resurrection announced by angels to a few women.

b. Why do you seek the living among the dead? This was a wonderfully logical question. The angels seemed almost surprised that the women were surprised; after all, the angels had heard what Jesus said regarding His resurrection, and they knew the women had heard it also. They naturally wondered why the women were surprised.

i. At the church of the Holy Sepulcher in Jerusalem-the place Emperor Constantine's mother Helena decided was the place of the true cross and the true empty tomb-there is the powerful sense of dead religion and traditionalism. Yet for hundreds and hundreds of years people have flocked to this place reeking of this kind of spiritual deadness in a desperate attempt to find God's kind of life.

ii. We too often look for Jesus in the dead things-religious traditionalism, formalism, man's rules, human effort, substitutes of the flesh. We will never ultimately find Jesus in those things-we find Him only where there is resurrection life, when we worship Him in spirit and in truth.

c. He is not here: These are some of the most beautiful and important words ever spoken by an angel to men. One may look all over Jerusalem and see countless thousands of tombs, but one will never find the tomb of Jesus - because He is not here.

i. One may see many graves and tombs in Israel today. There is an ocean of tombs on the Mount of Olives, and vast sea of graves outside the eastern wall of the temple mount. You can see the tomb of Rebekka, the tomb of David, the tomb of Absalom-but you won't find the tomb of Jesus anywhere. As the angel said, He is not here.

ii. Every so often someone claims to have found evidence of the tomb of Jesus or the bones of Jesus. Each claim is found to be untrue, while the testimony of the angels is proven true over and over again: He is not here.

d. The Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again: To the women, it must have seemed like a long time ago that Jesus said these words. Nevertheless, they needed to remember them and the angels remind them of what Jesus said.

i. Must is the critical word here; just as much as the crucifixion of Jesus was necessary and ordained, so was His resurrection. Jesus would have never come to the place of Calvary unless there was also an empty tomb of resurrection there also.

e. And they remembered His words: The first notes of hope are sounded in the hearts of the women when they are reminded of Jesus' words. The empty tomb, the presence of angels, the words of the angels in and of themselves could not change their hearts-but His words could change and cheer their hearts.

3. (9-11) The women tell the apostles and are not believed.

Then they returned from the tomb and told all these things to the eleven and to all the rest. It was Mary Magdalene, Joanna, Mary the mother of James, and the otherwomen with them, who told these things to the apostles. And their words seemed to them like idle tales, and they did not believe them.

a. Then they returned from the tomb and told all these things to the eleven and to all the rest: The women who had seen the evidence of the resurrected Jesus and remembered His words, are excited about what seemed to them to be the most wonderful news possible-that Jesus was alive and had triumphed over death.

i. They would not be excited like this if Jesus had only somehow miraculously survived the ordeal of the cross. These women knew that He had not survived; their own hands provided the hasty preparation of Jesus' body on the day He was crucified. They knew beyond all doubt that He had been dead; so the news that He was alive meant so much more to them then perhaps saying Jesus was a survivor; it meant He was the conqueror over death and that He was everything they had hoped for and more.

b. Their words seemed to them like idle tales, and they did not believe them: Despite their excitement, their testimony was not believed. In fact, to the apostles, it seemed as if the women told idle tales, a medical word used to describe the babbling of a fevered and insane man.

4. (12) The apostles come to believe.

But Peter arose and ran to the tomb; and stooping down, he saw the linen cloths lying by themselves; and he departed, marveling to himself at what had happened.

a. But Peter arose and ran to the tomb: We know from John 20:3-8 that both Peter and John ran to the tomb together. They saw grave clothes, but not as if they had been ripped off after a struggle. They saw the grave clothes of Jesus lying in perfect order, as if a body had just passed out of them (John 20:6-7). When John saw that, he believed, and Peter marveled. They had not seen the risen Jesus, but they knew that something powerful had happened to cause a body to leave behind those grave clothes in such a manner.

b. Marveling to himself at what had happened: When Peter and John observed what was in the tomb, they believed. This tells us that Peter analyzed the situation; he knew something spectacular had happened because of the condition of the grave clothes, but he because he had forgotten the words of Jesus (John 20:9), he did not yet understand.

i. You can know that Jesus rose from the dead, but unless you know His words, it won't make sense. Unless you know the life and teachings of Jesus, you don't know that the resurrection means that the payment that Jesus offered on the cross was perfect and complete. You don't know that the cross was the payment and the empty tomb is the receipt. You don't know that death has no hold on redeemed man. You don't know that when God's love and man's hate battled at the cross, God's love won. You don't know that because Jesus was raised from the dead, we can be resurrected in Him.

c. What had happened: Because Jesus rose from the dead, we know that God no longer lives in a temple made with hands. In Jerusalem, one may see what remains of the magnificently spectacular temple that stood in Jesus' day. These stones were 40 feet long, 18 feet high (too heavy to be lifted with modern cranes), finished with finely carved frames and fitted so perfectly they required no mortar; and these are the retaining wall! But from the time Jesus died and rose again, that temple became just another building, because it was no longer the dwelling place of God.

B. On the road to Emmaus.

1. (13-16) Jesus joins two disciples on a road.

Now behold, two of them were traveling that same day to a village called Emmaus, which was seven miles from Jerusalem. And they talked together of all these things which had happened. So it was, while they conversed and reasoned, that Jesus Himself drew near and went with them. But their eyes were restrained, so that they did not know Him.

a. Two of them were traveling that same day to a village called Emmaus: On this Sunday, these two disciples traveled to Emmaus from Jerusalem. As they walked together it gave them a great opportunity to talk.

b. They conversed and reasoned: As they talked, they spoke of the things that were biggest on their hearts-all of these things which had happened, the things regarding the arrest and crucifixion of Jesus.

c. Jesus Himself drew near and went with them: Jesus came along side these disciples, and went with them for a while. Yet for a time they were miraculously prevented from seeing who Jesus was.

2. (17-24) The disciples explain what they talked about.

And He said to them, "What kind of conversation is this that you have with one another as you walk and are sad?" Then the one whose name was Cleopas answered and said to Him, "Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?" And He said to them, "What things?" So they said to Him, "The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him. But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, today is the third day since these things happened. Yes, and certain women of our company, who arrived at the tomb early, astonished us. When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive. And certain of those who were with us went to the tomb and foundit just as the women had said; but Him they did not see."

a. What kind of conversation is this that you have with one another as you walk and are sad? Jesus opened the conversation by asking them what they had been talking about. From this, we can know that Jesus had walked silently with them for a while, just listening as they carried on the conversation.

i. It was evident in their countenance-and perhaps even in their manner of walking-that they were sad. Jesus knew both what they already knew (that they were sad) and what they did not yet know (that they had no reason to be sad).

b. Are You the only stranger in Jerusalem, and have You not known the things which happened here in these days? Jesus probably smiled when they said this. He knew pretty well what had happened here in these days.

c. What things? In saying this, Jesus skillfully played along with the conversation, encouraging the men to reveal their hearts. Jesus longs for us to tell Him our hearts, even though He already knows. There is great value for us insaying it to Him.

d. The things concerning Jesus of Nazareth: The men explained what they did know about Jesus.

- They knew His name and where He was from.
- They knew He was a Prophet.
- They knew He was mighty in deed and word.
- They knew He was crucified.
- They knew He promised to redeem Israel.
- They knew others had said He rose from the dead.
e. We were hoping: These disciples had a hope they felt was disappointed. Their hope was really not disappointed; but in some ways their hope was misguided (that it was He who was going to redeem Israel). But really, their hope was fulfilled in a greater way than they could have ever dreamed.

f. Just as the women had said: The only thing these disciples had to go on was the testimony of others, but they were slow to believe. The report of the women meant little to them, and the report of Peter and John who had seen the grave clothes meant little-because Him they did not see.

i. Jesus wanted to know from them what He wants to know from us today: can we believe without seeing with our own eyes? Can we believe based on the reliable eyewitness testimony of other people?

3. (25-27) Jesus teaches them why the Messiah had to suffer.

Then He said to them, "O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory?" And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.

a. Slow of heart to believe: Jesus told them that the problem with their belief was more in their heart than their head. We often think the main obstacles to belief are in the head, but they are actually in the heart.

b. Ought not the Christ to have suffered these things and to enter into His glory? They should have believed what all the prophets have spoken, that the Messiah would suffer first and then be received in glory.

i. The prophets spoke in Isaiah 53:3-5: He is despised and rejected by men, a Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed.

ii. Isaiah 50:5-7 is another example of what the prophets taught concerning this. The Lord GOD has opened My ear; and I was not rebellious, nor did I turn away. I gave My back to those who struck Me, and My cheeks to those who plucked out the beard; I did not hide My face from shame and spitting. For the Lord GOD will help Me; therefore I will not be disgraced; therefore I have set My face like a flint, and I know that I will not be ashamed.

iii. Daniel 9:26 shows another prophet regarding these things: The Messiah shall be cut off, but not for Himself.

iv. Zechariah 12:10 is yet another example: They will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.

c. And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself: Jesus began to teach them what was surely one of the most spectacular Bible studies ever taught.Beginning in Moses and all the Prophets, He told them all about the Messiah.

i. He told them that the Messiah was:

- The Seed of the Woman, whose heel was bruised.
- The blessing of Abraham to all nations.
- The High Priest after the order of Melchizedek.
- The Man who wrestled with Jacob.
- The Lion of the Tribe of Judah.
- The voice from the burning bush.
- The Passover Lamb.
- The Prophet greater than Moses.
- The captain of the Lord's army to Joshua.
- The ultimate Kinsman-Redeemer mentioned in Ruth.
- The son of David who was a King greater than David.
- The suffering Savior of Psalm 22.
- The Good Shepherd of Psalm 23.
- The wisdom of Proverbs and the Lover of the Song of Solomon.
- The Savior described in the prophets and the suffering Servant ofIsaiah 53.
- The Princely Messiah of Daniel who would establish a kingdom that would never end.
ii. These men must have been amazed at Jesus' ability to teach and understand the Scriptures-even though they did not know who He was yet!

d. Expounded to them in all the Scriptures: This describes how Jesus taught them. The idea of expounding is to simply let the text speak for itself; exactly what a Bible teacher should do his or her best to do.

i. The ancient Greek word for expounded (diermeneuo) has the idea of sticking close to the text. In another passage when Luke uses this word, it is expressed with the word translated (Acts 9:36). Jesus didn't go off on speculative ideas. He expounded, which means He stuck close to the text.

4. (28-32) Jesus is revealed to the disciples on the road to Emmaus.

Then they drew near to the village where they were going, and He indicated that He would have gone farther. But they constrained Him, saying, "Abide with us, for it is toward evening, and the day is far spent." And He went in to stay with them. Now it came to pass, as He sat at the table with them, that He took bread, blessed and brokeit, and gave it to them. Then their eyes were opened and they knew Him; and He vanished from their sight. And they said to one another, "Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?"

a. He indicated that He would have gone farther: Jesus acted as if He might continue on farther, but did not want to force His company on these disciples.But they constrained Him shows that even though they didn't know this was Jesus in their midst, they knew they wanted to spend as much time as they could with this man.

b. Then their eyes were opened and they knew Him: What was it that showed them it was Jesus? It could have been the familiar way that He broke the bread and blessed God for it. Perhaps it was only then that they noticed His nail-scarred wrists. Whatever the outward reason, it was only because their eyes were no longer restrained as they were before (Luke 24:16).

i. Jesus can be right in front of you, walking with you and sitting down with you at every meal-and your eyes can be restrained from seeing Him. We therefore should pray that God would open our eyes to see Jesus as He is, as being with us all the time.

c. He vanished from their sight: As soon as their eyes were opened to who Jesus was, He left miraculously and they both said what was on their hearts. Their hearts burned as they heard Him speak and teach.

i. Did not our heart burn within us while He talked: God's word can have this same effect on our heart, even when we don't know that it is Jesus doing that work.

ii. Even when they didn't know it was Jesus, even when they didn't believe He was risen from the dead, their heart still burned because of the ministry of God's Word and of Jesus, the Living Word of God. God's Word has that power, but man's word and wisdom does not.

iii. Neither of them knew the other's heart burned until Jesus left. After that, they could have a fellowship of flaming hearts together. One reason Jesus left was so that they would love one another, and minister to one another.

5. (33-35) They tell the good news.

So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together, saying, "The Lord is risen indeed, and has appeared to Simon!" And they told about the things that had happened on the road, and how He was known to them in the breaking of bread.

a. So they rose up that very hour and returned to Jerusalem: After a seven mile walk one way, they were so excited that they went seven miles back-and probably much faster on the return. They had the passion to tell the great news of Jesus' resurrection.

b. The Lord is risen indeed, and has appeared to Simon: They had mutual confirmation of the resurrection of Jesus. Though the risen Jesus was not physically in their midst, His resurrection had been confirmed by more than two witnesses.

C. Jesus teaches His disciples and ascends into heaven.

1. (36-43) Jesus appears to the eleven.

Now as they said these things, Jesus Himself stood in the midst of them, and said to them, "Peace to you." But they were terrified and frightened, and supposed they had seen a spirit. And He said to them, "Why are you troubled? And why do doubts arise in your hearts? Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have." When He had said this, He showed them His hands and His feet. But while they still did not believe for joy, and marveled, He said to them, "Have you any food here?" So they gave Him a piece of a broiled fish and some honeycomb. And He took it and ate in their presence.

a. Peace to you: These were words with new meaning, now that Jesus had risen from the dead. Now, true peace could come between God and man and among men.

b. Handle Me and see: Jesus wanted to assure them that His resurrection body was a real, physical body, though of a different order than our own bodies. He wasn't some ghost or phantom.

i. As a demonstration of this, He ate in their presence. In most of Jesus' resurrection appearances, He eats with the disciples.

c. They still did not believe for joy, and marveled: The disciples were completely convinced that Jesus rose from the dead, but they had a hard time accepting it because it seemed too good to be true. But it was their confirmed belief in the resurrected Jesus that give them power enough to change the world and courage enough to die for their convictions.

2. (44-48) Jesus teaches His disciples.

Then He said to them, "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and theProphets and the Psalms concerning Me." And He opened their understanding, that they might comprehend the Scriptures. Then He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. And you are witnesses of these things."

a. These are the words which I spoke to you while I was still with you: Jesus almost says "I told you so" by reminding them that all this has happened just as He said it would. To help His disciples take it all in, He opened their understanding, that they might comprehend the Scriptures.

i. It must have been before this that the disciples were actually born again by God's Spirit, when Jesus breathed on them and they received the Holy Spirit (John 20:22).

b. It was necessary for the Christ to suffer and to rise from the dead the third day: Jesus wanted them to understand that the cross was not some unfortunate obstacle that had to be hurdled. It was a necessary part of God's redemptive plan for man, and that it would be in the name of a crucified and risen Savior that repentance and remission of sins will be brought to the world.

c. You are witnesses of these things: Jesus solemnly told them that they werewitnesses of these things. Not only witnesses of the events surrounding the work of Jesus, but also of the commission itself to spread the gospel. This was a work they were all mutually responsible for.

3. (49-53) The Ascension of Jesus.

"Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high." And He led them out as far as Bethany, and He lifted up His hands and blessed them. Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven. And they worshiped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God. Amen.

a. I send the Promise of My Father upon you: They could not do the work Jesus had called them to do unless they were endued with power from on high, and that power would come as the Holy Spirit was poured out upon them.

b. He lifted up His hands and blessed them … while He blessed them: Jesus left the earth blessing His Church, and He continues to bless them, as much as His people will receive.

i. Nothing but blessing had ever come from those hands; but now, Jesus stands as the High Priest over His people to bless them.

ii. When Jesus blesses His people, it isn't just a pious wish like "I hope things work out for you" or "I hope you will be feeling better." Instead, the blessing of Jesus has inherent power within it.

iii. "If he has blessed you, you shall be blessed, for there is no power in heaven, or earth, or hell, that can reverse the blessing which He gives." (Spurgeon)

iv. When we think about those hands raised up in blessing, we can see the scars from the nails that were pounded through Jesus' flesh and that kept Him bound to the cross. We can see that these hands of pain should are also hands of blessing.

v. Those nail-scarred hands show the price of your blessing; it is a price you cannot pay, but Jesus already has. What then keeps you from being blessed? All you must do is come to this Jesus and receive that blessing in trusting faith.

d. He was parted from them and carried up into heaven: Jesus had to ascend so that confidence would be put in the power and ministry of the Holy Spirit, not in the geographical presence of Jesus.

i. Acts 1:3 tells us that this ascension into heaven happened 40 days after Jesus' resurrection. He spent those 40 days proving the truth of His resurrection and preparing His disciples for His departure.

ii. "Those forty days were soon over. Very remarkable days they were, if you study them; so different from his former life. Nobody molested the Lord; no scribes or Pharisees contradicted him, no malicious Jews took up stones to stone him. . . . I might almost say that those days were the prelude of his glory, a sort of anticipation of his reign of peace, when he shall stand in the latter day upon the earth, and wars shall cease unto the end of the earth. When those forty days were over, the Master went his way. All was done that he had covenanted to perform, and he ascended to his reward." (Spurgeon, Our Ascended Lord)

e. And they worshiped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God: This shows the wonderful result of the ministry of Jesus in the disciples' lives.

- They worshipped Him: This means they knew that Jesus was God, and they gave Him the honor He deserves.
- They returned to Jerusalem: This means they did just what Jesus told them to do. They were obedient.
- With great joy: This means they really believed Jesus rose from the dead, and let the joy of that fact touch everything in their life.
- Continually in the temple praising and blessing God: This means that they lived as public followers of Jesus, and could not hide their love and worship towards Him.
i. When God does this kind of work in His people, we say "Amen.

 

A BETTER PRIESTHOOD, A BETTER HIGH PRIEST
A. The theme of Hebrews 7.

1. The writer to the Hebrews will explain a theme that he has introduced way back inHebrews 2:17: Jesus as our High Priest.

a. He had begun to discuss the issue in Hebrews 5:10, but had to spend some time warning these discouraged Christians about the danger of not continuing and progressing in their Christian life.

2. These Jewish Christians would be very interested in Jesus as their High Priest, but would have a significant intellectual objection to the idea. This is because Jesus did not come from the priestly tribe (the tribe of Levi) or the priestly family (the family of Aaron).

a. The writer to the Hebrews wants to remove these intellectual problems the Jewish Christians had with the gospel. These intellectual hang-ups were keeping them from continuing on to maturity in Jesus.

b. In the same way, too many Christians are hung up on intellectual things that could be resolved so they could move on with Jesus. If a Christian is hung up on issues like creation and evolution, the validity of miracles, or other such things, they should get the issues resolved so they can move on with Jesus.

3. This chapter is also important because it shows us how we should think of the Old Testament institutions of the priesthood and the Law.

B. Melchizedek and his relation to the Aaronic priesthood.

1. (1-3) What we know of Melchizedek from Genesis 14:18-20.

For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated "king of righteousness," and then also king of Salem, meaning "king of peace," without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.

a. Who met Abraham returning from the slaughter of the kings: After Abraham defeated the confederation of kings who took his nephew Lot captive, he met with a mysterious priest named Melchizedek, who was also king over the city of Salem (an ancient name for the city of Jerusalem).

i. History shows the danger of combining religious and civic authority. Therefore God forbade the kings of Israel to be priests and the priests to be kings. Melchizedek, who was king of Salem and priest of the Most High God is an unique exception.

b. Priest of the Most High God: Melchizedek was not merely a worshipper of the true God. He had the honored title priest of the Most High God. The greatness of God magnifies the greatness of Melchizedek's priesthood.

i. "Any priesthood is evaluated according to the status of the deity who is served, which means that Melchizedek's must have been of a highly exalted kind." (Guthrie)

c. And blessed him: Melchizedek blessed Abraham, and Abraham gave Melchizedek a tithe, which is a tenth part of all. In this case, all refers either toall the spoils of battle, or all of Abraham's possessions in total.

d. First being translated "king of righteousness," and then also king of Salem, meaning "king of peace,": The name Melchizedek means "king of righteousness," and he was also king of peace (because the name Salemmeans "peace").

i. The order is subtle, but important. First, Melchizedek in his very name is called "king of righteousness". Then he is called "king of peace". As always, righteousness comes before peace. Righteousness is the only true path to peace. People look for that peace in escape, in evasion, or incompromise; but they will only find it in righteousness.

e. Without father, without mother: There is nothing said about the genealogy of Melchizedek in the Genesis 14 passage or anywhere else. As far as the Biblical record is concerned, he has no father or mother, no beginning of days nor end of life.

i. Though virtually all the commentators disagree with each other on this point, some think that without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God means that Melchizedek was a heavenly being, if not a pre-incarnate appearance of Jesus Himself.

f. Made like the Son of God: Melchizedek was made like the Son of God. It really isn't that Jesus has Melchizedek's kind of priesthood. Instead, Melchizedek has Jesus' kind of priesthood.

i. Made like in Hebrews 7:3 is aphomoiomenos, a Greek word used nowhere else in the New Testament. "It is a suggestive word, used in the active of 'a facsimile copy or model' and in the passive of 'being made similar to.'" (Guthrie)

ii. "It was as if the Father could not await the day of His Son's priestly entrance within the veil; but must needs anticipate the marvels of His ministry, by embodying its leading features in miniature." (Meyer)

g. Remains a priest continually: Either this refers to the continuation of the priesthood of Melchizedek, or it is evidence that Melchizedek was actually Jesus appearing in the Old Testament. Jesus' priesthood does remain to this day, and into eternity.

2. (4-10) Melchizedek is greater than Abraham because Abraham paid tithes to Melchizedek, and because Melchizedek blessed Abraham.

Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. Now beyond all contradiction the lesser is blessed by the better. Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him.

a. Abraham gave a tenth of the spoils … the sons of Levi … have a commandment to receive tithes from the people according to the law: The priesthood of Levi received tithes from Israel as a commandment. Abrahamvoluntarily gave tithes to Melchizedek. This makes Abraham's giving to Melchizedek greater than Israel payment of tithes to the priesthood instituted by Moses.

b. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him: Because the whole tribe of Levi was genetically in the loins of Abraham when he did this, we see the Levitical priesthood paying tithes to the priesthood of Melchizedek. This shows Melchizedek is in a position of authority over Abraham and his descendant Levi.

i. So to speak in Hebrews 7:9 is important. The writer to the Hebrews knows he is making an allegorical point, so he doesn't want to be taken too literally.

c. As well, the lesser is blessed by the greater. Therefore Melchizedek showed he was greater than Abraham when he blessed Abraham. On his part, Abraham accepted that Melchizedek was greater when he received the blessing.

i. "The blessing here spoken of … is not the simple wishing of good to others, which may be done by inferiors to superiors; but it is the action of a person authorized to declare God's intention to bestow good things on another." (Macknight, cited by Clarke)

C. The need for a new priesthood.

1. (11) The Levitical priesthood never made anything perfect.

Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?

a. If perfection were through the Levitical priesthood: Why would God even make a different order of priesthood (displayed by Melchizedek) if the Levitical priesthood were entirely sufficient? If perfection could come through the Levitical priesthood, what need was there for another priesthood?

i. The simple fact that God describes a priest … according to the order of Melchizedek shows there is something lacking in the priesthood according to the order of Aaron.

b. Under it the people received the law: The Levitical priesthood is the priesthood associated with the Law of Moses. The priesthood of Melchizedek is associated with Abraham, not with Moses.

2. (12) The changing priesthood and the change of the place of Moses' Law.

For the priesthood being changed, of necessity there is also a change of the law.

a. Of necessity: The priesthood of Aaron was connected to the Law of Moses. So if the priesthood is changed, we should anticipate some change of the Law's status or place.

3. (13-14) Jesus could not be a priest according to the Mosaic Law; He is from the wrong tribe.

For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood.

a. Another tribe, from which no man has officiated at the altar: Under the Law of Moses, God strictly commanded that only those from the family of Aaron could serve at the altar in sacrifice.

b. He of whom these things are spoken belongs to another tribe: Jesus is obviously not from the family of Aaron or even the tribe of Levi. The tribe ofJudah (the tribe of Jesus' lineage) had nothing to do with Aaron's priesthood, the priesthood associated with the Law of Moses. Therefore according to the priesthood of Aaron and the Law of Moses, Jesus could never be a priest. If He is our High Priest, it must be under another principle.

4. (15-17) God's declaration that the Messiah belongs to another order of priesthood in Psalm 110:4.

And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. For He testifies: "You are a priest forever According to the order of Melchizedek."

a. Not according to the law of a fleshly commandment: Jesus' priesthood is not based upon law or heredity (a fleshly commandment), but upon the power of God's endless life.

b. You are a priest forever: This could be said of the Messiah, who was a priest according to the order of Melchizedek. It could never be said of a priest according to the order of Aaron, none of whom had the power of an endless life and each of whom served a limited term as priests - limited to their own life-span.

c. Matthew 27:1 says: When morning came, all the chief priests and elders of the people plotted against Jesus to put Him to death. Among those who conspired to put Jesus to death, there were priests of the order of Aaron. But Jesus by thepower of an endless life, Jesus showed that His priesthood was superior, when He triumphed over death!

5. (18-19) Why the law (the former commandment) is annulled as a means of establishing our relationship and access to God.

For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, for the law made nothing perfect; on the other hand,there is the bringing in of a better hope, through which we draw near to God.

a. In its weakness and unprofitableness, the law made nothing perfect, for while the law sets God's perfect standard, it gives no one the power to keep that standard.

i. *"Let all legalists mark this: The Law made nothing perfect. Let the Seventh Day Adventists mark: The Law made nothing perfect. Let all those who dream of the Law as a rule of life remember: The Law made nothing perfect." (Newell)

b. The law made nothing perfect: Therefore, the law is valuable as it shows us God's perfect standard, but it was not ultimately intended to be the basis of a man's walk with God. This is because the law is weak and unprofitable when it comes to saving my soul or giving me power over sin.

i. The law provides expert diagnosis of our sin problem, which is absolutely essential. But the law does not provide the cure to our sin problem. Only Jesus can save us from our sin problem.

c. On the other hand: Since now, in Jesus, we have a better hope, through which we draw near to God, we are wrong to go back to building our Christian walk on the law. Therefore the law is "annulled" in the sense that it no longer is the dominating principle of our life.

i. "The Greek word translated disannuling [annulling], athetesis, is the same as appears in Hebrews 9:26 for the putting away of sin 'by the sacrifice of Himself.' The disappearance of the Law is as absolute, therefore, as the putting away of sin!" (Newell)

ii. The law does not give you a better hope. The law does not draw younear to God the way God's grace given in Jesus does. Yet many Christians live a legal relationship with God, instead of a grace relationship with Him!

iii. "Although the law performed a valuable function, its essential weaknesswas that it could not give life and vitality even to those who kept it, let alone to those who did not. In fact its function was not to provide strength, but to provide a standard by which man could measure his own moral status. Itsuselessness must not be regarded in the sense of being totally worthless, but in the sense of being ineffective in providing a constant means of approach to God based on a totally adequate sacrifice." (Guthrie)

d. The writer comes to the same conclusion about the law as Paul did inGalatians 3:19-25, but he gets there in a totally different way. In Galatians, Paul shows the law as being a tutor that brings us to Jesus; in Hebrews, the law is associated with a priesthood which has been made obsolete by a superior priesthood.

i. "Cease to think of cleansing, and consider the Cleanser; forbear to speculate on deliverance, and deal with the Deliverer." (Meyer)

e. But we have a better hope, and draw near to God through a better priesthood and High Priest. Our hope is in Jesus, not in the Law of Moses!

i. This should temper our excitement about the rebuilding of the temple in Jerusalem. The small cadre of dedicated Jews absolutely committed to rebuilding the temple have an exciting place in God's prophetic plan. But anyone who restores the Aaronic priesthood and resumes Levitical sacrifice refuses to recognize the superior priesthood and ultimate sacrifice of Jesus.

D. The superiority of our High Priest.

1. (20-21) Jesus was made High Priest by the direct oath of God.

And inasmuch as He was not made priest without an oath (for they have become priests without an oath, but He with an oath by Him who said to Him: "The LORD has sworn and will not relent, 'You are a priest forever according to the order of Melchizedek'"),

a. They have become priests without an oath: The high priest of the order of Aaron was appointed by heredity, not by personal character. Not so with Jesus and the priestly order of Melchizedek! God even sealed His choice by an oath.

2. (22) Jesus: our guarantee of a better covenant.

By so much more Jesus has become a surety of a better covenant.

a. Jesus has become a surety: Surety (the ancient Greek word egguos) describes someone who gives security. It is a person who would cosign a loan to guarantee payment, or someone who puts up bail for a prisoner. Jesus Himselfis the guaranteed of a better covenant.

b. A better covenant: The Old Covenant had a mediator (Moses), but no one to guarantee the people's side of the covenant; so they continually failed under it. But the New Covenant - a better covenant - has a cosigner on our behalf! Therefore, the New Covenant depends on what Jesus has done, not on what we have done. He is the surety, we are not.

c. Covenant: The word used for covenant (the ancient Greek word diatheke) is not the usual term for "covenant" (syntheke). The literal meaning of diatheke is closer to the idea of a "testament" in the sense of a "last will and testament." Perhaps the writer is trying to stress that while a covenant might be thought of as an agreement that two equal parties arrive at, a testament is dictated by the testator. The "agreement" under which we meet with God through Jesus is not something we have negotiated with Him. He has dictated the terms to us, and we will accept or reject the terms.

d. By so much more: This much more -the overwhelming superiority of Jesus Christ - proves He is worthy and able to be our guarantee, our cosigner of a better covenant.

3. (23-25) An unchanging priesthood means a lasting salvation.

Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.

a. Also there were many priests: The priesthood under the Law of Moses constantly changed, and so could be better or worse through the years. But He … has an unchangeable priesthood. Jesus will never die, and has apermanent priesthood. We don't need to worry about a "bad priest" replacing Him!

b. Continues forever: This has the idea of "remaining as a servant." Jesuscontinues forever, and He continues as a servant, even after He ascended into heaven.

c. He is also able to save to the uttermost: The unchanging nature of Jesus' priesthood means that the salvation He gives is also unchanging, permanent, and secure. Most people read this verse as if it said Jesus is able to savefromthe uttermost. But it really says Jesus is able to save to the uttermost. Because He is our High Priest forever, He can save forever.

i. The evangelist Billy Sunday had a great sermon, where he talked about how God saved him "from the gutter-most," because he was a gutter-drunk when God saved him. A great line, but not true to what the Bible says - we are saved not from, but to the uttermost!

ii. "The verb 'to save' is used absolutely, which means that Christ will save in the most comprehensive sense; he saves from all that humanity needs saving from." (Morris)

d. Those who come to God through Him: This tells us who Jesus is able to save. It means those who abide in the Son and have fellowship with the Father.

i. Once saved always saved? Can a Christian lose his salvation? Abide in Jesus and you never need to worry about it.

e. He ever lives to make intercession for them: Certainly, this strengthens us - the knowledge that Jesus is praying for us, and that He ever lives to pray for us! How this would have encouraged these Jewish Christians who felt like giving up on the Christian life!

i. Romans 8:33-34 reflects how important Paul thought the intercessory work of Jesus was on our behalf. There, he pictures Jesus defending us against every charge or condemnation through His intercession for us.

ii. "Our blessed Lord is interceding for us, but He is in no sense appeasing God. All that God's holy Being and righteous government could demand was once for all, completely and forever, satisfied at the Cross." (Newell)

iii. Jesus' intercession on our behalf is not a matter of placating an angry Father who wants to destroy us. It is not a matter of continually chanting prayers on behalf of His people. It means He continually represents us before the Father, so that we can draw near through Him, and that He defends us against Satanic accusation and attack.

iv. Luke 22:31-32 gives an example of Jesus' intercession for His people:Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren. Jesus prays to strengthen us in trial and attack, and against Satan's accusations.

4. (26-28) Jesus is better qualified to be a High Priest than any priest from the order of the Law of Moses.

For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people's, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.

a. For such a High Priest was fitting for us: The priests under the Law of Moses did not have the personal character of the Son of God. Jesus is holy, harmless (without guile or deception), undefiled, separate from sinners (in the sense of sharing in their sin). Jesus is far superior in His personal character than any earthly priest.

b. Has become higher than the heavens: The perfect character of Jesus is proven by two facts. First, by His exaltation in heaven. Second, by the fact that He did not need to offer up sacrifices, first for His own sins - which the other priests needed to do daily!

c. For the law appoints as high priests men who have weaknesses: Under the Law of Moses, the priests were always men with weaknesses. But Jesus aSon who has been perfected forever. Because He is a perfect High Priest, He was able to offer up Himself as a perfect sacrifice for our sin. Jesus is perfectlyqualified to be our perfect High Priest - perfected forever

 

A NEW, BETTER COVENANT
A. Jesus, our heavenly priest.

1. (1-2) A summary of points previously made regarding Jesus as our High Priest.

Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.

a. This is the main point of the things we are saying: We have a High Priest - Jesus Christ - who ministers for us from a position of all authority in heaven (seated at the right hand of the throne of the Majesty).

b. Who is seated at the right hand of the throne: Additionally, Jesus isseated in heaven, in contrast to the continual service of the priesthood under the Law of Moses.

i. The tabernacle and the temple of the Old Covenant had beautiful furnishings, but no place for the priests to sit down, because their work was never finished. The work of Jesus is finished -He is seated in heaven!

c. Jesus serves in the true tabernacle which the Lord erected, the originalmade by God, of which the earthly tabernacle was a copy, made by man (Exodus 25:8-9).

i. Some have supposed the true tabernacle to be the Church, or Jesus' earthly body. But it is best to understand it as the heavenly reality that the earthly tabernacle imitated.

2. (3) Jesus' priesthood had a sacrifice - and a better sacrifice.

For every high priest is appointed to offer both gifts and sacrifices. Therefore it isnecessary that this One also have something to offer.

a. Every high priest is appointed to offer both gifts and sacrifices: Sacrifice for sin is essential to the concept of priesthood. Jesus, representing a superior priesthood, offered a superior sacrifice. He laid down His own life to atone for sin.

b. It is necessary that this One also have something to offer: Though Jesus never offered a sacrifice according to the Law of Moses, He offered a better sacrifice instead - Himself.

3. (4-5) Jesus' priesthood had a temple - and a better temple.

For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, "See that you make all things according to the pattern shown you on the mountain."

a. If He were on earth, He would not be a priest: Jesus is not qualified to serve in the inferior earthly priesthood. There are priests - plenty of them - who were qualified to serve in the priesthood according to the Law of Moses.

b. Who serve the copy and shadow of the heavenly things: There were plenty of priests who could serve in the copy and shadow on earth. But Jesus is the only One qualified to serve in the superior heavenly priesthood. The earthly service, though it was glorious in the eyes of man, was really only a copy and shadow of the superior heavenly service.

c. Copy and shadow of the heavenly things: Exodus 25:40 makes it clear that what was built on the earth (Moses' tabernacle) was made according to a patternwhich existed in heaven - the pattern which was shown to you [Moses] on the mountain. Therefore, there is a heavenly temple that served as a pattern for the earthly tabernacle and temple. Jesus' ministry as our High Priest takes place in this heavenly temple, not in the copy and shadow.

i. First century Jews took tremendous pride in the temple, and for good reason: it was a spectacular architectural achievement. However glorious the Jerusalem temple was, it was of man (and mostly built by a corrupt, ungodly man, Herod the Great), and it was nothing compared to the glory of the heavenly temple that Jesus served in.

4. (6) The result: Jesus presides over a superior priesthood, with a better covenant, and better promises.

But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises.

a. Jesus has obtained a more excellent ministry: No earthly priest could take away sin the way Jesus did, so Jesus' ministry is far better than the ministry of the priesthood under the Law of Moses.

b. Mediator of a better covenant: Jesus has mediated for us a better covenant, a covenant of grace, not works, which is guaranteed for us by a cosigner (Hebrews 7:22). It is a covenant marked by believing and receiving instead of by earning and deserving.

c. Which was established on better promises: Jesus has for us better promises. Promises to see us through the most desperate and dark times.Promises that become alive to us through the Spirit of God. Promises of blessing and undeserved favor instead of promises of cursing.

d. Jesus is our Mediator for this greater covenant. Mediator is the ancient Greek word mesites, which means "one who stands in the middle between two people and brings them together." (Barclay)

i. Moses was the mediator of the Old Covenant, because he "brought the two parties together." Jesus is the Mediator of the New Covenant, a better covenant, bringing us to God the Father.

5. An overview of covenants through God's redemptive history.

a. There is an eternal covenant between the members of the Godhead that made possible the salvation of man (Hebrews 13:20).

b. God's redemptive plan was continued through the covenant He made withAbraham (Genesis 12:1-3).

c. The Mosaic covenant was another step in God's redemptive plan (Exodus 24:3-8).

d. The Davidic covenant was yet another step in God's redemptive plan (2 Samuel 7:1-16).

e. But the redemptive plan of God was fulfilled in the New Covenant(Luke 22:14-20).

B. The superiority of the New Covenant.

1. (7) The mere fact that God mentions another covenant is proves that there is something lacking in the Old Covenant.

For if that first covenant had been faultless, then no place would have been sought for a second.

a. It's in the nature of man to come up with things that are "new" but not needed. God isn't like that. If the first covenant had been faultless, there would have been not need for a second covenant. If God established a New Covenant, it means that there is something lacking in the Old Covenant.

2. (8-12) The New Covenant as it is presented in the Old Testament (quoting fromJeremiah 31:31-34).

Because finding fault with them, He says: "Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they did not continue in My covenant, and I disregarded them, says the LORD. For this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. None of them shall teach his neighbor, and none his brother, saying, 'Know the LORD,' for all shall know Me, from the least of them to the greatest of them. For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more."

a. Finding fault: In this passage from Jeremiah 31, God shows that there must have been something lacking in the Old Covenant - because a New Covenant is promises. In the days of Jeremiah, that New Covenant was still in the future, because he says "Behold the days are coming."

i. In its context, Jeremiah's prophecy probably comes from the days of Josiah's renewal of the covenant after finding the law (2 Kings 23:3). This renewal was good, but it wasn't enough, because Jeremiah looks forward toa new covenant.

b. I will make: The Lord makes it plain that this covenant originates with God, not with man. At Sinai, under the Old Covenant, the words were if you(Exodus 19:5), but in the New Covenant, the words are I will.

c. A new covenant: This covenant is truly new, not merely "new and improved" in the way things are marketed to us today. Today, products are said to be "new and improved" when there is no substantial difference in the product. But when God says "new," He means new.

i. There are two Greek words that can describe the concept of "new." Neosdescribes newness as regards to time. Something can be a copy of something else, but if it recently made, it can be called neos. The ancient Greek word kainos (the word used here) describes something that is not only new in reference to time, but is truly new in its quality. It simply isn't a new reproduction of something old.

d. With the house of Israel and the house of Judah: The New Covenant definitely began with Israel, but did not end with Israel (Matthew 15:24 andActs 1:8).

e. Not according to the covenant that I made with their fathers: This covenant is not like the covenant God made with their fathers. Again, this emphasizes that there is something substantially different about the New Covenant.

f. Because they did not continue in My covenant: The weakness of the Old Covenant was not in the Covenant itself. It was in the weakness and inability of man. The reason the Old Covenant didn't "work" was because they did not continue in My covenant.

g. I will put My laws in their mind and write them on their hearts: The New Covenant features transformation from within, not regulation through external law.

h. I will be their God, and they shall be My people: The New Covenant also features a greater intimacy with God than what was available under the Old Covenant.

i. Their sins and lawless deeds I will remember no more: The New Covenant offers a true, complete cleansing from sin, different and better than the mere "covering over" of sin in the Old Covenant.

3. (13) The significance of a New Covenant.

In that He says, "A new covenant," He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.

a. He has made the first obsolete: Now that the New Covenant has been inaugurated, the Old Covenant is thereby obsolete.

b. What is becoming obsolete and growing old is ready to vanish away: The message to these discouraged Jewish Christians, who thought of going back to a more Jewish faith, is clear. They simply can't go back to an inferior covenant, which is ready to completely vanish away.

i. The system of sacrifice under the Law of Moses soon did vanish awaywith the coming destruction of the Temple and the Roman destruction of Jerusalem.

Differences Between the New Covenant and the Old Covenant

1. They were instituted at different times. The Old Covenant around 1446 B.C., the New Covenant around 33 A.D..

2. They were instituted at different places. The Old Covenant at Mount Sinai, the New Covenant at Mount Zion.

3. They were spoken in different ways. The Old Covenant was thundered with fear and dread at Mount Sinai (Exodus 19:17-24). Jesus Christ, God the Son, declared the New Covenant with love and grace.

4. They are different in their mediators. Moses mediated the Old Covenant. Jesus is the mediator of the New Covenant.

5. They are different in their subject matter. The Old Covenant demanded a covenant of works. The New Covenant fulfills the covenant of works through the completed work of Jesus.

6. They are different in how they were dedicated. The Old Covenant was dedicated with the blood of animals sprinkled on the people (Exodus 24:5-8). The New Covenant was dedicated with Jesus' blood spiritually applied to His people.

7. They are different in their priests. The Old Covenant is represented by the priesthood of the Law of Moses and high priests descended from Aaron. The New Covenant has a priesthood of all believers and a High Priest according to the order of Melchizedek.

8. They are different in their sacrifices. The Old Covenant demanded endless repetition of imperfect sacrifices. The New Covenant provides a once and for all, perfect sacrifice of the Son of God Himself.

9. They are different in how and where they were written. The Old Covenant was written by God on tablets of stone. The New Covenant is written by God on the hearts of His people.

10. They are different in their goals. The goal of the Old Covenant was to discover sin, to condemn it, and to set a "fence" around it. The goal of the New Covenant is to declare the love, grace, and mercy of God, and to give repentance, remission of sin, and eternal life.

11. They are different in their practical effect on living. The Old Covenant ends in bondage (through no fault of its own). The New Covenant provides true liberty.

12. They are different in their giving of the Holy Spirit. Under the Old Covenant, God did grant the Holy Spirit, but not in the same way and extent that He is given to believer under the New Covenant.

13. They are different in their idea of the Kingdom of God. Under the Old Covenant, it is mainly seen as the supreme rule of Israel over the nations. Under the New Covenant, it is both a present spiritual reality and a coming literal fact.

14. They are different in their substance. The Old Covenant has vivid shadows. The New Covenant has the reality.

15. They are different in the extent of their administration. The Old Covenant was confined to the descendants of Abraham through Isaac and Jacob according to the flesh. The New Covenant is extended to all nations and races under heaven.

16. They are different in what they actually accomplish. The Old Covenant made nothing perfect. The New Covenant can and will bring in the perfection of God's people.

17. They are different in their duration. The Old Covenant was designed to be removed. The New Covenant was designed to last forever.

"Let us observe from these things, that the state of the gospel, or of the Church under the New Testament, being accompanied by the highest privileges and advantages that it is capable of in this world, there is a great obligation on all believers unto holiness and fruitfulness in obedience, unto the glory of God; and the heinousness of their sin, by whom this covenant is neglected or despised, is abundantly manifested." (John Owen)

 

Hebrews 9

THE OLD COVENANT AND THE NEW COVENANT COMPARED
A. Features of the Old Covenant described.

1. (1-5) The Old Covenant's tabernacle and its furnishings.

Then indeed, even the first covenant had ordinances of divine service and the earthly sanctuary. For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; and behind the second veil, the part of the tabernacle which is called the Holiest of All, which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron's rod that budded, and the tablets of the covenant; and above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.

a. The earthly sanctuary: The tabernacle ordained by the Old Covenant was planned by God, but planned for an earthly service.

b. For a tabernacle was prepared: The tabernacle was a tent 45 feet long, 15 feet wide, and 15 feet high, divided into two rooms. The larger room (the first part) was a 15 foot by 30 foot "holy place." Behind the second veil was the smaller room was a 15 foot by 15 foot, called the Holiest of All.

c. The lampstand with a middle stem and six branches stood in the first partand was of an unspecified size, made of pure gold; it provided the only light for the tabernacle (Exodus 25:31-40).

d. The table sat in the first part and was made of acacia wood covered with gold, 3 feet long, 1½ feet wide, and 2 feet 3 inches high. It held twelve loaves ofshowbread, each representing God's fellowship with the twelve tribes of Israel (Exodus 25:23-30).

e. The sanctuary refers to the first part, known as the "holy place." A veil (a thick curtain) separated the first part from the Holiest of All, also known as the "holy of holies" (Exodus 26:31-33).

f. The golden altar of incense was made of acacia wood covered with gold, 1½ feet square, and 3 feet high. It stood at the veil before the "holy of holies," and was used to burn incense (Exodus 30:1-8).

g. The ark of the covenant stood inside the Holiest of All, and was a chest made of acacia wood covered with gold, 3¾ feet long, 2¼ feet wide, and 2¼ feet high, with rings for polls along it's side by which it would be carried (Exodus 25:10-22).

i. Inside the ark was the golden pot that had the manna (Exodus 16:33),Aaron's rod that budded (Numbers 17:6-11), and the tablets of the covenant (Exodus 25:16).

ii. The manna reminded Israel of God's provision and their ungratefulness. Aaron's rod reminded them of their rebellion against God's authority. The tablets of the covenant reminded them of their failure to keep the Ten Commandments and rest of the law.

h. The mercy seat was the ornate "lid" for the ark of the covenant, made with the designs of cherubim upon it; the blood of sacrifice was sprinkled upon it for the forgiveness of Israel's sin on the Day of Atonement (Exodus 25:17-22).

i. As God looked down into the ark, He saw the symbols of Israel's sin, rebellion and failure. But when the blood of sacrifice was applied to the mercy seat, His sight of the sin of Israel was covered by the blood of sacrifice.

2. (6-7) Priestly service in the tabernacle under the Old Covenant.

Now when these things had been thus prepared, the priests always went into the first part of the tabernacle, performing the services. But into the second part the high priest went alone once a year, not without blood, which he offered for himself and forthe people's sins committed in ignorance;

a. The priests always went into the first part of the tabernacle, performing the services: The priests, as appointed, went daily into the "holy place" to perform priestly functions such as tending the lampstand and replacing the showbread.

b. But into the second part the high priest went alone once a year: The "holy of holies" was entered only once a year by the high priest alone, on the Day of Atonement.

c. The high priest went alone once a year, not without blood: His entrance into the second part was not for fellowship, but only for atonement, first for his own sin, then for the sins of his people.

i. Access into the Holiest of All was thus severely restricted, and even when someone could enter, it wasn't for real fellowship with God.

ii. The ancient Jewish Rabbis wrote of how the high priest would not prolong his prayer in the Holy of Holies on the Day of Atonement, because it might make the people think he had been killed. When he came out, he threw a party for all his friends, because he had emerged safely from the presence of God.

d. The people's sins committed in ignorance: Sins of ignorance were the specific aim of the Day of Atonement. It was assumed that known sin would be taken care of through the regular sin offerings and the daily sacrifices.

i. In this respect, Jesus' work is far greater than the work done on the Day of Atonement. Jesus' work on the cross is sufficient to atone for both the sins we do in ignorance and sins that we know.

3. (8-10) The Holy Spirit gives understanding regarding the priestly service under the Old Covenant.

The Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing. It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience; concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation.

a. The way into the Holiest of All was not yet made manifest while the first tabernacle was still standing: The old had to pass away before God's new way could be revealed.

b. It was symbolic for the present time: Symbolic is the ancient Greek wordparabole. The tabernacle itself and all that the Old Covenant represented were suggestive of deeper truths, parables of the New Covenant.

c. Cannot make him who performed the service perfect in regard to the conscience: The priestly service performed now (current at the writer's time) does not make even the priests offering those sacrifices perfect and clean inregard to the conscience.

i. If the cleansing is incomplete for the priest, how much more for the person the priest worked on behalf of!

d. Fleshly ordinances imposed until the time of reformation: The weakness of the priestly service under the Old Covenant was its inability to address the need for inner transformation in man; therefore it was only imposed until the time of reformation.

B. Features of the New Covenant described.

1. (11) The superior sanctuary of the New Covenant.

But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation.

a. The greater and more perfect tabernacle not made with hands: Jesus, as our High Priest, ministers in a superior sanctuary - the very throne room of God, a place greater than anything human hands could make.

2. (12-15) The superior sacrifice of the New Covenant.

Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.

a. The blood of goats and calves was sufficient for a temporary covering of sin; but only a perfect sacrifice could obtain eternal redemption.

i. Jesus' sacrifice was superior in that it was perfect, voluntary, rational, andmotivated by love.

b. For if the blood of bulls and goats … sanctifies for the purifying of the flesh, how much more shall the blood of Christ: If these imperfect sacrifices were received as sufficient by Israel, how much more should they regard the ultimate sufficiency of the perfect sacrifice?

i. The ashes of a heifer refer to the remains of a burnt offering that was preserved, and sprinkled in the laver of washing to provide water suitable for ceremonial cleansing (Numbers 19:1-10).

ii. This was a shadow, fulfilled and done away with when Jesus offered a perfect cleansing; there is no value in "holy water" used by the Roman Catholic Church.

iii. Reportedly, there is a search for a "red heifer" that can be sacrificed, and its ashes used as part or a restoration of priestly functions for a rebuilt temple in Jerusalem.

c. How much more shall the blood of Christ … cleanse your conscience from dead works to serve the living God? The sacrifice of Jesus is sufficient to even restore our damaged conscience.

i. Our conscience is a wonderful tool from God. But it isn't perfect. Our conscience can be seared (1 Timothy 4:2). Our conscience can be defiled(Titus 1:15). Our conscience can be evil (Hebrews 10:22).

d. Cleanse your conscience from dead works to serve the living God:Dead works probably has the thought of sin in general, in the sense of "works that bring death." But it must also speak to the vain continuation of Old Covenant sacrifice, which is certainly a dead work - and the very type of thing these discouraged Jewish Christians were tempted to go back to.

e. He is the Mediator of the new covenant, by means of death: Jesus' work as a Mediator is fundamentally accomplished at His death. His heavenly work of mediation looks back to that perfect sacrifice.

f. For the redemption of the transgressions under the first covenant: Jesus' payment on the cross accomplished redemption for those under the first covenant. Every sacrifice for sin made in faith under the Mosaic command was an IOU cashed in at the cross.

3. (16-22) The necessity of Jesus' death.

For where there is a testament, there must also of necessity be the death of the testator. For a testament is in force after men are dead, since it has no power at all while the testator lives. Therefore not even the first covenant was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God has commanded you." Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.

a. For a testament is in force after men are dead: A testament (in the sense of a "last will and testament") only takes effect when the person making the testament dies. Therefore Jesus had to die for the testament - the covenant - to take effect.

b. Remember that the word that has been used for covenant is actually the wordtestament. The idea is essentially the same as a covenant, except that it is dictated by one party, not negotiated upon by two parties.

c. Therefore not even the first covenant was dedicated without blood: Clearly, death was necessary to the Old Covenant. Virtually every part of the sacrificial system under the Law of Moses was touched by blood in some way or another.

d. An important principle is stated: Without shedding of blood there is no remission [of sin].

i. Modern people think that sin is remitted (forgiven) by time, by our good works, by our decent lives, or by simply death.

ii. But there is no forgiveness without the shedding of blood, and there is noperfect forgiveness without a perfect sacrifice.

4. (23-28) The perfect sanctuary receives a perfect sacrifice.

Therefore it was necessary that the copies of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. For Christ has not entered the holy places made with hands, which are copies of the true, but into heaven itself, now to appear in the presence of God for us; not that He should offer Himself often, as the high priest enters the Most Holy Place every year with blood of another; He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.

a. It was necessary that the copies of the things in the heavens should be purified with these: It was acceptable for the copies of the things in the heavens in the earthly sanctuary to be "purified" with imperfect sacrifices. But the heavenly things themselves could only be purified with a perfect offering.

b. For Christ has not entered the holy places made with hands … but into heaven itself: Jesus' sacrifice was made on earth, but it is the basis for His continuing work as our mediator and High Priest in heaven. The writer to the Hebrews proclaims it: now to appear in the presence of God for us. It's not hard to believe that Jesus does appear in the presence of God. But to believe that He appears there for us is glorious!

c. Not that He should offer Himself often: Jesus' ministry for us continues in heaven, but not in the sense of continuing to atone for our sin. His ministry continues for us in intercession and defending us against the accuser of God's people (Revelation 12:10). But it does not continue in the sense that He should offer Himself often. His sacrifice was once-for-all, and perfectly satisfied God's holy justice.

i. This passage and principle is a direct rebuke to the Roman Catholicpractice and theology of the mass. In the mass, the Roman Catholic Church desires to repeat - not remember, but repeat - the atoning sacrifice of Jesus innumerable times. This is absolutely indefensible Scripturally, and deniesthe finished work of Jesus Christ on the cross. The Scriptures make it plain:not that He should offer Himself often.

d. He then would have had to suffer often since the foundation of the world: If the sacrifice of Jesus were not perfect, then it would have to becontinual and constant - even since the foundation of the world. Imperfect sacrifices must be repeated continually but a perfect sacrifice can be made once for all time, and genuinely put away sin (not just cover sin, as with sacrifice under the Old Covenant). The message is clear: He has appeared to put away sin by the sacrifice of Himself.

i. This principle of sacrifice explains why the suffering of hell must be eternal for those who reject the atoning work of Jesus. They are in hell to pay the penalty of their sin, but as imperfect beings they are unable to make a perfect payment. If the payment is not perfect, then it has to be continualand constant -indeed, for all eternity. A soul could be released from hell the moment its debt of sin was completely paid - which is another way of sayingnever.

e. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many: Just as certainly as wedie once and then face judgment, so Jesus only had to die once (not repeatedly, not continually) to bear our sins.

i. It is not the intention of the writer to the Hebrews to discuss the issue of reincarnation. That is a side issue; he simply brings up the obvious point, it is appointed for men to die once, but after this the judgment. Just as that is obvious, so it is plain that Christ was offered once to bear the sins of many. For the writer to the Hebrews, the truth that it is appointed for men to die once, but after this the judgment is an indisputable principle.

ii. Though it was not really the point of the writer to the Hebrews to discuss reincarnation, he certainly and completely denies it here. We do not die and live and die and live and some number of lives down the road face an eternal reckoning. This life is it, and then we face judgment. This means thatthere are no second chances beyond the grave. Now is the time to choose for Jesus Christ, because when we die, it is simply after this the judgment.

iii. It is important to note that the principle of it is appointed for men to die once is not an absolute principle. There are some unique, remarkable exceptions. Enoch (Genesis 5:24) and Elijah (2 Kings 2:11) never died once. Several people in the Bible were raised from the dead (1 Kings 17:22,2 Kings 13:20-21, Matthew 9:25, John 11:43-44, Acts 20:9-11), and therefore died twice. Those taken in the rapture (1 Thessalonians 4:17) will never die once. Yet these remarkable, unique exceptions do not deny the principle of it is appointed for men to die once; they are exceptions that prove the rule.

f. He will appear a second time, apart from sin, for salvation: The focus of Jesus' first coming was to deal with the sin problem through His atoning sacrifice. But now, having dealt with the sin problem perfectly, He comes again apart from sin - for the salvation (in the sense of rescue) of His people.

i. To those who eagerly wait for Him: It is assumed that all believers willeagerly wait for Him. It's a sad case that this assumption doesn't always play out as true!

 

Hebrews 10

HOLDING FAST WITH A PERFECT SACRIFICE
A. The once for all sacrifice of Jesus.

1. (1-4) Sacrifice under the Old Covenant could not truly take away sin.

For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. But in those sacrifices there is a reminder of sins every year. For it is not possible that the blood of bulls and goats could take away sins.

a. Having a shadow of the good things to come: The idea that the Old Covenant (the law) is a mere shadow of the substance that is the New Covenant is also communicated in Colossians 2:17 and Hebrews 8:5. Shadowmeans that the law communicated the outline and the figure of the fulfillment in Jesus, but was not the very image of the things.

i. Shadow isn't a bad thing. Sometimes a shadow can tell you a lot. But theshadow is not the substance. The Old Covenant and its law were not themselves bad or evil, they are only incomplete and insufficient to bring total cleansing from sin, and to save. The shadow … can never … make those who approach perfect.

b. Would they not have ceased to be offered? The writer to the Hebrews repeats a familiar argument: the repetition of sacrifice shows its inherentweakness. If animal sacrifice had "fixed" the sin problem, then they could have ceased to be offered.

i. For the worshipers, once purified, would have had no more consciousness of sins. But in those sacrifices there is a reminder of sins every year: Every repeated sacrifice was a reminder of sins. It brought the consciousness of sins to the people again and again. But the work of Jesus on the cross takes away sin!

c. For it is not possible that the blood of bulls and goats could take away sins: Animal sacrifice under the Old Covenant could cover sin. The Hebrew word for atonement is kophar, which literally means "to cover." But animal sacrifice could never take away sins. Only Jesus, the Perfect Sacrifice of the New Covenant, takes sins away.

2. (5-10) A prophetic foundation for Jesus' perfect sacrifice under the New Covenant.

Therefore, when He came into the world, He said: "Sacrifice and offering You did not desire, but a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, 'Behold, I have come; in the volume of the book it is written of Me; to do Your will, O God.'" Previously saying, "Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them"(which are offered according to the law), then He said, "Behold, I have come to do Your will, O God." He takes away the first that He may establish the second. By that will we have been sanctified through the offering of the body of Jesus Christ once for all.

a. He said: This quotation is taken from the Septuagint version of Psalm 40:6-8(the Septuagint is the Greek translation of the Old Testament that was the most commonly used Bible in the first century). It shows that prophetically Jesus declared the insufficient character of Old Covenant sacrifice and declared His willingness to offer a perfect sacrifice under the New Covenant.

i. Sacrifice and offering You did not desire: More animal sacrifices, made under the law, would not please God.

ii. But a body You have prepared for Me: Instead, what pleased God could only come through Jesus, the incarnate Son of God.

iii. Behold, I have come … to do Your will, O God: Jesus' submission to God's the Father's will had its ultimate fulfillment in His obedience to the cross. This desire to do God's will was shown in the Garden of Gethsemane (Luke 22:39-44).

b. Behold, I have come to do Your will, O God: The sacrifice of Jesus was determined before the foundation of the world (1 Peter 1:20; Revelation 13:8). But it was still an act of His will to submit to the cross at the appointed time andby that will we have been sanctified through the offering of the body of Jesus Christ.

i. Our sanctification - our being set apart to God - is founded on the will of Jesus, not our own will. It is founded on the offering of Jesus, not on our own offering or sacrifices for God.

c. Once for all: These are the important words of this passage, and the writer to the Hebrews repeats the theme over and over again: once for all.

3. (11-18) The finished work of Jesus Christ.

And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till His enemies are made His footstool. For by one offering He has perfected forever those who are being sanctified. But the Holy Spirit also witnesses to us; for after He had said before, "This is the covenant that I will make with them after those days, says the LORD: I will put My laws into their hearts, and in their minds I will write them," then He adds, "Their sins and their lawless deeds I will remember no more." Now where there is remission of these, there is no longer an offering for sin.

a. Every priest stands ministering daily: The priests had to stand continually in their work. Their work continued daily and sacrifices had to be repeatedlyoffered. The priests could never sit down! But Jesus sat down at the right hand of God, having finished His work of sacrificing for sin.

i. The seated posture of Jesus is important. It shows that His work is finished. He doesn't need to stand ministering daily and offering repeatedly the same sacrifices as priests under the Old Covenant had to. Jesus still ministers in heaven - He has a ministry of intercession for His people. But that ministry flows from His completed work, so He can adopt a posture of rest - He sat down at the right hand of God.

b. He has perfected forever those who are being sanctified: This makes it plain that the work of Jesus is effective only for those who are being sanctified. The work of Jesus is capable of saving every human being, but it is only effective in saving those who are being sanctified (set apart to God).

c. The Holy Spirit also witnesses to us … says the LORD: In this passage, the writer to the Hebrews clearly identifies the Holy Spirit is equated as the LORD, Yahweh of the Old Testament. When the Holy Spirit speaks, the LORDspeaks.

d. This is the covenant: In the passage quoted from Jeremiah, the writer to the Hebrews makes note of the promises of the new covenant, instituted by the Messiah.

i. I will make with them after those days: The new covenant is new. It comes after those days.

ii. I will put My laws into their hearts: The new covenant has to do with aninner transformation. God changes the heart of man, and writes His law into their hearts.

iii. Their sins and their lawless deeds I will remember no more: The new covenant offers complete forgiveness. The forgiveness is so complete that God can say that doesn't even remember our sins in light of the new covenant!

iv. The Christian must endeavor to do with their sin exactly what God has done: forget about it. As well, this reminds us that the believer is in no wayon probation. Before God, his past sin has no bearing on God's present dealing.

e. Now where there is remission of these, there is no longer an offering for sin: Where sins are really forgiven and forgotten (remission of these), there no longer must be an offering for sin.

B. Encouraging the discouraged in light of Jesus' perfect sacrifice.

1. (19-22) Knowing Jesus has opened the way, let us draw near to God.

Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water.

a. Having boldness: Access has been given to us for a bold approach to God. The point is simple: we must take advantage of this access, and take it withboldness. On the Day of Atonement, the high priest entered the holiest place of all with fear and trembling, but we can enter the Holiest with boldness.

i. We can have boldness because we enter the Holiest by the blood of Jesus. If we entered as the Old Testament high priest did, with the blood of animals, we wouldn't have boldness. But with the blood of Jesusproviding a new and living way which He consecrated with us, we really can come into the presence of God with boldness.

b. Through the veil: The veil separated the Holiest from the holy place. To enter into the Holiest, you had to pass through the veil. But this veil separating man from God's intimate presence is forever opened wide, being torn into two from top to bottom. (Matthew 27:51)

i. That is, His flesh: The writer to the Hebrews makes an analogy between the veil that stood between God and man and the body of Jesus. Jesus' body was "torn," and so was the veil, each indicating that now, we can come to God boldly.

c. Having a High Priest over the house of God: We have a High Priest who presides over the heavenly courts to make certain the believer has total access.

d. Let us draw near: With the perfect cleansing available to us, cleansing both the inner man (hearts sprinkled) and the outer man (bodies washed) we candraw near to God in a way never available to someone under the Old Covenant. The work of Jesus makes us able to draw near in a full assurance of faith.

e. So, several issues have been settled. The problem of access to God has been settled. The problem of a perfect High Priest has been settled. The problem of moral and spiritual pollution has been settled. So now, let us draw near!

i. The encouragement to draw near wouldn't be given unless it was necessary. These discouraged Christians had a problem in drawing near. This was their real problem: they lost their intimate relationship with Jesus, and nothing else is going right.

ii. They may have thought that they had many, many problems - persecution, difficult relationships, hard times with culture or economy. But the real problem was their relationship with God wasn't on track. They didn't draw near to God on the basis of what Jesus had done.

iii. Are you in a tough time? Many people have gone through worse times and have had a better attitude, and more joy, than you do now. What is the difference? They knew how to draw near!

iv. Just as importantly, they are reminded that they will never regain that intimacy coming through the institutions of the Old Covenant.

2. (23) Let us hold fast to the truth.

Let us hold fast the confession of our hope without wavering, for He who promised isfaithful.

a. Let us hold fast the confession of our hope without wavering: Discouragement made them waver from the truth. A renewed confidence in the greatness of Jesus and in the New Covenant will make them stand strong in the faith.

b. For He who promised is faithful: The reason we can stand strong is because He who promised is faithful. It is far better to trust in His faithfulness instead of ours!

3. (24-25) Let us pursue the community of God's people.

And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.

a. Let us consider one another: Discouragement has made them avoid community at the very time they needed it most. Jesus meets us in one another to stir up love and good works.

b. Forsaking the assembling of ourselves together: Forsaking fellowship is a sure way to give place to discouragement. This discouragement festers where God's people are not exhorting one another.

i. Many people go to church if they feel they "need it" at the time. But our motivation for fellowship must be to obey God and to give to others. We can go to church looking to encourage someone who needs to hang in there against a tide of discouragement.

c. So much the more as you see the Day approaching: As the Day of Jesus' return draws nearer, we should be more committed to the fellowship of God's people, the assembling of ourselves together.

C. Another warning to endure.

1. (26-31) The danger of a willful rejection of Jesus' perfect sacrifice for us.

For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. Anyone who has rejected Moses' law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? For we know Him who said, "Vengeance is Mine, I will repay," says the Lord. And again, "The LORD will judge His people." It is a fearful thing to fall into the hands of the living God.

a. For if we sin willfully: To sin willfully is defined in Hebrews 10:29. It speaks of someone who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace. It is a knowing, deliberate rejection of Jesus' great work for us on the cross.

i. Sin willfully: In a sense, every sin is a "willful sin." But here, the writer to the Hebrews speaks of something much more severe and relevant to these discouraged Jewish Christians who contemplated a retreat from a distinctive Christianity and a return to Judaism with its sacrificial system. This is turning your back on Jesus.

b. There no longer remains a sacrifice for sins: If Jesus' sacrifice for sin is rejected, there remains no other sacrifice that can cleanse.

c. How much worse punishment: If someone does reject Jesus' sacrifice, fearful judgment is certain, even more certain than it was under the Old Covenant.

d. When we sin willfully by rejecting Jesus' work on the cross as sufficient, we have:

i. Trampled the Son of God underfoot: We have disgraced Him by rejecting His greatest work. We devalue Him by devaluing what He did.

ii. Counted the blood of the covenant … a common thing: We have considered that Jesus' blood was of no greater importance than the countless animals that had been sacrificed under the Old Covenant.

iii. Insulted the Spirit of grace: We offend the Holy Spirit, whose purpose it is to present Jesus and His work to us (John 16:8-15) when we reject Jesus and His finished work on our behalf. When we reject God's free gift ofgrace and seek to be justified by law.

e. It is a fearful thing to fall into the hands of the living God: It is fearfulindeed to one-day face the God you have rejected and offended so greatly!

2. (32-34) Take heart in your discouragement, and remember how you have stood for God in tough times before.

But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven.

a. But recall the former days: These Christians had suffered for Jesus, being rejected from their Jewish community, and perhaps being counted as dead. This came after they trusted in Jesus (after you were illuminated).

b. The persecution came in many different ways, but it was a great struggle with sufferings. They were made a spectacle both by reproaches and tribulations. They were companions of those who were so treated- including the writer to the Hebrews himself (you had compassion on me in chains). They also had faced economic persecution (the plundering of your goods). But the point is that they had faced these things, and had enduredthem. They could take a look at their past endurance, and be encouraged to keep standing strong in the future.

c. Knowing that you have a better and an enduring possession for yourselves in heaven: They made it through the time of persecution by keeping a heavenly perspective. The writer to the Hebrews' point is clear: you can make it through this present time of discouragement as well.

3. (35-39) Draw on your past experience to gain strength to endure for the future.

Therefore do not cast away your confidence, which has great reward. For you have need of endurance, so that after you have done the will of God, you may receive the promise: "For yet a little while, and He who is coming will come and will not tarry. Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him." But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.

a. Therefore do not cast away your confidence: These discouraged Christians were in danger of casting away their confidence in Jesus, and relapsing into an Old Covenant relationship with God.

b. You have need of endurance: They, and we, have need of endurance to receive the promise of God after we have done the will of God. The toughest and most discouraging trials are when we are called to obey God's will when the fulfillment of His promise seems so far away. This is why we need endurance. Faithfulness during the time when the promise seems unfulfilled is the measure of your obedience and spiritual maturity.

i. This endurance is built through trials, the testing of our faith (James 1:2-4).

c. Now the just shall live by faith: We need to follow in the footsteps of thejust who will live by faith, and endure to see the promise fulfilled.

i. Every word in Habakkuk 2:4 is important, and the Lord quotes it three times in the New Testament just to bring out the fullness of the meaning!

ii. In Romans 1:17, when Paul quotes this same passage fromHabakkuk 2:4, the emphasis is on faith: "The just shall live by faith."

iii. In Galatians 3:11, when Paul quotes this passage from Habakkuk 2:4, the emphasis is on just: "The just shall live by faith."

iv. Here in Hebrews 10:38, when the writer to the Hebrews quotes this same passage from Habakkuk 2:4, the emphasis is on live: "The just shall live by faith."

d. But we are not of those who draw back to perdition, but of those who believe to the saving of the soul: This is a confident conclusion. We will be those who endure on and gain the promise of God. We will not draw back into old traditions or into an Old Covenant relationship with God - or any other replacement for Jesus!

 

Hebrews 11

EXAMPLES OF FAITH TO HELP THE DISCOURAGED
A. Faith defined.

1. (1) A definition of faith.

Now faith is the substance of things hoped for, the evidence of things not seen.

a. Now faith is the substance: Just as our physical eyesight is the sense that gives us evidence of the material world, faith is the "sense" that gives us evidence of the invisible, spiritual world.

i. Faith has its reasons. We aren't talking about a "blind leap" of faith. But the reasons can't be measured in a laboratory, they have to be understood spiritually.

ii. "Faith extends beyond what we learn from our senses, and the author is saying that it has its reasons. Its tests are not those of the senses, which yield uncertainty." (Morris)

iii. "Physical eyesight produces a conviction or evidence of visible things; faith is the organ which enables people to see the invisible order." (Bruce)

b. Of things hoped for … of things not seen: If you have the substance before you, if you can see it, what use is there for faith? Faith is needed for what we can't see and can't touch.

i. Faith does not contradict reason, though it may go beyond reason. I may objectively prove the Bible is the most unique book ever published, and has impacted society more than any other book. But only faith can prove that the Bible is the Word of God. Therefore, this is a belief beyond reason, but not in contradiction to reason.

c. Faith is the substance … the evidence: Faith is not a bare belief or intellectual understanding. It is a willingness to trust in, to rely on, and to cling to.

2. (2) Faith enabled people in the past to overcome.

For by it the elders obtained a good testimony.

a. For by it the elders: The great examples of godliness all had different circumstances and personalities, but they all had one thing in common - faith.

b. Obtained a good testimony: These Jewish Christians had been discouraged, and were thinking of giving up on Jesus and a distinctive Christianity. They needed a good testimony, and so they needed these examples of faith to break them out of discouragement.

3. (3) Faith gives understanding to the invisible world.

By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.

a. By faith we understand that the worlds were framed by the word: How were the worlds … framed by the word of God? It happened when God simply commanded Let there be light (Genesis 1:3). As the Psalmist explains: By the word of the Lord the heavens were made, and all the host of them by the breath of His mouth … For He spoke, and it was done; He commanded, and it stood fast." (Psalm 33:6,9)

b. By faith we understand: We did not see this act of creation; we only know of it by faith. We also know this by reason, because we know the world was created, and created by an intelligent Designer. Again, this is faith going beyond, but not in contradiction to reason.

i. Even in times when it seems when God expects a faith that contradicts reason, closer examination reveals He does not. For example, it might seem contrary to reason for God to expect Abraham to believe that Sarah's dead womb could bring forth a child. But it is not unreasonable to believe that the God who created life and the womb could do this, and would do it according to His promise.

c. By faith we understand: This text does not say that God created the world with faith. Since God sees and knows all things, "faith" in a human sense is superfluous to Him. If faith is the substance of things hoped for, the evidence of things not seen, what does God not see? What possibly could a sovereign Being "hope" for?

d. So that the things which are seen were not made of things which are visible: Most scientists at the time Hebrews was written believed the universe was created out of existing matter, not out of nothing, not out of things which are visible. But the Bible corrects this misunderstanding.

B. Faith at the beginning of man's history.

1. (4) Abel's faith.

By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks.

a. By faith Able offered to God a more excellent sacrifice: The difference between the sacrifice of Cain and the sacrifice of Abel (Genesis 4:3-5) was not because one was animal, the other was vegetable. The difference was that Abel's sacrifice was made by faith.

i. "Abel's sacrifice was preferred to his brother's for no other reason than that it was sanctified by faith; for surely the fat of brute animals did not smell so sweetly, that it could, by its odour, pacify God." (Calvin)

b. God testifying of his gifts: How did God testify of Abel's gifts? It is likely that God showed His pleasure with Abel's sacrifice by consuming it with fire from heaven, as happened at the dedication of tabernacle (Leviticus 9:24), the temple (2 Chronicles 7:1) and upon offerings made by David (1 Chronicles 21:26) and Elijah (1 Kings 18:38).

c. Through it he being dead still speaks: Right off with his example of Abel, the writer reminds us that faith is not necessarily rewarded on earth. But God Himself testifies to the righteousness of the faithful. Abel's blood still speaks to us, reminding us of the value of eternity!

2. (5-6) Enoch's faith.

By faith Enoch was taken away so that he did not see death, "and was not found, because God had taken him"; for before he was taken he had this testimony, that he pleased God. But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.

a. By faith Enoch: Enoch is one of the mystery men of the Old Testament being mentioned only in Genesis 5:21-24 as the man who walked with God and he was not, for God took him.

i. Many Jewish and Christian traditions make Enoch the recipient of some spectacular and esoteric revelations. Jude recognizes him as a prophet (Jude 14-15). But the value of other prophecies attributed to him is uncertain at the very best.

b. By faith Enoch was taken away so that he did not see death: The writer to the Hebrews assumes that only a man of faith could enjoy close communion with God. Obviously, anyone who had this kind of fellowship with God must have pleased God, and in pleasing God, Enoch fulfilled the purpose for which man was created (Revelation 4:11).

c. But without faith it is impossible to please Him: This is the basic faith required of any who will seek God. One must believe that He is, and one must believe He is a rewarder of those who diligently seek Him. We must believe that God is there, and that He will reveal Himself to the seeking heart.

i. The writer to the Hebrews doesn't say that it is difficult to please God without faith. He says that it is impossible.

ii. "These two elements seem most simple, but, alas, how many professing Christians act as if God were not living; and how many others, though seeking after Him, are not expecting from Him as Rewarder!" (Newell)

3. (7) Noah's faith.

By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith.

a. Noah, being divinely warned of things not yet seen: Noah was warned of something that had never happened before. His faith was shown in not merely agreeing that the flood would come, but in doing what God told him to do regarding the flood - he was moved with godly fear.

b. Prepared an ark: Real faith will always do something. The book of James repeats this theme over and over again.

c. He condemned the world: We shouldn't think that Noah was a man who preached sermons of condemnation to the world. Instead, the mere conduct of the godly, without any preaching at all, can feel like condemnation to the world.

C. Faith in the life of Abraham and the Patriarchs.

1. (8) Abraham's obedience by faith.

By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going.

a. By faith, Abraham obeyed: Abraham did step out in faith, going to a new place God had promised him; but his faith was less than perfect. This is seen by comparing Genesis 12:1-5 with Acts 7:2-4, where it is evident that Abraham first went half way to the place God called him to go, and only eventually obeyed completely. Yet now, thousands of years later, God does not "remember" the delayed obedience, only the faith.

2. (9-10) Abraham's sojourning life of faith.

By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God.

a. By faith, he dwelt in the land of promise: Abraham lived as a "sojourner" in the land God had promised, never owning any of it except the plots that he and Sarah were buried on. Dwelt is the ancient Greek word paroikos, describing a "resident alien" - one who lives somewhere, but doesn't have permanent status there.

i. A resident alien or a sojourner is evident. The way they talk, the way they dress, their mannerisms, their entertainment, their citizenship, and their friends, all speak of their native home. If someone is the same in all these areas as the "natives," they are no longer sojourners - they are permanent residents. Christians shouldn't get "green cards" for planet earth!

b. Dwelling in tents with Isaac and Jacob: Because they had no permanent home, Abraham, Isaac and Jacob lived in tents instead of houses. They looked forward to a better city - the city which has foundations, who builder and maker is God.

3. (11-12) Sarah's faith and its results.

By faith Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful who had promised. Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude; innumerable as the sand which is by the seashore.

a. By faith Sarah: Sarah's faith was not perfect. She first laughed in unbelief (Genesis 18:9-15) and then she learned to laugh in faith (Genesis 21:6).

b. Because she judged Him faithful who had promised: Faith boils down to judging that God is faithful to and able to keep His promises. It was this faith that enabled Sarah to receive strength to conceive seed. God gave the strength, but Sarah had to receive it by faith.

c. Were born as many as the stars of the sky in multitude: Because of the faith of Sarah and Abraham, thousands - millions -of descendants were born. Their faith had an impact on more lives than they ever dreamed of.

4. (13-16) What the faith of Abraham and Sarah teaches us.

These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. For those who say such things declare plainly that they seek a homeland. And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them.

a. These all died in faith, not having received the promises: The promise of the Messiah was made to Abraham and Sarah, and they believed the promise. Yet they died having never received it, only seeing it in faith.

i. They saw the promises afar off, willing to look at and consider the promise of God, even though it seemed so far away.

ii. They were assured of them: They carefully considered the promise, and assured themselves that the promise had to be valid because it was God making the promise.

iii. They embraced them: They took the promise and embrace it in faith. How many times in a day do you think Abraham and Sarah thought of the son God promised had them? Many, many times - they embraced the promise.

iv. They confessed that they were strangers and pilgrims: Abraham and Sarah always took the promise with the understanding that this world was not their home; that God had a better and more enduring home for them in heaven.

v. If these examples of faith endured through difficulty and discouragement without having received the promises, how much more should we who have received those promises?

b. They seek a homeland … they desire a better, that is, a heavenly country. Walking in faith is easier when we remember that this world is not our home. It is easier when we remember that on this side of eternity, not everything is settled and every wrong is not righted. That is why they seek a homeland and a better … heavenly country.

i. Faith is very difficult when we live as "practical atheists." This describes someone who may have a theoretical belief in God, but the belief doesn't matter in what they do from day to day. When we remember there is a spiritual reality - a heavenly home that is our real home - faith is much easier.

ii. The great theme of our time is naturalism, the belief that only what can be found and measured in nature is "real." Scientists and educators who believe in naturalism may be content to let us believe in God, just as long as we agree that God is a fairy tale - someone not real. But when we believe in the reality of God and of heaven and of His word, it is completely unacceptable to those who live by naturalism.

iii. H.L. Mencken said faith is the "Illogical belief in the occurrence of the impossible." This would only be true if there is no God, or if He does not matter.

c. Therefore God is not ashamed to be called their God: But for those courageous enough to believe in God, and to believe in Him as real, and heaven and eternal life as real, God is not ashamed to be called their God, for He has prepared a city for them.

i. We may speak of the fact that we cannot be ashamed of God; but do we often consider that God may be ashamed of us? When we do not regard God and heaven and eternity as real, there can be a sense in which God isashamed to be called our God!

ii. As the hymn says:

This world is not my home; I'm just a passin' through
My treasures are laid up somewhere beyond the blue
The angels beckon me from heaven's open door
And I can't feel at home in this world anymore.

Oh, Lord, you know, I have no friend like You
If heaven's not my home, then, Lord, what will I do?
The angels beckon me from heaven's open door
And I can't feel at home in this world anymore.

5. (17-19) Abraham's faith was great enough to know God was able to raise the dead, and that God was able to keep His promises no matter what.

By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, "In Isaac your seed shall be called," concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense.

a. By faith Abraham, when he was tested, offered up Isaac: The verb tense for offered up indicates that as far as Abraham was concerned, the sacrifice was complete. In his will and in his purpose, he really did sacrifice his son.

b. Offered up his only begotten son: Though Abraham had another son (Ishmael, the son of his fleshly attempt to fulfill God's promise), God did not recognize the other son (Genesis 22:1-14) - so Isaac could be called his only begotten son.

c. Accounting that God was able: Accounting means in the ancient Greek just what it sounds like in English. It is a term from arithmetic expressing "a decisive and carefully reasoned act." (Guthrie) This means that Abraham calculated God's promise worthy of confidence.

d. From the dead, from which he also received him: As far as Abraham was concerned, Isaac was as good as dead, and it was from the dead that he received him back, in a manner that prefigured the resurrection of Jesus.

i. Bruce wonders if this is not the incident that Jesus referred to inJohn 8:56: Your father Abraham rejoiced to see My day; and he saw it, and was glad.

e. When Abraham was confronted with a promise and a command from God which seemed to contradict each other, he did what we all should do: he obeyed the command and let God take care of the promise - which God was more than able to do!

6. (20) Isaac's faith.

By faith Isaac blessed Jacob and Esau concerning things to come.

a. By faith Isaac blessed Jacob: Isaac was really in the flesh, not in faith, when he first intended to bless Jacob and Esau. He wanted to bless Esau with the birthright for carnal reasons (he liked him as a more "manly" man, and he liked the wild game he brought home), instead of blessing Jacob, whom God had chosen.

b. Yet Isaac came to the place of faith when he discovered that he had actually blessed Jacob instead of Esau, Genesis 27:33 says Isaac trembled exceedingly. When Isaac trembled exceedingly, what was he troubled about? He was troubled because he knew that he had tried to box God in, to defeat God's plan, and that God had beaten him. He realized that he would always be defeated when he tried to resist God's will, even when he didn't like it. And he came to learn that despite his arrogance against God's will, God's will was glorious.

c. So, where is the faith in Isaac's blessing? After Isaac's attempt to thwart the will of God had been destroyed, when he said of Jacob, and indeed he shall be blessed (Genesis 27:33). He knew that God had defeated his puny attempt to box God in, and he responded in the faith that says, "O.K. God, You win. Let Isaac be blessed with the birthright, and let Esau be blessed after him in his own way."

7. (21) Jacob's faith.

By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff.

a. By faith Jacob, when he was dying, blessed each of the sons of Joseph: Jacob led a pretty carnal life. Yet, his faith could also look beyond death- and he blessed each of his sons.

8. (22) Joseph's faith.

By faith Joseph, when he was dying, made mention of the departure of the children of Israel, and gave instructions concerning his bones.

a. By faith Joseph: Joseph made mention of the departure of the children of Israel in Genesis 50:24, when he said: God will surely visit you, and bring you out of this land to the land of which He swore to Abraham, to Isaac, and to Jacob. He knew God's promise was true!

b. Gave instructions concerning his bones: When Joseph died, he was never buried. His coffin laid above ground for the 400 or so years until it was taken back to Canaan. It was a silent witness all those years that Israel was going back to the Promised Land, just as God had said.

c. All during that time, when a child of Israel saw Joseph's coffin and asked what it was there for, and why it was not buried, they could be answered, "Because the great man Joseph did not want to be buried in Egypt, but in the Promised Land God will one day lead us to."

D. Faith in the nation of Israel.

1. (23) The faith of Moses' parents.

By faith Moses, when he was born, was hidden three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's command.

a. By faith Moses … was hidden three months by his parents: Moses' parents showed faith when they perceived that he was specially favored by God, they took measures of faith to save his life despite danger.

2. (24-26) The faith of Moses in Pharaoh's court.

By faith Moses, when he became of age, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward.

a. Refused to be called the son of Pharaoh's daughter: Moses showed faith when he let God chart his destiny instead of letting Pharaoh do it.

b. Choosing rather to suffer affliction: This choice had consequences. Moses knew that to go God's way meant to suffer affliction rather than to enjoy the passing pleasures of sin. Sin does have its pleasures; but Moses properly saw them as passing, even if they should last our entire earthly lives!

c. The reproach of Christ: Moses probably didn't know it, at the time but the persecution he suffered for his choice of servanthood to God and His people put him in the company of Jesus - who suffered to set men free.

3. (27) The faith of Moses when he left Egypt.

By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible.

a. By faith he forsook Egypt, not fearing the wrath of the king: Moses' natural eyes could see the danger from Pharaoh, and understood the danger in remaining anywhere near Egypt. Yet his eye of faith could see Him who is invisible, and he understood that God was a greater fact in his situation than an angry Pharaoh was.

4. (28) Moses showed faith when he led Israel in the Passover, in obedience to God's command.

By faith he kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them.

a. By faith he kept the Passover: It took faith to believe that the blood of a lamb on the door post would save a household from the terror of the angel of death. But Moses had that faith, and led the nation in observance of the Passover.

5. (29) The faith of the nation of Israel when crossing the Red Sea.

By faith they passed through the Red Sea as by dry land, whereas the Egyptians, attempting to do so, were drowned.

a. By faith they passed through the Red Sea: The difference between the Israelites crossing the Red Sea and the Egyptians who followed them was not courage, but faith. The Egyptians had as much (or more) courage than the Israelites, but not the same faith- and they each had different fates. The Israelites passed through, and the Egyptians were drowned.

6. (30) The faith of the nation of Israel when circling around Jericho as God had commanded.

By faith the walls of Jericho fell down after they were encircled for seven days.

a. By faith the walls of Jericho fell down: At Jericho, the people of Israel had a daring faith. There was no turning back, having already crossed the river Jordan at flood stage, which cut off any line of retreat.

b. At Jericho, the people of Israel had an obedient faith. They did not really understand what God was doing, yet they obeyed none the less.

c. After they were encircled for seven days: At Jericho, the people of Israel had a patient faith. The walls did not fall down for the first six days, yet they kept marching as God commanded.

d. At Jericho, the people of Israel had an anticipating faith. They knew God would act on the seventh day when they shouted.

7. (31) The faith of Rahab.

By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace.

a. By faith the harlot Rahab did not perish: Rahab (Joshua 2) might seem an unusual example of faith, but her trust in God and willingness to identify with His people, no matter what the cost, is worthy of praise.

b. When she had received the spies with peace: When the Hebrew spies came to Rahab, she declared He is God in heaven above and on earth beneath(Joshua 2:11). This was proof of her faith. It was not strong faith, it was not perfect faith, but her faith was commendable nonetheless.

i. Clement of Rome, the earliest Christian writer outside of the Bible, was the first the see a symbol of the blood of Jesus in the scarlet cord which Rahab hung outside her window.

8. (32) Other heroes of faith.

And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah, also of David and Samuel and the prophets:

a. Gideon was a man who boldly destroyed idols, and was mightily used of God to defeat a much larger army of Midianites (Judges 6-7). Yet he was also a man who doubted God's word to him at first, and repeatedly asked for confirmation.

b. Barak led the people of Israel in a dramatic victory over the Canaanites (Judges 4). Yet he hesitated and went forward only when Deborah encouraged him.

c. Samson was used mightily of the Lord to defeat the Philistines. Yet he never lived up to his potential, and had a tragic ending to his life after being enticed by Delilah (Judges 13-16).

d. Jephthah was used of God to defeat the Ammonites. Yet Jephthah made a foolish vow and stubbornly kept it (Judges 11).

e. David was a remarkable man of faith. Yet he also failed with Bathsheba and with his own children.

f. Each one of these were men of faith, yet had notable areas of failure in their life. Still, Hebrews 11 commends their faith, and lists them in the "Hall of Faith." This shows that weak faith is better than unbelief, and you don't have to be perfect to make it into God's "Hall of Faith."

9. (33-35a) By faith, some were victorious over circumstances.

Who through faith subdued kingdoms, worked righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, became valiant in battle, turned to flight the armies of the aliens. Women received their dead raised to life again.

a. Some of those who subdued kingdoms: David, Joshua, King Asa, Jehoshaphat, King Hezekiah, King Josiah.

b. Some of those who worked righteousness: Elijah, Elisha, and all the prophets of God, and King Josiah also.

c. Some of those who obtained promises: Caleb, Gideon, Barak.

d. Some of those who stopped the mouths of lions: Daniel, David, and Benaiah (one of David's mighty men).

e. Some of those who quenched the violence of fire: Shadrach, Meshach, and Abednego.

f. Some of those who escaped the edge of the sword: David escaped both the swords of Goliath and Saul, Moses escaped the sword of Pharaoh, and Elijah escaped the sword of Jezebel.

g. Some of those who out of weakness were made strong: Sarah, Gideon, Abraham, Esther, and King Hezekiah.

h. Some of those who became valiant in battle: David, King Asa, and Jehoshaphat.

i. Some of those women who received their dead raised to life again: The widow of Zarepheth, and the Shunamite.

10. (35b-38) By faith, some were victorious under their circumstances.

And others were tortured, not accepting deliverance, that they might obtain a better resurrection. Still others had trial of mockings and scourgings, yes, and of chains and imprisonment. They were stoned, they were sawn in two, were tempted, were slain with the sword. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented; of whom the world was not worthy. They wandered in deserts and mountains, in dens and caves of the earth.

a. Tortured in the ancient Greek language has the idea "to beat with a stick or a baton."

b. A better resurrection: As Jesus said in John 5:29, there is a resurrection unto life, and a resurrection unto condemnation. These worthies received thebetter resurrection.

c. Trial of mockings: Isaac endured the cruel mocking of Ishmael, and Samson was mocked at the feast of the Philistines.

d. Chains and imprisonments: Joseph was cast into prison for his faith, and the evil King Ahab imprisoned the prophet Micaiah.

e. They were stoned: Zechariah was stoned to death between the altar and the temple, and Naboth was stoned to death by Jezebel's henchmen.

f. Sawn in two: According to reliable tradition, Isaiah was sawn in two and killed.

g. Were tempted: How does being tempted compare with these other persecutions? Some have thought the text was corrupted here, and the writer to the Hebrews originally wrote "branded" or "burnt alive" or "mutilated" or "strangled." But for those who have known the pains of temptation, it is not unreasonable to think that the writer to the Hebrews regards overcoming temptation as a true triumph of faith.

h. Were slain with the sword: Such as the eighty-five priests murdered by Doeg, or the prophets murdered in Elijah's day.

i. Wandered about in sheepskins and goatskins: Such as Elijah, who wore this kind humble clothing and did not mind the humility or the discomfort.

j. Of whom the world was not worthy: The world is not necessarily friendly to people of faith, and the world isn't necessarily worthy of them either!

i. "The despised and ill-treated group of servants of God was of greater real worth than all the rest of humanity put together." (Morris)

k. In dens and caves of the earth: David, Elijah, and prophets under the leadership of Obadiah were all forced to flee and hide in caves.

11. (39-40) Conclusion: We have even more reasons for faith, more reasons to hold on to faith, than these heroes of the faith did.

And all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us.

a. Even though they obtained a good testimony through faith, they never saw the promise in the same way that we do on this side of the cross. They did not receive the promise, the testimony of the completed work of the Messiah on their behalf.

b. God having provided something better for us: We have been provided something better (seeing and enjoying the completed work of Jesus on our behalf) have much more reason to hold on to faith, and to not let discouragement and tough times defeat us.

c. They should not be made perfect apart from us: The idea of perfect is "complete." They could not be made complete until the work of Jesus; they looked forward to Jesus and His work, we look at it from behind - and enjoy the fruits of His work!

 

Hebrews 12

REASONS TO ENDURE DISCOURAGING TIMES
A. Look unto Jesus.

1. (1) Application of the demonstrations of enduring faith in Hebrews 11.

Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us,

a. Since we are surrounded by so great a cloud of witnesses: The author envisions these previous champions of faith as spectators from the heavens, cheering us on as we endeavor to overcome present discouragement as in an athletic competition.

i. The idea of the heroes of faith in the past being spectators as we live lives of faith has made some think that in heaven, people can and do observe what goes on earth. This single passage may suggest this, but it is inconclusive to prove this.

ii. We rightly think of heaven as a place where people are always happy and untroubled; it would be hard to think that those in heaven could be happy and untroubled if they saw what was happening on the earth. So, it is difficult to saw that people in heaven are actually observing us!

iii. Others consider that these witnesses are not witnessing us as we conduct our lives. Instead, they are witnesses to us of faith and endurance.

iv. "Both the Greeks and the Latins frequently use the term cloud, to express a great number of persons or things." (Clarke)

b. Lay aside every weight, and the sin: Sin can hold us back. But there are also things that may not be sin (every weight) but are merely hindrances that can keep us from running effectively the race God has for us.

i. Our choices are not always between right and wrong, but between something that may hinder us and something else that may not. Is there aweight in your life you must lay aside?

c. So easily ensnares us: Easily ensnares translates a difficult ancient Greek word (euperistaton), which can be translated four ways: "easily avoided," "admired," "ensnaring," or "dangerous."

i. Some sins can be easily avoided, but are not. Some sins are admired, yet must be laid aside. Some sins are ensnaring and thus especially harmful. And some sins are more dangerous than others are. Let us lay them allaside!

ii. If such ensnaring sins were really the work of demonic possession or demonic influence in the Christian, wouldn't this not be an ideal place for the Holy Spirit to address this? Yet we are never given reason to blame our sin on demons; the appeal is simply for us to, in the power of the Holy Spirit, lay aside every weight, and the sin which so easily ensnares us.

d. Let us run with endurance: What is needed is endurance, to finish what we have begun in Jesus Christ - a race that is set before us.

i. God has set before you a race. You must run it; and it will involve effort and commitment. Just being passive never runs a race. God wants us to run the race, and finish it right!

ii. In Acts 20:24, Paul pictures himself as a runner who had a race to finish, and nothing would keep Paul from finishing the race with joy. In that passage, Paul speaks of my race- he had his race to run, we have our own - but God calls us to finish it with joy, and that only happens with endurance.

e. Race is the ancient Greek word agona, a word used for conflict or struggle of many kinds, and a favorite word of Paul (Philippians 1:30, Colossians 2:1,1 Thessalonians 2:2, 1 Timothy 6:12, 2 Timothy 4:7).

i. Endurance is needed to run that race. Endurance translates the ancient Greek word hupomone, "which does not mean the patience which sits down and accepts things but the patience which masters them … It is a determination, unhurrying and yet undelaying, which goes steadily on and refuses to be deflected." (Barclay)

2. (2) The ultimate example: Jesus Christ.

Looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

a. Looking unto Jesus: The New American Standard Version translates this beautifully: fixing our eyes on Jesus. We can only run the race as we look to Jesus, and have our eyes locked on to Him. He is our focus, our inspiration, and our example.

i. In the ancient Greek, looking unto Jesus uses a verb that implies a definite looking away from other things and a present looking unto Jesus.

ii. We must guard against seeing Jesus as only an example; He was and is so much more. But He also remains the ultimate example of Christian endurance.

b. The author and finisher of our faith: Jesus is not only the author of our faith; He is the finisher of it also. The idea of He who has begun a good work in you will complete it until the day of Jesus Christ (Philippians 1:6) is comforting indeed to these discouraged Christians.

c. Who for the joy that was set before Him: Jesus did not regard the cross itself as a joy. But He could look past the horror of the cross to enjoy the joy beyond it. The same mentality will enable these Jewish Christians (and we ourselves) to endure.

d. Despising the shame: One of the most prominent elements of the torture of the cross was its extreme shame. Jesus did not welcome this shame - Hedespised it! - yet He endured through the shame.

i. This is a stumbling block to many; they will do just about anything for Jesus except endure shame or embarrassment. Spurgeon spoke boldly to Christians who could not bear the shame that comes from the world for following Jesus: "Yet you are a coward. Yes, put it down in English: you are a coward. If anybody called you so you would turn red in the face; and perhaps you are not a coward in reference to any other subject. What a shameful thing it is that while you are bold about everything else you are cowardly about Jesus Christ. Brave for the world and cowardly towards Christ!"

e. And has sat down at the right hand of the throne of God: This speaks of Jesus' glorification. The same promise of being glorified after our shame (though in a different sense) is true for the Christian.

3. (3-4) Consider Jesus.

For consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls. You have not yet resisted to bloodshed, striving against sin.

a. You have not yet resisted to bloodshed, striving against sin: These Jewish Christians were so discouraged because they were starting to experience significant social and economic persecution (though not yet to the shedding of blood).

b. But they should consider Him who endured such hostility from sinners against Himself, and be encouraged, not discouraged, knowing that they are following in the footsteps of Jesus. As Paul wrote, if indeed we suffer with Him, that we may also be glorified together. (Romans 8:17)

c. Lest you become weary and discouraged in your souls: Knowing that Jesus doesn't ask more of us than what He has Himself experienced, and that He knows exactly what we are going through keeps us from becoming weary and discouraged in your souls.

B. Why God allows difficult times: the chastening of God.

1. Introductory thoughts on the subject of chastening.

a. Hebrews 12:5-11 deals with the question "why does God allow such difficult times as we are going through." This is a question commonly asked in seasons of discouragement.

b. We must admit that God does allow every thing that happens; so He must at least passively approve of it, because He certainly has the power to stop bad things that happen.

i. Of course, God can never be the author of evil. But He does allow others to choose evil, and He can use the evil choice another makes to work out His ultimately good purpose, even if only to demonstrate His justice and righteousness in contrast to evil.

c. The discussion of chastening that follows should not be regarded as the onlyreason God allows difficult times, but it is an important one. For example, we know that God allows difficult times so that we can, at a later time, comfort someone else with the same comfort God shows towards us in our crisis (2 Corinthians 1:3-7).

2. (5-6) Remember the exhortation regarding the discipline of the Lord.

And you have forgotten the exhortation which speaks to you as to sons: "My son, do not despise the chastening of the LORD, nor be discouraged when you are rebuked by Him; for whom the LORD loves He chastens, and scourges every son whom He receives."

a. You have forgotten: One great reason for the discouragement among these Jewish Christians was because they saw no reason why God would allow difficult times to arise. But they have forgotten principles regarding the chastening of the Lord.

i. How much of the difficulty in our Christian life can be traced back to those three words: you have forgotten! Perhaps it is some principle we remember in our minds, but we have forgotten it with our hearts - and we must remember it again!

b. Which speaks to you as sons: The quotation from Proverbs 3:11-12reminds us that God's chastening should never be taken as a sign of His rejection. It is rather a sign of His treating us as His children.

i. Only the most proud Christian would claim they are never in need of correction from God. No one is above this kind of training.

c. God's chastening can come in many forms; and what may be God's chastening to endure in the life of one believer may be a Satanic attack to resist in the life of another.

i. This is why James recommends a prayer for wisdom in the context of enduring trials (James 1:2-5). We need to know how to react differently when God does different things.

3. (7-8) Chastening a sign of sonship.

If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons.

a. God deals with you as sons: Many people claim an inability to relate to God as a loving Father, because they have never known a loving human father in their own experience. Yet, even these can still receive the love of God the Father.

i. We have not all known by experience what a model father is, but we do all know by intuition what a good father is. God is that perfect Father, and He has given us that intuition.

b. God deals with you as sons: God's correction is never to punish us, never to make us pay for our sins. That was done once and for all at the cross. His correction is motivated only by His love, not by His justice; He chastens us without anger.

c. If you are without chastening … you are illegitimate and not sons: Those who fancy themselves "beyond" God's chastening mark themselves asillegitimate children of God.

d. God demonstrates His wrath when He ignores our sin, allowing it to pass without correction. His inactivity is never due to ignorance or a lack of initiative, as may be the case with a human father.

4. (9-10) God's chastening is superior to that of human fathers.

Furthermore, we have had human fathers who corrected us, and we paid themrespect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He forour profit, that we may be partakers of His holiness.

a. We paid them respect: We should be even more submissive and respectful to our Heavenly Father's correction than to an earthly Father's correction.

b. Shall we not much more readily be in subjection to the Father of Spirits and live? Therefore, we must never despise God for His chastening, though it is unpleasant. When we resent it, we consider ourselves virtual equals with God, instead of His children.

i. It is humiliating and bitter to be chastened by an equal, but not by one who is legitimately our superior. Resentment at chastening shows how we see God and how we see ourselves.

c. But He for our profit: Human fathers, even with the best of intention, can only chasten imperfectly, because they lack perfect knowledge. The all-knowing God can chasten us perfectly, with better and more lasting results than even the best earthly father.

5. (11) Look to the result of chastening more than the process of chastening.

Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it.

a. Afterward it yields the peaceable fruit of righteousness: Our author isn't trying to deny the unpleasant nature of a "heavenly spanking" (no chastening seems to be joyful for the present). But he does want us to look beyond theprocess to the result.

b. The peaceable fruit of righteousness: Is this fruit evident in your life? The reason why many live a "one-crisis-after-another" life is because they are either blind to God's chastening, or are resisting it. They have not been trained by it, and so the peaceable fruit of righteousness is not evident.

i. They never experience the peaceable fruit of righteousness because they have never been trained by God's chastening.

ii. Trained in the ancient Greek language is a word from the world of athletics; as an athlete is trained by some agony, so are we - as God's "spiritual athletes."

c. God has a purpose for training you. Think of David after being attacked by a lion while just he was just a boy tending the sheep. "Why did God allow such a terrible think to happen to me?" He might of thought. "I barely escaped!" But if only David could see ahead, he would see God had a giant named Goliath he was destined to face, and the battle with the lion prepared him ahead of time. God always has a purpose. We can trust Him.

C. Application: Get strong, get right, get bold, and watch out.

1. (12-13) Get strong.

Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed.

a. Therefore strengthen the hands which hang down: Almost like a coach or a military officer, the author tells the "troops" to get with it. He has given exhaustive reasons to be strong in the Lord and put off discouragement, so now is the time to do it.

b. The pictures here (strengthened hands and knees, "straight-ahead" feet) speak of readiness to work and move for the Lord. This readiness is first to go when one surrenders to discouragement.

2. (14-17) Get right.

Pursue peace with all people, and holiness, without which no one will see the Lord: looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled; lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears.

a. Get right with both men (pursue peace with all men) and with God (and holiness). Discouragement makes us sloppy and unconcerned with our personal relationships.

i. Regarding holiness, we are told without which no one will see the Lord. A lack of holiness is a critical obstacle to a close relationship with God.

b. Lest anyone fall short of the grace of God: We must get right with God's grace. So look diligently to keep both yourself and others from a return to legalism in either outward form or inward attitude that falls short of God's grace,lest any root of bitterness springing up cause trouble.

i. "A bitter root is a root that bears bitter fruit … So it is possible for the seed of bitterness to be sown in a community and, though nothing is immediately apparent, in due time the inevitable fruit appears." (Morris)

ii. Many are corrupted because of bitterness towards someone they feel has wronged them, and they hold on to the bitterness with amazing stubbornness! What they must do is remember the grace of God extended to them, and start extending that grace towards others - loving the undeserving.

iii. A legalistic attitude will always produce a bitterness that defiles many; its emphasis on what we should do for God before what He has done for us in Jesus puts us (and those around us) in a terrible performance trap.

c. Lest there be any fornicator or profane person: Get right with your moral conduct; remember that there are blessings reserved only for the pure in heart:they shall see God (Matthew 5:8).

i. Like Esau, who for one morsel of food sold his birthright: Many Christians today sell a birthright of intimacy with God as cheaply as Esau sold his birthright (Genesis 25:29-34 and 27:30-40).

ii. Though he sought it diligently with tears: Esau's birthright wasn't restored simply because he wished it back. It could never be regained because he despised it.

3. (18-24) Get bold.

For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest, and the sound of a trumpet and the voice of words, so that those who heard it begged that the word should not be spoken to them anymore. (For they could not endure what was commanded: "And if so much as a beast touches the mountain, it shall be stoned or shot with an arrow." And so terrifying was the sight that Moses said, "I am exceedingly afraid and trembling.") But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel.

a. For you have not come to the mountain that may be touched and that burned with fire: Exodus 19:10-25 explains what it was like when Israel came to Mount Sinai. The mountain was fenced off; there was no trespassing, on pain of death. They were commanded to wash their clothes and abstain from sexual relations. There was thunder, lightning and a thick cloud. There was the sound of a trumpet, calling forth the nation to meet with God. There was more smoke, like a furnace, and earthquakes; then the trumpet sounded long - until Moses spoke, and God Himself answered. God spoke to Israel from Sinai, but warned them in every way possible to stay away.

b. So that those who heard it begged that the word should not be spoken to them anymore: The reaction of Israel was understandable: they were terrified (Exodus 20:18-21). They wanted the experience to stop, not to continue.

i. Did this fear work in promoting holiness among the people of Israel? Did it change the heart of Israel? 40 days later, they worshipped a gold calf, saying it was the god that brought them out of Egypt!

c. But we are in a different place. For you have not come to the mountain: Our relationship with God is not modeled after Israel's experience on Mount Sinai. We come to God's other mountain: Zion, the name of the hill upon which Jerusalem sits.

d. Contrasts between Mount Sinai and Mount Zion.

i. Mount Sinai was marked by fear and terror. Mount Zion is a place of love and forgiveness.

ii. Mount Sinai is in the desert. Mount Zion is the city of the Living God.

iii. Mount Sinai spoke of earthly things. Mount Zion speaks of heavenly things.

iv. At Mount Sinai, only Moses was allowed to draw near to God. At Mount Zion, an innumerable company, a general assembly is invited to draw near.

v. Mount Sinai was characterized by guilty men in fear. Mount Zion featuresjust men made perfect.

vi. At Mount Sinai, Moses was the mediator. At Mount Zion, Jesus is the mediator.

vii. Mount Sinai brings an Old Covenant, which was ratified by the blood of animals. Mount Zion brings a New Covenant, which is ratified by the blood of God's precious Son.

viii. Mount Sinai was all about exclusion, keeping people away from the mountain. Mount Zion is all about invitation.

ix. Mount Sinai is all about Law. Mount Zion is all about grace.

e. But you have come to Mount Zion: The lesson is plain. We shouldn't come to Mount Zion as if we were coming to Mount Sinai. So put away your hesitation and get bold in coming to God!

i. Of course, the idea of the superiority of the New Covenant is also repeated. How could these Jewish Christians even consider going back and preferring the religion of Mount Sinai over the relationship of Mount Zion?

f. The blood of sprinkling that speaks better things than that of Abel: Theblood of Abel does not mean the blood he shed in his martyrdom. Rather, it was the blood of the sacrifice he made - the first recorded sacrifice from man to God in the Bible. The blood of Jesus speaks better things than the blood of animal sacrifice, the blood of Abel.

4. (25-29) Watch out.

See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven, whose voice then shook the earth; but now He has promised, saying, "Yet once more I shake not only the earth, but also heaven." Now this, "Yet once more," indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain. Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. For our God is a consuming fire.

a. See that you do not refuse Him who speaks: If we refuse to get strong, get right, and get bold, we should not remain ignorant of the consequences.

b. They did not escape: There were consequences for rebelling at Mount Sinai. How much more should there be consequences for resisting God's greater work at Zion?

c. Whose voice then shook the earth … Yet once more I shake not only the earth, but also heaven … things which cannot be shaken: God is shaking the present order, and these beleaguered Jewish Christians felt it. But the things of God and the people of God will remain.

d. Since we are receiving a kingdom which cannot be shaken, let us have grace: The kingdom itself will never be shaken. So it behooves us to seize God's unmerited approval in Jesus, helping us to serve God acceptably.

i. Many wrongly argue that "too much" grace gives license and breeds disrespect towards God. Actually, grace gives us reverence and godly fear. Perhaps those who think grace gives them license to sin aren't walking in grace at all!

e. Our God is a consuming fire: Since God is in fact a consuming fire, we do best to come to Him on His terms. These are the terms of unmerited approval in Jesus. He will consume all that is outside of that sphere

 

Hebrews 13

LIVING A POSITIVE CHRISTIAN LIFE
A. Instructions for body life.

1. (1-3) Express brotherly love.

Let brotherly love continue. Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels. Remember the prisoners as if chained with them; those who are mistreated; since you yourselves are in the body also.

a. Let brotherly love continue: The writer to the Hebrews uses the ancient Greek word philadelphia here. He assumes that there is brotherly love among Christians. He simply asks that it would continue among them.

i. In the ancient Greek language the New Testament was written in, there were four words at hand that we might translate love. Eros was one word for love. It described, as we might guess from the word itself, erotic love. It refers to sexual love. Storge was a second word for love. It refers to family love, the kind of love there is between a parent and child, or between family members in general. Agape is another word for love. It is the most powerful word for love in the New Testament, and is often used to describe God's love towards us. It is a love that loves without changing. It is a self-giving love that gives without demanding or expecting re-payment. It is love so great that it can be given to the unlovable or unappealing. It is love that loves even when it is rejected. Agape love gives and loves because it wants to; it does not demand or expect repayment from the love given - it gives because it loves, it does not love in order to receive. Agape love isn't aboutfeelings, it is about decisions.

ii. But the word for love used in Hebrews 13:1 is philadelphia, coming from the root philia. This ancient Greek word speaks of a brotherly friendship and affection. It is the love of deep friendship and partnership. There should always be plenty of this kind of love among Christians, and it shouldcontinue.

b. Do not forget to entertain strangers: Hospitality is an important virtue, and often it is commanded of Christians and leaders (Romans 12:10-13;1 Timothy 3:2; Titus 1:7-8; 1 Peter 4:9). In the ancient world, "motels," where they did exist, were notorious for immorality. It was important for traveling Christians to find open homes from other Christians. This was simply a practical way to let brotherly love continue.

i. Because of the free offer of hospitality, Christians had to watch out for people just masquerading as Christians so they could leech off the generosity of God's people. As time went on, Christian leaders taught their people how to recognize these kind of deceivers.

ii. The Didache was an early church "ministry manual," written perhaps somewhere between 90 and 110 A.D. It has this to say about how to tell if a false prophet is abusing the hospitality of those in the church:

Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remains three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread … but if he asks for money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this one sin shall not be forgiven. But not everyone that speaks in the Spirit is a prophet; but only if he holds the ways of the Lord. Therefore from their ways shall the false prophet and the true prophet be known. (From The Ante-Nicean Fathers, Volume 7, page 380).

c. Strangers: The point is that we do this for other Christians who are strangersto us. If you invite your best friends over for lunch, that is wonderful - but it doesn't fulfill this command. A wonderful way to fulfill this command is to meet and befriend strangers at church, and to entertain them with hospitality.

i. The ancient Greek word for hospitality (used in passages likeRomans 12:13) is literally translated, "love for strangers." Brotherly lovemeans love for all our brothers and sisters in Jesus, not just those who are currently our friends.

d. For by so doing some have unwittingly entertained angels: When we are hospitable to others, we really welcome Jesus (Matthew 25:35), and perhaps angels. Abraham (Genesis 18:1-22) and Lot (Genesis 19:1-3) are examples of those who unwittingly entertained angels.

e. Remember the prisoners as if chained with them: Prisoners here probably has first reference to those imprisoned for the sake of the Gospel. But it can also be extended to all that are in prison. This is just another way to let brotherly love continue.

2. (4) Honor marital love.

Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.

a. The bed undefiled: The Bible strictly condemns sex outside of the marriage commitment (fornicators and adulterers God will judge). But the Bible celebrates sexual love within the commitment of marriage, as in The Song of Solomon.

i. "Fornication and adultery are not synonymous in the New Testament: adultery implies unfaithfulness by either party to the marriage vow, while the word translated "fornication" covers a wide range of sexual irregularities." (Bruce)

b. Marriage is honorable among all, and the bed undefiled: Perhaps through a past of sexual sin, many people have a difficult time really believing that the marriage bed is undefiled. Guilt and sexual hang-ups are appropriate to extra-marital sex, but not in marital sex. But this is where the guilt and sexual hang-ups often exist, and where they most frequently cause trouble.

i. The enemy of our souls wants to do everything he can to encourage sexoutside of the marriage bed, and he wants to do everything he can to discourage sex inside the marriage bed. We need to recognize this strategy and not give it a foothold among us.

c. Though God allows real freedom in the variety of sexual expression in marriage, all must be done with a concern for the other's needs and in love (1 Corinthians 7:2-5 and Ephesians 5:21-33).

3. (5-6) Learn contentment over covetousness.

Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, "I will never leave you nor forsake you." So we may boldly say: "The LORD is my helper; I will not fear. What can man do to me?"

a. Let your conduct be without covetousness; be content: Covetousnessis the opposite of contentment. Often covetousness and greed are excused or even admired in today's culture, and are simply called "ambition."

b. Paul had the right idea in Philippians 4:11-13: Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me. Contentment has much more to do with what you are on the inside rather than what you have.

i. Someone asked millionaire Bernard Baruch, "How much money does it take for a rich man to be satisfied?" Baruch answered, "Just a million more than he has."

c. So we may boldly say: "The LORD is my helper." Real contentment comes only when we trust in God to meet our needs and to be our security. It is amazing that we are often more likely to put security and find contentment in things far less reliable and secure than God Himself!

4. (7) Follow your leaders.

Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct.

a. Remember those who rule over you: We are told to recognize and follow godly leadership in the body of Christ, leadership that is shown to be legitimate by faithfulness to the word of God and by godly conduct.

i. Paul advised Timothy along the same lines: Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you. (1 Timothy 4:16)

b. Such leaders should be recognized (remember those) and followed. Just as much as a church needs godly leaders, it also needs godly followers.

B. Instructions in worship.

1. (8) The enduring principle: Jesus Christ is the same yesterday, today, and forever.

Jesus Christ is the same yesterday, today, and forever.

a. Jesus Christ is the same: The unchanging nature (which theologians callimmutability) of Jesus Christ could be inferred from His deity, even if it were not explicitly stated. God doesn't change over the ages, so neither does Jesus, who is God.

b. His unchanging nature provides a measure for all Christian conduct, particularly in the word and in worship. We should not expect something completely "new" as if it were from a "new Jesus." The nature of Jesus as it is revealed in the Bible is the same nature of Jesus that should be seen in the church today.

2. (9-14) Following the rejected Jesus.

Do not be carried about with various and strange doctrines. For it is good that the heart be established by grace, not with foods which have not profited those who have been occupied with them. We have an altar from which those who serve the tabernacle have no right to eat. For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach. For here we have no continuing city, but we seek the one to come.

a. Do not be carried about with various and strange doctrines: There has never been a shortage of various and strange doctrines in the church. The ones specifically in mind here seem to deal with a return to Mosaic ceremonies and laws that were fulfilled in Jesus.

b. For it is good that the heart be established by grace: Our hearts will only be established by grace. We are established by an understanding and appropriation of God's undeserved approval of us, and not by an assumed approval gained through keeping a list of rules (not with foods which have not profited those who have been occupied with them).

c. We have an altar from which those who serve the tabernacle have no right to eat: These Jewish Christians had probably been branded as illegitimate by other Jews because they did not continue the Levitical system. But the writer to the Hebrews insists that we have an altar, and it is an altar that those who insist on clinging to the Levitical system have no right to.

i. Essentially, our altar is the cross - the centerpiece of the Christian gospel and understanding (1 Corinthians 1:18-24; 2:1-5).

d. Jesus … suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach: If our Savior was rejected and His sacrifice (performed at the cross, our altar) was branded illegitimate, what better do we expect? Identifying with Jesus often means bearing His reproach, the very thing many are quite unwilling to do.

i. Outside the camp: The camp referred to is institutional Judaism, which had rejected Jesus and Christianity. Though these Christians from Jewish backgrounds had been raised to consider everything outside the camp as unclean and evil, they must follow Jesus there.

e. For here we have no continuing city, but we seek the one to come: The difficult job of bearing His reproach is easier when we remember that the city or society we are cast out of is only temporary. We seek, and belong to, the permanent city yet to come.

3. (15-16) Our sacrifice.

Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. But do not forget to do good and to share, for with such sacrifices God is well pleased.

a. Therefore by Him let us continually offer the sacrifice of praise to God: Because we do have an altar (the cross) and we do have a High Priest (Jesus), we should always offer sacrifices. But they are not the bloody sacrifices of the old covenant, but the sacrifice of praise, the fruit of our lips.

i. The writer to the Hebrews spells out several essentials for proper praise.

- Praise that pleases God is offered by Him, that is, by Jesus Christ, on the ground of His righteousness and pleasing God.
- Praise that pleases God is offered continually, so that we are always praising Him.
- Praise that pleases God is a sacrifice of praise, in that it may be costly or inconvenient.
- Praise that pleases God is the fruit of our lips, more than just thoughts directed towards God. It is spoken out unto the Lord, either is prose or in song. "What proceeds from the lips is regarded as fruit, which reveals the character of its source, as the fruit of a tree reveals the nature of the tree." (Guthrie)
b. But do not forget to do good and to share, for with such sacrifices God is well pleased: Praise is not the only sacrifice that pleases God. We also perform sacrifice that pleases God when we do good and share. Praise and worship are important, but the Christian's obligation do not end there.

4. (17) Follow your leaders.

Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.

a. Obey those who rule over you, and be submissive: We are to be submissive to the leaders God has given us (assuming they have the character mentioned in Hebrews 13:7). We are simply told to obey those who rule over us. When speaking on the authority of God's Word, leaders do have a right to tell us how to live and walk after God.

i. Sadly, many have taken the idea of submission to leaders in the church much too far; the "Shepherding Movement" was a clear example of this kind of abuse (which many seem to welcome, wanting someone else to be responsible for their lives). "A teacher should teach us to submit to God, not to himself." (Chuck Smith)

b. As those who must give account: Why should we obey and submit to our leaders? Because God has put them in a place of responsibility and accountability over us. Of course, this does not relieve individual responsibility, but it puts an additional accountability and responsibility to leaders.

c. Let them do so with joy and not with grief, for that would be unprofitable for you: Cooperative conduct is not only a joy to leaders, but it is profitable for the whole body. It is for our own sake that we should obey andsubmit to God-appointed leaders.

C. Concluding remarks.

1. (18-19) A request for prayer.

Pray for us; for we are confident that we have a good conscience, in all things desiring to live honorably. But I especially urge you to do this, that I may be restored to you the sooner.

a. Pray for us: The writer to the Hebrews considered it important that others pray for him. We all need and should welcome the prayers of others.

i. In the grammar of the ancient Greek language, pray is in the present imperative verb tense. It looks for continuous activity and implies that they had already been praying for him.

b. That I may be restored to you the sooner: There were obstacles preventing the writer from being reunited with his readers. He knew that prayer could remove those obstacles.

i. I especially urge you to do this: As far as the writer to the Hebrews is concerned, their prayers will determine if and when he is reunited with them. This shows how seriously he regarded their prayers for him.

2. (20-21) A blessing is pronounced.

Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen.

a. This is a blessing in the style of the priestly blessing of Numbers 6:22-27: The LORD bless you and keep you; the LORD make His face shine upon you, and be gracious to you; the LORD lift up His countenance upon you, and give you peace.

b. In this blessing, God is first recognized in His attributes: peace, power (brought up our Lord Jesus from the dead), loving care (that great Shepherd), and ever giving love (the blood of the everlasting covenant).

i. The idea of the everlasting covenant has been taken to express thecovenant that existed before the foundation of the world between the Persons of the Godhead, working together for the salvation of man. Other passages which may speak to this everlasting covenant areRevelation 13:8, Ephesians 1:4, and 2 Timothy 1:9.

ii. Some, however, simply take the everlasting covenant as another name for the New Covenant.

c. Then, the desire for blessing is expressed: complete in every good work, God's working in you, and all through Jesus Christ.

3. (22-25) Conclusion to the letter to the Hebrews.

And I appeal to you, brethren, bear with the word of exhortation, for I have written to you in few words. Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly. Greet all those who rule over you, and all the saints. Those from Italy greet you. Grace be with you all. Amen.

a. Bear with the word of exhortation, for I have written to you in few words: The writer to the Hebrews reminds us of his purpose. His desire was to write a word of exhortation, that would encourage discouraged Christians, both then and now.

i. In Acts 13:15, the phrase word of exhortation is used to refer to a sermon. Perhaps the writer to the Hebrews means in Hebrews 13:22 that he has given his readers a written sermon.

b. Know that our brother Timothy has been set free, with whom I shall see you if he comes shortly: These final words give us a few tantalizing hints of the writer's identity. But these words only tells us that the writer knew Timothy, and that he planned to visit his readers soon. It also tells us that his readers were based in Italy (Those from Italy greet you), probably in the city of Rome.

c. Grace be with you all: This is a fitting end for a book that documents the passing of the Old Covenant and the institution of the New Covenant. Grace be with you all indeed, under what God has given through the superior Savior, Jesus Christ! Amen

 

This seems to fit with the spirit of the previous book.

Romans 14

HELPING A WEAKER BROTHER
A. Don't judge each other in doubtful things.

1. (1-2) Receiving the weaker brother.

Receive one who is weak in the faith, but not to disputes over doubtful things. For one believes he may eat all things, but he who is weak eats only vegetables.

a. We must receive (accept) the one who is weak in the faith; but we are not to receive them for the sake of carrying on a debate with them regardingdoubtful things.

i. Receive the one who is weak in the faith: These are words to take seriously. Paul warns us to not make spiritual maturity a requirement for fellowship. We should distinguish between someone who is weak and someone who is rebellious.

ii. There are many reasons why a Christian might be weak.

- They may be a babe in Christ (babies are weak)
- They may be sick or diseased (by legalism)
- They may be malnourished (by lack of good teaching)
- They may lack exercise (needing exhortation)
b. Eats only vegetables: As an example of a doubtful thing, Paul looks at those who refuse to eat meat for a spiritual reason. Perhaps they refused it because they feared it was meat sacrificed to a pagan god (as in 1 Corinthians 8). Perhaps they refused the meat because it wasn't kosher, and they stuck to Jewish dietary regulations and traditions.

i. Because some Christian saw nothing wrong in this meat and others saw much wrong in it, this was a burning issue among believers in Paul's day. While the issue of not eating meat for spiritual reasons is no longer directly relevant to most Christians today, there are plenty of issues where some believers believe one way and others believe differently.

c. He who is weak eats only vegetables: In Paul's mind, the weak brother is the stricter one. It wasn't that they were weaker in their Christian life because of what they ate or didn't eat, but they were weaker because of their legalistic attitudes and lack of love towards others.

i. Undoubtedly these weak ones did not see themselves as weaker. It's likely they thought they were the strong ones, and the meat-eaters were the weak ones. Legalism has a way of making us think that we are strong and those who don't keep the rules the way we do are weak.

2. (3-4) Judging our brother is inappropriate because we are not their masters.

Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him. Who are you to judge another's servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand.

a. Let not him who eats despise him who does not eat: It would be easy for a Christian who felt free to eat meat to despise those who did not feel free as hopeless legalists. It would also be easy for those who did not eat such meat tojudge those who did - but God has received those Christians who eat meat.

b. Who are you to judge another's servant? Paul reminds us that it isn't our place to pass judgment on any fellow Christian. They stand or fall before their own Master, God - and God is able to make those "meat eaters" stand.

i. There is a lot of useless, harmful division among Christians over silly, bigoted things. Paul isn't telling these Christians to erase their differences; he tells them to rise above them as Christian brothers and sisters.

3. (5-6) Judging our brother is inappropriate because these are matters of conscience.

One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks.

a. One person esteems one day above another; another esteems every day alike: By bringing in the aspect of observing certain days, Paul lets us know that he is talking more about principles than specific issues. What he says has application to more than just eating meat.

b. Let each be fully convinced in his own mind: In such issues, Paul is willing to leave it up to the conscience of the individual. But whatever we do, we must be able to do it to the Lord, not using "conscience" as an excuse for obviously sinful behavior.

4. (7-9) We live and die to the Lord.

For none of us lives to himself, and no one dies to himself. For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord's. For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living.

a. For none of us lives to himself, and no one dies to himself: We must understand that from beginning to end our life is connected to other lives. Paul reminds the Roman Christians that "No man is an island."

b. Whether we live or die, we are the Lord's: From beginning to end, our lives are to be dedicated to God. Therefore, whatever we do, we do it to the Lord - because Jesus is our Lord (that He might be Lord of both the dead and the living).

5. (10-12) Judging our brother is inappropriate because we will all face judgment before Jesus.

But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. For it is written: "As I live, says the LORD, every knee shall bow to Me, and every tongue shall confess to God." So then each of us shall give account of himself to God.

a. But why do you judge your brother? Or why do you show contempt for your brother? Probably, the use of both judge and show contempt is meant to have application to both the "strict" and the "free" individuals. In either case, the attitude is wrong because we shall all stand before the judgment seat of Christ.

i. The strict Christian found it easy to judge his brother, writing him off as an unspiritual meat-eater-compromiser. The free Christian found it easy toshow contempt against his brother, regarding him as a uptight-legalistic-goody-good. Essentially, Paul's answer is "Stop worrying about your brother. You have enough to answer for before Jesus."

ii. The judgment seat of Christ: "This is the bema seat, equivalent to the judge's seat in the Olympic Games. After each game, the winners came before the judge's seat to receive crowns for first, second and third places. Likewise, the Christian's works will be tested by fire, and he'll be rewarded for those which remain … The judgment seat of Christ is only concerned with a Christian's rewards and position in the kingdom, not with his salvation." (Smith)

b. Every knee shall bow: The quotation from Isaiah 45:23 emphasizes the fact that all will have to appear before God in humility, and give account of himself before God. If this is the case, we should let God deal with our brother.

6. (13) Summary: don't make it an issue of judging, but don't use your liberty to stumble another brother.

Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother's way.

a. Let us not judge one another: In the Sermon on the Mount, Jesus helped us to understand what this means - it means judging others according to a standard that we would not want to have applied to our self.

i. This does not take away the need and the responsibility for admonishment (Romans 15:14) or rebuke (2 Timothy 4:2). When we admonish or rebuke, we do it over clear Scriptural principles, not over doubtful things. We may offer advice to others about doubtful things, but should never judge them.

b. Not to put a stumbling block or a cause to fall in our brother's way: We might stumble or cause our brother to fall in two ways. We can discourage or beat them down through our legalism against them, or we can do it by enticing them to sin through an unwise use of our liberty.

B. Don't stumble each other over doubtful things.

1. (14-15) Destroying a brother makes a privilege wrong.

I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean. Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died.

a. I know and am convinced by the Lord Jesus that there is nothing unclean of itself: Paul knew that there was nothing intrinsically unclean about meat that was not kosher or sacrificed to an idol. Yet there was nothing that could justify the destruction of a Christian brother over food.

i. Trapp on I know and am convinced: "Many, on the contrary, are persuaded before they know; and such will not be persuaded to know."

b. The issue now is not my personal liberty; it is walking in love towards a brother that Jesus loves and died for.

c. Do not destroy with your food the one for whom Christ died: If Jesus was willing to give up His life for the sake of that brother, I can certainly give up my steak dinner!

2. (16-18) Pursuing the higher call of the Kingdom of God.

Therefore do not let your good be spoken of as evil; for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. For he who serves Christ in these things is acceptable to God and approved by men.

a. Do not let your good be spoken of as evil: Our liberty in Jesus and freedom from the law is good, but not if we use it to destroy another brother in Christ. If we do that, then it could rightly be spoken of as evil.

b. If we place food and drink before righteousness and peace and joy in the Holy Spirit, then we are hopelessly out of touch with God's priorities and His heart.

c. Serving God with a heart for His righteousness and peace and joy is the kind of service that is acceptable in His sight, and will be approved by men.

3. (19-21) Use your liberty to build each other up, not to tear each other down.

Therefore let us pursue the things which make for peace and the things by which one may edify another. Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak.

a. Do not destroy the work of God for the sake of food: If eating or drinking something will stumble another brother, then we are not free to do so. Even if we have the personal liberty, we do not have the liberty to stumble, offend, or weaken a brother.

b. All things indeed are pure: Paul will concede the point that there is nothing impure in the food itself; but he likewise insists that there is nothing pure in causing a brother to stumble.

c. Nor do anything by which your brother stumbles or is offended or is made weak: However, we shouldn't think that Paul would permit this kind of heart to cater to someone's legalism. Paul speaks about the stumbling of a sincere heart, not catering to the whims of someone's legalism.

i. For example, when some Christians from a Jewish background were offended that Gentile believers were not circumcised, Paul didn't cater to their legalistic demands.

4. (22-23) The concluding principle of faith.

Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin.

a. Do you have faith? If you have [strong] faith, and feel liberty to partake of certain things, praise God! But have your strong faith before God, not before a brother who will stumble.

b. Happy is he who does not condemn himself in what he approves: Not every Christian knows this happiness. There are things God may challenge us to give up, but we go on approving them in our life - thus we condemn ourselves. It may not be that they thing itself is clearly good or bad, but it is enough that God has spoken to us about this matter.

i. Each of us must ask: "God what is there in my life hindering a closer walk with You? I want to know the happiness that comes from not condemning myself by what I approve in my life." This takes faith, because we often cling to hindering things because we think they make us happy. Real happiness is found being closer and closer to Jesus, and by not being condemned by what we approve.

c. Whatever is not from faith is sin: Paul concludes with another principle by which we can judge "gray areas" - if we can't do it in faith, then it is sin.

i. This is a wonderful check on our tendency to justify ourselves in the things we permit. If we are troubled by something, it likely isn't of faith and likely is sin for us.

 

Introducing Lamentations
Lamentations is a book that grips our emotions, not just our intellect. It is a personal account of the author's mourning over the fall of Jerusalem in 586 B.C. and the exile of the Jewish people to Babylon. But it is more than a book of grieving; it offers hope in the midst of suffering.

The title Lamentations is the translation of a Greek word that means "to cry aloud," aptly summarizing the content. This book has a different structure from other Bible books. It is composed of five melancholy poems (one per chapter) with a limping meter that was used for funeral dirges. In the Hebrew, the second line of two parallel lines is one beat short of the first one, thus producing a limp in the meter. In addition, four of the poems are written as acrostics. In chapters 1, 2 and 4 each verse starts with a word that begins with a letter of the Hebrew alphabet, progressing in order. In chapter 3 three verses go with each letter.

These poems focus on the events described in 2 Kings 25 when the Babylonian army invaded Jerusalem and razed the city, carrying away most of the population. They also provide a sequel to the book of Jeremiah that warns about the coming invasion and fall of the city. Because of the similarity in events described, some commentators believe that Jeremiah was the author. However, since it is anonymous, we cannot be sure.

But Lamentations is more than one man's reaction to the loss of his home. It gives us a biblical approach to suffering. The author teaches us that we can't deal with suffering by ignoring it, pretending it doesn't exist, trying to get out of it, or minimizing its pain. Instead, we have to go through it, remembering that God is with us in it.

 

The Book of Lamentations

The book of Lamentations is a funeral dirge over the desolation of Jerusalem. It is read each year in the synagogues as the Jews commemorate the destruction of Solomon's Temple in 586 B.C. Jeremiah wrote the Lamentations as he wept bitterly over the city he had desperately tried to save.

LAMENTATIONS 1: THE DESOLATION OF JERUSALEM
v.1 Jerusalem, once great among the nations, now sits in silence and rubble.

v.2 Those in whom Jerusalem once trusted have become her enemies.

v.5 Jerusalem's affliction was brought upon her because of the multitude of her transgressions.

v.8 The blame was placed upon Jerusalem for her calamities. It's unjust to blame God for our calamities.

v.10 A stranger or a heathen was not allowed to enter the sanctuary and the Holy of Holies.

v.11 The people had given all their money and treasures for bread.

v.16 "For these things I weep." Thus, the "lamentations" of Jeremiah.

v.18 We can always be certain of the righteousness of God in judgment (Revelation 16:5-7).

v.19 The people died of starvation while searching for food.

LAMENTATIONS 2: JEREMIAH LAMENTS OVER JERUSALEM'S MISERY
v.1-14 Jeremiah reflects on the awesome scene of the destruction of Jerusalem by the Babylonian army.

v.15 Jerusalem's beauty had departed.

v.17 God was faithful to His warnings.

v.18-19 These verses are a call to intercessory prayer. The people had not been desperate enough to seek God with their whole heart (James 5:16).

LAMENTATIONS 3: JEREMIAH SHARES IN HIS NATION'S AFFLICTION
v.1-19 Jeremiah related his depth of despair and hopelessness over his calamities. Hopelessness always leads to depression.

v.19 Jeremiah was at one of the lowest points of his life.

v.20 There is a dramatic change as Jeremiah adjusts his thinking.

v.21 We can think ourselves into hopelessness and despair, or by the renewing of our mind we can come into a whole new state of consciousness of God to attain victory and hope (Ephesians 4:23; 2 Corinthians 10:5; Isaiah 26:3).

v.22-23 The fact that I wake up each morning is proof of God's mercy, compassion, and faithfulness (1 Corinthians 13:8).

v.24 The Lord is all I need.

v.30 This is a prophecy of Jesus Christ.

v.32 The forsaking of the people by God will not last forever.

v.33 It doesn't please God to have to afflict us. Anytime we rebel against God we make it hard on ourselves. Because God is faithful and loves us, He will chasten us (Jonah 2:8;Hebrews 12:6).

v.38 Evil and good don't proceed from God's mouth as they do from the mouth of man (James 1:18, 3:9-11).

v.39-42 These verses are a call to selfjudgment and confession.

v.52-65 This is a description of Jeremiah's prison experience.

v.66 In the New Testament, Jesus teaches us to bless those who curse us (Matthew 5:44).

LAMENTATIONS 4: HORRORS OF THE SIEGE OF JERUSALEM
v.3 The ostrich forsakes her eggs in the sand.

v.21-22 Edom will also be recompensed.

LAMENTATIONS 5: A PITIFUL COMPLAINT OF ZION IN PRAYER
v.21 Turn your heart back to God (Revelation 2:4-5).

v.22 The book closes with a sad note of rejection. This whole black period of history could have been avoided if the people had only harkened to the voice of God. God was faithful, and that which He declared He would do, He did.

 

Ephesians 1

GOD'S ULTIMATE PLAN
A. Introduction to Paul's letter to the Ephesians.

1. The character and themes of Paul's letter to the Ephesians.

a. Paul's letter to the Ephesians is different compared to many of the other New Testament letters he wrote. Like Romans, Ephesians was not written so much to address problems in a particular church; more so, it was written to explain some of the great themes and doctrines of Christianity.

i. The elevated themes of Ephesians make it highly praised and prized by commentators. Ephesians has been called "the Queen of the Epistles," "the quintessence of Paulinism," "the divinest composition of man" and even "the Waterloo of commentators." Some say that Ephesians reads "like a commentary on the Pauline letters" and probably it has been best termed "the crown of Paulinism." (Bruce)

ii. "It sums up in large measure the leading themes of the Pauline writings … But it does more than that; it carries the thought of the earlier letters forward to a new stage." (Bruce)

iii. "Among the Epistles bearing the name of St. Paul there is none greater than this, nor any with a character more entirely its own … There is a peculiar and sustained loftiness in its teaching which has deeply impressed the greatest minds and has earned for it the title of the 'Epistle of the Ascension." (Salmond)

iv. "If Romans is the purest expression of the gospel (as Luther said), then Ephesians is the most sublime and majestic expression of the gospel." (Lloyd-Jones) Lloyd-Jones also said of Ephesians: "It is difficult to speak of it in a controlled manner because of its greatness and because of its sublimity."

v. "The Epistle to the Ephesians is a complete Body of Divinity. In the first chapter you have the doctrines of the gospel; in the next, you have the experience of the Christians; and before the Epistle is finished, you have the precepts of the Christian faith. Whosoever would see Christianity in one treatise, let him 'read, mark, learn, and inwardly digest' the Epistle to the Ephesians." (Spurgeon)

vi. Moule quotes Chrysostom: "This Epistle is full to the brim of thoughts and doctrines sublime and momentous. For the things which scarcely anywhere else he utters, here he makes manifest."

b. If the Letter to the Romans focuses more on God's work in the individual Christian, Ephesians includes the great themes of God's work in the church, the community of believers.

i. Karl Marx wrote about a new man and a new society, but he saw man and society both in almost purely economic terms, and offered only economic answers. In his letter to the Ephesians, Paul also saw the new man and a new society, but he saw it all accomplished by the work of Jesus.

c. Ephesians has many similarities with Paul's letter to the Colossians. Since Paul wrote both of them from his Roman imprisonment, his mind may have been working on the same themes when he wrote each letter.

i. "He wrote to the Colossians to meet a particular situation and danger in the church at Colossae. Then with his mind still working over the theme of the greatness and glory of Christ, but moving on to consider the place of the Church in the purpose of God, he wrote Ephesians, this time without the limitation of any polemical aims." (Foulkes)

ii. In looking at the great, majestic themes of Ephesians, it is important remember that Paul wrote this letter from prison!

d. Paul wrote in 1 Corinthians 2:9-10: But as it is written: "Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him." But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God. Ephesians is the fulfillment of this. It reveals the things God has prepared for those who love Him.

2. (1-2) Paul's greeting to the Ephesians.

Paul, an apostle of Jesus Christ by the will of God, To the saints who are in Ephesus, and faithful in Christ Jesus: Grace to you and peace from God our Father and the Lord Jesus Christ.

a. Paul, an apostle of Jesus Christ: The opening of the letter is brief, without the more detailed greetings from Paul often found in his other letters.

b. To the saints who are in Ephesus: In a few ancient manuscripts there is a blank space instead of the words in Ephesus. Based partly on this, some believe that this letter was actually a circular letter written not to any one congregation, but meant to be passed on to many different congregations in different cities.

i. There is little doubt this letter was intended for Ephesus, and Ephesus was an important city to Paul. "Here was his well-known Ephesus. Here for the space of three complete years - a unique length of stationary work for him - he had lived and laboured, not as the apostolic missionary only but as the apostolic pastor. Here he had taken that critical and momentous step, the 'separation' of the disciples from the Synagogue to a distinct place of teaching and no doubt of worship, 'the school of one Tyrannus,' the lecture-hall, we may suppose, of a friendly professor in what we may call the Ephesian University. Here he had laboured, watched, and wept, for both the community and individuals." (Moule)

ii. At the same time, we can gather that the letter was also intended in a more general sense - to circulate among Christians as a great statement of God's eternal plan, worked out in the church and in individual Christian lives. If there is a blank space in a manuscript where others read in Ephesus, it is certainly because we are to put our city in that blank space.

c. Grace to you and peace from God our Father: This greeting is typical of Paul. The apostle knew the essential place of grace and peace from God in the life of the believer, and He knew that receiving God's grace comes before a walk in peace with Him.

B. The work of the Triune God on behalf of the believer.

In ancient Greek (the language Paul originally wrote in), Ephesians 1:3 through 1:14 form one long sentence. As an opera has an overture, setting the tone for all the melodies that will follow, so Ephesians 1:3-14 sets the tone for the rest of Ephesians.

1. (3-6) The work of God the Father.

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He has made us accepted in the Beloved.

a. Blessed be the God and Father of our Lord Jesus Christ: Paul called for a blessing upon the Father (in the sense of recognizing His glory and honor and goodness), because the Father has already blessed the believer with every spiritual blessing (who has blessed us with every spiritual blessing).

i. Moule wrote that the idea behind blessed is, "Praised with worshipping love."

b. Who has blessed us: This blessing is ours. God's resources are there for us always. This speaks of an attitude of certainty and assurance.

i. "We are not sitting here, and groaning, and crying, and fretting, and worrying, and questioning our own salvation. He has blessed us; and therefore we will bless him. If you think little of what God has done for you, you will do very little for him; but if you have a great notion of his great mercy to you, you will be greatly grateful to you gracious God." (Spurgeon)

ii. The "us" includes both Jews and Gentiles in the church at Ephesus and beyond. It was important to point out that these blessings are for both Jewish and Gentile believers. First century Jews had a strong sense of being blessed, called and predestined - Paul shows that these things are now given to Christians, be they Jew or Gentile.

c. With every spiritual blessing in the heavenly places in Christ: This describes both the kind of blessings and the location of those blessings. These are spiritual blessings, which are far better than material blessings. These blessings are ours in the heavenly places in Christ, they are higher, better, and more secure than earthly blessings.

i. "Our thanks are due to God for all temporal blessings; they are more than we deserve. But our thanks ought to go to God in thunders of hallelujahs for spiritual blessings. A new heart is better than a new coat. To feed on Christ is better than to have the best earthly food. To be an heir of God is better than being the heir of the greatest nobleman. To have God for our portion is blessed, infinitely more blessed than to own broad acres of land. God hath blessed us with spiritual blessings. These are the rarest, the richest, the most enduring of all blessings; they are priceless in value." (Spurgeon)

ii. If we have no appreciation for spiritual blessing, then we live at the level ofanimals. Animals live only to eat, sleep, entertain themselves, and to reproduce. We are made in the image of God and He has something much higher for us, yet many choose to live at the level of animals. God wants us know every spiritual blessing in the heavenly places in Christ.

iii. We also note that this includes every spiritual blessing.

- This means that every blessing we receive, we receive in Christ.
- This means that God wants to bless us with every blessing available to us.
d. Just as He chose us in Him: Our possession of every spiritual blessing is as certain as our being chosen by Him, and chosen before the foundation of the world.

i. We dare not diminish what Paul writes here. Believers are chosen by God, and they are chosen before they have done anything or have been anything for God. "It is the infinite Free-Will of God, (even more sacred than the free-will of man a purpose and a plan older than the oceans and the skies." (Moule) The great light of this truth casts some shadows - namely, in trying to reconcile human responsibility with divine sovereignty. But the purpose of light is not to cast shadows but to guide our steps. The light of God's selection gives us assurance to the permanence of His plan and His love towards us.

ii. The reasons for God's choosing are not capricious, nor are they random. Though they are past our finding out, we know that they are altogether wise and good, but the reasons are all in Him, not in us. His choosing isaccording to the good pleasure of His will (Ephesians 1:5).

iii. We are chosen in Him. "For if we are chosen in Christ, it is outside ourselves. It is not from the sight of our deserving, but because our heavenly Father has engrafted us, through the blessing of adoption, into the Body of Christ. In short, the name of Christ excludes all merit, and everything which men have of themselves." (Calvin)

e. That we should be holy and without blame before Him in love: We are chosen not only for salvation, but also for holiness. Any understanding of God's sovereign choosing that diminishes our personal responsibility for personal holiness and sanctification falls far short of the whole counsel of God.

i. "The words [holy and without blame] are a metaphor taken from theperfect and immaculate sacrifices which the law required the people to bring to the altar of God." (Clarke)

ii. We cannot forget the words in love. Holiness and blamelessness are nothing without love. "But as love is the fulfilling of the law, and love thefountain whence their salvation flowed, therefore love must fill their hearts towards God and each other." (Clarke)

f. Having predestined us to adoption as sons by Jesus Christ to Himself: This is the Father's destiny for His chosen - that they would enjoy adoption as sons. God's unfolding plan for us not only includes salvation and personal transformation, but also a warm, confident relationship with the Father.

i. In Roman law, "When the adoption was complete it was complete indeed. The person who had been adopted had all the rights of a legitimate son in his new family and completely lost all rights in his old family. In the eyes of the law he was a new person. So new was he that even all debts and obligations connected with his previous family were abolished as if they had never existed." (Barclay)

ii. Gaebelein takes the thought even further: "Believers in the Lord Jesus Christ are not adopted into the family of God; they are born into the family. The Greek has only one word 'Sonplace.' We are placed into the position of Sons."

iii. This high position in the family of God gives us something in Jesus that Adam never had. "When people ask us the speculative question why God went ahead with the creation when he knew that it would be followed by the fall, one answer we can tentatively give is that he destined us for a higher dignity than even creation would bestow on us." (Stott)

g. To the praise of the glory of His grace, by which He has made us accepted in the Beloved: The relational aspect is emphasized again as Paul describes the status of accepted (charito, "highly favored" or "full of grace" as inLuke 1:28) that is granted to every believer because of God's grace.

i. Jesus was completely accepted by the Father. All His character, all His words, all His work was acceptable to God the Father. And now we areaccepted in the Beloved.

ii. Paul realized this plan gave glory to the grace of God. "By the giving of the LAW, God's justice and holiness were rendered most glorious; by the giving of the GOSPEL, his grace and mercy are made equally glorious." (Clarke) God's plan in the gospel is often rejected because it glorifies God and His grace, not the effort or achievement of man.

iii. "So that He may receive from His adoring creatures the 'praise' due to His 'glory,' His own manifested CHARACTER, manifested in this form of entrancing beauty, His 'grace.' " (Moule)

iv. Bruce on the idea of being accepted by God on the standing of grace: "God's grace has extended to his people and enfolded them: he has 'be-graced' them, says Paul (using a verb derived from the Greek word for 'grace')."

v. Chrysostom, speaking of the work by which God makes us accepted in the Beloved: "It is as if one were to take a leper and change him into a lovely youth."

2. (7-8) The work of God the Son.

In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace which He made to abound toward us in all wisdom and prudence,

a. In Him we have redemption through His blood: The Him is the Beloved ofEphesians 1:6. In Him we have redemption and nowhere else. There is no possible redemption outside of Jesus and His redeeming blood.

i. Redemption always implies a price being paid for the freedom that is purchased. It uses the ancient Greek word lootruo, which means, "to liberate on the receipt of a ransom." (Gaebelein) Here the price is His blood, showing that the blessing from the Father and the Son comes not only from a divine decree, but it also comes according to His righteousness and holiness. He cannot bless in opposition to His righteousness and holiness.

ii. Jesus does not redeem us by His sinless life or His moral example, but only by His death in our place - by His blood. "Observe, it is not redemption through his power, it is through his blood. It is not redemption through his love, it is through his blood." (Spurgeon)

iii. We should not take a superstitious or mystical view of "the blood." It was not Jesus' physical blood that saved anyone, but His real and total payment for the sins of man in His whole person on the cross. This is what the New Testament means when it talks about "the blood."

b. According to the riches of His grace: The redemption and forgiveness given to us comes according to the measure of the riches of His grace. It is not a "small" redemption or forgiveness won by Jesus on the cross. It is immense.

c. Which He made to abound toward us in all wisdom and prudence: Many think it is unwise of God to lavish such redemption and forgiveness on guilty sinners. But it is in all wisdom and prudence that He has given this to us.

3. (9-12) The mystery of His will.

Having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself, that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth; in Him. In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, that we who first trusted in Christ should be to the praise of His glory.

a. Having made known to us the mystery of His will: Part of what belongs to us under the riches of His grace is the knowledge of the mystery of His will, God's great plan and purpose which was once hidden but is now revealed to us in Jesus. Through the Apostle Paul, God calls us to consider the greatness of God's great plan for the ages and our place in that plan.

i. "In the New Testament sense a mystery is something which is hidden to the heathen but clear to the Christian." (Barclay)

ii. The idea behind the word dispensation also reflects a plan or a strategy. "The plan which the master of a family, or his steward, has established for the management of the family … it signifies, also, a plan for the management of any sort of business." (Clarke)

b. That … He might gather together in one all things in Christ, both which are in heaven and which are on earth; in Him: God's ultimate plan is to bring together - to ultimately resolve - all things in Christ, either through Jesus as a Savior or Jesus as a Judge; this will happen in the fullness of the times.

i. The word for gather together has the idea of "to unite" or "to sum up." It was used for the process of adding up a column of figures and putting the sum up at the top. Paul's idea is that God will make all things "add up" at the end, and right now He is in the process of coming to that final sum.

ii. This shows that God wants to unify all things in our lives under Him. "It is a heresy of our times to divide life into sacred and secular." (Foulkes)

iii. This is the great resolution and deliverance that even the creation groans for (Romans 8:18-22), the day when every wrong will be righted and every matter resolved according to God's holy love and justice.

iv. Bruce on the fullness of the times: "When the time is ripe for the consummation of his purpose, in his providential overruling of the course of the world, that consummation will be realized."

c. In Him also we have obtained an inheritance: For believers, Jesus is not a judge, but the One in whom we have an inheritance. Believers are predestined for this according to the counsel of His will - again, the reasons for His choosing reside in Him, not in us.

d. Being predestined according to the purpose of Him who works all things according to the counsel of His will: We see three aspects of God's plan working together. It begins with His purpose, then the counsel of His will, and finally results in His work. God makes His plan carefully according to an eternal purpose, taking counsel within the Godhead, and then He works with all wisdom.

i. "Our God is a God who not only wills; He works; and He works according to His will … The word counsel stands for deliberate planning and arranging, in which the ways and means of carrying out the will are considered and provided for." (Morgan)

ii. By the counsel of His will: "God doth all by counsel, and ever hath a reason of his will, which though we see not for present, we shall at last day. Meanwhile submit." (Trapp)

e. That we who first trusted in Christ should be to the praise of His glory: God's purpose in all this is so that those who have trusted Christ will exist to the praise of His glory. The goal of God's ultimate plan is to glorify Him.

f. We who first trusted in Christ: This speaks of Jewish believers. The wordsyou also in Ephesians 1:13 speak of Gentile believers. God's great plan has a place for both Jew and Gentile, and brings them both together in Jesus.

4. (13-14) The work of the Holy Spirit.

In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.

a. In Him you also trusted, after you heard the word of truth: God's sovereign choice works, but it does not exclude human cooperation. These ones who were so sovereignly chosen were also the ones who trusted, heard the word of truth, and believed.

b. You were sealed with the Holy Spirit of promise: Also essential in God's work is the sealing work of the Holy Spirit. His presence in our lives acts as a seal which indicates ownership, and which is a guarantee of our inheritance.

i. "The seal is therefore the Holy Spirit Himself, and His presence in the believer denotes ownership and security. The sealing with the Spirit is not an emotional feeling or some mysterious inward experience." (Gaebelein)

ii. The word guarantee ("down payment") is used only in the New Testament of the Holy Spirit. He is our only down payment of coming glory; nothing else is provided - or needed.

c. Having believed, you were sealed: The sealing does not come before we believe, and those who demand some assurance from God before they will believe treat God as if His word could not be trusted.

i. "For sealing there are needed the softened wax; the imprint of the beloved face; the steady pressure. Would that the Spirit might impress the face of our dear Lord on our softened hearts, that they may keep it for evermore!" (Meyer)

d. Until the redemption of the purchased possession: We have thisguarantee until we are "completely purchased" by God through resurrection and glorification - again, all to the praise of His glory.

C. Paul prays in light of God's ultimate plan and the work of the Triune God.

1. (15-16) Paul's statement of prayer and declaration of thanksgiving.

Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints, do not cease to give thanks for you, making mention of you in my prayers:

a. After I heard of your faith in the Lord Jesus and your love for all the saints: When Paul heard of the faith and love of the Ephesians, he could do nothing else but give thanks for them. This was because their faith and lovewere evidence of their participation in this great work of God.

i. Faith and love do not earn us participation in this great work of God. They are evidence of our participation in God's plan.

b. Love for all the saints: Significantly, Paul gave thanks not for their love for God, but for their love for all the saints. The real evidence of God's work in us is not the love we claim to have for Him, but our love for His people that others can see (1 John 4:20, John 13:14 and John 13:34-35).

c. Making mention of you in my prayers: Paul not only gave thanks for God's work among the Ephesians; he also prayed that it would continue with greater strength, as the prayer in Ephesians 1:17-23 makes clear.

i. Paul shows us here that preachers must do more than preach to their audience - they must also pray for them. "Whether a minister shall do more good to others by his prayers or preaching, I will not determine, but he shall certainly by his prayers reap more comfort to himself." (Trapp)

ii. Paul often prayed making mention of others in prayer. When he prayed he mentioned the Christians in Rome (Romans 1:9), the Christians in Thessalonica (1 Thessalonians 1:2), and Philemon (Philemon 1:4).

2. (17) Paul prays that they would know God.

That the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him,

a. May give to you the spirit of wisdom and revelation: Paul prayed that the Father would grant the Ephesians the spirit of wisdom and that He would give them revelation. But these are not so they may see into the lives of others, have the ability to predict events, or do what we commonly think of as "prophet stuff." He wanted them to have the spirit of wisdom and revelation simply so that they would have a better knowledge of Him (God).

b. In the knowledge of Him: Our Christian life must be centered around this purpose - to know God as He is in truth, as revealed by His Word; and to correct our false, idolatrous ideas of who God is.

c. The knowledge of Him: It is important for us to have an accurate knowledge and understanding of who we are. Yet it is far more important (and beneficial) for us to know and understand who God is.

i. A famous writer named Alexander Pope wrote, "Know then thyself, presume not God to scan; the proper study of mankind is man." Charles Spurgeon responded to this famous statement: "It has been said by someone that 'the proper study of mankind is man.' I will not oppose the idea, but I believe it is equally true that the proper study of God's elect is God; the proper study of a Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy which can ever engage the attention of a child of God, is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father."

ii. "For philosophy comes to man with the message, Know thyself; the Gospel meets him with the far more glorious and fruitful watchword, Know thy God." (Alford)

3. (18-19a) Paul prays that they would understand everything God gave them in Jesus Christ.

The eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who believe,

a. The eyes of your understanding being enlightened: If the Ephesians will know all God has given them in Jesus, it will take a supernatural work. It will require that the eyes of your understanding be enlightened by God.

i. Paul uses a great expression when he speaks of the eyes of your heart(heart is more literal than understanding). Too many Christian hearts have no eyes (places where they gain real knowledge and understanding), and too many Christian eyes have no heart - God wants both to be combined in us.

ii. "The word 'heart' in Scripture signifies the very core and centre of life, where the intelligence has its post of observation, where the stores of experience are laid up, and the thoughts have their fountain." (Alford)

b. What is the he hope of His calling: Paul wanted them to know this. Few things give us a more secure and enduring hope in life than simply knowing that God has called us and has a specific calling for us to fulfill.

i. The hope of His calling has its perspective on the future. The believer has a glorious future of resurrection, eternal life, freedom from sin, perfected justification, glorious elevation above the angels themselves.

c. What are the riches of the glory of His inheritance in the saints: Paul wanted them to know the greatness of God's inheritance in His people. We usually think only of our inheritance in God, but Paul wanted the Ephesians to understand that they are so precious to God that He considered them His owninheritance.

i. Several commentators believe that Paul also spoke of God's inheritance in His people back in Ephesians 1:11. But that is certainly his idea here, with Paul probably drawing his idea from Deuteronomy 32:8-9: When the Most High divided their inheritance to the nations, when He separated the sons of Adam, He set the boundaries of the peoples according to the number of the children of Israel. For the Lord's portion is His people; Jacob is the place of His inheritance.

ii. Knowing our spiritual poverty, we wonder how can God find anyinheritance in the saints. Yet God can make riches out of poor men and women because He invests so much in them. He has invests riches of love, riches of wisdom, riches of suffering, riches of glory. These things accrue to a rich inheritance in the saints.

d. The exceeding greatness of His power toward us who believe: Paul wanted them to know how great the power of God is towards us who believe. Christians should know they serve and love a God of living power who shows His strength on behalf of His people.

i. Many Christians do not know this power - or they only know it from a distance. God wants resurrection life to be real in the life of the believer. "The very same power which raised Christ is waiting to raise the drunkard from his drunkenness, to raise the thief from his dishonesty, to raise the Pharisee from his self-righteousness, to raise the Sadducee from his unbelief." (Spurgeon)

ii. This ends the "request" portion of Paul's prayer. The following section explains more of this mighty power and what it did. Paul asked these things because they were important to ask for. We could say that the prayer ofEphesians 1:17-19 is essentially a request that the promises ofEphesians 1:3-14 be found as real in the lives of the Ephesian Christians.

iii. "Perhaps the first and best response is the Amen of holy silence … These sentences were written first and supremely to be believed, received, and - in a worshipping and serving life - lived out." (Moule)

iv. In the same way, your prayers for the spiritual growth and enlightenment of others are important. If Paul believed it was important to pray these things for the Ephesian Christians, it is important for us to pray them for others - and ourselves.

4. (19b-21) A description of the great power of God that Paul wants the Ephesians to know.

According to the working of His mighty power which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.

a. According to the working of His mighty power: The power that works in us is the mighty power that raised Jesus from the dead. With this mighty poweravailable to us, there never needs to be a "power shortage" in the Christian life.

i. "If the death of Christ is the supreme demonstration of the love of God … the resurrection of Christ is the supreme demonstration of his power." (Bruce)

b. And seated Him at His right hand: It is the mighty power that raised Jesus to heaven after His resurrection, raising Him above all demonic foes and every potential enemy of all time - this same power is at work in Christians.

i. "The right hand is the place of friendship, honour, confidence, and authority." (Clarke)

c. Far above all principality and power and might and dominion: From other passages in Ephesians (Ephesians 3:10 and 6:12) we know that this refers to angelic beings, both loyal and lethal. We don't completely understand the ranks of the angelic realm, but we do know that Jesus is raised above them. "We know that the king is above all, though we cannot name all the officers of his court. So we know that Christ is above all, though we are not able to name all His subjects." (Alford)

i. "Think of the paradox. The Apostle is speaking of a Personage of history, of recent, almost contemporary, history … He had worked with His hands, He had walked from place to place like other men, and man could no doubt accurately describe His look and manner when He talked … He is now 'seated at the right hand of' Almighty God, on His very throne." (Moule)

5. (22-23) Where this great power has placed Jesus.

And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all.

a. He put all things under His feet: This great resurrection power placed Jesus above all things. Now all things are under His feet. It set Jesus as the head over all things, including the church.

i. "He says that Christ in his exaltation over the universe is God's gift to the church." (Wood)

b. The church, which is His body: If Jesus is the head, then the community of Christians make up His body. The idea of the fullness of Him here is probably connected to the manner in which Jesus fills His church with His presence and blessings.

i. "Yes, this is here given as the final glory of the infinitely exalted Christ. Angels and archangels are subject to Him. But believing men are joined to Him, with a union such that He and they, by this same messenger of His, are called elsewhere (1 Corinthians 12:12) one 'Christ.' " (Moule)

ii. "That is, of Christ, who having voluntarily subjected himself to be our Head, accounts not himself complete without his members. In which respect we have the honour of making Christ perfect as the members do the body." (Trapp)

 

Ephesians 2

GOD'S WAY OF RECONCILIATION
A. The need for reconciliation.

1. (1) Christians are alive from the dead.

And you He made alive, who were dead in trespasses and sins,

a. And you He made alive: The words He made alive are in italics, which indicates that they are added to the text but implied from the context. Paul wrote to believers who were made alive by God's work.

i. Paul ended the last chapter by considering that the ultimate example of God's power was the resurrection of Jesus. Now Paul considers what the implications of Jesus' resurrection power are for our life.

b. Who were dead in trespasses and sins: Though Christians are now alive, they must never forget where they came from. They were dead in trespasses and sins.

i. There are many kinds of life: vegetable life, animal life, mental life, moral life, and spiritual life. A being might be alive in one sense but dead in another. To be spiritually dead does not mean that we are physically dead, socially dead, or psychologically dead. Yet it is a real death, a dead death nonetheless. "The most vital part of man's personality - the spirit - is dead to the most important factor in life - God." (Wood) "Not in a moral sense, nor a mental sense, but in a spiritual sense, poor humanity is dead, and so the word of God again and again most positively describes it." (Spurgeon)

ii. This touches on one of the most controversial areas in theology - in what manner, and to what extent, is a person dead before conversion? Must a person be converted before they can believe, or can there be a prior work of God to instill faith that is still short of conversion? Those who argue that man must be regenerated before he can believe like to say that a dead man cannot believe. This takes this particular description further than intended, to say that unredeemed man is exactly like a dead man, because a dead man also cannot sin.

iii. We err if we think that dead in trespasses and sins says everythingabout man's lost condition. It is an err because the Bible uses many different pictures to describe the state of the unsaved man, saying he is:

- Blind (2 Corinthians 4:3-4)
- A slave to sin (Romans 6:17)
- A lover of darkness (John 3:19-20)
- Sick (Mark 2:17)
- Lost (Luke 15)
- An alien, a stranger, a foreigner (Ephesians 2:12, 2:19)
- A child of wrath (Ephesians 2:3)
- Under the power of darkness (Colossians 1:13)
iv. Therefore, in some ways the unregenerate man is dead; in other ways he is not. Therefore, it is valid to appeal to all men to believe. We need not look for evidence of regeneration before we tell men to believe and be saved. As the Puritan John Trapp wrote, "Howbeit, the natural man, though he be theologically dead, yet is ethically alive, being to be wrought upon by arguments; hence Hosea 11:4, "I drew them by the cords of a man," that is, by reason and motives of love, befitting the nature of a man. So the Spirit and Word work upon us still as men by rational motives, setting before us life and good, death and evil."

v. "A rock which is in nobody's way may stand where it is. He that believes in Jesus is born again. These two things are equally true: there must be a work of the Spirit within, yet he that believeth in the Lord Jesus hath everlasting life." (Spurgeon)

c. In trespasses and sins: The idea behind the word trespasses is that we have crossed a line, challenging God's boundaries. The idea behind the wordsins is that we have missed a mark, the perfect standards of God.

i. Trespasses speaks of man as a rebel, sins speaks of man as a failure. "Before God we are both rebels and failures." (Stott)

2. (2-3) The life of death.

In which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.

a. In which you once walked: At one time we lived in trespasses and sins,according to the course of this world, which is orchestrated by Satan. Satan (the prince of the power of the air) is still very much active among those in rebellion against God - the sons of disobedience.

b. You once walked: The self that once walked is the old man, now crucified with Jesus at the time of conversion. The sin nature inherited from Adam influences the old man, but the world system and Satan do also.

i. Once walked means it should be different for those what are made alive by Jesus Christ. A dead man feels comfortable in his coffin; but if he were to be made alive again, he would instantly feel suffocated and uncomfortable. There would be a strong urge to escape the coffin and leave it behind. In the same way, when were spiritually dead we felt comfortable in trespasses and sins; but having come to new life we feel we must escape that coffin and leave it behind.

c. Who now works in the sons of disobedience: In sin we respond to Satan's "guidance." The same ancient Greek verb is used in Ephesians 2:2 for the work of Satan in unbelievers as is used in Ephesians 3:20 for the power of God that works in believers.

d. The prince of the power of the air: This unique title for Satan speaks of his authority (prince) and his realm (the air, a way of referring to Satan's "environment").

i. "The domain of the air, in fact, is another way of indicating the heavenly realm, which, according to Ephesians 6:12, is the abode of those principalities and powers, world-rulers of this darkness and spiritual forces of wickedness against which the people of Christ wage war." (Bruce)

ii. Satan is not the ultimate ruler, but he is a prince in the sense that "Evil men set him up for their sovereign, and are wholly at his beck and obedience." (Trapp)

e. We all once conducted ourselves in the lusts of our flesh: We once we among the sons of disobedience, proven by our conduct. We embraced the lusts of the flesh, which are primarily perversions of the legitimate desires of human nature.

i. "The converts are to be reminded what they have been delivered from, as well as what they have been lifted into. They must be led to look down again into the pit, into the grave, from which grace called them out and set them free." (Moule)

f. And were by nature children of wrath: Because of our surrender to the old man, the world, and the devil, we were by nature children of wrath. We rightfully deserved God's wrath, and deserved it because of who we are by our heritage.

i. The Bible knows nothing of the idea that all men are "children of God," except in the sense that He is our common creator (Acts 17:28). Here Paul says that there is a "family" of wrath that has its children, and Jesus called the Pharisees "a family of snakes" (Matthew 3:7, 12:34, and 23:33) and said that their father was the Devil (John 8:44).

ii. We must take seriously the idea that the children of wrath rightlydeserve God's wrath. They are not "victims" at all. Instead, they are just targets of God's justice.

B. The process of personal reconciliation to God.

1. (4) God's motive in reconciliation.

But God, who is rich in mercy, because of His great love with which He loved us,

a. But God … because of His great love: With but and because, Paul explains God's reason behind reconciling man to Himself, and these reasons are found totally in God. The reasons are His rich mercy and His great love, which He focuses on us.

i. "As they were corrupt in their nature, and sinful in their practice, they could possess no merit, nor have any claim upon God; and it required muchmercy to remove so much misery, and to pardon such transgressions." (Clarke)

b. With which He loved us: We might imagine a God of rich mercy and great love who did not focus that mercy and love upon us. But behind the good news of God's salvation offered in Jesus is the fact that this mercy and love isextended to us.

c. His great love with which He loved us: Some warp the idea of God's great mercy and love into something that justifies our pride. Some imagine that God loves us because we are so lovable. Instead, God's love is so great that it extends even to the unlovely - to the children of wrath mentioned in the previous verse.

i. Every reason for God's mercy and love is found in Him. We give Him noreason to love us, yet in the greatness of His love, He loves us with that great love anyway.

ii. Therefore, we must stop trying to make ourselves lovable to God, and simply receive His great love while recognizing that we are unworthy of it. This is the grace secret of the Christian life.

2. (5-7) The past, present and future of God's work of individual reconciliation.

Even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus, that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.

a. When we were dead: This is when God started loving us. He did not wait until we were lovable. He loved us even when we were dead in trespasses, providing nothing lovable to Him.

i. This is the requirement for being saved. You must first be dead, dead to every attempt to justify yourself before God. He who hears My word and believes in Him who sent Me … has passed from death into life (John 5:24).

b. Made alive together with Christ: This is what God did to those dead in sin. He shared in our death that we could share in His resurrection life. The old man is crucified and we are new creations in Jesus with the old things passing away and all things becoming new.

i. By grace you have been saved: Paul is compelled to add here that this is the work of God's grace, in no way involving man's merit. Our salvation - our rescue - from spiritual death is God's work done for the undeserving.

c. Sit together in the heavenly places in Christ Jesus: This is the present position of the Christian. We have a new place for living, a new arena of existence - we are not those who dwell on the earth (as Revelation often calls them), but our citizenship is in heaven (Philippians 3:20).

i. We don't sit in the heavenly places with Christ Jesus, or at least not yet. Instead, we sit in the heavenly places in Christ Jesus. Since our life and identity is in Christ, as He sits in heavenly places, so do we.

ii. "And now we sit in heavenly places - we have a right to the kingdom of God, anticipate this glory, and are indescribably happy in the possession of this salvation, and in our fellowship with Christ Jesus." (Clarke)

d. In the ages to come He might show the exceeding riches of His grace: In the future, God will continue to show the exceeding riches of His grace to us. God will never stop dealing with us on the basis of grace, and will forever continue to unfold its riches to us through eternity.

i. He might show: "The original implies, that the exhibition is for His own purpose, for his own glory." (Alford) This work in us reflects infinitely more on the glory of God than on our own glory, and God will use His work in the Church to display His glory throughout the ages.

ii. "From this verse it is clear that Paul fully expected the gospel of the grace of God to be preached in the ages to come. He had no notion of a temporary gospel to develop into a better, but he was assured that the same gospel would be preached to the end of the dispensation. Nor this alone; for as I take it, he looked to the perpetuity of the gospel, not only through the ages which have already elapsed since the first advent of our blessed Lord, but throughout the ages after he shall have come a second time. Eternity itself will not improve upon the gospel." (Spurgeon)

iii. "When all the saints shall be gathered home they shall still talk and speak of the wonders of Jehovah's love in Christ Jesus, and in the golden streets they shall stand up and tell what the Lord has done for them to listening crowds of angels, and principalities, and powers." (Spurgeon)

iv. The riches of His grace: "So is it with the grace of God: he has as much grace as you want, and he has a great deal more than that. The Lord has as much grace as a whole universe will require, but he has vastly more. He overflows: all the demands that can ever be made on the grace of' God will never impoverish him, or even diminish his store of mercy; there will remain an incalculably precious mine of mercy as fall as when he first began to bless the sons of men." (Spurgeon)

v. One way to see the greatness of the grace of God is to see how He begsman to receive it. When we offer a gift to someone and they refuse it, we are likely to allow them to refuse and leave them alone. God does not do this with us; even when we refuse His mercy He reaches into His storehouse of grace and persists with us, begging us to receive the free gift.

3. (8-10) A summing up of God's work of individual reconciliation.

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.

a. For by grace you have been saved: Paul cannot speak of this glorious work God does without reminding us that it is a gift of grace, given to the undeserving. We are not even saved by our faith (though faith itself is not a work), but bygrace through faith.

i. We can think of water flowing through a hose. The water is the important part, but it is communicated through the hose. The hose does not quench your thirst; the water does. But the hose brings water to the place you can benefit from it.

ii. "The precise form of words here stresses two things. As consistently emphasized by Paul, it is entirely of His grace, His free, undeserved favour to mankind. Then also this salvation is presented as an accomplished fact." (Foulkes)

b. And that not of yourselves, it is the gift of God: The work of salvation is God's gift. Paul's grammar here indicates that the words apply to the gift ofsalvation mentioned in Ephesians 2:4-8, and not directly to the faith mentioned in this verse.

i. Clarke emphatically states that the original Greek is clear in noting that when it says it is the gift of God, the it referred to is salvation, not faith.The great Greek scholar Dean Alford also clearly pointed out that the this not of yourselves referred to salvation, not to faith in this passage.

ii. Yet, even our faith is a gift of God. We cannot believe in Jesus unless God does a prior work in us, for we are blinded by our own deadness and by the god of this age (2 Corinthians 4:4).

iii. "But it may be asked: Is not faith the gift of God? Yes, as to the grace by which it is produced; but the grace or power to believe, and the act of believing, are two different things. Without the grace or power to believe no man ever did or can believe; but with that power the act of faith is a man's own. God never believes for any man, no more than he repents for him; the penitent, through this grace enabling him, believes for himself." (Clarke)

iv. This shows us the essential place of prayer in evangelism. Since God initiates salvation, we should begin our evangelism with asking God to do the initiating, and granting the ability to believe to those we want to see saved.

c. Not of works, lest anyone should boast: God did it not of works simply so that no one could boast. If salvation was the accomplishment of man in any way, we could boast about it. But under God's plan of salvation, God alone receives the glory.

i. "I thought Napoleon did a good thing, when, on the day of his coronation, he took his crown, and put it on his own head. Why should he not take the symbol that was his due? And if you get to heaven, one half by grace and one half by works, you will say, 'Atonement profited me a little, but integrity profited me much more.'" (Spurgeon)

d. For we are His workmanship: God saves us not merely to save us from the wrath we rightly deserve, but also to make something beautiful of us. We are His workmanship, which translates the ancient Greek word poiema. The idea is that we are His beautiful poem. The Jerusalem Bible translates workmanship as "work of art."

i. God's love is a transforming love. It meets us right where we are at, but when we receive this love it always takes us where we should be going. The love of God that saves my soul will also change my life.

ii. We are His workmanship, His creation - something new He has made of us in Jesus Christ. "The spiritual life cannot come to us by development from our old nature. I have heard a great deal about evolution and development, but I am afraid that if any one of us were to be developed to our utmost, apart from the grace of God, we should come out worse than before the development began." (Spurgeon)

iii. "Our new life is as truly created out of nothing as were the first heavens, and the first earth. This ought to be particularly noticed, for there are some who think that the grace of God improves the old nature into the new. It does nothing of the sort." (Spurgeon)

e. Created in Christ Jesus for good works: That beautiful thing God is making of us is active in good works. These are just as much a part of God's predestined plan as anything else is. These good works are valid evidence that someone is walking as one of God's chosen.

i. "Works play no part at all in securing salvation. But afterwards Christians will prove their faith by their works. Here Paul shows himself at one with James." (Wood)

C. The reconciliation of Jews and Gentiles in Jesus.

1. (11-12) The need for the reconciliation of Gentile and Jew.

Therefore remember that you, once Gentiles in the flesh; who are called Uncircumcision by what is called the Circumcision made in the flesh by hands; that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world.

a. You, once Gentiles in the flesh: God's work of reconciliation is not only between God and the individual, though it must begin there. It is also between groups of people that are at odds, such as Jews and Gentiles were in the days of Paul.

b. Who are called Uncircumcision by what is called the Circumcision: Gentiles were in a desperate place, being aliens, strangers, having no hopeand being without God. This shows that they were not only spiritually dead, but they also did not have the access to God that the Jews enjoyed.

i. Before coming to Jesus, Gentiles were "Christless, stateless, friendless, hopeless and Godless." (Stott quoting Hendriksen)

ii. Having no hope: "The absence of hope in the face of death is amply attested in the literature and epigraphy of the Gaeco-Roman world of that day." (Bruce)

iii. Without God in the world: Some people believe in God, but they believe He lives in heaven and has nothing to do with this world. In that way, a person can still believe in God and be without God in the world.

c. Without Christ: These are terrible words, and the implications of them sum of the woeful condition of the lost man or woman. To be without Christ means to be:

- Without spiritual blessings
- Without light
- Without peace
- Without rest
- Without safety
- Without hope
- Without a Prophet, Priest, or King
i. "Without Christ! If this be the description of some of you, we need not talk to you about the fires of hell; let this be enough to startle you, that you are in such a desperate state as to be without Christ. Oh! What terrible evils lie clustering thick within these two words!" (Spurgeon)

d. Aliens from the commonwealth of Israel: This likely includes separated Jews as well as Gentiles. "For there were also Israelites who were outside the commonwealth, not only as foreigners but as lax Jews, and lost their part in the covenants, not as foreigners, but as unworthy." (Alford)

2. (13) Gentiles brought near to God.

But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

a. But now in Christ Jesus: Those Gentiles who are now in Christ Jesus are no longer far off. They are made near to the things of God, and the blood of Christ accomplishes this, by His sacrificial death.

i. This coming near happens only by the blood of Christ. Gentiles who are not in Christ Jesus are just as far off as they ever were. This reconciliation only happens in Jesus.

ii. It is important the Paul connects the ideas of the great love of Jesus and His sacrificial death. Many people think that preaching Christ crucified is all about a bloody, gory Jesus. But the point of Christ crucified is not gore, but love. Preaching Christ crucified means we preach Jesus full of love - sacrificial, giving, saving love.

b. By the blood of Christ: Many people suggest different ways to come near to God. Some think you can come by keeping the law, or by belonging to a group (such as Israel or even the church). But the only way to be brought near to God is by the blood of Christ. What Jesus did on the cross, suffering as a guilty sinner in the place of guilty sinners, brings us near to God.

3. (14-16) Jew and Gentile brought together in the Church.

For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new manfrom the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.

a. For He Himself is our peace: Jesus Himself is our peace; He hasn't simplymade peace between God and man and Jew and Gentile; He is our peace.

b. Who has made both one, and has broken down the middle wall of separation: The work of Jesus on the cross is the common ground of salvation for both Jew and Gentile. Therefore there is no longer any dividing wall between Jew and Gentile. Jesus broke that wall down.

i. In the temple, in between the court of the Gentiles and the court of the women, there was a physical barrier, an actual wall of separation between Jew and Gentile.

ii. Paul was, at the time of this writing, under house arrest in Rome, awaiting trial because he was falsely accused by the Jews of taking a Gentile into the temple past the literal wall of separation dividing Jew and Gentile. Paul makes it clear that in Jesus, the wall is gone.

iii. The wall of separation is gone because the common Lordship is greater than any previous division. If the Lordship of Jesus Christ is not greater than any difference you have with others - be it political, racial, economic, language, geography or whatever, then you have not fully understood what it means to be under the Lordship of Jesus.

c. Having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances: The source of contention between Jew and Gentile was the fact that the Gentiles did not keep the law. But since Jesus fulfilled the law on our behalf, and since He bore the penalty for our failure to keep the law, we are reconciled through His work on the cross - putting to death the source of contention.

i. "The enmity of which the apostle speaks was reciprocal among the Jewsand Gentiles. The former detested the Gentiles, and could hardly allow them the denomination of men; the latter had the Jews in the most sovereign contempt, because of the peculiarity of their religious rites and ceremonies, which were different from those of all the other nations of the earth." (Clarke)

ii. "And the separation was intensified and emphasized by those institutions which were, in part, designed to isolate Israel from the world, until the fit time for the wider blessing. And He 'annulled' them by fulfilling them, in His sacrificial work; thus at once reconciling man to God and man to man." (Moule)

iii. The law as a source of righteousness is no longer an issue. That source of enmity between Jew and Gentile is dead.

d. That He might reconcile them both to God in one body through the cross : Gentiles and Jews are brought together into one body, the Church, where our unity in Jesus is far greater than our previous differences.

i. So as to create in Himself one new man from the two: Early Christians called themselves a "third race" or a "new race." Early Christians recognized that they were not Jews, not Gentiles, but one new man embracing all who are in Jesus.

ii. "As Chrysostom explained, it is not that Christ has brought one up to the level of the other, but that he has produced a greater: 'as if one should melt down one statue of silver and another of lead, and the two together should come out gold.'" (Wood)

e. Through the cross: We see the emphasis Paul places on the work of Jesus on the cross. He repeats the idea several times: made near by the blood … having abolished in His flesh the enmity … in one body through the cross. This unity did just happen, it was the hard-fought accomplishment of Jesus.

i. This means that Jesus' prayer in John 17 (that they all may be one) wasn't "just" a prayer. It was a prayer Jesus prayed knowing that His work of the cross would accomplish and a prayer He was willing to pray knowing Hisagony would be used to answer.

ii. This bringing together of Jew and Gentile in Jesus is a partial fulfillment of God's eternal purpose as stated in Ephesians 1:10: that … He might gather together in one all things in Christ. God uses the bringing together Jew and Gentile into the Church as a preview of His ultimate work of summing up all things into Jesus Christ. Since He can do this, He can also do that.

4. (17-18) How Jews and Gentiles are brought together.

And He came and preached peace to you who were afar off and to those who were near. For through Him we both have access by one Spirit to the Father.

a. He came and preached peace to you who were afar off and to those who were near: As they respond to the same gospel, the same peace that ispreached to those afar off (Gentiles) and those near (Jews).

b. Through Him we both have access by one Spirit to the Father: They enjoy the same access to God, access that comes by one Spirit to the Father. Not only are Jews and Gentiles saved by the same gospel, but they also have the same essential walk with God and access to Him. One group does not have a greater access than the other does.

i. "Access is probably the best translation of prosagoge, though it could be 'introduction.' In oriental courts there was a prosagoges who brought a person into the presence of the king." (Foulkes)

ii. When conflict arises among Christian groups of different backgrounds, you can be sure that they forget that they were saved by the same gospel and that they have the same access to God. One or both groups usually feel they have superior access to God.

iii. "This text is a plain proof of the holy Trinity. Jews and Gentiles are to be presented unto God the FATHER; the SPIRIT of God works in their hearts, and prepares them for this presentation; and JESUS CHRIST himselfintroduces them." (Clarke)

5. (19-22) A picture of God's work of reconciliation, both individual and among groups.

Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone, in whom the whole building, being joined together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit.

a. You are no longer strangers and foreigners: Paul refers to Christians of Gentile background. They should not regard themselves as "second-class citizens" in God's kingdom in any regard. They are not only full citizens, but also full and equal members of God's household.

b. Built on the foundation of the apostles and prophets: Because we are one body and have the same access to God, it also follows that we are all built upon a common foundation. That foundation is the original apostles and prophets, and their enduring revelation, recorded in the New Testament. May no one ever lay any other foundation.

i. Though Chrysostom, Jerome, Calvin and others saw the prophetsmentioned as Old Testament prophets, it is better to see them as New Testament prophets, perhaps New Testament authors who were not strictly members of the core apostolic group.

ii. "Those who ranked next to the Apostles in the government of the church … They were not in every case distinct from the Apostles: the apostleship probably always including the gift of prophecy: so that all the Apostles themselves might likewise have been prophets." (Alford)

iii. In this sense of laying a foundation of supremely authoritative revelation for all God's people, there are no more apostles or prophets today. The foundation is already set. In a lesser sense there may be apostles and prophets today, but not in the sense Paul means here.

c. Jesus Christ Himself being the chief corner stone: This corner stone"literally means at the tip of the angle. It refers to the capstone or binding stone that holds the whole structure together … often the royal name was inscribed on it. In the East it was considered to be even more important than the foundation." (Wood)

i. Salmond on corner stone: "It denotes the stone placed at the extreme corner, so as to bind the other stones in the building together - the most important stone in the structure, the one on which its stability depended."

ii. "That structure and cohesion may have for its scaffolding the sacred order of the Church in her visible aspect. But the cement is not of these things; it is wholly divine; it is the Spirit, possessing each saint for God, and binding them all together by articulating them all to their Head." (Moule)

d. In whom the whole building, being joined together, grows into a holy temple in the Lord: As we keep to our common foundation, the whole buildingof God's people grows together in a beautiful way, as a holy temple where God dwells in beauty and glory.

i. This tells us that the Church is a building, perfectly designed by the Great Architect. It is not a haphazard pile of stones, randomly dumped in a field. God arranges the Church for His own glory and purposes.

ii. This tells us that the Church is a dwelling place, a place where God lives. It is never to be an empty house that is virtually a museum, with no oneliving inside. The Church is to be both the living place of God and His people.

iii. This tells us that the Church is a temple, holy and set apart to God. We serve there as priests, offering the spiritual sacrifices of our lips and hearts, our praises to God (Hebrews 13:15).

e. You also are being built together for a dwelling place of God in the Spirit: When Solomon's temple was built, the stones were prepared at a place far from the temple building site. They said that you couldn't hear the sound of a hammer or axe or other iron tools at the site (1 Kings 6:7). In the same way, God prepares us first, and then He fits us into His building.

i. "The Father makes choice of this house, the Son purchaseth it, the Holy Ghost taketh possession of it." (Trapp)

ii. "And the everlasting FATHER will perfectly reveal Himself, to all the watchers of all the regions of the eternal world, not anyhow but thus - in His glorified Church, in the Race, the Nature, once wrecked and ruined, but rebuilt into this splendour by His grace." (Moule)

iii. Adam Clarke explained how God's work in the Church gave glory to the wisdom, power, and love of God. See all this, we should praise God for His glorious Church.

- There is nothing as noble as the Church, seeing that it is the temple of God.
- There is nothing so worthy of reverence, seeing God that dwells in it.
- There is nothing so ancient, since the patriarchs and prophets worked to building it.
- There is nothing so solid, since Jesus Christ is the foundation of it.
- There is nothing so high, since it reaches as high as to the heavenly places in Christ Jesus.
- There is nothing so perfect and well proportioned, since the Holy Spirit is the architect.
- There is nothing more beautiful, because it is adorned with building stones of every age, every place, every people; from the highest kings to the lowest peasants; with the most brilliant scientists and the simplest believers.
- There is nothing more spacious, since it is spread over the whole earth, and takes in all who have washed their robes, and made them white in the blood of the Lamb.
- There is nothing so Divine, since it is a living building, animated andinhabited by the Holy Spirit.

 

Ephesians 3

THE REVEALING OF GOD'S MYSTERY
A. God's mystery and man's place in it revealed.

1. (1-5) Preface to the revelation of the mystery.

For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles; if indeed you have heard of the dispensation of the grace of God which was given to me for you, how that by revelation He made known to me the mystery (as I have briefly written already, by which, when you read, you may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets:

a. I, Paul, the prisoner of Christ Jesus for you Gentiles: During his Roman imprisonment Paul was under house arrest. In the day he was free to move around the house with the supervision of soldiers, but every night he was chained to a soldier to make sure he did not escape before his trial before Caesar. But he saw himself as the prisoner of Jesus Christ. He knew that Jesus was the Lord of his life, not the Roman government, so if he was a prisoner, he was Jesus' prisoner.

i. In the same way, we don't work for a boss; we work for Jesus. We aren't parents for children; we are parents for Jesus. The same principle applies to any area of life.

b. For you Gentiles: The entire reason he was under arrest, awaiting trial was because of his missionary efforts on behalf of the Gentiles.

i. Paul suffered for the very truth he would explain to the Ephesians, and this did not make him back down one bit.

ii. The last thing Paul wanted was people to feel sorry for him because he was imprisoned. He wanted his readers to realize that it is a benefit for them that he was a prisoner.

c. If indeed you have heard: This suggests Paul knew his particular calling to the Gentile world was well known among Gentile Christians.

d. You have heard of the dispensation of the grace of God which was given to me for you: The word dispensation speaks of the "implemented strategy" of God's plan in the church. "Here as in Ephesians 1:9, however, it is to be interpreted rather as the implementation of a strategy." (Wood)

i. "By the dispensation of the grace of God we may understand, either theapostolic office and gifts granted to St. Paul, for the purpose of preaching the Gospel among the Gentiles … or the knowledge which God gave him of that gracious and Divine plan which he had formed for the conversion of the Gentiles." (Clarke)

e. How that by revelation: Paul wanted them to know, "I'm not making this up. This isn't my invention. God gave me the revelation and I am only His messenger of this truth." It cost Paul a lot to hold on to this mystery, so he probably would not have made it up himself.

i. It is indeed amazing that God would take a Hebrew of the Hebrews, a Pharisee, and a persecutor of the church to be the main minister of the mystery, the mystery of the work of the gospel in bringing Jew and Gentile together into one new body.

f. He made known to me the mystery: The principle Paul will describe is amystery, yet it is known. However, it would never be known if God did not make it known.

i. "In English a 'mystery' is something dark, obscure, secret, puzzling. What is 'mysterious' is inexplicable, even incomprehensible. The Greek wordmysterion is different, however. Although still a 'secret', it is no longer closely guarded but open … More simply, mysterion is a truth hitherto hidden from human knowledge or understanding but now disclosed by the revelation of God." (Stott)

g. He made known to me the mystery: Paul did not hesitate to claim that the mystery he will reveal was given to him by revelation. But it was not given toonly him by revelation. It was also given specifically to Peter by revelation (Acts 11:1-18), and it is consistent with prophecy in the Old Testament (such asIsaiah 49:6) and the specific words of Jesus (Acts 1:8).

i. However, it seems that God used Paul to declare specifically how Jews and Gentiles would be joined together in one Body of Christ. This was something hinted at through others, but only specifically detailed through Paul's revelation. Paul trusted that his readers would understand what God revealed to him.

h. Was not made known to the sons of men, as it now has been revealed: The nature of the union of Jews and Gentiles into this new body is the aspect that was not made known. In the Old Testament, the salvation of Gentiles in the Messiah is prophesied, the coming together of Jew and Gentile into the Church is never spoken of.

2. (6-7) The mystery described.

That the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel, of which I became a minister according to the gift of the grace of God given to me by the effective working of His power.

a. That the Gentiles should be fellow heirs of the same body: This describes the mystery itself - that believing Jews and believing Gentiles are joined together into one Body of Christ, into one Church, and no longer separated before God as such.

b. Partakers of His promise in Christ: The truth of this mystery means that Gentiles are now full partakers of His promise. This was a privilege no longer reserved only for the believing Jewish person.

c. Through the gospel: This could only happen through the gospel, where all men have an equal standing in Jesus. This is the same gospel Paul is a servant of, because of the gift of grace given to him by the working of God's power.

i. Paul says he is a minister, but that is a title of service, not exaltation. In classical literature of ancient Greece, the minister (diakonos) "is a table waiter who is always at the bidding of his customers." (Wood)

3. (8-9) Paul's presentation of the mystery.

To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ;

a. To me, who am less than the least of all the saints: Paul marveled at thegrace given to him, by which he was called to preach the gospel that makes the mystery a reality. When we consider Paul's personal history, we see that his calling really was all of grace.

i. "But while Paul was thus thankful for his office, his success in it greatly humbled him. The fuller a vessel becomes the deeper it sinks in the water. A plenitude of grace is a cure for pride." (Spurgeon)

ii. "Preachers ought to grow in grace, for their very calling places them at a great advantage, since they are bound to search the Scriptures, and to be much in prayer. It is a choice mercy to be permitted to preach the gospel. I wish some of you would be ambitious of it, for earnest preachers are wanted." (Spurgeon)

b. That I should preach: The ancient Greek word translated "preach" literally means "to announce good news." Paul's preaching was simply the announcement of the good news of what God has done in Jesus.

c. The unsearchable riches of Christ: They mystery is like great riches for the Gentiles. They can now come before God in a standing they could only dream of before.

i. Paul tried to figure out the greatness of God's grace, and started tracking it out as one might track out the shore of a lake. But he soon discovered that it wasn't a lake at all, but an ocean, an immeasurable sea. God's riches are unsearchable; we will never know them completely.

ii. Unsearchable riches also tells us this is something good. "The doctrines of the gospel are a golden throne upon which Jesus sits, as king-not a hard, cold stone rolled at the door of the sepulcher in which Christ is hidden." (Spurgeon)

iii. "I am bold to tell you that my Master's riches of grace are so unsearchable, that he delights to forgive and forget enormous sin; the bigger the sin the more glory to his grace. If you are over head and ears in debt, he is rich enough to discharge your liabilities. If you are at the very gates of hell, he is able to pluck you from the jaws of destruction." (Spurgeon)

d. To make all see what is the fellowship of the mystery: Having been entrusted with such riches, Paul's passion was to make this gospel known to all people. He wants everybody to see and share in the fellowship of this mystery - which is a mystery precisely because it was unknown and unknowable until God revealed it.

e. Fellowship of the mystery: We should carefully consider what this phrase means. It demonstrates that these are not only facts to know but also a life to live, united in Jesus with other believers, without any separation such as existed between Jew and Gentile.

f. Which from the beginning of the ages has been hidden in God: This great truth - the fellowship of the mystery - was hidden before it was revealed after the finished work of Jesus on the cross. This reinforces the idea that there is genuinely something new in the New Covenant, and that it is wrong to consider Israel simply the Old Testament Church and the Church the New Testament Israel.

i. "This statement settles the question once for all concerning the existence of the church, the body of Christ, in and during the Old Testament dispensations. Yet it is one of the most widespread views that the church existed from the beginning of creation and the words of promise contained in the Old Testament prophetic Word are the promises of the church, and its glorious future on the earth, in reigning over the nations." (Gaebelein)

3. (10-12) The purpose of the mystery.

To the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, according to the eternal purpose which He accomplished in Christ Jesus our Lord, in whom we have boldness and access with confidence through faith in Him.

a. That now the manifold wisdom of God might be made known: God is a Being of infinite wisdom and glory, and He wants His creatures to know His great and manifold wisdom. One purpose in His great plan of the ages is to reveal this wisdom.

i. Understanding the character of God, we can say that this is not for aselfish or self-glorying motive, in the way we think of the proud man showing his brains and accomplishments to everyone. God does this for the glory of His creatures, because the glory of the creature is directly connected to the glory of the Creator.

ii. This wisdom is manifold. The ancient Greek word polupoikilos, has the ideas of intricacy, complexity, and great beauty. "That hath abundance of curious variety in it, such as is seen in the best pictures or textures." (Trapp)

iii. It also must be made known. Dean Alford points out that the wordsmight be made known are emphatic, strongly contrasting the idea ofhidden in Ephesians 3:9.

b. Might be made known by the church to the principalities and powers: This explains how God will reveal His wisdom, and to whom He reveals it. He will reveal it by His work in the church, and He will reveal it to angelic beings (principalities and powers).

i. Of course, God also wants to reveal this wisdom to the church. But in the big picture, God doesn't use the angels to reveal His wisdom to the saints, but He does use the saints to reveal His wisdom to the angelic beings, both faithful and fallen angels. This reminds us that we are called for something far greater than our own individual salvation and sanctification. We are called to be the means by which God teaches the universe a lesson, and a beautiful lesson.

ii. We are surrounded by invisible spiritual beings, and they intently look upon us. Here, Paul draws back the invisible curtain that hides these beings just as Elisha prayed at Dothan, LORD, I pray, open his eyes that he may see. (2 Kings 6:17) These angelic beings see us perfectly and know us far better than we know them.

iii. "What then have they to learn from us? Ah, they have to learn something which makes them watch us with wonder and with awe. They see in us indeed all our weakness, and all our sin. But they see a nature which, wrecked by itself, was yet made in the image of their God and ours. And they see this God at work upon that wreck to produce results not only wonderful in themselves but doubly wonderful because of the conditions." (Moule)

iv. "In his immortality, never touched by one drop of our cold river, it is instructive to him beyond all our thought to see his God triumphing over pain and death in some sufferer in the fire of martyrdom, or in the torture of cancer, or in the shipwreck, or just in the silent awe of any form of our departure from the body … They see these fallen and mortal beings, this Community of the lost and saved, not only bearing and doing for God here on earth, but spiritually present with Him in the Holy of Holies above." (Moule)

v. Sometimes Christians get the crazy idea that God saved them and works in their life because they are somehow such great people. The angels see right through this. We might believe that it is because of us; the angels know better. We may think our lives are small and insignificant; the angels know better. We may doubt our high standing, seating in heavenly places; the angels see this spiritual reality with eyes wide open.

vi. "It is as if a great drama is being enacted. History is the theatre, the world is the stage, and the church members in every land are the actors. God himself has written the play, and he directs and produces it. Act by act, scene by scene, the story continues to unfold. But who are the audience? They are the cosmic intelligences, the principalities and powers in the heavenly places." (Stott)

vii. "The Angels are instructed in God's wisdom … by the fact of the great spiritual body, constituted in Christ, which the contemplate, and which is to them the theatre of the glory of God." (Alford) "The history of the Christian church becomes a graduate school for angels." (Stott, quoting Mackay)

c. To the principalities and powers in the heavenly places: This means that angelic beings are interested and instructed by the lives of Christians. This is why the conduct of the church is so important: because angelic and demonic beings are looking on, and God's intent is to teach them through us. Several passages refer to this:

- For this reason the woman ought to have a symbol of authority on her head, because of the angels. (1 Corinthians 11:10)

- The things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven; things which angels desire to look into. (1 Peter 1:12)

- I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality.(1 Timothy 5:21)

i. We should take this responsibility seriously, for angels are given the responsibility to carry souls to heaven at death (Luke 16:22) and are the reapers of the final harvest (Matthew 13:39-43).

ii. "And, lastly, what think some of you, would angels say of your walk and conversation? Well, I suppose you don't care much about them, and yet you should. For who but angels will be the reapers at the last, and who but they shall be the convoy to our spirits across the last dark stream? Who but they shall carry our spirit like that of Lazarus into the Father's bosom? Surely we should not despise them." (Spurgeon)

iii. "O be not, ye converts, ignorant of the word of God; be not oblivious of the operations of God in your own souls! The angels desire to look into these things. Do you look into them?" (Spurgeon)

iv. A popular interpretation today sees the principalities and powers as modern political states and economic structures. The idea is that the church primarily is a witness to them, and should redeem governments and social structures through its witness. But Paul specifically wrote that theseprincipalities and powers are in the heavenly places, not in earthly places.

d. According to the eternal purpose which He accomplished: The mystery reveals and furthers God's eternal purpose in Jesus, previously described inEphesians 1:10 - that in the fullness of the times, God will gather together (essentially, to sum up or resolve) all things in Jesus.

i. The mystery of the unified Body of Christ is according to that purpose. It is a preview of what Jesus will ultimately do in the fulfillment of summing up all things in Himself.

ii. "The church thus appears to be God's pilot scheme for the reconciled universe of the future, the mystery of God's will to be administered in the fullness of the times when the things in heaven and the things on earth are brought together in Christ." (Bruce)

e. Which He accomplished: There is a sense in which Paul can say that this eternal purpose is already accomplished. Its fulfillment is a certainty (as shown by the initial work of bringing Jew and Gentile together in Jesus), so he can speak of it as already finished.

f. Through faith in Him: The fact of this unity is shown by the truth that we (Jew and Gentile collectively) have the identical boldness, access and confidencebefore God - because it has nothing to do with national or ethnic identity, only with faith in Him (Jesus).

i. The word for boldness has the idea of "freedom of speech." We have the freedom to express ourselves before God, without fear or shame. "The Greek word 'parresia' translated by 'boldness' means really 'free speech' - that is, the speaking of all. It is the blessed privilege of prayer." (Gaebelein)

ii. Divisions in the church have not always been between Jew and Gentile. The Reformers spoke out against the division between "clergy" and "laity" and the teaching of the priesthood of all believers insisted that all had the same access to God.

4. (13) Paul's current personal participation in the mystery.

Therefore I ask that you do not lose heart at my tribulations for you, which is your glory.

a. Therefore I ask that you do not lose heart: Though under arrest for the sake of the gospel, Paul asks his readers to not lose heart. Paul didn't want them to be discouraged for his sake, because Paul was still being used in the service of God's eternal plan.

b. My tribulations for you: Paul wrote the Letter to the Ephesians from prison, and it is useful to remember why Paul was in prison. He lived his whole life with the passion to bring salvation to his own people, the Jews (Romans 9:1-3). On a strategic visit to Jerusalem he had the opportunity to preach to a vast crowd on or near the temple mount (Acts 21:39-22:22), but the opportunity ended in disaster because the Jewish crowd could not stand the idea of the good news of the Messiah being extended to the Gentiles (Acts 22:21-22). The ensuing riot put Paul in a legal dilemma, from which he used his right as a Roman citizen and appealed to Caesar. Now Paul was imprisoned in Rome, waiting for his trial before Caesar - and there because he knew God wanted Gentiles to share in the good news of the Messiah, and he wasn't afraid to preach that truth.

c. Which is your glory: Paul was being used, and probably in a greater way than he ever imagined. This Roman imprisonment produced the letters of Ephesians, Colossians, Philippians and Philemon. They all certainly have a place in God's eternal plan.

i. In the same manner, each of us has a place in the service of God's eternal plan. Knowing this and working towards it is a great guard against losing heart in the midst of tribulation.

B. Paul prays in light of the mystery.

1. (14-15) Introduction to the prayer.

For this reason I bow my knees to the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named,

a. For this reason: The basis of Paul's prayer was his knowledge of God's purpose. This means he confidently prayed according to God's will. We can't pray effectively if we do not have insight into God's purpose and will.

b. I bow my knees: Paul prayed in the posture of bowing his knees. This position of utmost humility was in contrast to the more normal posture of prayer in that culture, to pray standing with hands raised up.

i. The humility comes when he considers God's great eternal plan, his place in that plan, and how God's work is unstoppable even when Paul is imprisoned.

ii. Solomon prayed on his knees (1 Kings 8:54). Ezra prayed on his knees (Ezra 9:5). The Psalmist called us to kneel (Psalm 95:6). Daniel prayed on his knees (Daniel 6:10). People came to Jesus kneeling (Matthew 17:14,Matthew 20:20, and Mark 1:40). Stephen prayed on his knees (Acts 7:60). Peter prayed on his knees (Acts 9:40). Paul prayed on his knees (Acts 20:36), and other early Christians prayed on their knees (Acts 21:5). Most importantly, Jesus prayed on His knees (Luke 22:41). The Bible has enough prayer not on the knees to show us that it isn't required, but it also has enough prayer on the knees to show us that it is good.

iii. Adam Clarke saw a connection between Solomon's kneeling prayer at the dedication of the temple and Paul's kneeling prayer here. "Many parts of this prayer bear a strict resemblance to that offered by Solomon when dedicating the temple … The apostle was now dedicating the Christian Church."

c. To the Father of our Lord Jesus Christ: Paul directed his prayer to theFather, who is presented as the "planner" among the members of the Trinity. Prayer is usually directed to the Father, through the Son, by the empowering and direction of the Holy Spirit.

d. From whom the whole family in heaven and earth is named: In remembering that all God's family is called after His name, Paul showed that his mind was rather taken with this idea of the essential unity of the Body of Christ. God is Father of both Jew and Gentile.

i. Charles Spurgeon preached a touching sermon titled, Saints in Heaven and Earth One Family. In it he developed the idea that we are one with our brothers and sisters in heaven, and how this enriches our hope of heaven.

ii. Some commentators think Paul refers to heavenly families in the sense of families of angels. "May not the holy Angels be bound up in spiritual families, though they marry not nor are given in marriage?" (Alford)

2. (16-19) Paul prays again for the Ephesians.

That He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height; to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God.

a. To be strengthened with might through His Spirit in the inner man: Paul asked that they would be strengthened with might, and that the strength would be according to the riches of His glory (a most generous measure). He also prayed that the strength would come through the Holy Spirit and that it would be put into their inner man.

i. There is an inner man just as real as our physical body. We all understand the importance of strength in our physical body, but many are exceedingly weak in the inner man.

ii. According to the riches of His glory: "It would be a disgrace to a kingor a nobleman to give no more than a tradesman or a peasant. God acts up to the dignity of his infinite perfections; he gives according to the riches of his glory." (Clarke)

b. That Christ may dwell in your hearts through faith: Paul asked that Jesus would live in these believers, even as Jesus promised in John 14:23: If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.

i. Two ancient Greek words convey the idea "to live in." One has the idea of living in a place as a stranger, and the other has the idea of settling down in a place to make it your permanent home. Dwell uses the ancient Greek word for a permanent home. Jesus wants to settle down in your heart, not just visit as a stranger.

ii. "Coming to them in a sense, in a respect, so deep and great, as to constitute a practically new arrival, and remaining where He so arrives not as a Guest, precariously detained, but as a Master resident in His proper home." (Moule)

iii. The glory of the indwelling Jesus is something for us to know, and to know by faith. It is there for us, but must be taken hold of through faith. "You have your Bible, and you have your knees; use them." (Carr John Glynn, godfather to H. C. G. Moule)

iv. Why do we need spiritual strength to let Christ dwell within us? It is because there is something in us that resists the influence of the indwelling Jesus. That something can be conquered as the Spirit of God gives us the victory of faith.

v. Through faith has the idea, "through your faith." This is how Christ dwells in our heart. "The Indwelling is, from one side, the sovereign gift of God. From the other, it is a matter for the simplest and most personal reception by man. And then, the form of that reception is just this - faith; reliance, submissive trust; not animated action, not exalted aspiration, but acceptance." (Moule)

c. Being rooted and grounded in love: Paul asked that all this would take place as they were rooted and grounded in love. The meaning seems to be that they should be rooted and grounded in their love for one another, more than being rooted and grounded in their love for God and the knowledge of that love.

i. "Two expressions are used: 'rooted,' like a living tree which lays hold upon the soil, twists itself round the rocks, and cannot be upturned: 'grounded,' like a building which has been settled, as a whole, and will never show any cracks or flaws in the future through failures in the foundation." (Spurgeon)

d. May be able to comprehend with all the saints: Paul asked that they might be able to understand together, in community every dimension of the love of Jesus. Paul wanted them to know it by experience and not just in words.

i. "In this measurement may you and I be skilled. If we know nothing of mathematics, may we be well-tutored scholars in this spiritual geometry, and be able to comprehend the breadths and lengths of Jesu's precious love." (Spurgeon)

e. What is the width and length and depth and height: This means that the love of Jesus has dimensions and that it can be measured.

i. "Alas, to a great many religious people the love of Jesus is not a solid substantial thing at all -it is a beautiful fiction, a sentimental belief, a formal theory, but to Paul it was a real, substantial, measurable fact; he had considered it this way, and that way, and the other way, and it was evidently real to him, whatever it might be to others." (Spurgeon)

ii. The love of Jesus has width. You can see how wide a river is by noticing how much it covers over. God's river of love is so wide that it covers over my sin, and it covers over every circumstance of my life, so that all things work together for good. When I doubt His forgiveness or His providence, I am narrowing the mighty river of God's love. His love is as wide as the world:For God so loved the world (John 3:16)

iii. "Some of them seem to be so taken up with the height and length that they deny the breadth, and you would think from hearing them preach that Christ came into the world to save half-a-dozen, and that they were five of them … Out on their narrowness! There will be more in heaven than we expect to see there by a long way; and there will be some there with whom we had very little comfortable fellowship on earth who had fellowship with Christ, and who are therefore taken to dwell with him for ever." (Spurgeon)

iv. The love of Jesus has length. When considering the length of God's love, ask yourself "When did the love of God start towards me? How long will it continue?" These truths measure the length of God's love. Yes, I have loved you with an everlasting love (Jeremiah 31:3)

v. The love of Jesus has depth. Philippians 2:7-8 tell us how deep the love of Jesus goes: but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. You can't go lower than the death of the cross, and that is how deep the love of Jesus is for us.

vi. The love of Jesus has height. To see the height of God's love, ask yourself, "How high does it lift me?" It lifts me to heavenly places where I am seated with Christ. He has faised us up together, and made us sit together in the heavenly places in Christ Jesus (Ephesians 2:6).

vii. Can we really comprehend the width and length and depth and height of God's love? To come to any understanding of the dimensions of God's love, we must come to the cross. The cross pointed in four ways, essentially in every direction, because …

- God's love is wide enough to include every person.
- God's love is long enough to last through all eternity.
- God's love is deep enough to reach the worst sinner.
- God's love is high enough to take us to heaven.
f. To know the love of Christ: Paul wrote of something we can know. This isn't speculation, guesswork, emotions, or feelings. This is something to know.

i. "One of these philosophers kindly says that religion is a matter of belief; not of knowledge. This is clean in opposition to all the teaching of Scripture." (Spurgeon)

g. That you may be filled with all the fullness of God: Paul asked God to fill these Christians unto all the fullness of God. The word unto is a better translation than the word with. Paul wanted Christians to experience life in Jesus Christ, the fullness of God (Colossians 2:9), and to be filled to their capacity with Jesus, even as God is filled to His own capacity with His own character and attributes.

i. "Among all the great sayings in this prayer, this is the greatest. To be FILLED with God is a great thing; to be filled with the FULLNESS of God is still greater; but to be filled with ALL the fullness of God utterly bewilders the sense and confounds the understanding." (Clarke)

3. (20-21) A glorious doxology.

Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.

a. Now to Him who is able to do exceeding abundantly above all that we ask or think: As Paul came to this great height (what can there be higher than the fullness of God?), it is logical to ask how this can ever be. How can something so far above us ever become reality? It can only happen because God is able to do far beyond what we ask or think.

i. This doxology does not only belong to the prayer that precedes it, but also to every glorious privilege and blessing spoken of the first three chapters. Who is able to bring such things to pass? Only God can do this, because He can do far beyond our ability to think or ask.

ii. Paul says that God is able to do above all that we ask or think. The weincludes Paul and the other apostles - and they certainly knew that Jesus could do great things.

- You can ask for every good thing you have ever experienced - God can do above that.
- You can think of or imagine things beyond your experience - God can doabove that.
- You can imagine good things that are beyond your ability to name - God can do above that.
iii. Spurgeon on the phrase exceedingly abundantly: "He has constructed here in the Greek an expression which is altogether his own. No language was powerful enough for the apostle, - I mean for the Holy Ghost speaking through the apostle, - for very often Paul has to coin words and phrases to shadow forth his meaning, and here is one, 'He is able to do exceeding abundantly,' so abundantly that it exceeds measure and description." (Spurgeon)

iv. "Therefore he is able to do all things, and able to do superabundantly above the greatest abundance." (Clarke)

b. According to the power that works in us: God is able to do this in our life now, not beginning with heaven. This power … works in us now.

i. The things Paul prayed for in the previous verses (spiritual strength, the indwelling Jesus, experiential knowledge of God's love, and the fullness of God) belong to us as children of God. However, they must be received by believing prayer and can be furthered in the lives of others by our prayers for them.

c. To Him be glory in the church by Christ Jesus: The only fitting response to this great God is to give Him glory - especially in the church, the company of His redeemed, and that He receive that glory throughout all ages, world without end - Amen!

i. When the church understands and walks in God's eternal purpose, God will be glorified and the church will fulfill its important duty of simply glorifying God.

ii. "But the apostle felt that he must not say, 'Unto him be glory in my soul.' He wished that, but his one soul afforded far too little space, and so he cried 'unto him, be glory in the church.' He calls upon all the people of God to praise the divine name." (Spurgeon)

 

Ephesians 4

LIVING TO GOD'S GLORY
A. A call for unity among God's people.

1. (1) The foundation for all exhortation.

I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called,

a. Therefore: Paul spent three chapters spelling out in glorious detail all that God did for us, freely by His grace. Now he brings a call to live rightly, but onlyafter explaining what God did for us.

b. Walk worthy of the calling with which you were called: When we really understand how much God did for us, we will naturally want to serve and obey Him out of gratitude.

i. Understanding who we are is the foundation of this worthy walk. "Luther counsels men to answer all temptations of Satan with this only, Christianus sum, I am a Christian." (Trapp)

ii. The idea is clear. We don't walk worthy so that God will love us, butbecause He does love us. It is motivated out of gratitude, not out of a desire to earn merit.

iii. "Every believer is God's first-born; and so higher than the kings of the earth, Psalm 89:27. He must therefore carry himself accordingly, and not stain his high blood." (Trapp)

2. (2-3) The character of a worthy walk.

With all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace.

a. With all lowliness and gentleness: A worthy walk before God will be marked by lowliness and gentleness, not a pushy desire to defend our own rights and advance our own agenda.

i. Before Christianity, the word lowliness always had a bad association to it. In the minds of many, it still does, but it is a glorious Christian virtue (Philippians 2:1-10). It means that we can be happy and content when we are not in control or steering things our way.

b. Longsuffering, bearing with one another: We need this so that the inevitable wrongs that occur between people in God's family will not work against God's purpose of bringing all things together in Jesus - illustrated through His current work in the church.

i. Chrysostom defined longsuffering as the spirit that has the power to take revenge, but never does. It is characteristic of a forgiving, generous heart.

c. Endeavoring to keep the unity of the Spirit in the bond of peace: This humble, forgiving attitude towards each other naturally fulfills this gift of the unity of the Spirit.

i. We must endeavor to keep this unity - we do not create it. God never commands us to create unity among believers. He has created it by His Spirit; our duty is to recognize it and keep it.

ii. This is a spiritual unity, not necessarily a structural or denominational unity. It is evident in the quick fellowship possible among Christians of different races, nationalities, languages, and economic classes.

iii. We can understand this unity of the Spirit by understanding what it is not. In a sermon on this text, Charles Spurgeon pointed out some of the things that the text does not say.

- It does not say, "To endeavor to maintain the unity of evil, the unity of superstition, or the unity of spiritual tyranny."
- It does not say, "Endeavoring to keep up your ecclesiastical arrangements for centralization."
- It does not say, "Endeavoring to keep the uniformity of the Spirit."
iv. Structural unity can even work against true unity of the Spirit. We can perhaps see a purpose God has in preventing a structural unity of the church right now, to keep misdirected efforts of the church (such as ambitions for political power) from fulfillment. "It is not a desirable thing that all Churches should melt into one another and become one; for the complete fusion of all Churches into one ecclesiastical corporation would inevitably produce another form of Popery, since history teaches us that large ecclesiastical bodies grow more or less corrupt as a matter of course. Huge spiritual corporations are, as a whole, the strongholds of tyranny and the refuges of abuse; and it is only a matter of time when they shall break to pieces." (Spurgeon)

v. "For the church fellowship in the Gentile and Jewish believers were united was no mere enrollment on a register of membership; it involved their union with Christ by faith and therefore their union with each other as fellow-members of his body." (Bruce)

vi. We are confident that this unity is found in Jesus Christ, by the Spirit of God. "We want unity in the truth of God through the Spirit of God. This let us seek after; let us live near to Christ, for this is the best way of promoting unity. Divisions in Churches never begin with those full of love to the Savior." (Spurgeon)

3. (4-6) The description of the unity of the Church.

There is one body and one Spirit, just as you were 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.

a. There is one body and one Spirit: We have unity because of what we share in common. In Jesus we share one body, one Spirit, one hope of our calling, one Lord, one faith, one baptism, and one Father. Each of these common areas is greater than any potential difference.

b. One baptism: Some think that because Paul says there is one baptism that the idea of the baptism of the Holy Spirit as a subsequent experience is invalid. But Paul only spoke here of the baptism by water which is the visible token of God's common work in every believer, and thus a basis of unity. There aren't separate baptisms for Jew and Gentile.

i. The concept of the baptism in the Holy Spirit is spoken of clearly inMatthew 3:11, Acts 1:5 and 11:16. This may be considered an initial (and sometimes dramatic) experience one has with the fullness of the Holy Spirit, a filling that God wants to continue through a person's Christian life.

B. The way God works unity: through spiritual gifts of leadership in the church.

1. (7-10) The giving of spiritual gifts to the church.

But to each one of us grace was given according to the measure of Christ's gift. Therefore He says: "When He ascended on high, He led captivity captive, and gave gifts to men." (Now this, "He ascended"; what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things.)

a. Grace was given: We all have grace given to us according to the measureof Jesus' gift. This is basis for God's distribution of spiritual gifts through His church: grace, the free, unmerited giving of God. No one deserves or has earned spiritual gifts.

b. When He ascended on high: This giving happened (as described prophetically in Psalm 68:18) when Jesus ascended to heaven, evidence of His triumph over every foe (the leading of captivity captive).

i. Bruce on the picture from Psalm 68: "One may picture a military leader returning to Jerusalem at the head of his followers, after routing an enemy army and taking many prisoners."

ii. As Jesus said, It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.(John 16:7)

c. When He ascended on high, He led captivity captive, and gave gifts to men: Paul does not quote the passage exactly as it appears in Psalm 68. Either he altered it under the inspiration of the Holy Spirit or under similar inspiration he quotes from an ancient translation (called a Targum) that quotes the Psalm in this manner.

i. Psalm 68:18 reads: You have ascended on high, You have led captivity captive; You have received gifts among men. There is certainly enough room in the language of the original Hebrew to allow Paul's reading, even though it is unusual.

ii. "It is enough for me that the apostle, under the inspiration of God, applied the verse in this way; and whatever David might intend, and of whatever event he might have written, we see plainly that the sense in which the apostle uses it was the sense of the Spirit of God." (Clarke)

d. Now this, "He ascended"; what does it mean: In this, Paul demonstrates how the words He ascended in Psalm 68:18 have reference to the resurrection of Jesus, speaking first of His rising from the lower parts of the earth, and secondly of His ascension far above all the heavens.

i. Some think that the phrase lower parts of the earth refers to Jesus' preaching to the spirits in prison described in 1 Peter 3:19 and 4:6. While this aspect of Jesus' ministry in Hades following His work on the cross is true (and prophesied in Isaiah 61:1-2 and Luke 4:18), Paul did not necessarilyrefer to it here.

2. (11-12) The offices of spiritual leadership in the church and their purpose.

And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ,

a. He Himself: This means that Jesus established these offices. They are the work and appointment of Jesus, not men. Though pretenders may lay claim to them, the offices themselves are a Divine institution and not a human invention.

b. Gave some to be apostles, some prophets, some evangelists, and some pastors and teachers: Paul describes four offices (not five, as in the commonly yet erroneously termed "five-fold ministry).

i. Apostles, who are special ambassadors of God's work, though not in the same authoritative sense of the first century apostles. They were used to provide a foundation (preserved as the New Testament) as described inEphesians 2:20.

ii. Prophets, who speak forth words from God in total consistency with the foundation of the Old and New Testaments. Sometimes they speak in a predictive sense, but not necessarily so, and they are always subject to the discernment and judgment of the church leadership (1 Corinthians 14:29). As with the apostles, modern prophets do not speak in the same authoritative sense that the first century prophets brought God's foundational word (Ephesians 2:20).

iii. Evangelists, who are specifically gifted to preach the good news of salvation in Jesus Christ.

iv. Pastors and teachers (or, pastor-teachers; the ancient Greek clearly describes one office with two descriptive titles), who shepherd the flock of God primarily (though not exclusively) through teaching the Word of God. "Teaching is an essential part of the pastoral ministry; it is appropriate, therefore, that the two terms, pastors and teachers, should be joined together to denote one order of ministry." (Bruce)

v. These gifts are given at the discretion of Jesus, working through the Holy Spirit (1 Corinthians 12:11). The importance of having "all four in operation" in any church body is up to Jesus who appoints the offices. The job of responsible church leadership is to not hinder or prevent such ministry, but never to "promote it into existence."

c. For the equipping of the saints for the work of ministry: The purpose of these gifts of leadership is also clear. It is that saints (God's people) might beequipped for the work of ministry (service), so that the body of Christ would be built up (expanded and strengthened).

i. Equipping also has the idea of "to put right." It was used for setting broken bones, and for mending nets. These ministries work together to produce strong, mended, fit Christians.

ii. God's people do the real work of ministry. Leaders in the church have the first responsibility to equip people to serve and to direct their service as God leads.

iii. "The primary purpose of the Church isn't to convert sinners to Christianity, but to perfect (complete and mature) the saints for the ministry and edification of the Body." (Smith)

3. (13-16) The desired goal of God's work through church leadership and equipped saints.

Till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head; Christ; from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.

a. Till we all come to the unity of the faith: This is the first goal of God's work through the gifted offices and equipped saints. This is consistent with both the ultimate purpose of God (Ephesians 1:10) and the mystery of God revealed through Paul (Ephesians 3:6).

i. Again, by clearly stating that this is a unity of the faith, Paul does not command a structural or organizational unity, but a spiritual unity around a common faith.

b. And of the knowledge of the Son of God: When the gifted offices work right and the saints are properly equipped, there are increased maturity and greater intimacy in our experience of God.

c. To a perfect man, to the measure of the stature of the fullness of Christ: The gifted offices and equipped saints bring the saints to maturity, according to the measure of Jesus Himself. As years pass by, we should not only grow old in Jesus, but more mature in Him as well, as both individuals and as a corporate body.

d. We should no longer be children, tossed to and fro and carried about with every wind of doctrine: The gifted offices and equipped saints result in stability, being firmly planted on the foundation of the apostles and prophets (Ephesians 2:20).

i. Those who do not mature in this way are targets of deceivers, who are effective precisely because they operate with trickery and cunning craftiness - and they lie in wait to deceive. They are out there like land minds that the mature can avoid.

ii. The ancient Greek word for tossed to and fro is from the same words used to describe the stormy sea of Galilee in Luke 8:24 (raging of the water). We can wrongly value movement over growth; mere movement is being tossed to and fro, but God wants us to grow up in all things.

iii. By the trickery of men: "The words … refer to the arts used by gamesters, who employ false dice that will always throw up one kind of number, which is that by which those who play with them cannot win." (Clarke) Running after spiritual fads always leaves one a loser.

e. Speaking the truth in love: This speaks to not only how we are to relate to one another in God's family, but also to how leaders and saints are to deal with deceivers. We should deal with them in love, but never budging from the truth.

f. May grow up in all things into Him who is the head: Another way maturity is described is as the growing up into Jesus, who is the head. Again, this defines the direction of maturity. We never grow "independent" of Jesus, we grow upinto Him.

i. "A church that is only united in itself, but not united to Christ, is no living church at all. You may attain to the unity of the frost-bound earth in which men and women are frozen together with the cold proprieties of aristocracy, but it is not the unity of life." (Spurgeon)

ii. Clarke on grow up into him: "This is a continuance of a metaphor taken from the members of a human body receiving nourishment equally and growing up, each in its due proportion to other parts, and to the body in general."

g. According to the effective working by which every part does its share: The evidence of maturity - that the leaders and the saints are all doing their job - is this effective working. This means every part and joint provides what it can supply in a coordinated effort. When this happens, it naturally causes the growth of the body (both in size and strength), but especially growth for building itself up in love.

i. Some people think of the church as a pyramid, with the pastor at the top. Others think of the church as a bus driven by the pastor, who takes his passive passengers where they should go. But God wants us to see the church as a body, where every part does its share.

C. Putting off the old man, putting on the new man.

1. (17-19) The character of the old man.

This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness.

a. Therefore: This makes the connection, not only with the glorious spiritual privileges laid out in Ephesians 1 through 3, but also with the high call of a unified, mature body as described in Ephesians 4:1-6. Because of this high calling, we should walk (conduct our life) in a different manner than the world around us does.

i. There is a constant tendency for Christians to display to the world that we really aren't so different after all. This is usually a misguided effort to gain the world's "respect" or approval. This must be resisted at all costs, because the goal in itself is both undesirable and unachievable.

ii. This principle of compromise can be illustrated by the exchange between a liberal scholar theologian and a Christian professor. The liberal agrees, "I'll call you a scholar if you'll call me a Christian." The trade isn't worth it.

b. No longer walk as the rest of the Gentiles walk: The Gentile walk is characterized by the futility of their mind. In the end, their thinking is futile because their understanding is darkened - because they are alienated from the life of God.

i. This is not to say that man, in his rebellion against God, is not capable of mighty intellectual achievements. But it is to say that all such achievements fall short of true wisdom, because the fear of the LORD is the beginning of wisdom (Proverbs 9:10).

ii. Futility: "The thought is not that unregenerate minds are empty. It is that they are filled with things that lead to nothing." (Vaughan)

iii. As Christians, we have a proper way and place to walk. It is as if Jesus turned us around and put us in the right direction, and now we have to walkand progress in that direction.

c. Because of the blindness of their heart: Fundamentally, the ignoranceand lack of understanding of man is a heart problem. It is shown not only in a foolish denial of God, but also in their moral failures (licentiousness,uncleanness, greediness).

i. The Gentiles Paul speaks of were either atheists or they believed in gods who were themselves immoral. Therefore in their denial of the true God, they denied any standard of morality that they must answer to.

ii. Past feeling has the idea of one's skin becoming callous and no longer sensitive to pain. It is the logical result of the blindness of their heart.Blindness can also be understood here as hardening, and this ancient Greek word "is used medically to denote the callus formed when a bone has been fractured and reset. Such a callus is even harder than the bone itself." (Wood)

iii. Licentiousness is sin that flaunts itself, throwing off all restraint and having no sense of shame or fear; uncleanness is a broad word, mostly with reference to sexual impropriety.

iv. Barclay elaborates on the Greek word aselgeia, translatedlicentiousness: "The great characteristic of aselgeia is this - the bad man usually tries to hide his sin; but the man who has aselgeia in his soul does not care how much he shocks public opinion so long as he can gratify his desires." (Barclay)

2. (20-24) Putting on the new man.

But you have not so learned Christ, if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.

a. Put off … the old man … put on the new man: This has the same idea of putting off or putting on a set of clothes. The idea is to "change into" a different kind of conduct.

i. Think of a prisoner who is released from prison, but still wears his prison clothes and acts like a prisoner, not a free man. The first thing you would tell that person is "put on some new clothes."

ii. Even as putting on different clothes will change the way you think about yourself and see yourself, even so putting on different conduct will start to change your attitudes. This means that we shouldn't wait to feel like the new man before we put on the new man.

iii. Fundamentally, Paul says that for the Christian, there must be a break with the past. Jesus isn't merely added to our old life; the old life dies and He becomes our new life.

b. You have not so learned Christ: The repetition of this idea shows that putting on the new man has a strong aspect of learning and education to it. You have heard Him and have been taught by Him, as the truth is in Jesus … and be renewed in the spirit of your mind.

i. Our Christian life must go beyond head knowledge, but it must absolutely include head knowledge and affect our whole manner of thinking. Not just in the sense of knowing facts, but the ability to set our minds on the right things. This is so fundamental to the Christian life that Christian growth can even be described as the renewing of your mind (Romans 12:2).

ii. The Ephesians learned Christ, not only learning about Jesus, but also learning Him. This means a living, abiding knowledge of Jesus will keep us from the kind of sinful conduct Paul speaks of. Just knowing about Jesus isn't enough to keep us pure.

iii. "So, if you want to know the Lord Jesus Christ, you must live with him. First he must himself speak to you, and afterwards you must abide in him. He must be the choice Companion of your morning hours, he must be with you throughout the day, and with him you must also close the night; and as often as you may wake during the night, you must say, 'When I awake, I am still with thee.' " (Spurgeon)

c. Put on the new man which was created according to God, in true righteousness and holiness: The new man is the new creation(2 Corinthians 5:17) created in us at conversion. It is the person created according to the image of Jesus Christ and instinctively righteous and holy. It is in contrast to the old man, who is the person inherited from Adam and instinctively rebels against God.

3. (25-32) The conduct of the new man.

Therefore, putting away lying, "Let each one of you speak truth with his neighbor," for we are members of one another. "Be angry, and do not sin": do not let the sun go down on your wrath, nor give place to the devil. Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need. Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice. And be kind to one another, tenderhearted, forgiving one another, just as God in Christ forgave you.

a. Therefore, putting away lying: The new man tells the truth. The motive for doing this is because we are members of one another, therefore there is no place for lying.

i. A body can only function properly if it tells itself the truth. If your hand touches something hot but your hand tells your brain that the thing is cool, your hand will be severely burned. That's why telling the truth is so important, because we are members of one another.

b. Be angry, and do not sin: The new man may get angry, but he does not sin. The new man knows how to let go of his wrath, thus giving no opportunity to the devil.

i. "Here it is suggested that anger can be prevented from degenerating into sin if a strict time limit is placed on it: do not let the sun set on your anger." (Bruce) "He that will be angry and not sin, let him be angry at nothing but sin." (Trapp)

ii. The devil's work is to accuse and divide the family of God, and to sow discord among them. When we harbor anger in our heart, we do the devil's work for him.

iii. The name devil literally means "slanderer." Paul may be saying that when we hold on to our anger, creating bitterness, we give place to the slanderer - either because we become one or because we provoke their slander.

c. Let him who stole steal no longer: The new man does not steal, but he works with his hands. He does this not only to provide for his own needs, but also to have something to give him who has need.

i. Let him labor: Labor is literally "to exert himself to the point of exhaustion." This is the kind of working heart God commands those who used to steal to have. Paul's idea is that we should work so that we can give. The purpose for getting becomes giving.

d. Let no corrupt word proceed out of your mouth: The new man knows how to watch his tongue, speaking only what is good for necessary edification, desiring to impart grace to all who hear him.

i. Corrupt communication: "Not only obscene vulgarity but slanderous and contemptuous talk." (Bruce)

e. And do not grieve the Holy Spirit of God: The new man will not grieve the Holy Spirit, knowing that He is our seal both in the sense of identification and protection.

i. There are many ways to grieve the Holy Spirit. We can neglect holiness and grieve the Holy Spirit. We can think in purely materialistic terms and grieve the Holy Spirit. The Spirit exalts Jesus (John 15:26); when we fail to do the same, we grieve the Spirit.

ii. "I think I now see the Spirit of God grieving, when you are sitting down to read a novel and there is your Bible unread. Perhaps you take down some book of travels, and you forget that you have got a more precious book of travels in the Acts of the Apostles, and in the story of your blessed Lord and Master. You have no time for prayer, but the Spirit sees you very active about worldly things, and having many hours to spare for relaxation and amusement. And then he is grieved because he sees that you love worldly things better than you love him." (Spurgeon)

iii. "Although the word 'grieve' is a painful one, yet there is honey in the rock; for it is an inexpressibly delightful thought, that he who rules heaven and earth, and is the creator of all things, and the infinite and ever blessed God, condescends to enter into such infinite relationships with his people that his divine mind may be affected by their actions. What a marvel that Deity should be said to grieve over the faults of beings so utterly insignificant as we are!" (Spurgeon)

iv. "Sin everywhere must be displeasing to the Spirit of holiness, but sin in his own people is grievous to him in the highest degree. He will not hate his people, but he does hate their sins, and hates them all the more because they nestle in his children's bosoms. The Spirit would not be the Spirit of truth if he could approve of that which is false in us: he would not be pure if that which is impure in us did not grieve him." (Spurgeon)

v. The Holy Spirit's grief is not of a petty, oversensitive nature. "He is grieved with us mainly for our own sakes, for he knows what misery sin will cost us; he reads our sorrows in our sins … He grieves over us because he sees how much chastisement we incur, and how much communion we lose." (Spurgeon)

f. Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you: The new man has control of his emotions (bitterness, wrath, angerand so forth). When such things do emerge, he is able to deal with them in a manner glorifying to God.

i. Aristotle defined bitterness as "the resentful spirit that refuses reconciliation."

ii. Wrath speaks of an outburst of the moment; anger speaks of a settled disposition. Both must be put away.

g. And be kind to one another, tenderhearted, forgiving one another: The new man seeks to show the same kindness, tender heartedness and forgiveness to others that God shows him. If we treat others as God treats us, we fulfill every thing Paul told us to do in this chapter.

h. Just as God in Christ forgave you: Our forgiveness to others is patterned after the forgiveness of Jesus towards us. When we think of the amazing way God forgives us, it is shameful for us to withhold forgiveness from those who have wronged us.

- God holds back His anger a long time until He forgives. He bears with us long though we sorely provoke Him.
- God reaches out to bad people to woo them to Himself, and attempts reconciliation with bad people.
- God always makes the first move in forgiveness, trying to reconcile even though the guilty party is uninterested in forgiveness
- God forgives our sin knowing that we will sin again, often in exactly the same way.
- God's forgiveness is so complete and glorious that He grants adoption to those former offenders.
- God, in His forgiveness, bore all the penalty for the wrong we did against Him.
- God keeps reaching out to man for reconciliation even when man rejects Him again and again.
- God requires no probationary period to receive His forgiveness.
- God's forgiveness offers complete restoration and honor. He loves, adopts, honors, and associates those who once wronged Him.
- God puts His trust in us and invites us to work with Him as co-laborers when He forgives us
i. The older King James Version puts it like this: even as God for Christ's sake hath forgiven you. This gives us an assurance of forgiveness - that it isfor Christ's sake. "God for Christ's sake hath forgiven thee. Get hold of that grand truth, and hold it, though all the devils in hell roar at thee. Grasp it as with a hand of steel; grip it as for life: 'God for Christ's sake hath forgiven me,' - may each one of us be able to say that. We shall not feel the divine sweetness and force of the text unless we can make a personal matter of it by the Holy Ghost." (Spurgeon)

ii. "If anyone here who is a Christian finds a difficulty in forgiveness, I am going to give him three words which will help him wonderfully. I would put them into the good man's mouth. I gave them to you just now, and prayed you to get the sweetness of them; here they are again! 'For Christ's sake.' Cannot you forgive an offender on that ground?" (Spurgeon)

iii. It isn't that we must forgive because Jesus will forgive us. We forgive because He has forgiven us. "It is the historical fact of Christ once for all putting away sin by the sacrifice of Himself, which is alluded to." (Moule)

 

Ephesians 5

LIFE IN THE SPIRIT
A. Forsaking the darkness.

1. (1-2) Walking in love.

Therefore be imitators of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.

a. Therefore: Here, Paul concludes the thought from Ephesians 4, where he described how Christians should relate to one another.

b. Be imitators of God: The idea is simple - that we are to make God our example and model. We can't content ourselves comparing us among men. We must heed the idea of 1 Peter 1:15-16: as He who called you is holy, you also be holy in all your conduct, because it is written, "Be holy, for I am holy."

i. It does not say, "Think about God" or "Admire God" or "Adore God," though those are all important Christian duties. This is a call to practical action, going beyond our inner life with God.

ii. We could say this is a continuation of the same idea Paul mentioned inEphesians 4:13 regarding the extent of Christian growth: to a perfect man, to the measure of the stature of the fullness of Christ. We could also say that this is a continuation of the idea from Ephesians 4:32, where we were commanded to be forgiving one another, just as God in Christ also forgave you. God's behavior towards us becomes our measure for our behavior towards one another.

iii. It is important to see that God is far more than our example. Many errors come into the church when Jesus is presented only as an example of behavior. We are not saved by the example of Jesus, but once saved His example is meaningful to us. God is more than our example, but He is alsoour example.

c. As dear children: Children are natural imitators. They often do just what they see their parents or other adults do. When we act according to our nature as children of God, we will imitate Him.

i. As we do imitate God, we become representatives of God, especially before those who have shut God out of their life. "What are we sent into the world for? Is it not that we may keep men in mind of God, whom they are most anxious to forget? If we are imitators of God, as dear children, they will be compelled to recollect that there is a God, for they will see his character reflected in ours. I have heard of an atheist who said he could get over every argument except the example of his godly mother: he could never answer that." (Spurgeon)

d. Walk in love, as Christ also has loved us: As in all things, Jesus is our example. As He has loved us and has given Himself for us, we are to display the same kind of self-giving love.

e. An offering and a sacrifice: Jesus' giving of Himself was obviously a sacrifice pleasing to the Father. We can also offer a pleasing sacrifice (a sweet-smelling aroma) as we give ourselves in love to others.

i. We often think we could lay down our life in a dramatic way to show our love for others. But God often calls us to lay down our lives little by little - in small coins instead of one large payment - but it is laying down our lives nonetheless.

ii. Adam Clarke on an offering: "An oblation, an eucharistic offering; the same as minchah, Leviticus 2:1 and following, which is explained to be an offering made unto the Lord, of fine flour, with oil and frankincense. It means, any offering by which gratitude was expressed for temporal blessings received from the bounty of God."

iii. Adam Clarke on a sacrifice: "A sin-offering, a victim for sin; the same aszebach, which almost universally means that sacrificial act in which the blood of an animal was poured out as an atonement for sin. These terms may be justly considered as including every kind of sacrifice, offering, andoblation made to God on any account."

2. (3-4) A contrast to walking in love: conduct not fitting for the Christian.

But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints; neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks.

a. Let it not even be named among you: Paul groups together these ideas of sexual sin and impropriety, indicating that none of these are fitting for saintsand should not even be named among God's people.

i. Paul uses a comprehensive list of sexual sins:

- Fornication (porneia), a broad word describing sexual sin
- Uncleanness, another broad word for "dirty" moral behavior, especially in a sexual sense
- Filthiness, which has much the same as uncleanness
- Coarse jesting, which has the idea of inappropriate, "dirty" sexual humor
ii. We must notice the theme of the moral appeal. It isn't "avoid these things so that you can be a saint." Rather, it is "you are a saint; now live in a manner fitting for a saint." The constant moral appeal of the New Testament is simply this: be who you are in Jesus.

b. As is fitting for saints: This emphasis on sexual sin was appropriate. The culture of Paul's day (and in the city of Ephesus especially) was given over to sexual immorality. The sort of behavior Paul says is not fitting for saints was pretty much completely approved by the culture. It's just the same way today.

c. Covetousness … foolish talking: Paul also included covetousness andfoolish talking in this list because of their close association with sexual sin. The desire to have something that doesn't belong to us and foolish speaking have led many people into sexual sin. But covetousness and foolish talking also have relevance beyond their relation to sexual sin.

i. Foolish talking is literally "an easy turn of speech." In the context, the idea is of the one who can turn every conversation into a joking comment on sexual matters, usually with a double-entendre.

d. But rather giving of thanks: Positively, the Christian is to give thanks for sex. We receive it thankfully as a gift, and we enjoy sex in a way that glorifies the Giver.

i. God's purpose in giving sex is not primarily for the gratification of the individual, but for the bonding together of husband and wife in a one-flesh relationship. Certain expressions of sexuality are sin not because God wants to deprive some aspect of enjoyment, but because they work against His primary purpose for sex.

3. (5-7) The consequences of conduct not fitting for Christians.

For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not be partakers with them.

a. Has any inheritance in the kingdom of Christ and God: The people mentioned in Ephesians 5:3 (the fornicator the unclean person and thecovetous man) have no inheritance in God's kingdom. If God's kingdom is alive in them, a transformation has occurred so that they cannot rest in the habitual practice of these things.

i. Paul's idea in this passage can be applied out of context in a condemning way. One might say, "Well, I've thought about committing fornication, so that means that I have fornicated in my heart and that means that I am as guilty as someone who has actually committed the act of fornication. Since I am as guilty as that one, and they have no inheritance in the kingdom of God, neither do I, because of my thoughts about fornication." But this is against the plain sense of God's word.

b. Covetous man, who is an idolater: Significantly, Paul says that thecovetous man is an idolater. Idolatry happens in much more subtle (and powerful) ways than bowing down before a statue.

c. Let no one deceive you with empty words: We cannot allow empty wordsto excuse or minimize the judgment due to the practice of these sins. It is certain that because of these things the wrath of God comes upon the sons of disobedience.

d. Therefore do not be partakers with them: Paul assumes that Christians will not have their lives habitually marked by fornication, uncleanness or covetousness. But we should not even occasionally be partakers with themwho are.

4. (8-12) The passing from darkness to light.

For you were once darkness, but now you are light in the Lord. Walk as children of light (for the fruit of the Spirit is in all goodness, righteousness, and truth), finding out what is acceptable to the Lord. And have no fellowship with the unfruitful works of darkness, but rather expose them. For it is shameful even to speak of those things which are done by them in secret.

a. For you were once darkness: As Paul condemned those who practiced fornication, uncleanness or covetousness as the sons of disobedience(Ephesians 5:6), he also recognized that this was the exact darkness Christians emerged from. But now, having been enlightened, we are to walk as children of the light.

i. Again, the theme is repeated: you are children of light, so live likechildren of light.

ii. Paul doesn't only say that we were once in darkness. He says we were once darkness itself. Now, we are not only in the light, we are light in the Lord.

b. For the fruit of the Spirit is in all goodness, righteousness, and truth: In contrast to the walk in darkness and wrath is the fruit of the Spirit, more fully described in Galatians 5:22-23. Goodness, righteousness, and truth should mark us, because we have the Holy Spirit in our life.

c. And have no fellowship with the unfruitful works of darkness, but rather expose them: Instead of associating with ungodliness, we expose the unfruitful works of darkness. However, we do not do this for the purpose of merely talking about them (which is shameful), but for the purpose of educating ourselves enough to avoid them.

i. Christians must guard against a prurient interest in the works of darkness, even in times of testimony or research.

ii. Paul is careful to say that we should avoid the unfruitful works of darkness, not the people who are in darkness.

B. Walking in the light.

1. (13-14) The fact of the light's presence.

But all things that are exposed are made manifest by the light, for whatever makes manifest is light. Therefore He says: "Awake, you who sleep, arise from the dead, and Christ will give you light."

a. But all things that are exposed are made manifest by the light: Even the things done in secret will be exposed. They will be made manifest by the light of God's searching judgment.

i. This is a reason for avoiding and exposing the unfruitful works of darkness as described in Ephesians 5:8-12. Since those unfruitful works are destined for exposure and their day will be over, it makes sense for Christians to avoid such unfruitful works.

b. Awake, you who sleep, arise from the dead: Our participation in the light is shown by our resurrection with Jesus (He made us alive together with Christ,Ephesians 2:5). Paul quoted what was probably a "worship chorus" from the early church to illustrate this truth.

i. Remember that this exhortation to awake comes to Christians. A Christian may be asleep and not know it. If you are asleep, you probably do not know it. As soon as you become aware of your sleep, it is evidence that you are now awake.

ii. "This sleepiness in the Christian is exceedingly dangerous, too, because he can do a great deal while he is asleep that will make him look as if he were quite awake." (Spurgeon)

- We can speak when we are asleep
- We can hear when we are asleep
- We can walk when we are asleep
- We can sing when we are asleep
- We can think when we are asleep
iii. "The man who is asleep does not care what becomes of his neighbors; how can he while he is asleep? And oh! some of you Christians do not care whether souls are saved or damned … It is enough for them if they are comfortable. If they can attend a respectable place of worship and go with others to heaven, they are indifferent about everything else." (Spurgeon)

2. (15-17) Walking in the light means walking in wisdom.

See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil. Therefore do not be unwise, but understand what the will of the Lord is.

a. See then that you walk circumspectly: Because this light was given to us, we should walk circumspectly - carefully, wisely, not as fools.

i. Adam Clarke thought that the phrase not as fools was connected to the practices of devotion to the ancient god Bacchus, worship with drinking and partying. "Do not become madmen. Here is a most evident allusion to theorgies of Bacchus, in which his votaries acted like madmen; running about, tossing their heads from shoulder to shoulder, appearing to be in every sense completely frantic."

b. Redeeming the time: There are two ancient Greek words used for time. One has the idea simply of day upon day and hour upon hour. The other has the idea of a definite portion of time, a time where something should happen. It is the different between time and the time. The idea here is of the time; it is a definite season of opportunity that Christians must redeem. This same word is translatedopportunity in Galatians 6:10.

i. Paul isn't telling us to make the most of every moment, even though that is good advice. He tells us to seize opportunity for the glory of Jesus. It isn't to make the most of time, but to make the most of the time.

ii. The idea behind redeeming the time is that you buy up opportunities like a shrewd businessman. You make the most of every opportunity for Jesus Christ.

c. Because the days are evil: This is another reason why it is important to walk wisely. Jesus spoke of a time when, many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold.(Matthew 24:11-12) Surely we are in those times, because the days are evil.

i. In Massachusetts, a 15-year old was accused of murdering a college student during a mugging, then bragging to his two high school-age accomplices that the knife he used went all the way through the body. After the boy's first appearance before the court, his friends cried - not for the person who had been murdered, but because a high bail had been placed on their friend. Someone asked one of the friends what an appropriate punishment would be for a murderer. "Counseling", he replied. Another friend, a girl, said, "What's the big [bleeping] deal? People die all the time."The days are evil.

ii. Actor River Phoenix collapsed and died outside a fashionable L.A. hot spot, but his death hasn't slowed down the club scene at all. Cliff Cantor, a co-owner of the club Dragonfly said, "Nothing's changed. Look around. Nobody's talking about it. The people who go out and do drugs are doing them … Business as usual. The week started out on a really glum note. But it's really reassuring to see that people aren't going to wallow in remorse." One 20 year-old named Carol said: "People are pretty jaded about the whole thing. I mean, we're sad, you know? But what are you gonna do?" "Order another drink," quipped her male companion. The days are evil.

d. Understand what the will of the Lord is: This is what real wisdom is. It is the contrast to being unwise. Our main understanding of the will of the Lordcomes from a good knowledge of His word.

3. (18) Walking in the light means constant filling with the Holy Spirit.

And do not be drunk with wine, in which is dissipation; but be filled with the Spirit,

a. And do not be drunk with wine: In contrast with the conduct of the world (being drunk with wine), we are to be filled with the Spirit. Paul's grammar clearly says, "be constantly being filled with the Holy Spirit."

b. Be filled with the Spirit: The filling of the Holy Spirit is not a one-time event that we live off of the rest of our days. It is a constant filling, asking to be filled, and receiving the filling by faith.

i. There is a wonderful and significant first experience with the filling of the Holy Spirit, often thought of as the Baptism of the Holy Spirit (Matthew 3:11,Acts 1:5 and 11:16). This is an experience valid and important for every believer.

ii. Much of the weakness, defeat and lethargy in our spiritual lives can be attributed to the fact that we are not constantly being filled with the Holy Spirit.

iii. The ancient Greek grammar for be filled also indicates two other important things. First, the verb is passive, so this is not a manufactured experience. Second, it is imperative, so this is not an optional experience.

c. Do not be drunk with wine: The carnal contrast to being filled with the Holy Spirit is being drunk. The Bible condemns drunkenness without reservation.

i. In which is dissipation: Paul says that drunkenness is dissipation. This means that drunkenness is a waste of resources that should be submitted to Jesus. John Trapp writes of drinking "all the three outs" - "That is, ale out of the pot, money out of the purse, and wit out of the head." (Trapp's commentary on Galatians 5:21)

ii. Wine is a mocker, strong drink is a brawler, and whoever is led astray by it is not wise. (Proverbs 20:1); Who has woe? Who has sorrow? Who has contentions? Who has complaints? Who has wounds without cause? Who has redness of eyes? Those who linger long at the wine, those who go in search of mixed wine. Do not look on the wine when it is red, when it sparkles in the cup, when it swirls around smoothly; at the last it bites like a serpent, and stings like a viper. Your eyes will see strange things, and your heart will utter perverse things. (Proverbs 23:29-33)

iii. We must not think that only the state of "falling down drunk" qualifies as sin. Being impaired in any way by drink is sin, as well as drinking with theintention of becoming impaired.

iv. "The danger of drunkenness lies not only in itself but in what it may induce." (Wood) Yearly, in the United States, alcohol is responsible for almost 100,000 deaths (25,000 by drunk drivers alone), 6 million non-fatal injuries, and more than $100 billion in economic losses such as unemployment and loss of productivity.

d. But be filled with the Spirit: Paul contrasts the effect of the Holy Spirit with the state of drunkenness. Alcohol is a depressant; it "loosens" people because it depresses their self-control, their wisdom, their balance and judgment. The Holy Spirit has an exactly opposite effect. He is a stimulant; He moves every aspect of our being to better and more perfect performance.

i. "We find it here imbedded amongst precepts laying down the great laws of self-control, and it comes just before the special directions which the Apostle gives for the quiet sanctities of the Christian home … But then, all the while, it is a thing supernatural. It is a state of man wholly unattainable by training, by reasoning, by human wish and will. It is nothing less than - God in command and control of man's whole life, flowing everywhere into it, that He may flow fully and freely out of it in effects around." (Moule)

4. (19-20) The Spirit-filled life is marked by worship and gratitude.

Speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things to God the Father in the name of our Lord Jesus Christ,

a. Speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord: When we are filled with the Spirit, we will have a desire to worship God, and to encourage others in their worship of God.

i. The connection with being filled with the Spirit and praise is significant. Those who are filled with the Spirit will naturally praise, and praise is a way that we are filled with the Spirit.

b. Psalms and hymns and spiritual songs: This variety suggests that God delights in creative, spontaneous worship. The most important place of us to have a melody unto God is in our heart. Many who can't sing well have the most beautiful melodies in their heart.

i. The emphasis is more on variety than on strict categories. "We can scarcely say what is the exact difference between these three expressions." (Clarke)

c. Giving thanks always for all things to God: The one who is filled with the Spirit will also be filled with thanksgiving. A complaining heart and the Holy Spirit just don't go together.

i. Paul recommends the same pattern for our thanksgiving as he practiced in prayer in Ephesians 3:14 - giving thanks to God the Father in the name of our Lord Jesus Christ.

ii. "Every hour, yea, every moment has brought a favor upon its wings. Look downward and give thanks, for you are saved from hell; look on the right hand and give thanks, for you are enriched with gracious gifts; look on the left hand and give thanks, for you are shielded from deadly ills; look above you and give thanks, for heaven awaits you." (Spurgeon)

5. (21) The Spirit-filled life is marked by mutual submission.

Submitting to one another in the fear of God.

a. Submitting to one another in the fear of God: When we are filled with the Spirit, it will show by our mutual submission to each other; and the submission will be done in the fear of God, not the fear of man.

b. Submitting: The word submitting here literally means, "to be under in rank." It is a military word. It speaks of the way that an army is organized among levels of rank. You have Generals and Colonels and Majors and Captains and Sergeants and Privates. There are levels of rank, and you are obligated to respect those in higher rank.

i. We know that as a person, a Private can be smarter, more talented, and a better person than a General. But he is still under rank to the General. He isn't submitted to the General so much as a person as he is to the General as a General.

ii. The idea of submission doesn't have anything to do with someone being smarter or better or more talented. It has to do with a God-appointed order. "Anyone who has served in the armed forces knows that 'rank' has to do with order and authority, not with value or ability." (Wiersbe)

iii. We also see from this how important it is to be "under rank." In the military, they have a name for it when you no longer want to be "under rank." They call it "mutiny." "Just as an army would be in confusion if there were no levels of authority, so society would be in chaos without submission." (Wiersbe)

c. Submitting to one another: To understand what this means, we can first examine what it does not mean. It does not mean that there is no idea of "rank" in the body of Christ. We can see how someone might take that impression. "It says we should be submitting to one another. So I should be submitting to you and you should be submitting to me. No one has any more obligation to submit than anyone else."

i. We know this is what Paul does not mean because that would be a clear contradiction of other things that he wrote. For example, in1 Corinthians 5:1-5, Paul clearly tells the Corinthian Christians to submit to his authority and to do something. Can you imagine the Corinthian Christians answering back, "Well Paul, you wrote that we should besubmitting to one another. So we think you should submit to us here."

ii. Or, another example is Hebrews 13:17, which says Obey those who rule over you and be submissive. If Paul meant that there was no "rank" or "order of authority" among believers, then this command in Hebrews 13:17is meaningless.

iii. The idea of this military word is more easily applied when one rank is above another. But here, Paul isn't using it in that way. It is easily applied when you tell a bunch of Privates, "Submit to the Generals." But it is a little more difficult to get a hold of the meaning when you say to a group of Privates "Submit to one another." Paul isn't emphasizing the idea of rank, because he addresses all Christians. But there is something else important here.

iv. Paul means that we should take this "under rank" attitude of the military and apply it to our everyday dealing with each other. When a man joins the military, the first thing they do is strip away his individuality. He is now the member of a company or a battalion. He is no longer an individual. When you join the army, you essentially sign away your right to decide what you want to do with your life and your time. An army is filled with individuals, but they can never be individualistic. That is the first thing that a man is broken of when he joins the army.

v. "Let no man be so tenacious of his own will or his opinion in matters indifferent, as to disturb the peace of the Church; in all such matters give way to each other, and let love rule." (Clarke)

vi. In practical action submitting to one another implies the following, all in line with the idea of being a "team player":

- The Christian must not be thoughtless, but think of others.
- The Christian must not be individualistic, must not be self-assertive. "Self-assertion is the very antithesis of what the Apostle is saying."
- The Christian must never be self-seeking.
- We must have a "team attitude."
- We must be happy when someone else succeeds or does well.
- We must bear our own discomforts and trials with courage.
d. In the fear of God: This is an important point, because Paul repeats the idea all through the extended section speaking about submission:

- Wives, submit to your own husbands, as to the Lord.
- Children, obey your parents in the Lord, for this is right.
- Bondservants, be obedient to those who are your masters according to the flesh, with fear and trembling, in sincerity of heart, as to Christ.
i. The words in the fear of God describe what should be our motive forsubmitting to one another. We should submit to one other - see ourselves no longer in an individualistic way, but as a unit, as a company or a battalion - out of respect for God the Father and out of respect for Jesus Christ.

ii. The motive for submission is not social kindness. The motive for submission is not the law of God. The motive for submission is respect for Jesus Christ. If we respect Jesus, we then should submit to one another because we love Jesus. Paul uses the term fear in this passage, but it is afear - a respect - that is compatible with love. It is a fear of disappointing Jesus, a fear of grieving Him. That is totally compatible with love. When you really respect someone, you care about pleasing him or her, and you are afraid to disappoint that one.

C. The Spirit-filled life, submission, and responsibility in marriage.

"The danger is that we should think of marriage amongst Christians as essentially the same as it is with everybody else, the only difference being that these two people happen to be Christians whereas the others are not. Now if that is still our conception of marriage then we have considered this great paragraph entirely in vain. Christian marriage, the Christian view of marriage, is something that is essentially different from all views." (D. Martyn Lloyd-Jones)

1. (22) Walking in the light means wives submit to their husbands.

Wives, submit to your own husbands, as to the Lord.

a. Wives: Paul addressed wives and their responsibility in the Christian marriage first. This isn't because they are the bigger problem or because they need special attention. The reason is that the apostle was particularly concerned about this question of submission. That was the principle that he introduced inEphesians 5:21. This aspect of submission has a particular application to wives in a Christian marriage.

i. The same logic continues on in the text in Ephesians 6. Children are addressed before parents because Paul was primarily concerned about submission. Slaves are addressed before their masters because the apostle was primarily concerned about submission.

ii. There is no question that the apostle is continuing the thought fromEphesians 5:21, submitting to one another in the fear of God. In many of the best ancient Greek manuscripts, Ephesians 5:22 doesn't even have the word submit. It simply reads wives, to your own husbands. The topic is submission and Paul focused on a particularly important realm of submission - the Christian marriage, from the wife unto the husband.

iii. It is as if Paul said this: "I commanded you to submit to one another in a very general way. Now, if you do it in a general way, how much more so should wives do it to their own husbands in this special relationship of marriage."

b. Wives, submit: To submit means that you recognize someone has legitimate authority over you. It means you recognize that there is an order of authority, and that you are part of a unit, a team. You as an individual are not more important that the working of the unit or the team.

i. When we submit to God, we recognize God's authority and act accordingly. When we submit to the police, we recognize the authority of the police and act accordingly. When we submit to our employer, we recognize the authority of our employer and act accordingly.

ii. Submission does not mean inferiority. As well, submission does not mean silence. Submission means "sub-mission." There is a mission for the Christian marriage, and that mission is obeying and glorifying God. The wife says, "I'm going to put myself under that mission. That mission is more important than my individual desires. I'm not putting myself below my husband, I'm putting myself below the mission God has for our marriage, for my life."

c. To your own husbands: This defines the sphere of a wife's submission. The Bible never commands a general submission of women unto men in society. This order is commanded only in the spheres of the home and in the church. God has not commanded in His word that men have exclusive authority in the areas of politics, business, education, and so on.

d. As to the Lord: This is a crucial phrase. It colors everything else we understand about this passage. There have been two main "wrong" interpretations of this phrase, each favoring a certain "position."

i. The wrong interpretation that the interpretation that "favors" the husband says that as to the Lord means that a wife should submit to her husband as if he were God himself. The idea is "you submit to God in absolutely everything with question, so you must submit to your husband in the same absolute way." This thinks that as to the Lord defines the extent of submission.

ii. This is wrong. It is true that the wife owes the husband a great deal of respect. Peter sets this across when he praises Sarah, the wife of Abraham, as an example of a godly wife, when she called Abraham "Lord." That doesn't mean "Lord" in the sense of God, but "Lord" in the sense of "master." That is a lot of respect. But still, it doesn't go as far as to say "You submit completely to God, so you must submit to your husband the same way." Simply put, in no place does the Scripture say that a person should submit to another in that way. There are limits to the submission your employer can expect of you. There are limits to the submission the government can expect of you. There are limits to the submission parents can expect of children. In no place does the Scripture teach an unqualified, without exception, submission - except to God and God alone. To violate this is to commit the sin of idolatry.

iii. The wrong interpretation that "favors" the wife says that as to the Lordmeans "I'll submit to him as long as he does what the Lord wants." Then the wife often thinks it is her job to decide what the Lord wants. This interpretation thinks that as to the Lord defines the limit of submission.

iv. This is wrong. It is true that there are limits to a wife's submission, which we will specifically discuss in a few moments. But when the wife approachesas to the Lord in this way, then it degenerates into a case of "I'll submit to my husband when I agree with him. I'll submit to him when he makes the right decisions and carries them out the right way. When he makes a wrong decision, he isn't in the Lord, so I shouldn't submit to him then." That is not submission at all. Except for those who are just plan cantankerous and argumentative, everyone submits to others when they are in agreement. It is only when there is a disagreement that submission is tested.

e. As to the Lord does not define the extent of a wife's submission. It does not define the limit of a wife's submission. It defines the motive of a wife's submission.

i. "It means: 'Wives, submit yourselves unto your own husbands because it is a part of your duty to the Lord, because it is an expression of your submission to the Lord.' Or, 'Wives, submit yourselves to your own husbands; do it in this way, do it as a part of your submission to the Lord.' In other words, you are not doing it only for the husband, you are doing it primarily for the Lord Himself … You are doing it for Christ's sake, you are doing it because you know that He exhorts you to do it, because it is well-pleasing in His sight that you should be doing it. It is part of your Christian behaviour, it is a part of your discipleship." (Lloyd-Jones)

ii. "For the Lord's sake who commanded it, so that ye cannot be subject to him without being subject to them." (Clarke)

iii. As to the Lord means …

- A wife's submission to her husband is part of her Christian life.
- When a wife doesn't obey this word to submit to your own husband as to the Lord, she isn't only falling short as a wife. She is falling short as a follower of Jesus Christ.
- This is completely out of the realm of "my nature" or "my personality."
- This is a different way to live, setting us apart from our culture.
- This has nothing to do with a husband's intelligence, giftedness, or capability. It has to do with honoring the Lord Jesus Christ.
- This has nothing to do with whether or not the husband is "right" on a particular issue. It has to do with Jesus being right.
- This means that a woman should take great care in how she chooses her husband. Remember, ladies: this is what God requires of you in marriage. This is His expectation of you. Instead of looking for an attractive man, instead of looking for a wealthy man, instead of looking for a romantic man, you better first look for a man you can respect. G. Campbell Morgan recalls the story of the older Christian woman who had never married, and she explained "I never met a man who could master me." She had the right idea.
- If you want to please Jesus, if you want to honor Him, then submit to your own husband as to the Lord.
iv. "There can be no more compelling motive for any action than this; and every Christian wife who is concerned above everything else to please the Lord Jesus Christ, will find no difficulty in this paragraph; indeed it will be her greatest delight to do what the Apostle tells us here." (Lloyd-Jones)

2. (23-24) Reasons for a Christian wife's submission.

For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body. Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything.

a. For: The command given in Ephesians 5:22 is difficult. God knows this, so He also includes reasons for His command. He wants us to understand the principle behind the command, and to understand that God isn't simply making up rules.

i. The first reason for a Christian wife's submission to her husband is found in Ephesians 5:22, in the words as to the Lord. This means that the motive of her submission must be obedience and respect to Jesus, instead of obedience and respect to her husband.

b. For the husband is the head of the wife: Paul states here the second reason for a wife's submission. It is because the husband is the head of the wife. In its full sense head has the idea of headship and authority. It means to have the appropriate responsibility to lead, and the matching accountability. It is right and appropriate to submit to someone who is our head.

i. When you look at the Biblical idea of headship in other passages such as1 Corinthians 11 and 1 Timothy 3, the emphasis is put constantly upon the fact that the man was created first and not the woman. So there is a natural priority for man. The Scriptures also emphasize the fact that that woman was made out of the man, taken out of the man to show a connection to him, and that she was meant to be a 'help' for man, a help for man that was 'meet' for him.

ii. "Notice that the Apostles lay great stress upon it. Man was created first. But not only that; man was also made the lord of creation. It was to man that this authority was given over the brute animal creation; it was man who was called upon to give them names. Here are indications that man was put into a position of leadership, lordship, and authority and power. He takes the decisions, he gives the rulings. That is the fundamental teaching with regard to this whole matter." (Lloyd-Jones)

iii. 1 Corinthians 11:7-10 applies the same principle to the issue of leadership in the church: For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. For man is not from woman, but woman from man. Nor was man created for the woman, but woman for the man. For this reason the woman ought to have a symbol of authority on her head, because of the angels. (1 Corinthians 11:7-10)

iv. This passage makes the point clearly and strongly. God created Adam first, and gave Him responsibility over Eve. This happened before the fall. Therefore, this passage makes it clear that before and after the fall, God ordained there be different roles between husband and wife. The difference in roles between husband and wife are not the result of the fall, and are not erased by our new life in Jesus.

v. "What he is saying is that the woman is different, that she is the complement of the man. What he does prohibit is that woman should seek to be manly, that is, that a woman should seek to behave as a man, or that a woman should seek to usurp the place, the position, and the power which have been given to man by God Himself. That is all he is saying. It is not slavery; he is exhorting his readers to realize what God has ordained." (Lloyd-Jones)

vi. "When a woman gets married she gives up her name, she takes the name of her husband. That is biblical, and also the custom of the whole world. That teaches us the relationship between the husband and the wife. It is not the husband who changes his name, but the wife." (Lloyd-Jones)

c. As also Christ is head of the church … Therefore, just as the church is subject to Christ, so let the wives be to their own husbands: Paul presents here a third reason for a Christian wife's submission to her husband. She should submit because the relationship of the husband and wife is a model of the union between Jesus and the Church.

i. This point is simple and clear. We have a model for the marriage relationship: the relationship between Jesus and the church. In that relationship, the headship of Jesus Christ is unquestioned. So also is the husband the head of the "team" that is the one-flesh relationship of husband and wife.

ii. Perhaps the Christian wife doesn't want a "head." Perhaps she doesn't want a "leader" of the team between husband and wife. If that is the case, the wife does not understand a Biblical marriage, and will always be working against it in one way or another. It is the same dynamic as a Christian saying he doesn't want Jesus to be his "head."

d. And He is the Savior of the body: We can understand how the husband is head of the wife in the same way that Christ is head of the church. Sometimes it is difficult to see how the husband is the Savior of the body in the way that Jesus is the Savior of the body, that is, of the Church.

i. Lloyd-Jones exposes the problem: "They ask, Can you say that the husband is the saviour of his wife as Christ is the Saviour of the church? That, they say, is nonsense. Christ, we know, died for the church. He saves us by His atoning death and by His resurrection; but you cannot say that about any other relationship. It is quite unique."

ii. Lloyd-Jones thinks Paul used the wider understanding of the wordSavior, which can simply mean preserver. 1 Timothy 4:10 speaks of Jesus being the Savior of all men, especially of those who believe. How can Jesus be the Savior of all men? In the sense that He preserves all men andblesses all men with good things from heaven above. It is in this way that husbands are to be their wife's savior. Paul essentially repeats the same idea in Ephesians 5:28-29: So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church.

iii. "What, then, is the doctrine? It is clearly this. The wife is the one who is kept, preserved, guarded, shielded, provided for by the husband. That is the relationship - as Christ nourishes and cherishes the church, so the husband nourishes and cherishes the wife - and the wife should realize that that is her position in this relationship." (Lloyd-Jones)

e. Of the body: The picture of the body shows how essential a Christian wife's submission is. "The wife must not act before the husband. All the teaching indicates that he is the head, that he ultimately controls. So she not only does not act independently of him, she does not act before him … it is equally true to say that she must not delay action, she must not stall action, she must not refuse to act. Go back to the analogy of the body. Think of somebody who has had a 'stroke' … the arm is not healthy, it resists movement." (Lloyd-Jones)

i. "We can sum it up thus: The teaching is that the initiative and the leadership are ultimately the husband's, but the action must always be co-ordinated. That is the meaning of this picture - co-ordinated action but leadership in the head. There is no sense of inferiority suggested by this. The wife is not inferior to her husband; she is different." (Lloyd-Jones)

f. Therefore: We see in this passage three reasons for a wife's submission to her husband:

- It is part of her obedience to Jesus (as to the Lord).
- It is appropriate to the order of creation (the husband is the head of the wife).
- It is appropriate because of the model of the relationship between Jesus and the Church (as also Christ is head of the church … as the church is subject to Christ).
i. The first reason is compelling enough, but in itself it doesn't close the issue. If all we had was as to the Lord, it might be fair enough to ask, "Aren't men to live as to the Lord also? Shouldn't men submit to their wives in obedience to Jesus in the same way?" Then you wouldn't have a real "head" of the home. You would not have one of the two really in charge, really in ultimate responsibility. And this is the goal some marriages shoot for. "No one is really in charge. We're equal partners. I'll submit to you sometimes and you submit to me other times. We'll just let Jesus be our head, and work out each situation as it comes along, and see who will submit to whom."

ii. To say it simply, that isn't a Biblical marriage relationship. It ignores the essential order of creation, and it ignores the model of the relationship between Jesus and the Church. This leads us to carefully notice something in general about submission. The principle of submission in presented in many different ways in the New Testament.

- Jesus submitted to His parents (Luke 2:51).
- Demons submitted to the disciples (Luke 10:17).
- Citizens should submit to government authority (Romans 13:1 and 5,Titus 3:1, 1 Peter 2:13).
- The universe will submit to Jesus (1 Corinthians 15:27 andEphesians 1:22).
- Unseen spiritual beings submit to Jesus (1 Peter 3:22).
- Christians should submit to church leaders (1 Corinthians 16:15-16 andHebrews 13:17).
- Wives should submit to husbands (Colossians 3:18, Titus 2:5,1 Peter 3:5, Ephesians 5:22-24).
- The church should submit to Jesus (Ephesians 5:24).
- Servants should submit to masters (Titus 2:9 and 1 Peter 2:18).
- Christians should submit to God (Hebrews 12:9 and James 4:7).
iii. None of these relations are reversed. For example, masters are never told to submit to servants, Jesus is never told to submit to the church, and so forth. The consistent use of the idea of submission in the Scriptures illustrates basically a "one-way" submission to one who is in a position of authority.

iv. If Paul stopped at Ephesians 5:24, it would be easy for a Christian wife to feel that all the obligations were on her. Thankfully, he continues, and shows what obligations the Christian husband has in marriage. But the Christian wife still has her obligations.

- Both husband and wife are called to die to self - submission is the way the wife does it.
- Both husband and wife are called to sacrifice - submission is the way the wife does it.
- Both husband and wife are called to see their marriage as a model of Jesus' relationship with the church - submission is the wife honors that model.
- Both husband and wife are called to honor the order of creation - submission is the way the wife fulfills her place in that order.
- Both husband and wife are called to be motivated by the love and the command of Jesus - submission is the way the wife does that.
g. To their own husbands in everything: Paul says that the wife should be subject to the husbands in everything. Does he really mean everything? This needs to be understood in same way we understand submission in other spheres. For example, when Paul says in Romans 13 that the Christian must submit to the state, we understand there are exceptions. So, what are the exceptions to everything?

i. When the husband asks the wife to sin, she is free from her obligation to submit. This applies in a place of clearly Biblical sin - such as signing a fraudulent tax return. It also applies in matters of true Christian conscience. But we must be very careful to distinguish between true Christian conscience and mere opinion. But the wife does not have to submit to a request to commit sin.

ii. When the husband is medically incapacitated, or insane, she is free from her obligation to submit. A wife does not have to submit to the requests a husband makes when he is insane or medically incapacitated.

iii. When the husband is physically abusive, and endangers the safety of the wife or children, the wife is free from her obligation to submit. She does not have to submit to his violence.

iv. When the husband breaks the marriage bond by adultery. Obviously, a wife does not have to submit to her husband's adultery, and just accept it. The Bible says she has the right to "come out from under his rank" in such cases. "If the husband has been guilty of adultery the wife is no longer bound to give him obedience in everything. She can divorce him, she is allowed to do so by the Scripture. She is entitled to do so because adultery breaks the unity, breaks the relationship. They are now separate and no longer one. He has broken the unity, he has gone out of it. So we must not interpret this Scripture as teaching that the wife is this irrevocably, inevitably bound to an adulterous husband for the rest of her life. She may choose to be - that is for her to decide. All I am saying is, that this Scripture does not command it." (Lloyd-Jones)

3. (25a) The simple command to Christian husbands: love your wife.

Husbands, love your wives,

a. Husbands, love your wives: Paul's words to Christian husbands safeguards his previous words to wives. Though wives are to submit to their husbands, it never excuses husbands acting as tyrants over their wives.

i. According to 2 Timothy 1:7, God has given us the spirit of power - but also of love. Power, in their Christian life, is always to be exercised in love. "It is not naked power, it is not the power of a dictator or a little tyrant, it is not the idea of a man who arrogates to himself certain rights, and tramples upon his wife's feelings and so on, and sits in the home as a dictator … No husband is entitled to say that he is the head of the wife unless he loves his wife … So the reign of the husband is to be a reign and a rule of love; it is a leadership of love." (Lloyd-Jones)

b. Love your wives: Paul used the ancient Greek word agape. The ancient Greeks had four different words we translate love. It is important to understand the difference between the words, and why the apostle Paul chose the Greek word agape here.

i. Eros was one word for love. It described, as we might guess from the word itself, erotic love. It refers to love driven by desire.

ii. Storge was the second word for love. It refers to family love, the kind of love there is between a parent and child, or between family members in general. It is love driven by blood.

iii. Philia is the third word for love. It speaks of a brotherly friendship and affection. It is the love of deep friendship and partnership. It might be described as the highest love of which man, without God's help, is capable of. It is fondness, or love driven by common interests and affection.

iv. Agape is the fourth word for love. Eros, storge, and philia each speak about love that is felt. These describe "instinctive" love, love that comes spontaneously from the heart. Paul assumes that eros (desire) and phileo(fondness) are present. Christians should not act as if these things do not matter in the marriage relationship. They do matter. But Paul's real point is to address a higher kind of love, agape love. Agape describes a different kind of love. It is a love more of decision than of the spontaneous heart. It is as much a matter of the mind than the heart, because it chooses to love the undeserving.

v. "Agape has to do with the mind: it is not simply an emotion which rises unbidden in our hearts; it is a principle by which we deliberately live." (Barclay) Agape really doesn't have much to do with feelings - it has to do with decisions.

vi. Strictly speaking, agape can't be defined as "God's love," because men are said to agape sin and the world (John 3:19, 1 John 2:15). But it can be defined as a sacrificial, giving, absorbing, love. The word has little to do with emotion; it has much to do with self-denial for the sake of another.

- It is a love that loves without changing.
- It is a self-giving love that gives without demanding or expecting re-payment.
- It is love so great that it can be given to the unlovable or unappealing.
- It is love that loves even when it is rejected.
- Agape love gives and loves because it wants to; it does not demand or expect repayment from the love given. It gives because it loves, it does not love in order to receive.
vii. We can read this passage and think that Paul is saying "husbands, be kind to your wives." Or "husbands, be nice to your wives." There is no doubt that for many marriages, this would be a huge improvement. But that isn't what Paul writes about. What he really means is, "husbands, continually practice self-denial for the sake of your wives."

4. (25b-27) The standard and example of a Christian husband's love.

Just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.

a. Just as Christ also loved the church: Jesus' attitude towards the church is a pattern for the Christian husband's love to his wife. This shows that the loveless marriage doesn't please God. It doesn't fulfill His purpose. This is love given to the undeserving. This is love given first. This is love that may be rejected, but still loves.

i. "It is possible that some husbands might say, 'How can I love such a wife as I have?' It might be a supposable case that some Christian was unequally yoked together with an unbeliever, and found himself for ever bound with a fetter to one possessed of a morose disposition, of a froward temper, of a bitter spirit. He might therefore say, 'Surely I am excused from loving in such a case as this. It cannot be expected that I should love that which is in itself so unlovely.' But mark, beloved, the wisdom of the apostle. He silences that excuse, which may possibly have occurred to his mind while writing the passage, by taking the example of the Savior, who loved, not because there was loveliness in his Church, but in order to make her lovely." (Spurgeon)

b. Just as Christ also loved the church: We might say that Paul is teaching two things at once here. He teaches about the nature of the relationship between husband and wife, and he teaches about the relationship between Christ and His Church. Each illustrates important principles about the other.

i. It demonstrates the Jesus loves his church with a special love. Jesus loves the world, and died for the world; but just as a husband can have a general love for everyone, he must also have a special love for his bride.

ii. "I ask you to notice what is not always the case with regard to the husband and the wife, that the Lord Jesus loves his church unselfishly; that is to say, he never loved her for what she has, but what she is; nay, I must go further than that, and say that he loved her, not so much for what she is, but what he makes her as the object of his love. He loves her not for what comes to him from her, or with her, but for what he is able to bestow upon her. His is the strongest love that ever was." (Spurgeon)

iii. Using the love of an ideal husband as a pattern, we could say that Jesus has a constant love for His people, an enduring love for His people, and a hearty love for His people.

c. And gave Himself for her: Jesus' action towards the church is a pattern. This helps us define what agape love is all about: it is self-sacrificing love. How should a husband love his wife? As Christ loved the church and gave Himself for it. What did that involve? Perhaps the best statement concerning that matter is inPhilippians 2:5-8, where it shows that the focus of Jesus was on the church. It was for the church that He did what He did, not for Himself.

i. Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.

ii. Husbands may say, "I though God said I was the head of the home." You are the head. "I thought my wife was supposed to submit to me." She is supposed to submit to you. "Then why do I have to lay down my life and sacrifice? Why do I have to humble myself, and give away my high-minded reputation, and be servant? I thought I was in charge!" There is only one answer to this husband: You understand "headship" and "submission" in a very worldly way. You don't understand it in a godly way.

- Worldly headship: "I am your head, so you take your orders from me and must do whatever I want."
- Godly headship: "I am your head, so I must care for you and serve you."
- Worldly submission: "You must submit to me, so here are the things I want you to do for me."
- Godly submission: "You must submit to me, so I am accountable before God for you. I must care for you and serve you."
iii. This is not the height of romantic love as the world knows it. This isn't love based on looks, image, the ability to be suave and cutting-edge cool. This is love expressed through sacrifice.

d. That He might sanctify and cleanse her with the washing of water by the word: When Jesus gave Himself for the church on the cross, it also provided cleansing from every stain sin makes. Since the work of Jesus on the cross comes to us through the Word of God and the preached word, it can be said that we are washed of water by the word.

i. When Paul says the washing of water by the word, he uses the ancient Greek word rhema. "It is true that rhema is not quite the same as logos, but carries with it the definite sense of the spoken word … it may have the sense of that truth as proclaimed, the preached Word or Gospel." (Salmond) There is something cleansing about being under the teaching of the Word.

ii. "I do not believe that baptism is intended here, nor even referred to. I know that the most of commentators say it is. I do not think it. It strikes me that one word explains the whole. Christ sanctifies and cleanses us by the washing of water, but what sort of water? By the Word. The water which washes away sin, which cleanses and purifies the soul, is the Word." (Charles Spurgeon, a confirmed Baptist)

iii. This speaks of Jesus' work for the church. Obviously, a husband cannot spiritual cleanse his wife the same way Jesus cleanses the church. But a husband can take an active, caring interest in his wife's spiritual health. As the priest of the home, he helps her keep "clean" before the Lord.

e. That He might present her to Himself a glorious church: This means that Jesus shares His prospects, His future with His bride. A Christian husband should share his prospects and future with his wife. And as a wife will share in the husband's future, so we will share in the glorious future of our Lord.

i. "Since the Church is not fit for Christ by nature, he resolved to make her so by grace. He could not he in communion with sin. Therefore it must be purged away. Perfect holiness was absolutely necessary in one who was to be the bride of Christ. He purposes to work that in her, and to make her meet to he his spouse eternally. The great means by which he attempts to do this, is, 'he gave himself for her.' " (Spurgeon)

ii. "The Lord will not have a sluttish Church, and therefore he came not by blood only, but by water also, that clean water of his Spirit, whereby he washeth away the swinish nature of his saints, so that they desire no more to wallow in the mire." (Trapp)

f. Not having spot or wrinkle: The idea isn't that the bride is in this state beforethe "wedding day," but on the wedding day. "That is what is meant by the phrase 'glorious church'. She will be in a state of glory."

i. "The Holy Ghost seems to exhaust language to describe this purity. He says, 'Without spot, or wrinkle, or any such thing!' She shall have nothing like a spot, nothing that can he construed into a wrinkle; she shall be fair, and the world shall be compelled to acknowledge that she is." (Spurgeon)

ii. "When He presents her to Himself, with all the principalities and powers and the serried ranks for all the potentates of heaven looking on at this marvelous thing, and scrutinizing and examining her, there will not be a single blemish, there will not be a spot upon her. The most careful examination will not be able to detect the slightest speck of unworthiness or of sin." (Lloyd-Jones)

iii. "How should we be feeling? We should feel exactly as any woman who becomes engaged to be married feels. We should be looking forward to the great day, and longing for it, and living for it." (Lloyd-Jones)

5. (28-29) The application of the principles to the duty of a Christian husband.

So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church.

a. So husbands: In Ephesians 5:22-24, Paul gave three reasons for a Christian wife's submission to her husband. In addressing the Christian husbands, Paul also gave three reasons to love their wife:

i. First, they should love their wife this way because this is what love is. Paul indicates this in Ephesians 5:25: Husbands, love your wives.

ii. Second, they should love their wife this way because the relationship between husband and wife has a pattern: the relationship of Jesus and His church. Paul indicates this in Ephesians 5:25-29: Just as Christ also loved the church … So husbands ought to love their own wives … just as the Lord does the church.

iii. The third reason is found in Ephesians 5:28-32. The Christian husband must love his wife this way because you are one with her, just as Jesus is one with the church.

b. So husbands ought to love their own wives as their own bodies: The single word as is very important. Paul does not say, "So ought men to love their wives in the same way as they love their bodies." That would be an improvement in many cases, but that is not the meaning. The meaning is, "So ought men to love their wives because they are their own bodies."

i. A man loves his wife as his body - that is what he is saying. A man must love his wife as his body, as a part of himself. As Eve was a part of Adam, taken out of his side, so the wife is to the man, because she is a part of him.

ii. "The Apostle puts it in this form in order that a husband may see that he cannot detach himself from his wife. You cannot detach yourself from your body, so you cannot detach yourself from your wife. She is a part of you, says the Apostle, so remember that always. (Lloyd-Jones)

iii. "The husband must realize that his wife is a part of himself. He will not feel this instinctively; he has to be taught it; and the Bible in all its parts teaches it. In other words, the husband must understand that he and his wife are not two: they are one." (Lloyd-Jones)

iv. This means for that success in the marriage relationship, we must thinkand understand. The world relies upon "love" and feelings to make marriage work, and never really makes a person think and understand about marriage.

c. He who loves his wife loves himself: Simply said, when you love your wife,you benefit yourself. Perhaps it is better to put it in the negative: when you neglect your wife, you neglect yourself, and it will come back to hurt you.

i. We all know what it is like to neglect something - like a noise or a maintenance issue on an automobile - and it comes back to hurt you. Husbands, it is even more true regarding your wife, because she is part of you.

ii. "On the practical level, therefore, the whole of the husband's thinking must include his wife also. He must never think of himself in isolation or detachment. The moment he does so he has broken the most fundamental principle of marriage. In a sense, the moment a man thinks of himself in isolation he has broken the marriage. And he has no right to do that! There is a sense in which he cannot do it, because the wife is a part of himself. But if it happens he is certain to inflict grievous damage on his wife; and it is damage in which he himself will be involved because she is a part of him." (Lloyd-Jones)

d. For no one ever hated his own flesh, but nourishes and cherishes it: Any man in his right mind is going to take care of his own flesh, even if it is just in the sense of feeding and clothing and caring for his own body. He knows that if he doesn't, he is going to suffer for it. In the same way, once we know the Biblical fact of this unity, if we are in our right minds we will nourish and cherish our wives, because she is part of us.

e. Just as the Lord does the church: The principle of oneness also is dominant in the relationship between Jesus and His people.

- There is oneness of life: We share the same vital resurrection life that resides in Jesus Himself.
- There is oneness of service: We are privileged to be co-workers with our Lord.
- There is oneness of feeling: Jesus feels a unique sympathy with us, and we feel a unique sympathy with Him.
- There is oneness of mutual necessity: We cannot exist without Him and He cannot exist without us, in the sense that a redeemer is not a redeemer without any redeemed; a savior is not a savior without any saved
- There is oneness of nature: The same genetic code links us with our Savior, and we are partakers of the divine nature
- There is oneness of possession: We share in the riches of His glory both now and in the age to come
- There is oneness of present condition: When our Savior is lifted high, so are His people with Him.
- There is oneness of future destiny: We will be glorified with Him.
6. (30-32) The mystical union between Jesus and the church, and its relation to marriage.

For we are members of His body, of His flesh and of His bones. "For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh." This is a great mystery, but I speak concerning Christ and the church.

a. For we are members of His body, of His flesh and of His bones: Paul here brings the analogy back in a circle. First, the relationship between Jesus and the church spoke to us about the husband-wife relationship. Now the marriage relationship speaks to us about the relationship between Jesus and His people.

i. With the same intimacy, love, and sharing that an ideal husband and wife share, Jesus wants to live with His people.

b. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh: Paul quoted this essential passage from Genesis 2:24. Relevant to marriage, it shows that just as the first man and the first woman were one - she was taken from him, and then brought back to him - so it could be said of every married man today that he is joined to his wife. God did the joining. Husbands can resent it, they can resist it, they can ignore it, but it doesn't change the fact.

i. It shows a fundamental principle for promoting oneness in marriage: there must be a leaving (former associations) and a cleaving (joining together as one).

c. This is a great mystery, but I speak concerning Christ and the church: It would be easy to think that the Genesis 2:24 passage (also quoted by Jesus inMatthew 19:5) only speaks about marriage. Paul wants us to know that it also speaks about the relationship between Christ and the church.

i. This is true in regard to the pattern of the first man and the first woman. "Woman was made at the beginning as the result of an operation which God performed upon man. How does the church come into being? As the result of an operation which God performed on the Second Man, His only begotten, beloved Son on Calvary's hill. A deep sleep fell upon Adam. A deep sleep fell upon the Son of God, He gave up the ghost, He expired, and there in that operation the church was taken out. As the woman was taken out of Adam, so the church is taken out of Christ. The woman was taken out of the side of Adam; and it is from the Lord's bleeding, wounded side that the church comes." (Lloyd-Jones)

ii. It is also true in regard to the pattern of marriage in general.

- It shows us that Jesus wants more than just an external, surface relationship.
- It shows us that Jesus wants us to be one with Him.
- It shows us that there is a sense in which Jesus is incomplete without us. Adam was incomplete without Eve; we can say that Eve makes up the "fullness" of Adam, makes up that which was lacking in him. And that is exactly what the church does for Jesus; Ephesians 1:23 says of the church, which is His body, the fullness of Him who fills all in all.
iii. It shows the common connection of unity and oneness in the two relationships. "Unity, mark you for that is the essence of the marriage-bond. We are one with Christ, who made himself one with his people." (Spurgeon)

7. (33) A summary comment to husbands and wives.

Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband.

a. Nevertheless: Paul really taught on two things at once. He teaches about marriage, but he also teaches about God's pattern for marriage - the relationship between Jesus and His people. So in Ephesians 5:31 and 32 he has focused on the relationship between Jesus and His people, and is getting really excited about it. But then he remembers that his original topic was marriage, so that is why he comes in with the nevertheless in Ephesians 5:33.

i. This is Paul's way of saying, "I know I got off the topic a little bit. So let's come back to the matter of marriage, and I'll sum it up for you.Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband."

b. Let each one of you: This means that everyone is included. We can say this about all the teaching on marriage. It is easy to say, "Well, I'm just not that sort of person, so I'll never do very well." Husbands do it, saying, "I'm just not very loving." Wives do it, saying, "I'm just not the submissive sort." But no matter what our natural disposition is, we have a target to shoot for, and let each one of you in particular means we all should set our eyes on the target the Bible shows us.

c. So love his own wife as himself: Paul again stresses the unity that a husband must recognize and let shape his thinking and his actions.

i. "Unity is the central principle in marriage; and it is because so many people in this modern world have never had any conception of what is involved in marriage, from the standpoint of unity, that they are riding so loosely to it and breaking their vows and pledges, so much so that divorce has become one of the major problems in our age. They have never caught sight of this unity; they are still thinking in terms of their individuality, and so you have two people asserting their rights, and therefore you get clashes and discord and separation. The answer to all that, says Paul, is to understand this great principle of unity." (Lloyd-Jones)

ii. "He is given the position of dignity and of leadership and of headship; and if he understands what it means he will never abuse it, he will never misuse it, by being harsh or dictatorial or unkind or unfair. To be guilty of such behaviour is a denial of the marriage principle, and means that there is an absence of the Spirit." (Lloyd-Jones)

d. Let the wife see: Paul is calling the wife to pay special attention here. This may be a point where many wives might excuse themselves for one reason or another, but Paul emphasizes, "Let the wife see."

e. Let the wife see that she respects her husband: This word respects is the same word often used of the reverential fear and awe the disciples had toward Jesus. Can we say that the wife should respect the husband so highly, that it points in the direction of a reverential awe?

i. "The Apostle used a very striking word here. It is rightly translated in the Authorized Version as 'reverence'; but the word really means 'fear'. 'And the wife see that she fears her husband'. But we must remember that there are different types of fear … he speaks of 'reverential' fear. What it really means is 'deference', 'with reverential obedience'." (Lloyd-Jones)

ii. "The wife is to treat her husband with deference; in other words, she is to recognize this biblical and Christian view of marriage, she is the regard the husband as her head, the head of this new unit. They are both one, but there is a head to the unit, as there is a head to our body, as Christ is the Head of the church." (Lloyd-Jones)

f. Let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband: If Paul's message in this great passage could be boiled down to two principles which must govern our thinking and our actions as married people, those two are:

- Husbands: Understand that you and your wife are one, are a unity.
- Wives: Understand that your unity has a head - your husband.
i. Wives are quick to embrace and understand the husband's principle, and they want that to be the governing principle of the marriage.

ii. Husbands are quick to embrace and understand the wife's principle, and they want that to be the governing principle of the marriage.

iii. But we must let our principle govern us. When you have a husband thinking, "I'm one with my wife, and I must think and act that way," and a wife thinking "My husband is the head of our oneness, and I need to respect and defer to him as the head," then you will have a healthy, Biblical marriage.

iv. "The supreme thing always is to consider our Lord Jesus Christ. If a husband and wife are together considering Him, you need have no worry about their relationship to each other." (Lloyd-Jones)