Tag Archives: Ephesians

by | August 4, 2021 · 9:05 pm

A Mini Commentary, Pt. 16 (Ephesians 4:16)

Sorry for the delay, but here is the final instalment of the mini commentary on Ephesians 4:1-16. I pray the whole series has been informative and a blessing in some way.

4:16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

From whom the whole body fitly joined together

            Here is where the metaphor of the body can get a little tricky, at least compared to the way things naturally work. When a human is conceived, his DNA is already present, passed from both the mother and the father. The “blueprint of life” dictates how a child will look, how big he will be, his color of skin, etc. But Jesus, the Head of the Body, is the one who oversees the construction and placement of body parts. The mind, the Person of God, is eternal; the Body – both when He walked the earth and when He left and sent His Spirit – came into being by the will of God. There is no accidental deformity withing the Body of Christ! There are no mutations, missing parts, or inadequate ones! The WHOLE body is FITLY joined together! Hallelujah!

            Are you intimidated, discouraged, or feel out of place in the Body of Christ? Don’t feel that way! You were designed and created to fit exactly where the Head wants you. You have a purpose for which no other part in the body can fill. You are unique and designed by God.

and compacted by that which every joint supplieth,

             Here we see that not only is every person who is part of the Body a specially designed member created for a particular purpose in the overall growth of the Body, but each has a part in the unifying of the Body into a cohesive whole.[1] Paul implied this same thought in his letter to the Colossians: “That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ” (Colossians 2:2).

according to the effectual working in the measure of every part,

            Now, despite the lofty example of Jesus, God “knows our frame,” that we are nothing but dust (Psalm 103:14). Therefore, notice that Paul says, “…the measure of every part.” The measure of one part of the Body, one Christian, is not going to be the same measure of another one. Too often we find ourselves comparing our spirituality to that of other more “godly” believers. In doing so we often find ourselves discouraged from not measuring up to their likeness. Look, we are all dust, and the most that we can ever be is only because of God’s grace.

            But the encouraging hope is this: what we have and all that we are, yielded to the will of the Head of the Body, is guaranteed to be effective toward the purpose for which we have been designed.

maketh increase of the body

            Simply put, a healthy member of the body, no matter the importance, will, if effectually being used, make increase to the Body. Does that mean that one must lead others to Christ in order to “make increase”? Possibly, but whatever the purpose, if doing what it’s designed to do, will contribute to the other members’ edification.

unto the edifying of itself in love.

            Herein lies the overall purpose of the gifts God gives in Christ through the Spirit: the edifying of the Church – the building up into the image and likeness of Jesus Christ. Unfortunately, there are many within the Body of Christ who think the edification of the individual member takes precedent over the body as a whole. This can be seen in the doctrine that promotes “prayer language,” or private times of prayer that consist of ecstatic speech, unknown tongues, or what is technically referred to as glossolalia. Yet, Paul addressed this very topic in 1 Corinthians 14:14-19.

            Paul said in 1 Corinthians 14:14: “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.” He did not argue that it could never happen; he just said that if he did pray in such a way, he would not understand what was being said. Furthermore, in verses 15 and 16 he states that he would rather speak and sing in an understandable language so that everyone could benefit, especially those who “understandeth not” (v. 16). But it is in verse 17 where the letter to the Ephesians and the letter to the Corinthians cross paths: speaking in a prayer language might encourage the one praying, but “the other is not edified.” He gave (v. 11) … for (v. 12) … till (v. 13) … that (v. 14) … may (v.15) … edify (v. 16).

[1] Henry George Liddell et al., A Greek-English Lexicon (Oxford: Clarendon Press, 1996), 1675.

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by | July 29, 2021 · 7:31 am

A Mini Commentary, Pt. 15 (Ephesians 4:15)

Well, we are getting down to the end of this mini commentary. I do hope that it has been not only beneficial, but also a blessing in some way.

I will be posting today and tomorrow, but that will be all in the commentary on Ephesians. Next week I may take a few days to share another commentary I did, that being on Romans chapter 1. Considering I just started a new series through the book of Romans on Sunday nights, that might not be a bad idea 😉

Should you have any questions or suggestions, feel free to leave them in the comment section below. I’d love to hear from you.

4:15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

But speaking the truth in love,

            Here is where so many go astray: they speak truth, but not in love. We can only wonder how many good Christians have been wounded, crushed, or shipwrecked by loveless truth, that being judgmental, self-righteous legalism. Correction without love is no better than vengeance or sadism. Advice and instruction without love is more likely to imbed bitterness than wisdom.

            But let us notice the progression of the Apostle Paul’s thought, beginning from verse 11 until now.

He (Jesus) gave [gifts] (v. 11) … for the perfecting of the saints (v. 12) … for the work of the ministry (v. 12) … for the edifying of the Body of Christ (v. 12) … till we (both individually and corporately) attain maturity and stature, Christ being the Standard measurement (v. 13) … that we be no longer children (v. 14) … but may grow up [to be like Christ in all things] (v. 15).

            Notice that it is only after all that precedes in verses eleven through fourteen that we can come to the place where we know what and whom Truth even is, much less be able to speak it in love. We speak the truth in love when we are taught the truth about who we are and what it took for Jesus to spare us from the wrath of God. We speak the truth in love when we know who Love is and have a relationship with Him! We speak the truth in love after having been around the One who loved us when we were unlovable. We speak the truth in love because our hearts have been softened and conformed to the heart of Christ. We speak the truth in love as parents or guardians would warn their little ones of strangers.

Those who don’t speak the truth in love haven’t spent time with the Lover of their souls.

may grow up into him in all things,

            Here the sense is that of gradually growing stronger, gradually growing in size, or gradually increasing in likeness. In another sense it could be said that we are meant to grow into, by gradually adding and reproducing, the frame of the body pre-ordained by the Spirit-imparted blueprint found in the DNA of Christ’s blood!  

which is the head, [even] Christ:

            In both a metaphorical sense and a literal sense, the Church is the body of Christ. But make no mistake, as with us, the body is not the person. The Church is the Body of Christ; His hands and feet in this world. Yet, the body is only the tool of the brain, and that brain is in the head. Take away the head, and the body, mature or not, will die and rot.  In the same way, without our Head, the Church at most is a dead body flopping around as the nerves sense the last electrical impulses of life.

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by | July 28, 2021 · 1:38 pm

A Mini Commentary, Pt 14 (Ephesians 4:14)

4:14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;

That we [henceforth]

            Henceforth is not a word we use very often these days, and it was not a word used by the Apostle Paul; it was added by the translators for clarification. But the truth expressed in the above three words is that staying the same in the Christian walk is not an option. And, glory be to God, Jesus is the One who can change even the vilest sinner into a saint! God gives us those who can preach and teach His Word so that we can grow spiritually, mature in the Faith, and effective parts of the Body (v. 16). It doesn’t matter from where we come; Jesus can change us!

be no more children,

            To the child, being childish is natural. To the adult, being childish is the sign of immaturity. There is nothing wrong or unnatural for a baby to want milk, but it is entirely unnatural and a sign of severe growth problems for one who is physically or apparently an adult to shun meat and vegetables. Unfortunately, many believers have never even felt the sensation of chewing!

tossed to and fro, and carried about with every wind of doctrine,

            The metaphor is that of a ship on the sea, taken up by one wave and crashed down by another, driven by the shifts of the wind rather than a solid rudder.  Without sound instruction, immature children (babes) in the Faith will be like little sail boats on the sea without any tools with which to navigate. They will bounce from theology to theology, doctrine to doctrine, movement to movement, without every really knowing where they are supposed to go.

            If all one cares to do is float about aimlessly for his entire life, then a rudderless boat will do just that. However, if a watercraft was built for a purpose, owned by One who sends ships across the treacherous seas rather than set them assail to drift, then a rudder, a guide, a means to navigate is critical! There must be rations, supplies, tools to mend torn sails, fuel for the engines (if applicable to this metaphor), and a weighty Anchor when we are told to “be still and know that I am God.”  Thank God for the gifts He has given to equip us! Thank God for the “fulness” of Jesus Christ!

            But this metaphor also applies to those who might be agitated, distraught, confused, torn, and about to sink. Many a soul is troubled from false teaching, bruised from the tossing back and forth, even the tossing through the night as worry and doubt deprive the poor one from sleep. Why would anyone shun the gifts to the Church? Why would anyone choose to be rudderless and without conviction on the tumultuous sea of relativism?

by the sleight of men, [and] cunning craftiness, whereby they lie in wait to deceive;

            We have the “gifts” (v. 11) for our “perfecting” (v. 12), till we all come into the unity of the faith and the knowledge of the Son of God (v. 13). We have them because we do not want to be tossed about and carried away with every knew (or old) wind that comes out of the mouths of deceivers. The waves and the winds are the metaphor, but what are the realities?

  • Sleight of men

            It might be difficult to deduce it from the King James rendering of the original Greek, but the Greek word translated “sleight” is the word κυβεία (kybeia G2940), pronounced koo-bi’-ah. Its meaning has to do with dice (cube) playing, rolling the dice, playing with “loaded dice” to cheat. It means craftiness and/or trickery, and implies anything that is meant to take advantage of another.

  • Cunning craftiness

            Craftiness, cunning, but also a specious wisdom (superficially plausible, but actually wrong; misleadingly attractive in appearance).[1] It cannot be said enough that what may sound good to itching ears may actually be a lie.

  • Lying in wait

            The rendering here is totally adequate to describe the above who both knowingly and without concern preach or teach false doctrine. Like predators; like snakes in the tall grass; like sharks just under the surface; like spiders in their webs; these thieves, abusers, and murderers of hope, peace, joy, and truth wait for those who are weak, unsuspecting, and most of all, unlearned and naïve. Satan, the father of lies, has bred and trained them to take down even the strongest prey, but how much more those who disregard or malign the gifts of God through Jesus by the Holy Spirit to the Church!

[1] Catherine Soanes and Angus Stevenson, eds., Concise Oxford English Dictionary (Oxford: Oxford University Press, 2004).

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by | July 27, 2021 · 9:29 am

A Mini Commentary, Pt 13 (Ephesians 4:13, cont.)

Both the previous post and this one deal with the same verse. However, the last one was more of an outline of how we got to where we are.

This time we will look specifically at verse thirteen.

4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

Words mean things, especially God’s words. Therefore, when He says that He gives a gift “for” a reason, we should take note: God’s gifts to the Church are not arbitrary. Beginning with verse 12 and all the way through verse 16, there are multiple prepositional phrases which detail both the progressive working of the Spirit in the Body and the overall purpose, that being to “grow up into [Christ]” and “increase of the body unto the edifying of itself in love” (vs. 15 & 16).

Till we all come

            There is a reason it is called “the road of life.” Life is more than simply stepping over the threshold; it is a path with ups and downs, twists and turns, and many, many lessons to learn. It is also a journey where we are nourished and instructed along the way. The spiritual life is no different, as the meaning of the word translated “come” (καταντάω; katantaō) so adequately affirms: “to attain or arrive at a particular state.”[1] The believer is always growing (at least he SHOULD be) every day, more and more conformed to the image of God’s Son (Romans 8:29; 12:2; 13:14).

in the unity of the faith,      

            Unity is a dangerous word, much like the word love. To strive for unity without a deeper understanding of what one is to by unified with is terribly misguided. Yet, many of the religious and spiritual people of the day say we need to come together and set aside our differences for the sake of peace. However, it was Jesus who said that He did not come to give peace on earth (contrary to the majority of Christmas wishes), “but rather division” (Luke 12:51).

Unity of faiths is not the same thing as the unity of “the faith.” Paul wanted the Ephesians to grow together, united together for the same purpose as cells in the human body would be. The “faith” that he is talking about here is not the simple act of placing one’s trust in something or believing for the sake of believing, but faith in Jesus Christ. This unity is nothing that happens overnight, either.

and of the knowledge of the Son of God,

            It is one thing to know about something, but it is a totally different thing to experientially know something. The word Paul used in this case is ἐπίγνωσις (epignōsis G1922),the same word he used in Romans 12:2 where he describes those who had a zeal for God, but “not according to knowledge.” It is also the same word he used in Ephesians 1:17 where he prayed that the Ephesians would have “the spirit of wisdom and revelation in the knowledge (emphasis added) of him.” God’s Word is not there for us to simply be informed, but to come to know Jesus in a deeper and more personal, experiential way.

unto a perfect man,

            Many people read this and think that to be a Christian one must be “perfect.” Nothing could be farther from the truth. To be perfect is to be complete, perfect, whole, full-grown, mature.[2] Keeping with the metaphor of a human body, the gifts the Church is given (apostles, prophets, evangelists, pastor, teachers) are necessary until it is all that measures up to the image of Christ.

unto the measure of the stature of the fulness of Christ:

            We will break this prepositional phrase down into its separate parts, but before we do that, let us pause and meditate on the wonder, the majesty, the glory, and the absolute impossibility for any man or woman to attain such a high and magnificent standard! In the Greek, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ; in reality, only by the grace of God, the power of the Holy Spirit, and the working of the gifts of grace through Jesus Christ himself.

            What is the “measure”? It is that of the “stature of the fulness of Christ.” What measure! What stature! What fulness! It is this measure to which the gifts are to be applied in instruction, example, discipline, and correction. It is the measure that is the “perfection of the saints for the work of the ministry.” To be like Christ, and no other!

  • Measure

            Μέτρον (metron): that by which anything is measured.[3]To what or whom do we measure ourselves? The preacher, teacher, actor, singer? Is our measure of morality our parents, spouse, or some ancient philosopher? The measure, the meter, the ruler, the yard stick, the flawless and perfect example is Jesus.

  • Stature

            At first glance, this word may generate mental images of tall statues, like that of a great historical figure in a museum or national monument. However, the meaning of ἡλικία (hēlikia G2244) is broader than that. It can refer to the lifespan of someone (Matthew 6:27); the height of something (Luke 19:3); the social recognition, qualifications, or maturity of someone (Luke 2:52; John 9:21); or the physical abilities of a person comparable to his age (Hebrews 11:11).

  • Fulness

            Once again, the depth of a word in relationship to Jesus Christ is worthy of pondering! The Greek word from which we get “fulness” is the same root word from which we get the word “plethora.” The word πλήρωμα (plērōma G4138) can mean a full measure, a full number (as in a full compliment of ships), the sum total of something, a piece inserted to fill up, or as one Greek lexicon described it, “the satiety of the feast.”[4] Any preacher worth his salt should be able to come up with a fantastic sermon outline using only the definition of “fulness”! How sufficient is Christ! Jesus is truly all we need!

[1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 150.

[2] Barclay M. Newman Jr., A Concise Greek-English Dictionary of the New Testament. (Stuttgart, Germany: Deutsche Bibelgesellschaft; United Bible Societies, 1993), 180.

[3] Henry George Liddell et al., A Greek-English Lexicon (Oxford: Clarendon Press, 1996), 1123.

[4] H.G. Liddell, A Lexicon: Abridged from Liddell and Scott’s Greek-English Lexicon (Oak Harbor, WA: Logos Research Systems, Inc., 1996), 647.

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by | July 26, 2021 · 10:15 am

A Mini Commentary, Pt. 12 (Ephesians 4:13)

I’ve been slightly busy and distracted, so I apologize for just now getting back to the commentary on Ephesians 4:1-16.

4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

            It is important to note how one thought builds upon another. Therefore, before we unpack Ephesians 4:13, let us take a moment to refresh our understanding of the Apostle Paul’s train of thought with an outline. Although each verse in this study could stand alone on its own truth, all are connected and work together like a healthy body.

Outline of Ephesians 4:1-12

  • “Walk worthy” (4:1-2)
  • With humility and patience (v. 2)
  • “Endeavoring to keep the unity…” (v. 3)
  • There is only one body, Spirit, Lord, faith, baptism, and one God and Father (vs. 4-6)
  • But (v. 7)
    • Every individual believer is given grace
      • According to the measure of the gift of Christ
        • That is why David said:
          • “When he ascended up on high, he led captivity captive, and gave gifts unto men” (v. 8)
            • Parenthetical if/then statement inserted by Paul (vs. 9-10):
              • If Jesus ascended, then He must have first descended
              • Jesus descended, and it is He who ascended to “fill all things”
    • Grace gifts (vs. 11-12)
      • Apostles, Prophets, Evangelists, Pastor/Teachers
        • For the perfecting of the saints
          • For the work of the ministry
            • For the edifying of the Church

How, then, does this verse (v. 13) follow along in the outline? The first word “Till” picks up right after the prepositional phrase “for the edifying of the Church.” Although the three “for” statements (describing the reason for the gifts of the Apostles, prophets, etc.) fall under the subpoint of “Apostles, Prophets, Evangelists, Pastor/Teachers,” notice that each one is a subpoint of the other. Why? Because each one follows the previous and is dependent upon it. Therefore, verse thirteen must follow “for the edifying of the body of Christ.” The outline might continue like this:

  • For the edifying of the Church
    • Till
      • We all [arrive at; reach; attain] the unity of the faith
      • [We all arrive at; reach; attain] the knowledge of the Son of God
        • Unto a perfect man
        • Unto the measure of the stature of the fulness of Christ

Tune in next time for more on Ephesians 4:13.

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by | July 16, 2021 · 8:20 am

A Mini Commentary, Pt 11 (Ephesians 4:12)

In order to better understand the context of the content of this post, make sure you go back and read the previous post on Ephesians 4:11.

4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

Notice how that there are three (3) times the word “for” is used in verse 12. Notice how that each one precedes something that the above gifts from Christ to the church were to accomplish. Christ gave unto the Church, and not all at the same time, “some, apostles; and some, prophets; and some, evangelists; and some, pastors” (v. 11). It was the giving of the gifts and the working out of those gifts that the three objectives would be accomplished, including in the order in which they are mentioned. Let us now examine the following three prepositional phrases.

  1. For the perfecting of the saints
    Before the work of the ministry and the edifying of the body of Christ can reach its potential, the saints (saved believers) must be “perfected.” This does not mean that Christians must be perfect before God can use them. No, when Paul wrote about the perfecting of the saints, he used the Greek word καταρτισμός (katartismos G2677) which means to make someone completely adequate or sufficient for something, or completely equipped for a particular good work.[1]
    The gifts given by Christ – Apostles, Evangelists, Prophets, Pastors, and Teachers – equip us, train us, and encourage us.
  2. For the work of the ministry
    Once the saints (the Christians) are fully equipped for the work of the ministry, it is then necessary that they exercise their own gifts and demonstrate with good works the effectiveness of their equipping. Unfortunately, too many Christians have been taught and equipped, given everything need for good works, and yet have never done one thing outside of self-edification. But that is not the purpose for their equipping! The purpose for their equipping is to edify the Body, not one lone member.
  3. For the edifying of the body of Christ
    Edifying is the act of building something up. As the apostles, prophets, evangelists, pastors, and teachers equip us, we are to use what we have been given to encourage, teach, and generally contribute to the overall health of the Church.

[1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 679.

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by | July 15, 2021 · 7:30 am

A Mini Commentary, Pt 10 (Ephesians 4:11)

4:11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

And he gave

            It is important to note that what follows in this verse through the rest of this section are gifts and their purposes. Often, we fail to remember that our pastors, for example, are not hired servants with nothing more special about them than their defined roles; they are gifts from God! God did not have to, nor was he obligated to give the church, and by extension the individual member, such wonderful, encouraging, and strengthening gifts; He did it because of grace.

            It is also important to understand that not all the gifts were given to everyone equally. Now, in many situations the person, such as the pastor, has more than one of these gifts represented in him, but that is not always the case. This implies that at any given time within the Body of Christ there are different needs, different seasons, for which different gifts are deemed needed for the purpose of edifying and equipping.

            Key words to look for in verses 12-14 are for, till, unto, of, and that. With these words Paul explains the reasoning for the gifts/graces (v. 7) and the purposes for which they should be used.

            Christ gives us the following “grace” gifts as He sees fit:

He GAVE:

  • Apostles: root word is: ἀπόστολος – apostolos (Strong’s G652)

The Apostles were a distinct group of men who were not only disciples of Jesus Christ, but had actually been with Him from the beginning of His ministry and had witnessed Jesus in His resurrected body. These men, more often than not, had nearly all the following graces in that they were also prophetic in their writings, evangelistic in their outreach, shepherds of churches they planted, and, especially in the case of Paul, prolific teachers.

Unfortunately, there are many of various Christian denominations (not to mention cults) who claim the role of apostle. The same can be said about the role of prophet. However, both the roles of apostle and prophet are no longer needed, or as in the case of apostles, even possible. Scripture clearly delineated the requirements for apostleship in Acts 1:21-22.

21Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, 22Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. – Acts 1:21-22 KJV

  • Prophets: root word is: προφήτης – prophētēs (Strong’s G4396)
      There was a time when prophets were more common in the Church. And depending on how one is defined, they should be as rare as apostles. But of the role of prophets in the Church today there is much confusion and debate. How ironic considering one of the purposes of the gift of the prophet was to bring unity. It must be understood, however, that the purpose of a biblical prophet, especially in the Old Testament (yet carried over in a few recorded cases in the New Testament, aside from the Apostles) was to not only “forthtell,” but to foretell. Legitimate prophets “are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do).”[1]
  • Evangelists: root word is: εὐαγγελιστής – euangelistēs (Strong’s G2099)
       Strong’s defines this as a “bringer of good tidings” (G2099). And what else are “good tidings” in Scripture other than the Gospel of Jesus Christ? Actually, an evangelist could be one who brings good tidings of victory in battle, or the news of a new king, but in this passage εὐαγγελιστής refers to one who encourages congregations of believers with the good news of the redemptive and restorative work of the Cross. He is also one who brings with his message encouragement and challenges for the Christian walk.

   No doubt, there is always a need for evangelists, today. This is not a gift which one could argue has been done away with or lessened. It is even likely that many pastors are also, to one degree or another, graced with the gift of evangelism. It is certainly from the evangelistic heart that flows the fervent desire to see the lost come to Christ.  

  • Pastors and Teachers: root words are: ποιμήν – poimēn (Strong’s G4166) and διδάσκαλος – didaskalos (Strong’s G1330)
    • Pastors. It is often argued that because of the way the Apostle Paul linked these two offices together, the office of Pastor and the office of Teacher are one in the same. How can one be an effective senior Pastor if he is not also able to teach? Instructing in the way of truth, expositing Scripture, and expounding upon particular passages is what if not the outworking of the gift to teach the hearer? Yet, there is something distinct that defines a pastor, and not a teach who is not a pastor. A pastor can be a teacher, but a teacher can be a teacher without being a pastor. And if it is not too confusing, there are pastors who are more pastors than they are teachers. What is the difference?
         A pastor is a shepherd. Of the eighteen times ποιμήν (G4166) is translated in English in the King James Version of the Bible (KJV), seventeen of those times it is translated as “shepherd,” two times of which the word is capitalized because it is referencing Jesus Christ the Good Shepherd. Only once is the word translated as “pastor,” and that is in Ephesians 4:11. A pastor is therefore an “undershepherd,” one who tends the Flock for the owner, the Chief Shepherd, Jesus. And what a gift a pastor is to the local church! If he is a good one, he will watch out for thieves, wolves in sheep’s clothing, false teaching, and worldliness. He will feed the flock a steady diet of nourishing spiritual food from the silos of Scripture; lay down his own life, both literally and figuratively, for the sheep in his care; and answer to God for the souls of those entrusted to him (Hebrews 13:17). One can be gifted to teach, yet not bear this grave responsibility.
    • Teachers. It is this author’s contention, as mentioned earlier, that Paul did not intend to inseparably link pastor and teacher together in the same gift Jesus has given to the Church. Even though there are very few pastors who aren’t didaskalos (instructors who teach concerning the things of God, and the duties of man), there are many, many gifted “gifts” to the Church who teach, instruct, and give godly advice regarding everything from Bible questions to marriage counseling.

[1] Walter A. Elwell and Barry J. Beitzel, “Prophet, Prophetess,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1782.

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by | July 13, 2021 · 12:40 pm

A Mini Commentary, Pt 8 (Ephesians 4:7)

OK, so now it gets even better! Paul brings it down to the personal level.

4:7 “But unto every one of us is given grace according to the measure of the gift of Christ.”

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But unto every one of us

            After stressing unity in the Body, Paul now changes direction and tightens his focus onto the individual, including himself. In verses 1-6 Paul addresses the Church as a whole, the Preacher to the congregation. But now in verse seven we see Paul moving away from the plural “you”, using instead “every one” and “we.”

            Christianity is about God’s love for the Church, the Bride of Christ, the Body of Christ, but it’s also about the individual member of the Body. The hope of the believer is not to be swallowed up into God as a Hindu might believe, but to be eternally loved by a personal God, one who has even reserved a special name on a white stone that only the Father and His child will know (Revelation 2:7). Yes, God loved the world so much that He gave His only begotten Son, but the offer of salvation is to “whosoever believeth” (John 3:16). The individual is uniquely important and particularly gifted for the work and the health and the unity of the Body.

            It also should be noted that the “us” to whom Paul is speaking is the Church, the body of believers. This is an important observation to make because only those within the Body of Christ can experience being part of the Body of Christ.

is given grace

            It is wonderful to read these words! It is much more wonderful know that it’s true! Who receives the gift of grace? It is the Church as a whole? Are those who are in the Church (i.e., baptized into the Roman Catholic Church) guaranteed a gift of grace from the Father? No, it is unto “every one of us” (v. 7a) that grace is given as a gift. The personal aspect of the relationship of the Father to His children should not be overlooked nor discounted.

            Paul will go on to refer back to Psalm 68:18 in the next verse when he describes David’s description of Yahweh as a conquering King. But here what we have is the declaration that the gifts to be given are based not on our good works or position, but in the goodness and graciousness of God.  The noun χάρις (charis) “is related to the verb χαρίζομαι (charizomai), which conveys the general concept of giving generously or forgiving a debt or a wrong.”[1] There are none who can say they deserve grace, for grace is “unmerited divine favor, arising in the mind of God and bestowed on his people.”[2] The idea that grace can be earned is contrary to the reality that the only thing earned by ungodly man is judgment.

There is also no maintaining of biblical unity without grace, for the natural man gives according to merit and expects to receive for the same reason. If God gave us grace according to measure of our good deeds, we would be doomed. But He gives grace to every man, not only to exhibit His mercy, but to manifest unto the greatest example of forgiveness and compassion which, if followed, will help the individuals within the Church to “keep the unity of the Spirit in the bond of peace” (v. 3).

according to the measure of the gift of Christ.

            Here we find one of those lines in Scripture that seems simple enough, but upon deeper study, especially of the original languages, it is not simple in the least. As a matter of fact, “according to the measure of the gift of Christ” can be understood in different ways, leaving the context to be the only real determiner of the author’s meaning. For example, who is it that is to be giving the graces? Christ? God the Father on behalf of Christ? And what of the “measure” that is spoken? Is grace given to us based on a standard “measure,” that of the gift of Christ? Or is grace dispersed according to how Christ determines to mete (measure) it out? The best way to determine the meaning is to consider the context.

            As has been mentioned earlier, verse seven shows us that God’s concern and work is not limited to the Church as a whole, but it also stretches to the individual and his place in the Body or Building. Not all bricks in a building are the same. And even if most of the bricks in a wall were made exactly alike, the positioning would be unique, for no two bricks could occupy the same space in the wall.

Unto “every one of us” is given grace (not saving grace, but special grace) according to the great architectural design of the Builder, Jesus Christ (“I will build my church” – Mark 16:18). As commentator Ernest Best explained, the giving is not random nor arbitrary, nor is it given in abundance for no reason; “he apportions gifts to believers”[3] in order to accomplish His architectural plan for the Church. Therefore, everyone is given special graces, such as will be touched upon in the next two verses, but they are not all the same, nor in the same amount.

[1] Joshua G. Mathews, “Blessing,” ed. Douglas Mangum et al., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).

[2] Gary S. Shogren, “Grace: New Testament,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 1086.

[3] Ernest Best, A Critical and Exegetical Commentary on Ephesians, International Critical Commentary (Edinburgh: T&T Clark International, 1998), 377.

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by | July 7, 2021 · 3:43 pm

A Mini Commentary, Pt 6 (Eph. 4:5)

As we continue to work through this passage of Ephesians, think about where you’ve heard this verse before. How was it used? What was the point? Was it used as a tool to attack denominations? Was it used as a tool to excuse doctrinal error? Think about it as you read this part of the commentary.

As always, I’d be happy to hear your thoughts.

4:5 “One Lord, one Faith, one baptism,”

One Lord,

Here begins the second triad, that of one Lord, one faith, and one baptism.

Just as the Body of Christ, the Church, is not a self-existing, self-sustaining entity that can exist without the power of the Spirit. It is not free to do as it wills. What also unifies the Church is one Head, one Lord, and that is Jesus. He is in complete control by virtue of the price He paid, and He is the “one who is in charge by virtue of possession, owner.”[1]

Jesus in our Lord, our Kyrios, our Master. All authority is His. All dominion is His. And the work and life of the Body is His, also. Therefore, anytime we say “our church” or “my church,” we should remind ourselves that what binds us together is not the confederacy of churches but the united body of the Church which belongs to the Lord, Jesus, and no other.

one faith,

            The “faith” that is spoken of here is not that of a particular dogma, catechism, creed, or religious convention. “It refers to the principle of faith by means of which all the saints enter into salvation.”[2] The Apostle Paul spoke of this faith earlier in the letter when he said:  “For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: Not of works, lest any man should boast” (Ephesian 2:8-8). What unites us as a body of believers is not our works, anything we have done, good or bad, but the same entry requirement: faith in Jesus Christ for salvation.

one baptism,

            Here the translators transliterate the Greek words εἷς βάπτισμα (heis baptisma) as “one baptism.” Even though the words carry the meaning of being immersed into water, literal water baptism is not what is being addressed. This is a spiritual baptism, a placing of the believer in the Body of Christ. Only the Holy Spirit can do this. Paul referenced this “baptism” when writing to the Corinthians: “For by one Spirit are we all baptized into one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to drink into one Spirit” (1 Corinthians 12:13).

[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 577.

[2] Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader, vol. 4 (Grand Rapids: Eerdmans, 1997), 96.

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by | July 2, 2021 · 9:00 am

A Mini Commentary (Pt. 3)

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Thank you for coming back!

This is Part 3, but today we are going to be looking at the second verse of Ephesians 4. My hope is that for some of you this develops a desire to go deeper in your own study of Scripture.

Again, I’d love your feedback. Leave a comment and I really would appreciate it.

4:2 “With all lowliness and meekness, with longsuffering, forbearing one another in love;”

With all lowliness and meekness, with longsuffering

            Before anything else, it is important to note the prepositional phrases which include the words lowliness, meekness, and longsuffering. In actuality, the second prepositional phrase (“with longsuffering”) modifies the first (“with all lowliness and meekness”), both being prerequisites for “forbearing one another in love.” Matthew Henry commented: “The first step towards unity is humility; without this there will be no meekness, no patience, or forbearance; and without these no unity.”[1] It is with humility (lowliness) that we withhold or set aside our rights or desires for vindication, thereby creating the ability to be patient and “longsuffering” with those who may abuse or misuse us, as even our own brothers and sisters often do.

  • Lowliness

            Lowliness can also be translated as humility. It is “the quality of humility— ‘humble attitude, humility, without arrogance.’”[2] Humility is the fertile soil in which meekness and longsuffering can grow.

  • Meekness

            Meekness is not weakness; it’s mildness and gentleness.[3] In Matthew 11:29 we read that Jesus was “meek and lowly.” Therefore, having the attribute of meekness should in no way imply weakness or impotence. For the Christian, meekness models Christ in that He could have claimed His rights, yet He endured with patience for the sake of others.

  • Longsuffering,

            The Greek word translated as “longsuffering” (μακροθυμία, makrothymia G3116) is found fourteen times in the King James Version of the Bible, and of those fourteen times it is only translated as “patience” twice. However, nearly every other translation of the Bible besides the NKJV and the ASV renders makrothymia as “patience” in this verse. To be fair, patience is the major meaning of this word, but it is also more.

If we look at this old word of “longsuffering,” we may notice that it is made up of two English words: long and suffering. Patience may be equal to suffering, but how long should one be patient? The prefix makro answers that question: a long time. Therefore, longsuffering should be understood to convey a sense of endurance of pain or suffering for a longer period. The same word is used by Paul in 1 Corinthians 13:4 when, describing charity (love), he says it “suffereth long.”

forbearing one another in love;

            It might seem that longsuffering and forbearing are words so similar that using them both is almost redundant. However, Matthew Henry aptly distinguishes the two:

“Long-suffering implies a patient bearing of injuries, without seeking revenge. Forbearing one another in love signifies bearing their infirmities out of a principle of love, and so as not to cease to love them on the account of these.” [4]

To forbear is to endure the undeserved pain and suffering inflicted by the actions or consequences of others’ actions with intent, and in this case the intent being love. The important difference between forbearing with or without love (agape) is how it can affect the one forbearing. One could forbear, patiently bear the burden, the load caused by another, with bitterness, guilt, or resignation and add suffering to suffering. On the other hand, as Paul beseeches the reader, we could forbear one another’s inflictions with a love that demands nothing in return. What joy is had by the latter in contrast to the former!

[1] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2312.

[2] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 747.

[3] Henry George Liddell et al., A Greek-English Lexicon (Oxford: Clarendon Press, 1996), 1459.

[4] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2312.

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