Ephesians 4:14-16
Read Verse 14 –
What comes to mind when you think about infants? What do they need and how are they to be treated?
What comes to mind when you think of being tossed back and forth by the waves?
What teaching or current day example can you give for false teaching to Christians?
What is the main reason why this teaching is so damaging?
The metaphor of maturity is carried over from v.13. There must be no symptoms of arrested development among believers, who are to abandon childish attitudes and be their age (1 Cor 13:11). Paul switches from one metaphor to another as he depicts the features of spiritual infantilism. Its victims will be tossed to and fro like a cork in surging sea (James 1:6) and whirled about by every chance gust of a fashionable heterodoxy. “Blown here and there” (peripheromenoi) is literally “swung around.” It is used of spinning tops and feeling dizzy. Such is the confusing affect of false doctrine.
When you think of cunning and crafty what comes to mind?
What are the general themes of false doctrine you see?
Why do people preach false doctrine? What is their motive?
What example do you have of someone teaching Christians that was/is heretical or is done not for the motives God desires?
What should be the motives of teaching the bible only (hint, see verses 12 and 13)
The source of this dangerous teaching is to be traced in the “slick cleverness of men, craftily calculated to lead us astray”. “Cunning” (kybeia) is cheating at dice and so, by extension, trickery of every kind. “Craftiness” (Panourgia) is the unscrpulousness that stops at nothing. Error is organized with a deliberate policy to undermine the truth of God. Paul may well be tilting at emergent Gnosticism (Col 2:8).
What is the contrast you see between a teacher in verse 12 and 13 motives and those in verse 14?
Read verse 15
What are you supposed to do?
Why do we speak the truth in love? What is the purpose and reason to do this?
If we are to grow in Christ what is the first thing that we are instructed to do (read the first part of the verse again)?
Do you speak the truth in love? How do you and how do you not? Give an example to your spouse…
In verse 15 Paul contrasts the deception of heresy with the integrity of the gospel. The church cannot allow falsehood to go uncorrected, yet the truth must always be vindicated in the accents of love. “Speaking the truth” (aletheuontes; literally, “truthing”) is strictly “doing the truth” and may imply more than verbalization (“dealing truly”). This fundamental concern for the truth is the secret of maturity in the church. It is into Christ as the Head that the body grows up.
Have you ever spoke the truth about some heretical teaching?
Read verse 16 –
Do you see Christ as your head and you as just part of the body?
How does that show in your life?
Is there someone you can ask that will tell you if your reputation shows that the head of your life is Christ? (Is this apparent)?
What would be the reason someone would know that you serve Christ as the head?
Christ is at once the One into whom all Christians grow and out of whom (ex hou) the church consolidates itself in love. This process depends on the fact that the various parts of the body are interrelated. The whole is continually being integrated (synarmologoumenon) and kept firm (symbibazomenon) by each separate ligament (haphes) – “joined and held together by every supporting ligament.” The precision with with these medical terms are employed makes us wonder if Paul checked the details with Luke.
What part do you play in making the body work? At home with your family, at church, at work, etc?
It is only “when each part is working properly” that the body receives the support it needs. The word is really “furnishing” (epichoregia) or supply (Phil 1:19). From Calvin – “If we want to be considered members of Christ, let no man be anything for himself, but let us all be whatever we are for the benefit of each other”.
Have a great week and a great 4th of July holiday.
Andy
Tuesday, July 1, 2008
Wednesday, June 25, 2008
Sunday, June 29, 2008 Question(s)
The lesson coming up for this Sunday is a continuation of last week in Ephesians 4 starting in verse 5. Please re-read verses 1 to 4 to and then start in verse 5.
Read verse 5 to 13.
What is the main item you are taking away from this reading?
Verse 5 starts the second trio of unities related to the "one Lord" or master to which all Christians owe their allegiance. The three expressions may well be intended to convey a single idea. Certainly Christ is central. He is the sole Head of His body the Church.
Is Christ the head of your family? How do others (including those in your family) see that He is?
Lock points out in his book that the "one faith" here is "one allegiance and one profession of alligiance" One faith in the One Lord unites all true believers.
What does it mean to have faith in one Lord?
If you have faith in one Lord what other "lord's" do you give up?
Why would faith unite the body of believers?
"One Baptism" is the external seal of incorporation into the body of Christ. It is the first 'official' sign of obediance that we show externally to others of the internal change Christ caused in us. It shows our unity of being buried and raised by Christ. Baptism is one because it makes one. It provides the evidence that all Christians, without discrimination as to color, race, sex, age, or class, share the grace of Christ. Paul does not mention the other dominical sacrament, that of hte Lord's supper (1 Cor 10:17) probably because he regards the eucharist not as a prerequisite of unity but an expression of it.
What (v 6) does it mean to be the Father over all? Who is he talking about when Paul says the Father is in all?
Verse 7 - What does it mean that grace is apportioned?
In Verse 7 Paul switches from the Church in totality to the individual ("each one of us"). Within the body of Christ each member enjoys a share of God's grace. As in Ephesians 3:2, it is equipping rather than saving grace that Paul describes. Charis (grace) here is not equated with Charism (grace-gift), but denotes the grace provided for and manifested in the gift. The distribution of grace, and so the distribution of grace-gifts, is in Christ's own hands and apportioned as He decides.
Why is it significant that Christ gives each of us different gifts?
What do you see in verse 8 to 13 that relates to YOU?
Pray through verse 8 to 13 and ask your spouse what they think the significance of these verses are to you personally.
How does verse 13 compliment or conflict with chapter 3 verse 10 and chapter 3 verse 19?
Look forward to seeing you all on Sunday. Have a great week!
Andy
Read verse 5 to 13.
What is the main item you are taking away from this reading?
Verse 5 starts the second trio of unities related to the "one Lord" or master to which all Christians owe their allegiance. The three expressions may well be intended to convey a single idea. Certainly Christ is central. He is the sole Head of His body the Church.
Is Christ the head of your family? How do others (including those in your family) see that He is?
Lock points out in his book that the "one faith" here is "one allegiance and one profession of alligiance" One faith in the One Lord unites all true believers.
What does it mean to have faith in one Lord?
If you have faith in one Lord what other "lord's" do you give up?
Why would faith unite the body of believers?
"One Baptism" is the external seal of incorporation into the body of Christ. It is the first 'official' sign of obediance that we show externally to others of the internal change Christ caused in us. It shows our unity of being buried and raised by Christ. Baptism is one because it makes one. It provides the evidence that all Christians, without discrimination as to color, race, sex, age, or class, share the grace of Christ. Paul does not mention the other dominical sacrament, that of hte Lord's supper (1 Cor 10:17) probably because he regards the eucharist not as a prerequisite of unity but an expression of it.
What (v 6) does it mean to be the Father over all? Who is he talking about when Paul says the Father is in all?
Verse 7 - What does it mean that grace is apportioned?
In Verse 7 Paul switches from the Church in totality to the individual ("each one of us"). Within the body of Christ each member enjoys a share of God's grace. As in Ephesians 3:2, it is equipping rather than saving grace that Paul describes. Charis (grace) here is not equated with Charism (grace-gift), but denotes the grace provided for and manifested in the gift. The distribution of grace, and so the distribution of grace-gifts, is in Christ's own hands and apportioned as He decides.
Why is it significant that Christ gives each of us different gifts?
What do you see in verse 8 to 13 that relates to YOU?
Pray through verse 8 to 13 and ask your spouse what they think the significance of these verses are to you personally.
How does verse 13 compliment or conflict with chapter 3 verse 10 and chapter 3 verse 19?
Look forward to seeing you all on Sunday. Have a great week!
Andy
Saturday, June 21, 2008
What about those that have never heard about Jesus?
Question: "What happens to those who have never heard about Jesus?"
Answer: All people are accountable to God whether they have “heard about Him” or not. The Bible tells us that God has clearly revealed Himself in nature (Romans 1:20) and in the hearts of people (Ecclesiastes 3:11). The problem is that the human race is sinful; we all reject this knowledge of God and rebel against Him (Romans 1:21-23). Apart from God's grace, God would give us over to the sinful desires of our hearts, allowing us to discover how useless and miserable life is apart from Him. This He does for those who reject Him (Romans 1:24-32).In reality, it is not that some people have not heard about God. Rather, the problem is that they have rejected what they have heard and what is readily seen in nature. Deuteronomy 4:29 proclaims, “But if from there you seek the LORD your God, you will find him if you look for him with all your heart and with all your soul.” This verse teaches an important principle: everyone who truly seeks after God will find Him. If a person truly desires to know God, God will make Himself known.The problem is, “there is no one who understands, no one who seeks God” (Romans 3:11). People reject the knowledge of God that is present in nature and in their own heart, and instead decide to worship a “god” of their own creation. It is foolish to debate the fairness of God sending someone to hell who never had the opportunity to hear the Gospel of Christ. People are responsible to God for what God has already revealed to them. The Bible says that people reject this knowledge, and therefore God is just in condemning them to hell.Instead of debating the fate of those who have never heard, we, as Christians, should be doing our best to make sure that they hear. We are called to spread the Gospel throughout the nations (Matthew 28:19-20; Acts 1:8). The fact that we know people reject the knowledge of God revealed in nature must motivate us to proclaim the good news of salvation through Jesus Christ. Only through accepting the Gospel of God’s grace through the Lord Jesus Christ can people be saved from their sins and rescued from an eternity apart from God in hell.If we assume that those who never hear the Gospel are granted mercy from God, we will run into a terrible problem. If people who never hear the Gospel are saved…we should make sure that no one ever hears the Gospel. The worst thing we could do would be share the Gospel with a person and have him or her reject it. If that were to happen, he or she would be condemned. People who do not hear the Gospel must be condemned, or else there is no motive for evangelism. Why run the risk of people possibly rejecting the Gospel and condemning themselves – when they were previously saved because they had never heard the Gospel?
Recommended Resource: What About Those Who Have Never Heard? by Ronald Nash.
Answer: All people are accountable to God whether they have “heard about Him” or not. The Bible tells us that God has clearly revealed Himself in nature (Romans 1:20) and in the hearts of people (Ecclesiastes 3:11). The problem is that the human race is sinful; we all reject this knowledge of God and rebel against Him (Romans 1:21-23). Apart from God's grace, God would give us over to the sinful desires of our hearts, allowing us to discover how useless and miserable life is apart from Him. This He does for those who reject Him (Romans 1:24-32).In reality, it is not that some people have not heard about God. Rather, the problem is that they have rejected what they have heard and what is readily seen in nature. Deuteronomy 4:29 proclaims, “But if from there you seek the LORD your God, you will find him if you look for him with all your heart and with all your soul.” This verse teaches an important principle: everyone who truly seeks after God will find Him. If a person truly desires to know God, God will make Himself known.The problem is, “there is no one who understands, no one who seeks God” (Romans 3:11). People reject the knowledge of God that is present in nature and in their own heart, and instead decide to worship a “god” of their own creation. It is foolish to debate the fairness of God sending someone to hell who never had the opportunity to hear the Gospel of Christ. People are responsible to God for what God has already revealed to them. The Bible says that people reject this knowledge, and therefore God is just in condemning them to hell.Instead of debating the fate of those who have never heard, we, as Christians, should be doing our best to make sure that they hear. We are called to spread the Gospel throughout the nations (Matthew 28:19-20; Acts 1:8). The fact that we know people reject the knowledge of God revealed in nature must motivate us to proclaim the good news of salvation through Jesus Christ. Only through accepting the Gospel of God’s grace through the Lord Jesus Christ can people be saved from their sins and rescued from an eternity apart from God in hell.If we assume that those who never hear the Gospel are granted mercy from God, we will run into a terrible problem. If people who never hear the Gospel are saved…we should make sure that no one ever hears the Gospel. The worst thing we could do would be share the Gospel with a person and have him or her reject it. If that were to happen, he or she would be condemned. People who do not hear the Gospel must be condemned, or else there is no motive for evangelism. Why run the risk of people possibly rejecting the Gospel and condemning themselves – when they were previously saved because they had never heard the Gospel?
Recommended Resource: What About Those Who Have Never Heard? by Ronald Nash.
What about babies and young children? Can they accept Christ?
Question: "Where do I find the age of accountability in the Bible?
What happens to babies and young children when they die?"
Answer: The Bible tells us that even if an infant or child has not committed personal sin, all people, including infants and children, are guilty before God because of inherited and imputed sin. Inherited sin is that which is passed on from our parents. In Psalm 51:5, David wrote, "I was brought forth in iniquity, and in sin my mother conceived me." David recognized that even at conception, he was a sinner. The very sad fact that infants sometimes die demonstrates that even infants are impacted by Adam’s sin, since physical and spiritual death were the results of Adam's original sin.Each person, infant or adult, stands guilty before God; each person has offended the holiness of God. The only way that God can be just and at the same time declare a person righteous is for that person to have received forgiveness by faith in Christ. Christ is the only way. John 14:6 records what Jesus said, "I am the way, and the truth, and the life; no one comes to the Father, but through Me." Also, Peter stated in Acts 4:12, "there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved." Salvation is an individual choice.What about babies and young children who never reach the ability to make this individual choice? The “age of accountability” is a concept that teaches those who die before reaching the “age of accountability” are automatically saved, by God’s grace and mercy. The “age of accountability” is a belief that God saves all those who die before reaching the ability to make a decision for or against Christ. Thirteen is the most common number given for the age of accountability based on the Jewish custom that a child becomes an adult at the age of 13. However, the Bible gives no direct support to the age of 13 always being the age of accountability. It likely varies from child to child. A child has passed the age of accountability once he or she is capable of making a faith decision for or against Christ.With the above in mind, also consider the following: Christ's death is presented as sufficient for all of mankind. 1 John 2:2 says Jesus "is the propitiation for our sins; and not for ours only, but also for those of the whole world." This verse is clear that Jesus' death was sufficient for all sins, not just the sins of those who specifically have come to Him in faith. The fact that Christ's death was sufficient for all sin would allow the possibility of God applying that payment to those who were never capable of believing.The one passage that seems to identify with this topic more than any other is 2 Samuel 12:21-23. The context of these verses is that King David committed adultery with Bathsheba, with a resulting pregnancy. The prophet Nathan was sent by the Lord to inform David that because of his sin, the Lord would take the child in death. David responded to this by grieving, mourning, and praying for the child. But, once the child was taken, David's mourning ended. David's servants were surprised to hear this. They said to King David, "What is this thing that you have done? While the child was alive, you fasted and wept; but when the child died, you arose and ate food." David's response was, "While the child was still alive, I fasted and wept; for I said, ‘Who knows, the LORD may be gracious to me, that the child may live.’ But now he has died; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me." David's response can be seen as an argument that those who cannot believe are safe in the Lord. David said that he could go to the child, but that he could not bring the child back to him. Also, and just as important, David seemed to be comforted over this. In other words, David seemed to be saying that he would once again see the child (in heaven), though he could not bring him back.Though the Bible leaves open the possibility, the one problem with saying that God applies Christ's payment for sin to those who can't believe is that the Bible does not specifically say that He does this. Therefore, this is a subject for which we should not be adamant or dogmatic. We can, however, be dogmatic about the fact that God ALWAYS does what is right.Knowing the love and grace of God, God applying Christ’s death to those who cannot believe would seem consistent with His character. It is our position that God applies Christ's payment for sin to young children and those who are mentally handicapped, since they were not mentally capable of understanding their sinful state and their need for the Savior. Of this we are certain, that God is loving, holy, merciful, just, and gracious. Whatever He does, it is ALWAYS right and good.
Recommended Resource: Safe in the Arms of God: Words from Heaven About the Death of a Child by John MacArthur.
What happens to babies and young children when they die?"
Answer: The Bible tells us that even if an infant or child has not committed personal sin, all people, including infants and children, are guilty before God because of inherited and imputed sin. Inherited sin is that which is passed on from our parents. In Psalm 51:5, David wrote, "I was brought forth in iniquity, and in sin my mother conceived me." David recognized that even at conception, he was a sinner. The very sad fact that infants sometimes die demonstrates that even infants are impacted by Adam’s sin, since physical and spiritual death were the results of Adam's original sin.Each person, infant or adult, stands guilty before God; each person has offended the holiness of God. The only way that God can be just and at the same time declare a person righteous is for that person to have received forgiveness by faith in Christ. Christ is the only way. John 14:6 records what Jesus said, "I am the way, and the truth, and the life; no one comes to the Father, but through Me." Also, Peter stated in Acts 4:12, "there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved." Salvation is an individual choice.What about babies and young children who never reach the ability to make this individual choice? The “age of accountability” is a concept that teaches those who die before reaching the “age of accountability” are automatically saved, by God’s grace and mercy. The “age of accountability” is a belief that God saves all those who die before reaching the ability to make a decision for or against Christ. Thirteen is the most common number given for the age of accountability based on the Jewish custom that a child becomes an adult at the age of 13. However, the Bible gives no direct support to the age of 13 always being the age of accountability. It likely varies from child to child. A child has passed the age of accountability once he or she is capable of making a faith decision for or against Christ.With the above in mind, also consider the following: Christ's death is presented as sufficient for all of mankind. 1 John 2:2 says Jesus "is the propitiation for our sins; and not for ours only, but also for those of the whole world." This verse is clear that Jesus' death was sufficient for all sins, not just the sins of those who specifically have come to Him in faith. The fact that Christ's death was sufficient for all sin would allow the possibility of God applying that payment to those who were never capable of believing.The one passage that seems to identify with this topic more than any other is 2 Samuel 12:21-23. The context of these verses is that King David committed adultery with Bathsheba, with a resulting pregnancy. The prophet Nathan was sent by the Lord to inform David that because of his sin, the Lord would take the child in death. David responded to this by grieving, mourning, and praying for the child. But, once the child was taken, David's mourning ended. David's servants were surprised to hear this. They said to King David, "What is this thing that you have done? While the child was alive, you fasted and wept; but when the child died, you arose and ate food." David's response was, "While the child was still alive, I fasted and wept; for I said, ‘Who knows, the LORD may be gracious to me, that the child may live.’ But now he has died; why should I fast? Can I bring him back again? I shall go to him, but he will not return to me." David's response can be seen as an argument that those who cannot believe are safe in the Lord. David said that he could go to the child, but that he could not bring the child back to him. Also, and just as important, David seemed to be comforted over this. In other words, David seemed to be saying that he would once again see the child (in heaven), though he could not bring him back.Though the Bible leaves open the possibility, the one problem with saying that God applies Christ's payment for sin to those who can't believe is that the Bible does not specifically say that He does this. Therefore, this is a subject for which we should not be adamant or dogmatic. We can, however, be dogmatic about the fact that God ALWAYS does what is right.Knowing the love and grace of God, God applying Christ’s death to those who cannot believe would seem consistent with His character. It is our position that God applies Christ's payment for sin to young children and those who are mentally handicapped, since they were not mentally capable of understanding their sinful state and their need for the Savior. Of this we are certain, that God is loving, holy, merciful, just, and gracious. Whatever He does, it is ALWAYS right and good.
Recommended Resource: Safe in the Arms of God: Words from Heaven About the Death of a Child by John MacArthur.
Do I have to be born again? What does it mean?
From Gotquestions.org:
Answer: What does it mean to be a born again Christian? The classic passage from the Bible that answers this question is John 3:1-21. The Lord Jesus Christ is talking to Nicodemus, a prominent Pharisee and member of the Sanhedrin (a ruler of the Jews). Nicodemus had come to Jesus at night. Nicodemus had questions to ask Jesus.As Jesus talked with Nicodemus, He said "...Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God." Nicodemus said to Him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, You must be born again...." (John 3:3-7).The phrase "born again" literally means "born from above." Nicodemus had a real need. He needed a change of his heart--a spiritual transformation. New birth, being born again, is an act of God whereby eternal life is imparted to the person who believes (2 Corinthians 5:17; Titus 3:5; 1 Peter 1:3; 1 John 2:29; 3:9; 4:7; 5:1-4, 18). John 1:12,13 indicates that "born again" also carries the idea "to become children of God" through trust in the name of Jesus Christ.The question logically comes, "Why does a person need to be born again?" The Apostle Paul in Ephesians 2:1 says, "And you He made alive, who were dead in trespasses and sins..." To the Romans in Romans 3:23, the Apostle wrote, "For all have sinned and come short of the glory of God." So, a person needs to be born again in order to have their sins forgiven and have a relationship with God.How does that come to be? Ephesians 2:8,9 states, "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works lest any man should boast." When one is "saved," he/she has been born again, spiritually renewed, and is now a child of God by right of new birth. Trusting in Jesus Christ, the One who paid the penalty of sin when He died on the cross, is what it means to be "born again" spiritually. "Therefore, if any man be in Christ, he is a new creation..." (2 Corinthians 5:17a).If you have never trusted in the Lord Jesus Christ as your Savior, will you consider the prompting of the Holy Spirit as He speaks to your heart? You need to be born again. Will you pray the prayer of repentance and become a new creation in Christ, today? "But as many as received Him, to them He gave the right to become children of God, to those who believe on His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:12-13).If you want to accept Jesus Christ as your Savior and be born again, here is a sample prayer. Remember, saying this prayer or any other prayer will not save you. It is only trusting in Christ that can save you from sin. This prayer is simply a way to express to God your faith in Him and thank Him for providing for your salvation. "God, I know that I have sinned against you and am deserving of punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness - the gift of eternal life! Amen!"
Answer: What does it mean to be a born again Christian? The classic passage from the Bible that answers this question is John 3:1-21. The Lord Jesus Christ is talking to Nicodemus, a prominent Pharisee and member of the Sanhedrin (a ruler of the Jews). Nicodemus had come to Jesus at night. Nicodemus had questions to ask Jesus.As Jesus talked with Nicodemus, He said "...Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God." Nicodemus said to Him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, You must be born again...." (John 3:3-7).The phrase "born again" literally means "born from above." Nicodemus had a real need. He needed a change of his heart--a spiritual transformation. New birth, being born again, is an act of God whereby eternal life is imparted to the person who believes (2 Corinthians 5:17; Titus 3:5; 1 Peter 1:3; 1 John 2:29; 3:9; 4:7; 5:1-4, 18). John 1:12,13 indicates that "born again" also carries the idea "to become children of God" through trust in the name of Jesus Christ.The question logically comes, "Why does a person need to be born again?" The Apostle Paul in Ephesians 2:1 says, "And you He made alive, who were dead in trespasses and sins..." To the Romans in Romans 3:23, the Apostle wrote, "For all have sinned and come short of the glory of God." So, a person needs to be born again in order to have their sins forgiven and have a relationship with God.How does that come to be? Ephesians 2:8,9 states, "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works lest any man should boast." When one is "saved," he/she has been born again, spiritually renewed, and is now a child of God by right of new birth. Trusting in Jesus Christ, the One who paid the penalty of sin when He died on the cross, is what it means to be "born again" spiritually. "Therefore, if any man be in Christ, he is a new creation..." (2 Corinthians 5:17a).If you have never trusted in the Lord Jesus Christ as your Savior, will you consider the prompting of the Holy Spirit as He speaks to your heart? You need to be born again. Will you pray the prayer of repentance and become a new creation in Christ, today? "But as many as received Him, to them He gave the right to become children of God, to those who believe on His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:12-13).If you want to accept Jesus Christ as your Savior and be born again, here is a sample prayer. Remember, saying this prayer or any other prayer will not save you. It is only trusting in Christ that can save you from sin. This prayer is simply a way to express to God your faith in Him and thank Him for providing for your salvation. "God, I know that I have sinned against you and am deserving of punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness - the gift of eternal life! Amen!"
Friday, June 13, 2008
Quick Questions for June 25, 2008
Quick Version Notes and Questions for June 15, 2008
Knowledge and Fullness
Read Ephesians 3:14-21
What are the main points you see of these verses?
The third chapter of Ephesians started with a single verse in which Paul begins to explain why he is in prison. In verse 2 he extends into a specific discussion on grace and apostleship. In verse 14 he picks up where he left off in verse 1. Some refer to this section as “Paul’s enraptured supplication” (See Simpson, p 78). Paul continues his prayer in verse 14 with 3 major petitions, the first two of which lead into the next with the last preparing for the closing doxology. There is a Trinitarian outline of this prayer, in which the apostle asked us to possess the strength of the Spirit (v16), the indwelling of Christ (v17), and the fullness of God (v19).
Re-read Verse 1 in light of verses 14-21–
What is Paul doing in verse 1? What is the general (not specific) reason why Paul is in prison?
Read Verse 14 –
What is the reason you see?
Why is it significant to kneel?
Read Verse 15 –
Who is Paul kneeling to? What is the significance of this verse?
Read Verse 16 –
Where does power come from? Who does the strengthening?
Read verse 17 –
If you have the power in your inner being from the Spirit what are you supposed to do with it?
Where is your heart? What does it mean to be rooted and established in love?
Read verse 18 –
Now that we have power of the spirit, we are rooted in love, what comes next? What does Paul wish for us to have?
Who is it that he wishes to have it? Be specific on inclusion and exclusion here.
What does it mean to grasp how wide and long and deep is the love of Christ?
Read verse 19 –
What surpasses knowledge? – If you have this what is it that Paul would like to have?
This knowing and having God and the fullness should not be confused with actually becoming God like which is where some of the Gnostic gospels and other writings get their stem (this verse). This is the mere fact that you can actually experience the unknowable or know something of the unknowable God. Paul is attempting to explain the immeasurable and so paradoxically prays that the Ephesian Christians may in fact come to know a love that is ultimately knowable. It “surpasses (hyperballousan) knowledge” (Eph 1:19, 2:7, 1 Cor 8:1; Phil 4:7). Paul is building toward Eph 4:13 here.
Read verse 20 –
Where is the power at work? Whose power is it? Can we ask or imagine something he can’t do?
Read verse 21 –
Who are we to give the glory to? Where is the glory shown (remember the reflection from last week)?
What is the relation between verses 15-21 and the reason why Paul kneels in verse 14?
Knowledge and Fullness
Read Ephesians 3:14-21
What are the main points you see of these verses?
The third chapter of Ephesians started with a single verse in which Paul begins to explain why he is in prison. In verse 2 he extends into a specific discussion on grace and apostleship. In verse 14 he picks up where he left off in verse 1. Some refer to this section as “Paul’s enraptured supplication” (See Simpson, p 78). Paul continues his prayer in verse 14 with 3 major petitions, the first two of which lead into the next with the last preparing for the closing doxology. There is a Trinitarian outline of this prayer, in which the apostle asked us to possess the strength of the Spirit (v16), the indwelling of Christ (v17), and the fullness of God (v19).
Re-read Verse 1 in light of verses 14-21–
What is Paul doing in verse 1? What is the general (not specific) reason why Paul is in prison?
Read Verse 14 –
What is the reason you see?
Why is it significant to kneel?
Read Verse 15 –
Who is Paul kneeling to? What is the significance of this verse?
Read Verse 16 –
Where does power come from? Who does the strengthening?
Read verse 17 –
If you have the power in your inner being from the Spirit what are you supposed to do with it?
Where is your heart? What does it mean to be rooted and established in love?
Read verse 18 –
Now that we have power of the spirit, we are rooted in love, what comes next? What does Paul wish for us to have?
Who is it that he wishes to have it? Be specific on inclusion and exclusion here.
What does it mean to grasp how wide and long and deep is the love of Christ?
Read verse 19 –
What surpasses knowledge? – If you have this what is it that Paul would like to have?
This knowing and having God and the fullness should not be confused with actually becoming God like which is where some of the Gnostic gospels and other writings get their stem (this verse). This is the mere fact that you can actually experience the unknowable or know something of the unknowable God. Paul is attempting to explain the immeasurable and so paradoxically prays that the Ephesian Christians may in fact come to know a love that is ultimately knowable. It “surpasses (hyperballousan) knowledge” (Eph 1:19, 2:7, 1 Cor 8:1; Phil 4:7). Paul is building toward Eph 4:13 here.
Read verse 20 –
Where is the power at work? Whose power is it? Can we ask or imagine something he can’t do?
Read verse 21 –
Who are we to give the glory to? Where is the glory shown (remember the reflection from last week)?
What is the relation between verses 15-21 and the reason why Paul kneels in verse 14?
Saturday, May 17, 2008
Study Notes and Questions for May 25, 2008
What does it mean Life from Death?
Read Ephesians 2:1-10
What are the main points you see of these verses?
The second chapter of Ephesians is an extension and elaboration of the first. In chapter 1 verses 1 to 10 the theme of redemption (1:7) is developed in terms of God’s raising man from the death of sin to the new life in Christ. It condenses the distinctive doctrinal contents for us. From verse 11 on in Chapter 1 the theme of reconciliation of 1:10, 22, 23 applies to the relationships between Jews and Gentiles in the church. D.M. Stanley drew attention to the resemblances between Ephesians 2 and the parable of the two sons in Luke 15:11-32.
Verse 1 –
Do we know that we were going to die and were going to be dead forever when we were in our sins?
“As for you” resumes the second person of 1:13, 15-18. As verse 3 makes clear, the Jews are in no better condition than the Gentiles – for man’s sinful nature is shared by all alike. Redemption has made it possible for man to be brought from death to life. This is in regard to spiritual deadness that characterizes man without God (Col 2:13). We are utterly unable to meet the requirements of the divine law (Rom 7:9). The expression is not merely figurative. This is a real and present death as Calvin insisted. The most vital part of man’s personality – the spirit – is dead to the most important factor in life – God.
Verse 2 –
Do we no longer live in these ways? What is the difference in living in these ways now versus living in these ways then? Who did we follow then versus who do we follow now?
What has been changed inside of us when we are saved?
“Transgressions” (paraptomata) are lapses, while “sins” (harmatiai) are shortcomings.
Verse 3 –
What did it mean for us when we “lived among them?”
What are those things that are cravings of our sinful nature? What are sinful desires and thoughts? Give Examples
Verse 4 –
How were we able to get out of this? Who gave us the gift?
Verses 2-4 represent a typically Pauline digression. The mention of “transgressions and sins” in verse 1 leads the apostle to supply a fuller account of the Ephesians former way of life.
To “live” (peripateo) is literally to walk about. It is the customer work for manner of life, particularly in the Psalms. The usage is carried over into the NT and is prominent in Paul’s writings. It recurs in this letter in 2:10; 4:17; and 5:2. The Ephesians’ former walk-about, Paul adds, was in accordance with the age (aion) of this work (kosmos).
Satan is the unholy spirit (1 Cor 2:12) who apes the operations of his divine counterpart being constantly at work. The verb (energountos, “operating”; NIV “at work”) is deliberately chose to imply rivalry with the Holy Spirit (Eph 1:19,20). “Sons of disobedience” is a Hebrew turn of phrase disclosing the fact that rebellion against God and refusal to believe in Him is inherent in man (Eph 5:16; Col 3:6).
The past life of Jewish Christians, like that of the Gentiles, was dominated by the appeal of fallen nature. The flesh (sarx) is not merely the body but “the whole man oriented away from God and towards its own selfish concerns: (Houlden, p 282.). The word translated “cravings” (epithymiai) is here used in its “bad” sense; it can also stand for legitimate desire. The plural suggest the multiplicity of such urges in the unredeemed personality. “Following” is actually “doing” (poiountes), and “desires” (thelemata) are rather “dictates” or demands” (literally, “things willed”). “Thoughts refers not to the mind itself but to the projects it entertains with controlled abandon.
The natural man is altogether at the mercy of the tyrant self and its rash impulses.
Because of all this, the Jewish converts were just as much in danger of judgment as anyone else. The phrase “objects [literally, children] of wrath” is a Semitism to denote those who deserve God’s punishment. “By nature” (physei) contrasts with “by grace” in v 5, 8.
If we prefer to stand on our own and refuse to accept what God has done for us in Christ, we are self-condemned.
Over man’s rejection of God, Paul sets God’s gracious acceptance of man in Christ. Though He cannot approve of sin if He is to remain righteous, God is not hostile toward those He has created. He loves them and had made possible their reconciliation to Himself. Had He decided to destroy His refractory children, he would have been entirely justified, and nothing could have averted the catastrophe (Hos 13:9). Instead, love led to “mercy” (eleos). That is God’s compassion for the helpless, issuing in action for their relief.
Verses 5 - 6
Do you deserve to be saved from this sea of sin? Yes or No? Why?
What Paul wants to say in the opening paragraph of Ephesians 2 is that God “made us alive in Christ” (synezoopoiesen, Col 2:15). This is the first of three verbs prefixd by syn- (with) that describe what God has done in Christ for every Christian. The other two are in v 6. Here Paul declares that when we were spiritually dead in transgressions, God gave us new life together with Christ. This is not the language of mysticism but of fact. The life Christians now possess is an effect of which Christ’s resurrection was the cause.
Two more verbs prefixed by syn- suggest what else God has done in Christ. He has actually raised up with Him (synegeiren Col 2:12). Christ was not only raises, He actually left the tomb and appeared to His disciples. As Paul insisted in Eph 1:20, this was a work of omnipotence. God has also enthrough us with Christ (synekathisen) “in the heavenly realms” (en tois epouraniois). Forty days after the resurrection Jesus ascended to the right hand of the Father (Eph 1:20, 21). Both of these events have their counterpart in the experience of believers. Not only do we anticipate and assure resurrection and glorification at the end of the age; we are matched by a present realization of the risen life in Christ and of participation with Him in His ascended majesty (Col 3:1-4).
Verse 7 -
Do you see what you have been given in Christ by being alive in Him? What practically have you been given? Romans 5:8 – When did God show us love?
Verse 8 –
The statement of the entire 1st chapter is summed up in verse 8 of chapter 2 – If we boast about our asking Christ into our hearts we are boasting that we did something for God rather than recognizing that it is His grace and His mercy. – Where does faith come from? Rom 10:17
Paul again reminde his readers (as in v 5) that they owe their salvation entirely to the underserved favor of God. Grace is at once that objective, operatives, and instrumental cause. He expands the previous statement in verse 8 by adding that the subjective medium of salvation is faith, which is also its necessary condition.
Faith, however, is NOT a quality, virtue, or a faculty.
It is NOT something man can produce.
It is simply a trustful response that is itself provoked by the Holy Spirit.
This is important because otherwise faith may be misinterpreted as man’s contribution to his own salvation. Paul immediately adds a rider to explain that nothing is from our own doing but everything is a gift of God.
What are works that you see people talking about in the church or elsewhere?
With typically Pauline firmness, he excludes every possibility of self-achieved salvation. As if it were insufficient that he should have insisted in verse 8 “and this is not from yourselves”, “he adds, “but not by works” (erga) as related to the law, since he is not thinking only of the Jewish Christians.
Any kind of human self-effort is comprehensively ruled out in verse 9. The reason for this Paul calls out clearly – to prevent the slightest self-congratulation. If salvation is by the sheer unmerited favor of God, boasting is altogether out of place.
Verse 10 –
Who is it that formed you? This is a big one – are you a product of your surroundings? Who created those surroundings? Do we believe this – really?
Before you knew or thought you would follow God he knew when and how you would and was prepared – not reacting to you to do so.
What are you to do? What comes to mind that you are to do now?
Verse 10 is by no means a subsidiary postscript to the paragraph. It is the outcome of the whole. It shows what salvation is for: it is intended to produce the good works that attest its reality. Works play not part at all in securing salvation. This is true specifically because the work for your salvation was completed before the work you may do was or is ever done.
Note James 2:14-26 – Paul and James are united…
The road for us is already built. What God has done for us we cannot do, we cannot justify, we cannot even boast that we accepted it. This is further reason why the Christian has nothing left to boast about. Even the good we now do has its source in God, who has made it possible.
Are there any practical applications around this study that God has revealed to you? What will you do now?
Who and what will you pray for this week?
Read Ephesians 2:1-10
What are the main points you see of these verses?
The second chapter of Ephesians is an extension and elaboration of the first. In chapter 1 verses 1 to 10 the theme of redemption (1:7) is developed in terms of God’s raising man from the death of sin to the new life in Christ. It condenses the distinctive doctrinal contents for us. From verse 11 on in Chapter 1 the theme of reconciliation of 1:10, 22, 23 applies to the relationships between Jews and Gentiles in the church. D.M. Stanley drew attention to the resemblances between Ephesians 2 and the parable of the two sons in Luke 15:11-32.
Verse 1 –
Do we know that we were going to die and were going to be dead forever when we were in our sins?
“As for you” resumes the second person of 1:13, 15-18. As verse 3 makes clear, the Jews are in no better condition than the Gentiles – for man’s sinful nature is shared by all alike. Redemption has made it possible for man to be brought from death to life. This is in regard to spiritual deadness that characterizes man without God (Col 2:13). We are utterly unable to meet the requirements of the divine law (Rom 7:9). The expression is not merely figurative. This is a real and present death as Calvin insisted. The most vital part of man’s personality – the spirit – is dead to the most important factor in life – God.
Verse 2 –
Do we no longer live in these ways? What is the difference in living in these ways now versus living in these ways then? Who did we follow then versus who do we follow now?
What has been changed inside of us when we are saved?
“Transgressions” (paraptomata) are lapses, while “sins” (harmatiai) are shortcomings.
Verse 3 –
What did it mean for us when we “lived among them?”
What are those things that are cravings of our sinful nature? What are sinful desires and thoughts? Give Examples
Verse 4 –
How were we able to get out of this? Who gave us the gift?
Verses 2-4 represent a typically Pauline digression. The mention of “transgressions and sins” in verse 1 leads the apostle to supply a fuller account of the Ephesians former way of life.
To “live” (peripateo) is literally to walk about. It is the customer work for manner of life, particularly in the Psalms. The usage is carried over into the NT and is prominent in Paul’s writings. It recurs in this letter in 2:10; 4:17; and 5:2. The Ephesians’ former walk-about, Paul adds, was in accordance with the age (aion) of this work (kosmos).
Satan is the unholy spirit (1 Cor 2:12) who apes the operations of his divine counterpart being constantly at work. The verb (energountos, “operating”; NIV “at work”) is deliberately chose to imply rivalry with the Holy Spirit (Eph 1:19,20). “Sons of disobedience” is a Hebrew turn of phrase disclosing the fact that rebellion against God and refusal to believe in Him is inherent in man (Eph 5:16; Col 3:6).
The past life of Jewish Christians, like that of the Gentiles, was dominated by the appeal of fallen nature. The flesh (sarx) is not merely the body but “the whole man oriented away from God and towards its own selfish concerns: (Houlden, p 282.). The word translated “cravings” (epithymiai) is here used in its “bad” sense; it can also stand for legitimate desire. The plural suggest the multiplicity of such urges in the unredeemed personality. “Following” is actually “doing” (poiountes), and “desires” (thelemata) are rather “dictates” or demands” (literally, “things willed”). “Thoughts refers not to the mind itself but to the projects it entertains with controlled abandon.
The natural man is altogether at the mercy of the tyrant self and its rash impulses.
Because of all this, the Jewish converts were just as much in danger of judgment as anyone else. The phrase “objects [literally, children] of wrath” is a Semitism to denote those who deserve God’s punishment. “By nature” (physei) contrasts with “by grace” in v 5, 8.
If we prefer to stand on our own and refuse to accept what God has done for us in Christ, we are self-condemned.
Over man’s rejection of God, Paul sets God’s gracious acceptance of man in Christ. Though He cannot approve of sin if He is to remain righteous, God is not hostile toward those He has created. He loves them and had made possible their reconciliation to Himself. Had He decided to destroy His refractory children, he would have been entirely justified, and nothing could have averted the catastrophe (Hos 13:9). Instead, love led to “mercy” (eleos). That is God’s compassion for the helpless, issuing in action for their relief.
Verses 5 - 6
Do you deserve to be saved from this sea of sin? Yes or No? Why?
What Paul wants to say in the opening paragraph of Ephesians 2 is that God “made us alive in Christ” (synezoopoiesen, Col 2:15). This is the first of three verbs prefixd by syn- (with) that describe what God has done in Christ for every Christian. The other two are in v 6. Here Paul declares that when we were spiritually dead in transgressions, God gave us new life together with Christ. This is not the language of mysticism but of fact. The life Christians now possess is an effect of which Christ’s resurrection was the cause.
Two more verbs prefixed by syn- suggest what else God has done in Christ. He has actually raised up with Him (synegeiren Col 2:12). Christ was not only raises, He actually left the tomb and appeared to His disciples. As Paul insisted in Eph 1:20, this was a work of omnipotence. God has also enthrough us with Christ (synekathisen) “in the heavenly realms” (en tois epouraniois). Forty days after the resurrection Jesus ascended to the right hand of the Father (Eph 1:20, 21). Both of these events have their counterpart in the experience of believers. Not only do we anticipate and assure resurrection and glorification at the end of the age; we are matched by a present realization of the risen life in Christ and of participation with Him in His ascended majesty (Col 3:1-4).
Verse 7 -
Do you see what you have been given in Christ by being alive in Him? What practically have you been given? Romans 5:8 – When did God show us love?
Verse 8 –
The statement of the entire 1st chapter is summed up in verse 8 of chapter 2 – If we boast about our asking Christ into our hearts we are boasting that we did something for God rather than recognizing that it is His grace and His mercy. – Where does faith come from? Rom 10:17
Paul again reminde his readers (as in v 5) that they owe their salvation entirely to the underserved favor of God. Grace is at once that objective, operatives, and instrumental cause. He expands the previous statement in verse 8 by adding that the subjective medium of salvation is faith, which is also its necessary condition.
Faith, however, is NOT a quality, virtue, or a faculty.
It is NOT something man can produce.
It is simply a trustful response that is itself provoked by the Holy Spirit.
This is important because otherwise faith may be misinterpreted as man’s contribution to his own salvation. Paul immediately adds a rider to explain that nothing is from our own doing but everything is a gift of God.
What are works that you see people talking about in the church or elsewhere?
With typically Pauline firmness, he excludes every possibility of self-achieved salvation. As if it were insufficient that he should have insisted in verse 8 “and this is not from yourselves”, “he adds, “but not by works” (erga) as related to the law, since he is not thinking only of the Jewish Christians.
Any kind of human self-effort is comprehensively ruled out in verse 9. The reason for this Paul calls out clearly – to prevent the slightest self-congratulation. If salvation is by the sheer unmerited favor of God, boasting is altogether out of place.
Verse 10 –
Who is it that formed you? This is a big one – are you a product of your surroundings? Who created those surroundings? Do we believe this – really?
Before you knew or thought you would follow God he knew when and how you would and was prepared – not reacting to you to do so.
What are you to do? What comes to mind that you are to do now?
Verse 10 is by no means a subsidiary postscript to the paragraph. It is the outcome of the whole. It shows what salvation is for: it is intended to produce the good works that attest its reality. Works play not part at all in securing salvation. This is true specifically because the work for your salvation was completed before the work you may do was or is ever done.
Note James 2:14-26 – Paul and James are united…
The road for us is already built. What God has done for us we cannot do, we cannot justify, we cannot even boast that we accepted it. This is further reason why the Christian has nothing left to boast about. Even the good we now do has its source in God, who has made it possible.
Are there any practical applications around this study that God has revealed to you? What will you do now?
Who and what will you pray for this week?
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