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We have added two new doctrines: Sexual Immorality, “Sensuality”; and The New Man, New Spiritual Species.

Doctrines of interest Salvation Is Not By WorksThe Angelic Conflict; The Confession of Sins, the Filling of the Holy Spirit; The confession of Sins related to the Filling of the Holy Spirit.

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Current Bible Studies

Date Title Media Links
Jan. 22, 2017 Ephesians, Chapter 5:8, The Doctrine of Darkness, Pt. 1.  Lesson # 17-010 study_watchYoutube    study_listenmp3
Jan. 19, 2017 Ephesians, Chapter 5:7-8,  Do Not Be Partakers with Evil, Contrasts with the Former Life.  Lesson # 17-009 study_watchYoutube    study_listenmp3
Jan. 17, 2017 Ephesians, Chapter 5:5-7,  The Warning Against Participating in Satan's Cosmic Kingdom.  Lesson # 17-008 study_watchYoutube    study_listenmp3
Jan. 15, 2017 Ephesians, Chapter 5:3-5,  The Warning Against Idolatry.  Lesson # 17-007 study_watchYoutube    study_listenmp3
Jan. 12, 2017 Ephesians, Chapter 5:3-4,  Prohibitions against Overt and Verbal Sins.  Lesson # 17-006 study_watchYoutube    study_listenmp3

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Ephesians Chapter 4,


Vs. 30, The New Man must not grieve the Holy Spirit.

Eph 4:30, “And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.”

Here we have the second negative affect of continuing to wear the Old Man. The first was giving the Devil an opportunity to control your soul and the second negative affect is “grieving” the Holy Spirit’s ministry of teaching and leading your soul to think in terms of holiness and righteousness. In fact, when we give the Devil an opportunity to control our souls, we are at the same time grieving God the Holy Spirit’s ministry within our souls. In other words, when we are consistently operating in sin, human good and evil, we are consistently out of fellowship with God the Holy Spirit and do not have the filling of the Spirit, which is His empowering and enabling ministry over our souls. We will note these things below.

As such, in addition to the four specific characteristics that we are to stop performing as when we were under the total control of the Old Man, (i.e., lying, sinful anger, stealing, and corrupt language), Paul warns US literally to “stop grieving the Holy Spirit.” We also see here that among other things, this verse portrays the Holy Spirit as a Person with the ability to be grieved.

“And do not grieve,” is KAI ME LUPEO. LUPEO, λυπέω means, “grieve, distress, or pain someone,” in the context of this verse. It is also used for, “sorrow, mourning, or sadness.” Here it is in the Present, Active, Imperative for a command. With the negative ME, it means “do not do” this thing, (i.e., do not grieve the Holy Spirit). The Active voice says that the believer should not be the one grieving the Holy Spirit. The Present tense is a customary present tense for the ongoing action of not grieving the Holy Spirit.

The one we are commanded to not grieve, (by not living the reversionistic lifestyle by living under the Old Man), is “the Holy Spirit of God,” HO HAGIOS HO PNEUMA HO THEOS. HAGIOS meaning, “holy, consecrated, perfect, pure, upright, hallowed, worthy of reverence, and veneration.” The Holy Spirit is a reference to the third person of the Trinity, Gen 1:2; Psa 139:7; 1 Cor 12:4-11; 2 Cor 3:17; 13:14.

“Grieving the Holy Spirit,” is the God-ward side of the equation when we function and operate consistently in sin. This is the function of the believer in reversionism whereby he produces extensive carnality in one of three categories as noted in the four prohibitions above: mental attitude sins, sins of the tongue, or overt sins. As a result, God the Holy Spirit is grieved and shut out from functioning and operating with our souls. The man-ward side of the equation is given to us in Eph 5:18, “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.” This is a command to the believer to be filled with the Holy Spirit with the result that we do not grieve Him.

Israel grieved the Holy Spirit by going into reversionism and apostasy, as noted in Isa 63:10, “But they rebelled and grieved His Holy Spirit; Therefore, He turned Himself to become their enemy, He fought against them.”

When the Holy Spirit controls the soul, the believer is, “filled with the Spirit.” However, when the old sin nature controls the soul, the believer is “out of fellowship” with the Holy Spirit being under carnality, reversionism, or even apostasy. The latter two are part of “grieving” and potentially “quenching the Holy Spirit,” 1 Thes 5:19. The Holy Spirit’s filling ministry in a person’s life is one of the most important proofs that he belongs to God. Because of this serious matter, believers must be careful not to do anything that would grieve Him.

In other words, when we have sin upon our soul due to succumbing to the influence of our Old Man, we lose the filling of the Holy Spirit, which is His empowering and enabling ministry for our soul. He is then unable to function and operate inside of our soul. When this goes on for extended periods of time, it causes the Holy Spirit much pain and grief, because He loves us and desires the best for us. When He is not allowed to operate with our souls, we are left to fend for ourselves with only human power and human strength. This causes the Holy Spirit much pain, as we are left defenseless against the schemes of the Devil. However, when you put on the New Man by first applying 1 John 1:9, the confession of your sins, a.k.a., rebounding, and recover from reversionism, you discontinue the practice of grieving the Holy Spirit.

Grieving the Holy Spirit is a reference to the sinful lifestyle of the reversionistic believer. Grieving the Holy Spirit is not simply being temporarily out of fellowship for the advancing believer. That believer is still positive toward the Word and His relationship with God. Temporary sinning means carnality, but when he rebounds and gets back into fellowship very quickly, keeping short accounts with God, and does not neglect doctrine, then he is not grieving the Spirit. That is carnality and is not the same as what we have in grieving the Spirit. When a negative believer gets out of fellowship and stays out of fellowship, it is a part of reversionism, (rejection of rebound, along with other doctrines). This grieves the Holy Spirit. Therefore, carnality and reversionism are not the same. Grieving the Holy Spirit must be distinguished from carnality, it is the persistent sinfulness of the reversionistic believer, as in our passages, vs. 25-31.

When grieving the Holy Spirit continues, it then leads to “Quenching the Holy Spirit,” 1 Thes 5:19. This is a sin against the Holy Spirit emphasizing the reversionistic believer under the influence of evil and producing human good. It must be remembered that the function of evil in reversionism produces both sinfulness as well as human good. Grieving the Spirit emphasizes the sinfulness of the reversionist, whereas quenching the Spirit emphasizes the total Blackout of the Soul of the reversionistic believer who is walking completely inside of sin and Satan’s cosmic system producing human good and evil.

Grieving the Holy Spirit is one of three sins committed again the Holy Spirit. The other two are:

1. “Lying to the Holy Spirit,” Acts 5:1-10. This is the function of a believer in reversionism, in this case the function of a believer in monetary reversionism. This is the case of Ananias and Sapphira. It is a combination of approbation lust plus false motivation under conditions of Blackout of the Soul. It is the sin of false motivation, doing something for personal glory rather than for the honor of the Lord. It led to their immediate Sin Unto Death.

2. “Quenching the Holy Spirit,” 1 Thes 5:19. This is the function of the believer in reversionism by which he consistently produces human good and evil. Its equivalent to putting your light under a basket, Mat 5:15; Mark 4:21; Luke 11:33.

For the unbeliever there are two sins committed against the Holy Spirit that are committed in the status of spiritual death.

1. “Blasphemy against the Holy Spirit,” Mat 12:14-32. Believers cannot blasphemy the Holy Spirit.

2. “Resistance of the Holy Spirit,” Acts 7:51.
They both are simply rejection of the Lord Jesus Christ as their savior, since it is the Holy Spirit’s ministry under common grace to allow the unbeliever to understand the gospel message. When the unbeliever rejects the gospel message they are sinning against the Holy Spirit and His ministry.

Grieving the Holy Spiri Related to the Phases of Reversionsim

Grieving the Holy Spirit can occur under the following phases of reversionism. It is something the believer does in one of the seven phases of reversionism.

1. The first is the reaction phase, it is the Reaction and Distraction phase in which sin accompanies disillusion. For example, if you are disillusioned about something and get bitter, that would be grieving the Holy Spirit.

2. In phase two of reversionism there is a Frantic Search for Happiness and the sins here can run the gamut. This includes operation boomerang where this believer is in a constant downward spiral of searching for happiness in the world that results in more and more difficulties, yet they search even hard in world to solve their problems and exclude or reject God more and more.

3. In phase three of reversionism we have Emotional Revolt of the Soul. This is when the emotion of the soul takes over everything. The heart or the right lobe, which usually dominates the soul, is now dominated by the emotion.

4. The fourth phase of reversionism is the Negative Volition phase. It may be apathy or antagonism which is grieving the Holy Spirit.

5. The fifth phase is the Blackout of the Soul which means you are now under Satanic influence. In this phase Blackout of the Soul leads to pride, bitterness, jealousy, vindictiveness, implacability. This is also the stage at which criminal activity becomes quite extensive.

6. Phase six is the Scar Tissue phase and in this phase it is anything goes. When you grieve the Holy Spirit in the scar tissue phase there is no sin that the worst unbeliever in the world has committed that you as a believer cannot commit. You are not going to lose your salvation, you are going to be under Divine discipline and will die the Sin Unto Death.

7. Phase seven is Reverse Process Reversionism in which we have the same principle. Under Reverse Process Reversionism, there is no interest in Bible doctrine. Their scale of values reverses to those things which distract them from ever executing the plan of God.

Up to the fifth stage of reversionism, the believer grieves the Holy Spirit. But, once he is in Blackout of the Soul, he is quenching the Holy Spirit.

Grieving the Holy Spirit is the status of post-salvation sinning. It is failure to Rebound. It is self-fragmentation from soul sins, (the arrogance complex of sins, the lust pattern, the emotional complex of sins), and polarized fragmentation, (polarization toward legalism or antinomianism).

No matter how low you go into sin, you always have choices, especially the choice to Rebound and then to learn Bible doctrine and recover.

In the second half of this sentence, we see one of the blessings and ministries of the indwelling Holy Spirit, “by whom you were sealed for the day of redemption.”

It begins with the phrase, “by whom you were sealed,” EN HOS SPHRAGIZO. SPHRAGIZO, σφραγίζω means, “seal, affirm, authenticate, certify, or acknowledge.” It is in the Aorist, Passive, Indicative, 2nd Person, Plural that means it is a dogmatic fact of unchangeable reality that believers received the action of being sealed that continues into the future. It means that we have eternal security and that the believer will never lose his salvation because with the indwelling of the Holy Spirit, (from the moment of our baptism by the Holy Spirit on the day of our faith in Jesus Christ), we were certified, affirm, and acknowledge as members of the Royal Family of God forever, 2 Cor 1:22.

2 Cor 1:21-22, “Now He who establishes us with you in Christ and anointed us is God, 22who also sealed us and gave us the Spirit in our hearts as a pledge.”

The sealing of the Spirit is the down-payment guarantee of security for the royal family forever.

In ancient days sealing was a signature guarantee. It was typically enacted by melting wax and stamping it with a signet ring or other impression that represented the one making a deal or contract. The seal was equivalent to a signature on a contract that guarantees something. When a king sealed a proclamation, it became a law. When people signed a contract by using a wax seal, it was their guarantee from their integrity that they would fulfill their part of the contract.

“Seals” in the ancient world were used in four ways
1. A guarantee of a transaction
2. Identification of ownership.
3. An authentication. The authentication of invoices, contracts, laws, directives, orders was always by the use of a seal to make them authentic.
4. The ratification of a treaty in the ancient world.

Sealing as a signature was used as a guarantee of transactions, identification of ownership, authentication of invoices, contracts, laws, directives, orders, and policies of kings or rulers, and sealing was used to ratify treaties or agreements, the sealing of tombs, (as Christ’s tomb was sealed with the Roman seal), libraries, or treasuries to indicate ownership.

Therefore, the sealing of the Holy Spirit is God’s guarantee that:
1. We have received salvation.
2. We were purchased by Jesus Christ upon the Cross.
3. We are members of the Royal Family of God forever.
4. We have eternal life because the sin barrier between God and man was destroyed at the Cross and now the believer has peace with God.

We will discuss the sealing of God the Holy Spirit further below.

Our eternal security is emphasized in the phrase, “for the day of redemption,” EIS HEMERA APOLUTROSIS. APOLUTROSIS, ἀπολύτρωσις means, “release, (as from slavery or our physical body of sin), redemption, or deliverance.” It is used in Luke 21:28; Rom 3:24; 8:23; 1 Cor 1:30; Eph 1:7, 14; 4:30; Col 1:14; Heb 9:15; 11: 35.

APOLUTROSIS is a derivative of LUTRON that means, “ransom,” where APOLUTROSIS is the act of release or state of being, resulting in release or redemption. Originally, APOLUTRŌSIS denoted “the buying back of a slave or captive, thus making him free by payment of a ransom.” That is exactly what Jesus Christ did for every member of the human race. He purchased their sins upon the Cross, by taking them into Himself and paying the penalty for them. However, this ransom payment is only realized by those who believe in Jesus Christ as their personal Savior. It is they who are truly released from slavery to sin and given freedom to live the spiritual life unto God.

Mat 20:28, “Just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

Redemption in Scripture speaks of one of two redemptions or sometimes both. First of all there is the soteriological redemption, redemption of the soul, which means freedom from the slave market of sin at the moment of salvation through faith in Christ, Rom 3:24; 1 Cor 1:30; Eph. 1:7; Col 1:14; Heb 9:12; Gal 2:13; 1 Peter 1:18. The second redemption in the Bible is the eschatological redemption, redemption of the body, Rom 8:23; Eph 1:14; 4:30.

Rom 8:23, “And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.”

This means that we lose this physical body of sin we are currently living in and receive a new, perfect, and eternal resurrection body. We will receive this final resurrection body at the Rapture of the Church, at the end of the Church Age. This latter redemption is in view in our passage. Therefore, redemption of the soul is related to the salvation work of Christ on the Cross. Whereas the redemption of the body is related to the resurrection body of the believer, which the Holy Spirit is the guarantor through His indwelling ministry during our physical lives here on earth until we die or are Raptured and receive our final resurrection bodies.

Eph 1:7, speaks of the believers’ present day soteriological redemption, being freed in our soul from the slave market of sin, (a.k.a., our positional sanctification). While vs. 14, speaks of the eschatological redemption, being freed for our physical body that houses the Old Man, the Old Sin Nature, and receiving our resurrection body, (a.k.a., our ultimate sanctification). Likewise, in our verse, the Holy Spirit has been given as a pledge or guarantee of our future inheritance in Christ, where Paul declared that we have received the Holy Spirit as a seal until the day of our redemption. This “day,” HEMERA, is for the believer only and includes the time we leave planet earth, either through death or the Rapture, through to the time of receiving our final resurrection bodies.

The sealing ministry of the Holy Spirit is one of the 40+ things we receive at the moment of salvation. It is one of the seven things specifically done by God the Holy Spirit for each of us at the moment of salvation.

The seven things that the Holy Spirit does for us at the moment of salvation:

1. Common and Efficacious grace. It starts out with the gospel being presented to those who are in spiritual death, where God the Holy Spirit makes the gospel understandable because spiritual dead people cannot understand anything of spiritual phenomena. Therefore, the Holy Spirit acts as the human spirit to make the gospel understandable and this is what we call Common Grace. Then comes Efficacious Grace. This is when the unbeliever is positive to the Gospel of Jesus Christ and believes. Because he is spiritually dead, he can do nothing regarding the spiritual life. Therefore, God the Holy Spirit takes his faith and makes it effective for salvation, and therefore the new believer receives salvation. Efficacious Grace is the ministry of the Holy Spirit in taking the faith in Christ of the spiritually dead person and making it effective for their salvation. When the Holy Spirit makes our faith effective for salvation and we receive salvation, that is sealing salvation.

2. Regeneration, Titus 3:5; 1 Peter 1:23.

Titus 3:5, “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit.”

This is defined as the ministry of the Holy Spirit at salvation in creating a human spirit in the believer, which causes him to become instantly trichotomous: body, soul, and now having a human spirit. This is the second birth.

3. The Baptism of the Holy Spirit. God the Holy Spirit takes each one of us at the moment of faith in Christ and enters us into union with the person of Christ. This is the basis for being created as a “New Man,” a new spiritual species.

4. The Holy Spirit indwells every believer at the moment of salvation, 1 Cor 3:16; 6:19-20; 2 Cor 6:16.

1 Cor 3:16, “Do you not know that you are a temple of God and that the Spirit of God dwells in you?” This provides a temple for God the Father and the Lord Jesus Christ to dwell and reside in, Eph 2:19-22.

5. The Filling of the Holy Spirit. This first occurs at the moment of salvation, but it is experiential and is lost when we sin, Eph 5:18. It is regained when we confess our sins to God, 1 John 1:5-9. The Filling of the Holy Spirit is His empowering and enabling ministry to the soul of the believer.

6. The sovereign distribution of a spiritual gift by the Holy Spirit at salvation, 1 Cor 12:11, through which we execute God’s Plan for our lives.

7. The sealing ministry of the Spirit; a signature guarantee. It is a signature guarantee of four things:
a. Efficacious grace, the Holy Spirit takes the faith of the spiritually dead person and makes it effective for salvation;
b. The guarantee of eternal life.
c. The guarantee of eternal security.
d. The guarantee of your very own Portfolio of Invisible Assets, which God the Father prepared for each one of us in eternity past.

Therefore, the sealing ministry of the Holy Spirit covers eternity past, our life in time, and eternity future, (“the day of our redemption”), in these four guarantees.

The “day of redemption” also speaks to our “Ultimate Sanctification,” of which the Holy Spirit is the agent. Not only is the Holy Spirit the agent of our ultimate sanctification, but also our positional and experiential sanctification, Rom 15:16; 2 Thes 2:13.

2 Thes 2:13, “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through, (positional), sanctification by the Spirit and faith in the truth.”

Rom 15:16, “To be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that my offering of the Gentiles might become acceptable, sanctified by the Holy Spirit, (experiential).”

He is the agent in sanctification by the seven things noted above he does for us at salvation.

Three Sanctifications:
1. Phase One, or Positional Sanctification refers to the ministry of God the Holy Spirit taking every believer at the moment he believes and is saved and enters him into union with Christ who is seated at the right hand of the Father. Christ is eternal life, we have His life. He is righteousness, we share His righteousness. He is the Son, we share His sonship. We share His heirship, His election, His destiny, and His Kingship, 1 Cor 1:2, 30; 6:11; Heb 10:10, 14.

1 Cor 6:11, “And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.”

2. Phase Two or Experiential Sanctification is divided into two areas. a) The growing area; b) The victorious area, which is the sphere of maturity. The growing area of putting on the New Man and being filled with the Spirit, 2 Thes 2:13.

2 Thes 2:13, “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.”

It is also the daily function of GAP, John 17:17; Eph 5:26.

John 17:17, “Sanctify them in the truth; Thy word is truth.”

The second area is the super-grace stage, the objective where we glorify God and where we have occupation with the person of Jesus Christ.

3. Phase Three or Ultimate Sanctification, were the believer receives his resurrection body, Rom 8:29; 1 Cor 1:8; Eph 4:30; Phil 3:21; 1 Thes 5:23; 1 John 3:1-2. This is the Royal Family being prepared to return with Jesus Christ.

Phil 3:21, “Who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself.”

Ultimate sanctification involves at least three principles.
a. The acquisition of a resurrection body, 1 Cor 15:51-57.
b. The removal of all human good by divine judgment, 1 Cor 3:11-16.
c. The removal of the Old Sin Nature, Phil 3:21.
The Royal Family on earth is called the body of Christ collectively. It is called in heaven, after the resurrection, the bride and then wife of Christ collectively.

Vs. 31-32, The New Man must Replace Bitterness, Rage, Anger, Shouting, Slander, and/or, Malice with Kindness, Compassion, and Forgiveness.

In vs. 31, we have the fifth and cumulative or summation Old Man characteristics we are to “put off,” (i.e., no longer use or participate in), “bitterness, rage, anger, shouting, slander, or malice.” These are a summary of what we noted in the first four and are mental attitude, verbal, and overt sins.

Eph 4:31, “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice.”

“Let” in the Greek actually comes towards the end of the sentence as one word that also encompasses “be put away.” It is the Verb AIRO, αἴρω that means, “raise, lift up, take up, pick up, bear away, or carry off.” Essentially, it means, “to lift from the ground,” hence “to carry, or to take.” So it means, “to take away or remove,” with the idea of lifting away from, usually with the idea of violence and authority.

This reminds us of the Cross of Jesus Christ where He suffered the violence of the payment of the penalty of our sins so that they would be removed from our account. It has to do with the completed work of the Lord signified in the taking up of His life, or the payment of the penalty of our sins, John 10:18; Acts 8:33.

It also reminds us of the judgment He received through the sovereign authority of God the Father for our sins, as well as, the authority the filling of the Holy Spirit should have over our souls, and the authority the Word of God in us should have over our lives.

AIRO can also refer to the act of weighing anchor, and thus mean, “to depart,” Acts 27:13. This sense suggests the idea of taking or carrying along for the purposes of removal. Jesus spoke of taking up or carrying His yoke, which He contrasted with the yoke of the Law, Mat 11:28-30. In other words, give your burdens and temptation to Christ, for His yoke is easy and light, whereas the yoke of the Law (human good) is heavy, cumbersome, and actually impossible to bear.

In the Aorist, Passive, Imperative it is yet another command that we receive the action of having these mental, verbal, and overt sins be removed or taken away from us. The Ingressive Aorist with the Imperative stresses that we begin or enter into the action of “letting” these behaviors be removed from our life. The Passive voice tells us, that linked with reversionism, reversionism grieves the Holy Spirit, and the believer must receive removal of these things through the intake of Bible doctrine and spiritual growth.

Given the various usages of AIRO in the NT, we understand that these sinful behaviors are only removed when we go back to the Cross of Jesus Christ in faith, post salvation, by the power of the filling of the Holy Spirit. In other words, Jesus paid for every sin we would ever commit. As we go forward in the spiritual life, the only way we become overcomers in life is by turning our temptations to sin over to Jesus by means of the filling of the Holy Spirit. When we do, the temptations to sin are removed from the mentality of our soul so that we do not commit sin. Likewise, if we do sin, the answer is also simple, easy, and light. We go back to the Cross in confession of our sins, 1 John 1:9, so that we are cleansed of our known and unknown sins, “all unrighteousness.” This halts sinful trends in their tracks, whereby we receive experiential forgiveness of sins as well as the removal of sinful trends in our life. Therefore, we are commanded to let the Holy Spirit, through the Cross of Jesus Christ, remove sins from our lives experientially.

In the Greek this sentence actually begins with the Subject Nominative of the Adjective PAS that means, “all or every.” This introduces the list of sinful behaviors we are commanded to give over to Christ and the Holy Spirit. It emphasizes “every instance,” of mental, verbal, or overt sin listed here, but more generally, it means all sins. We are to allow the removal of these sins from our life, as it says, “from you,” APO HUMEIS, that means, “from or away from you.”

Then we have a list of six, (the number of man), vices that the believer can have in his life that he is commanded to allow God to remove, either before or after he commits them. Each is connected with the coordinating Conjunction KAI for “and,” expect for the last one, “malice,” which is added to the list using, “along with all,” SUN PAS.

1. “Bitterness,” PIKRIA, πικρία that means, “bitter, animosity, anger, harshness, or resentfulness.” Used only in Acts 8:23; Rom 3:14; Heb 12:15 and our verse. It originally meant, “pointed or sharp,” as in arrows, or the sharp or bitterness and penetrating of taste or smell, the shrill of a noise, or painful feeling. In regards to the use in the sphere of the soul, it meant experience of what is unpleasant, unexpected, or undesired. It is expressing intense hostility towards others. So here with other sins it means, “bitterness, resentment, or an incensed and angry attitude of mind,” towards one’s neighbor.

Heb 12:15, “See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled.” It denotes extreme wickedness, highly offensive to God and obnoxious to men.

Husbands are command not to have this attitude, especially towards their wives, either in thought or more particularly in word and deed, Col 3:19.

2. “Wrath,” THUMOS, θυμός means, “great anger, wrath, rage, or passion.” In classical Greek, it meant, “to well up or boil over.” It is strong anger, often with a desire for revenge. It stands for a violent outburst of anger, a violent emotion, or passion of the mind. Paul used THUMOS five times. On four of these, it is a deplorable human condition, and he joined it with other such base sins as in our verse and 2 Cor 12:20; Gal 5:20; Col 3:8.

Col 3:8, “But now you also, put them all aside: anger, wrath, malice, slander, and abusive speech from your mouth.”

3. “Anger,” ORGE, ὀργή, which was used in vs. 26, means “anger or wrath, a settled feeling of anger.” The most basic meaning of ORGE relates to the inner disposition as evidenced by passion, impulse, and especially outward expressions of displeasure or anger. One might be characterized by an unhappy or “angry” disposition. Therefore, it is a state of relatively strong displeasure, with focus on emotional revolt of the soul. In our passage, it is the sinful type of anger from the human emotional disposition of a strong feeling of grievance and displeasure that is not acceptable in the Christian way of life.

James 1:19, “This you know, my beloved brethren. But let everyone be quick to hear, slow to speak and slow to anger.”

4. “Clamor,” KRAUGE, κραυγή that means, “to shout, outcry, clamor, uproar, or crying.” It is based on the croaking sound of ravens. Although it has a positive sense, it is used in the negative of demons driven out by Jesus and their raised cries in Mat 8:29; Mark 5:5, 7; 9:26; Luke 4:33; 8:28; 9:39. In our passage, it has the negative connotation of shouting without proper restraint. It is a persistent demand for something, made in an excited, noisily, and/or angry way. Therefore, it is people shouting back and forth in a quarrel to incite one another, i.e., verbal brawling.

Acts 23:9, “And there arose a great uproar; and some of the scribes of the Pharisaic party stood up and began to argue heatedly, saying, “We find nothing wrong with this man; suppose a spirit or an angel has spoken to him?””

5. “Slander,” BLASPHEMIA, βλασφημία it means, “blasphemy, evil speaking, slander, or reviling.” It is from BLAPTO that means, “to hurt, harm, or injure,” and PHEME that means, “speech.” It means, “injurious speech or words.” It can mean, “profane speech, defamation, slander, speech that denigrates or defames, reviling, denigration, disrespect, or slander.” It is the strongest form of mockery or slander. It means murder with your mouth, or character assassination. In reference to God, it is the misrepresentation of His true nature or power, Mat 12:31. In our passage, it is used primarily regarding our speech towards our fellow man, Mat 15:19; Mark 7:22; Col 3:8; 1 Tim 6:4; Jude 9, the act or offense of saying something false or malicious that damages somebody’s reputation.

Mat 15:19, “For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders.”

6. “Malice,” KAKIA, κακία that means, “badness, depravity, evil, trouble, wickedness, vice, malice, or ill will.” It generally means evil or wickedness,” from KAKOS that means, “bad.” It is the intention or desire to commit an unlawful and unjustifiable act that will result in harm or pain to another. In our verse it typifies the wide range of wicked behaviors that oppose godly living and righteousness, and sums up all the above, plus any other types or categories of sin, cf. Rom 1:29; Col 3:8; James 1:21; Titus 3:3; 1 Peter 2:1, 16.

Rom 1:29, “Being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips.”

James 1:21, “Therefore putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls.”

Titus 3:3, “For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another.”

1 Peter 2:1, “Therefore, putting aside all malice and all guile and hypocrisy and envy and all slander.”

Conclusion:

Any one of these individually or in combination produces five categories of misery.
a. Self-induced misery.
b. Chain sinning.
c. Misery to those in your periphery.
d. Revenge type misery. i.e., two wrongs do not make a right, and you cannot build your happiness on someone else’s unhappiness.
e. The various categories of Divine discipline, which are administered to the reversionist.

Therefore, we are commanded to allow all sin to be put away from us by God, so that we do not incur misery and instead have the inner peace, happiness, and joy of God in our lives, through the filling of the Holy Spirit and the application of Bible doctrine from our souls that will lead us to Divine Good Production as noted in our next and final verse of this chapter.

Vs. 32

Eph 4:32, “And be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.”

In this passage, we have three counter positive characteristics of the New Man he is to “put on,” in contrast to the six negative ones we are to let God remove in vs. 31. Like vs. 31, these three traits or virtues are a summation of all the positive traits the New Man is to “put on,” as noted in vs. 25-30.

Our Lord tells us that we must put off resentful attitudes (bitterness), indignant outbursts (wrath), festering anger, public shouting (clamor), abusive language (slander), and all evil actions (malice). In their place we are to put on kindness, compassion and forgiveness. Wear these virtues like you wear your clothes, every day.

It begins with “And,” which is the contrasting Conjunction DE that typically is translated “but, rather, or however.”

Then we have, “be” in the Present, Passive Deponent, Imperative of GINOMAI, γίνομαι that means, “to be, to come into being, to be made, be done, become, etc.” To go along with the Passive voice command in vs. 31, this is a Passive Deponent command, which too stresses that we “let God” work out these positive attributes in our New Man. The Deponent places volitional responsibility on the believer to walk in his new nature through positive volition to God’s Word and the filling of the Holy Spirit. When he does, the Word and Spirit will form these New Man traits in the believer’s life. The Customary Present tense emphasizes this command for the believer to regularly and consistently receive these attributes and then walk in the New Nature of holiness, righteousness, and love as characterized in the three following attributes of kind, compassionate, and forgiving. So, we could say, “keep on becoming.” That is, we have to abandon the mental condition of our Old Man and make our way, beginning now, into its opposite, the New Man and its Christ-like nature. In other words, we are to abandon the Old Man attributes and attitudes completely, and allow God to replace them with the New Man attributes and attitudes.

Next in the Greek is “to one another,” that begins with the Preposition EIS, “to or toward.” This is the direction our New Man attributes are to be applied. ALLELON is the direct object Accusative that means, “each other or one another.” These are the ones we are to apply these characteristics towards; our fellow members of the Royal Family first, and then to our fellow man; our neighbors.

Next, we have the three traits the New Man must walk in that are a summation of all the holy and righteous attributes he is to acquire and apply. Note that these are also attributes of God. Therefore, they speak to the Christ-like nature and walking in brotherly love.

The Three New Man summary attributes include:

1. “Kind,” which is the Adjective CHRESTOS, χρηστός that means, “Good, pleasant, easy; useful, reputable; kind, or even loving.” It is used in Mat 11:30 regarding the “easy” yoke of the Lord. It is also in Luke 5:39; 6:35; Rom 2:4; 1 Cor 15:33; Eph 4:32; 1 Peter 2:3. Only in our passage is it used regarding the New Man. Mostly it is a reference to the attributes of God.

1 Peter 2:3, “If you have tasted the kindness of the Lord.”

Luke 6:35, “But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men.”

In 1 Cor 13:4 we have the verb CHRESTEUOMAI used regarding the New Man. 1 Cor 13:4, “Love is patient, love is kind, and is not jealous; love does not brag and is not arrogant.” Read vs. 4-8a.

In the context of the uses of CHRESTOS, it means “useful, serviceable,” as well as being “good” ethically and morally. It is also associated with “bravery, kindness, and honesty.” Finally, it describes the qualities of being “kind, merciful, generous, etc.”

All are in view concerning how we deal with our fellow members of the Royal Family of God and our neighbors as we operate in impersonal and unconditional love; being “kind, benevolent, and gracious” as opposed to being, “harsh, hard, bitter, and sharp.” Kindness is often mistaken for weakness, but it absolutely is not. It is actually a strength and it takes strength to love, especially the unlovable.

2. “Tender-hearted,” which is the Adjective EUSPLAGCHNOS, εὔσπλαγχνος that means, “Compassionate or tenderhearted.” It is only used here and in 1 Peter 3:8.

1 Peter 3:8, “To sum up, let all be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit.”

It comes from EU that means, “good,” and SPLAGCHNON that means, “inward parts.” Originally, it was a medical term for the inwards parts, (intestines, liver, heart, etc.), but later became used for “affection or tender mercies,” as in the verb SPLAGCHNIZOMAI, (splangk-nid-zom-i), that means to, “have compassion, feel sympathy, or have mercy.”

Outside of the Bible, this term was used for human virtues in general. So we could say, “have virtue,” which means integrity, honesty, righteousness, etc. Nevertheless, compassion and tenderheartedness are the application of this word.

Compassion and being compassionate mean, “the deep feeling of sharing the suffering of another in the inclination to give aid or support, or to show mercy.” It has the connotation of overt graciousness because of graciousness in the soul.

We have all experienced the graciousness or compassion of God and we are to share that same experience with those around us. This is why there is no place for revenge or rejoicing when you see your enemy fall.

Psa 78:38, “But He, being compassionate, forgave their iniquity, and did not destroy them; and often He restrained His anger, and did not arouse all His wrath.”

Lam 3:22-23, “The LORD’S lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness.”

Col 3:12, “And so, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness, and patience.”

Virtuous compassion of the New Man is his or her kindness, sympathy, tenderness, mercy, and clemency directed toward others. It is his commiseration, longsuffering, forbearance toward others as a result of the believer fulfilling his spiritual life under the function of the three spiritual skills, (filling of the Holy Spirit, metabolization of Bible doctrine, and the Problem Solving Devices). It emphasizes grace orientation and the precedence for the Christian way of life, which comes from the humanity of Christ in hypostatic union. Compassion is also a personal function as illustrated by evangelism, the spiritual gift of helps, intercessory prayer, and personal motivation in giving.

1. Compassion is our motivation to desire and/or help others bring about healing in their lives, Mat 14:13-14, Luke 15:20, (Prodigal son).

2. Compassion motivates feeding the hungry, Mat 15:32.

3. Compassion motivates identification with those who have lost loved ones, Luke 7:13.

4. Compassion motivates forgiveness toward others, Mat 18:27.

5. Compassion motivates the believer to perform Divine good, Luke 10:30-37, (the Good Samaritan).

Zech 7:9, “Thus has the LORD of hosts said, ‘Dispense true justice, and practice kindness and compassion each to his brother’.”

Jude 1:22-23, “And have mercy on some, who are doubting; 23save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.”

1 Peter 3:8, “To sum up, let all be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit.”

Col 3:12, “And so, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience.”

Because of compassion, God forgives sin, just as we should forgive the sins or wrongs others have committed against us, Psa 51:1-13; 78:38; Lam 3:22-23; Dan 9:9; Micah 7:19; Heb 5:2.

Psa 78:38, “But He, being compassionate, forgave their iniquity, and did not destroy them; and often He restrained His anger, and did not arouse all His wrath.”

Lam 3:22-23, “The LORD’S lovingkindnesses indeed never cease, for His compassions never fail. They are new every morning; great is Your faithfulness.”

This now leads us to the third and final New Man characteristic found in this passage, “forgiving.”

3. “Forgiving,” which is the Verb CHARIZOMAI, χαρίζομαι in the Present, Middle Deponent, Participle. It means, “Give generously, grant, bestow; remit, forgive, release, or pardon.” In classical Greek, it describes the action of saying or doing something agreeable for or to a person, i.e., “to show favor or kindness.” It further describes the nature of such actions, “to give graciously, freely, or cheerfully.”

It is not the Greek word for “forgiving,” APHIEMI, that is usually used when God forgives or removes our sins, which means, “to put away, let go, leave, to disregard, leave behind, dismiss, divorce, cancel, pardon, remit, forgive, or abandon.” That forgiving is God forgiving our sins in the sense that He in the Person of His Son bore them on the Cross, paying the penalty, satisfying the just demands of His law, cf. Mat 6:12f; 1 John 1:9. Yet CHARIZOMAI, meaning, “to do a favor to, do something agreeable or pleasant to someone, to show one’s self gracious, benevolent, or to forgive in the sense of treating the offending party graciously,” this word is used in our passage twice. Once for the forgiveness of other’s offenses against us, and the second time, because God forgave the offenses, (sins), we committed against Him, cf. Col 2:13; 3:13.

Col 2:13, “And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions.”

Col 3:13, “Bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.”

Likewise, the Greek word used for forgiveness of sins committed before faith in Christ is CHARIZOMAI. The Greek word used for forgiveness of sins committed after faith in Christ is APHIEMI. Utilizing CHARIZOMAI in our passage, Eph 4:32, tells us that the precedence for our forgiving of others is found in God forgiving our sins at the moment of our salvation. It is a benevolent act towards the sinner, the one(s) who sinned against us.

Only Luke and Paul used this word. Luke understood it as the demonstration of our Lord’s “gracious giving,” His “bestowing favor” upon candidates for salvation, and it is the outworking of God’s “grace,” CHARIS, cf. Luke 7:21, 42-43.

Paul uses it six times connecting it to God’s graciousness in His giving of Christ on behalf of the world, Rom 8:32; cf. 1 Cor 2:12.

Rom 8:32, “He who did not spare His own Son, but delivered Him up for us all, how will He not also with Him freely give us all things?”

As you know, God’s grace is freely given and does not depend upon our efforts, Gal 3:18.

Gal 3:18, “For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise.”

Furthermore, it concerns God’s forgiveness of the individual. That is where the New Man comes in. Just as God forgave and forgives you and others, you too must have forgiveness for “each other,” the Personal Pronoun HEAUTOU in the plural.

That why this verse closes with, “just as God in Christ also has forgiven you,” KATHOS KAI HO THEOS EN CHRISTOS CHARIZOMAI HUMEIS. This is our motivation to forgive!

Here CHARIZOMAI, χαρίζομαι is in reference to God the Father’s forgiveness towards each of us, as it is in the Aorist, Middle Deponent, Indicative. As such, it is a dogmatic fact of reality, (Indicative mood), that God the Father has forgiven you of your sins, (culminative Aorist tense), with the result that He has entered you into His Royal Family forever, (Middle Deponent voice). Therefore, we get our precedent for forgiving others from God who has forgiven us.

Forgiving other people is not always easy, but we Christians have the greatest of all incentives for doing so, the fact that Christ forgave us all. We also have the greatest power available to be able to forgive, His Word and Spirit operating within our souls.

God’s forgiveness towards us is free, it precedes even our repentance, and it is exercised despite the number and enormity of our sins, and the long period of time we have sinned our sins. He forgives us far more than we can ever be called on to forgive others, Psa 78:38; Col 2:13; cf. Eph 4:32; Col 3:13; 2 Cor 2:7, 10; 12:13.

Psa 78:38, “But He, being compassionate, forgave their iniquity, and did not destroy them; and often He restrained His anger, and did not arouse all His wrath.”

Col 2:13, “And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions.”

This shows us that mutual forgiveness is a further mark of true Christian fellowship. There is a give and take in this matter. Our forgiveness of others is to be like God’s forgiveness of us. It must flow from ungrudging love. The parable of the unmerciful servant is what we are not to do, Mat 18:23-35.

What does forgiving others mean? The principle of legal pardon is no different from the principle of personal pardon and forgiveness. This means that if someone asks for your forgiveness, in honor you forgive them, then with integrity and loyalty to Bible doctrine you forget whatever was done against you, and never again recall it to mind or penalize the individual for it. However, arrogance has no ability to forgive. Joseph’s forgiveness of his brothers gives us a great example of how to forgive, Gen 50:21f.

The pattern for such pardon and forgiveness is found in Psa 103:12; Isa 43:25; Micah 7:19; Luke 23:34; Col 2:14.

Psa 103:12, “As far as the east is from the west, So far has He removed our transgressions from us.”

Isa 43:25, “I, even I, am He who blots out your transgressions for My own sake, (because of My honor and integrity). Furthermore, I will not remember your sin.”

Isa 44:22, “I have blotted out as a cloud your transgressions and as a cloud your sins.”

Micah 7:19, “He will again have compassion on us; He will tread our iniquities under foot. Yes, You will cast all their sins into the depths of the sea.”

Luke 23:34, “But Jesus was saying, “Father, forgive them; for they do not know what they are doing”.”

Col 2:14, “Having cancelled out the certificate of debt consisting of the decrees against us, which were hostile to us and He has taken it out of the way and nailed it to His cross.”

The mandate in Eph 4:32, is for all believers, especially for those who have attained spiritual self-esteem, spiritual autonomy, and spiritual maturity, the winner/overcomer believer, who is tenderhearted, to forgive others on the basis of the fact that God has forgiven them.

Rom 12:19, “Beloved, do not take your own revenge, but defer to the wrath of God. For it stands written (Deut 32:35), `Vengeance is Mine; I will repay, says the Lord.’”

Mat 6:14-15, “For if you forgive men for their transgressions, your heavenly Father will also forgive you. 15But if you do not forgive men, then your Father will not forgive your transgressions.”

Summary, Vs. 25-32.

Christians should not only live differently from unbelievers, but they also should live differently for different reasons. We believe in God, sin, the Devil, the Spirit, the church, and Christ’s death on the Cross. These truths should affect the way we live. Therefore, when you put on the New Man and recover from reversionism, you have nobility of the soul under the function of grace. As such, you are Divinely empowered to be kind, compassionate, and forgiving, along with the other attributes of the New Man found in vs. 25-30, based on the Filling of the Holy Spirit and God’s Word resident within your soul.

In these passages, we have seen certain results that accompany reversion recovery, which also speak of having put on the New Man. They include:

1. The New Man must Replace Lying with Truth-Telling. You recover the Divine viewpoint, vs. 25.
2. The New Man must Replace Unrighteous Anger with Righteous Anger. You have objective indignation, vs. 26.
3. The New Man must not give Satan and the Old Man, an opportunity to exploit sin and evil in his soul. Victory in the Angelic Conflict, vs. 27.
4. The New Man must Replace Stealing with Working and Giving. Production of Divine good in the business world, vs. 28.
5. The New Man must Replace Corrupt Talk with Edifying Talk. Control of the tongue as a sign of maturity, vs. 29.
6. The New Man must discontinue the practice of grieving the Holy Spirit, vs. 30.
7. The New Man must replace Bitterness, Rage, Anger, Shouting, Slander, and/or, Malice with Kindness, Compassion, and Forgiveness. Nobility of the soul under the function of grace, vs. 31-32.

“This total passage, along with many others, shows that the apostle Paul certainly did not believe the fallen, sinful nature was removed completely at salvation. Instead, at conversion the power of the Adamic nature is broken so a person is no longer a slave to it. At the same time God places within the person His Holy Spirit, so in a real sense he then has two natures. This results in a struggle that continues throughout this earthly life. But the more the Christian yields to the Holy Spirit, the easier it becomes. Also, the more a person resists the cravings of the Adamic nature, the easier it will be for his spiritual nature to dominate his way of life.” (Complete Biblical Library Commentary)

Oswald Chambers notes, “All of this is the revelation of the natural to the spiritual. The natural must be turned into the spiritual by sacrifice, otherwise a tremendous divorce will be produced in the actual life. Why should God ordain the natural to be sacrificed? God did not. It is not God’s order but His permissive will. God’s order was that the natural should be transformed into the spiritual by obedience; it is sin that made it necessary for the natural to be sacrificed.

Abraham had to offer up Ishmael before he offered up Isaac. Some of us are trying to offer up spiritual sacrifices to God before we have sacrificed the natural. The only way in which we can offer a spiritual sacrifice to God is by presenting our bodies a living sacrifice. Sanctification means more than deliverance from sin, it means the deliberate commitment of myself whom God has saved to God, and that I do not care what it costs.

If we do not sacrifice the natural to the spiritual, the natural life will mock at the life of the Son of God in us and produce a continual wavering. This is always the result of an undisciplined spiritual nature. We go wrong because we stubbornly refuse to discipline ourselves, physically, morally or mentally. “I wasn’t disciplined when I was a child.” You must discipline yourself now. If you do not, you will ruin the whole of your personal life for God.

God is not with our natural life while we pamper it; but when we put it out in the desert and resolutely keep it under, then God will be with it; and He will open up wells and oases, and fulfil all His promises for the natural.” (Oswald Chambers, My Utmost for His Highest.)

Summary of Chapter 4

Recalling our outline of Chapter 4, we have noted:

A. The Believer’s Walk in Unity; God’s Plan for Faithful Living in the Church to Build the Church, Eph 4:1-16.

The first half of this chapter was broken down into three sections regarding the unity that God has given to us and the unity we are to live in each day:
1. The Appeal to Preserve Unity, Walking worthy of the calling by which we have been called, Eph 4:1-3.
2. The Basis for Unity, The seven unities given to us by God, Eph 4:4-6.
3. The Means of Unity, The ministry gifts of Christ given to His body, Eph 4:7-16.

In section 3, we had a subtopic before describing the purpose of the main topic:
a. Christ’s Death, Resurrection and Ascension proclaimed, as well as being the giver of gifts, vs. 8-10. This showed us the power available to us in the giving and application of our spiritual gifts. The power of God that raised Jesus from the dead and gave Him victory over sin and Satan, is the same power available to us to fulfill God’s plan for our lives.
b. The purpose of our gifts; building up of the body of Christ, individually and collectively, vs. 12-16.

B. The Believer’s Walk in Righteousness; God’s Pattern and Principles for Members of the Church and His Standards for Faithfulness, Eph 4:17-32.

The second half of this chapter was broken down into two sections regarding our daily walk in life:
1. The Previous Walk of the Old Life, Eph 4:17-19.
2. The Present Walk of the New Life, Eph 4:20-32.
a. The Regenerated New Man in Christ Jesus, vs. 20-24.
b. Principles of Conduct for the New Man, vs. 25-32

In addition, we noted that Chapter 4 begins a discourse on “The Practice of Believers,” that begins in Eph 4:1 and runs through to Eph 6:9, as this and the following chapters teach us about our spiritual walk in Christ.

A. The Believer’s Walk in Unity; God’s Plan for Faithful Living in the Church to Build the Church, Eph 4:1-16. As we studied these passages and principles, we noted several main topics and doctrines in the first half of this chapter including:

1. Principles of Walking, which is living the unique spiritual life of the Church Age under the power and filling of God’s Word and the Holy Spirit.

Gal 5:16, “But I say, walk by the Spirit, and you will not carry out the desire of the flesh.”

Eph 5:18, “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.”

2 Cor 5:7, “For we walk by faith, not by sight.”

3 John 3, “For I was very glad when brethren came and bore witness to your truth, that is, how you are walking in truth.”

Eph 5:2, “And walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.”

1 John 2:6, “The one who says he abides in Him ought himself to walk in the same manner as He walked.”

Eph 5:8, “For you were formerly darkness, but now you are light in the Lord; walk as children of light.”

Therefore, our spiritual walk is the Divine viewpoint thinking, the doctrinal thinking, of the soul that results in application of Divine good production.

2. That led us to Principles of the RFHC, in vs. 2-3, where we were given seven characteristics of the RFHC the believer is to possess and apply.

James 2:8a, “If, however, you are fulfilling the royal law according to the Scripture…”

3. Then we noted the basis for our unity given to us by God at the moment of salvation in vs. 4-6, with a wonderful doxology in praise of God and His Plan. It emphasized our “oneness” in seven ways. Seven is the number of “spiritual perfection” in Scripture.

4. In that we noted various Principles of the Body of Christ, that we are all a part of, plus Principles of the Baptism of the Spirit; and Principles of God the Father, who is Sovereign, Omnipresent, and Indwelling.

5. Then before getting into the doctrine of Spiritual gifts, vs. 7, 11, we noted The Doctrine of the Ascension of Jesus Christ, with His descending and session, in vs. 8-10.

6. Then coming to vs. 11, we noted The Doctrine of Spiritual Gifts, that included: 1) The giving or distribution of spiritual gifts; 2) Identifying and describing the permanent versus temporary spiritual gifts; 3) The discovery and abuse of spiritual gifts.

We then went into detail about the application of the four mentioned communication spiritual gifts for the Church; the first two being part of the temporary gifts, Apostle and Prophet, and the last two being part of the permanent gifts for the Church, Evangelist and Pastor-Teacher.

7. Then beginning in vs. 12 we learned about the reason why our Lord gave these four communication spiritual gifts to the Church and their purpose. We noted the desired “attainment” or results of our Lord giving the communication gifts, as found in vs. 13, in four phrases:
a. “The unity of faith.”
b. “The knowledge of the Son of God.”
c. “To a mature man.”
d. “To the measure of the stature which belongs to the fullness of Christ.”

8. Then in vs. 14, we noted the exhortation to grow up spiritually and four oppositions to our spiritual growth:
a. Not standing steadfast in the principles and promises of God’s Word.
b. Being seduced and confused by false doctrines.
c. False teacher of false doctrine who in one hand speak passages of God’s Word and in the other false principles and precepts that are man-made.
d. Ministers of the Devil who scheme and cheat to deceive members of the Royal Family who neglect and reject true Bible doctrine.

9. In vs. 15-16, we are exhorted to grow up spiritually and be productive functioning members of the Body of Jesus Christ. There we learned: Principles of AGAPE Love, found in 1 Cor 13:4-7; The Headship of Jesus Christ Over His Body; and The Doctrine of Joints and Ligaments, (Pastor-Teachers).

That concluded the first half of the Chapter.

B. Then we began the second half entitled: God’s Pattern and Principles for Members of the Church and His Standards for Faithfulness in the Church, vs. 17-32.

1. The first section included understanding our Previous Walk of the Old Life, Eph 4:17-19.

a. There we learned The Doctrine of Reversionism for both unbelievers and believers, and the Eight Stages of Reversionism of the apostate believer.
1) Reaction Stage.
2) Frantic Search for Happiness.
3) Operation Boomerang.
4) Emotional Revolt of the Soul.
5) Permanent Negative Volition Toward Doctrine.
6) The Blackout of the Soul.
7) Scar Tissue of the Soul.
8) Reverse Process Reversionism.

b. Then in vs. 18-19, we emphasized two important doctrines from this list, The Doctrine of the Blackout of the Soul, and the Doctrine of the Scar Tissue of the Soul, in regards to the Greek word MATAIOTES, the futility of mind.

c. Next, we reviewed the Doctrine of “Sensuality” – Sexual Immorality, which is a result of the Blackout of and Scar Tissue on the Soul.

2. The second section included understanding The Present Walk of the New Life, vs. 20-32: 1) The Regenerated New Man in Christ Jesus, vs. 20-24. 2) Principles of Conduct for the New Man, vs. 25-32.

a. Here, we noted that we are to put off the Old Man, the old way of living under and by means of the Old Sin Nature, and put on the New Man, by living in the new Christ like nature of righteousness and holiness.

b. We studied The Doctrine of the New Spiritual Species, including the Characteristics, Creation, Reason, Purpose, Results, and Opportunity for the New Spiritual Species.

c. We also noted Characteristics of the New Man as a result of having God’s Word in his soul, as well as, Four Deferred Benefits of being a New Spiritual Species.

d. Then beginning in vs 25 running through vs. 32, we concluded Chapter 4, with Principles of Conduct for the New Man that included: Old Man characteristics we are to put off, and replace them by putting on our New Man characteristics.

e. We also learned that the New Man must not give Satan an opportunity to exploit sin and evil in his soul, as we also noted the Outline of the Devil and his Strategies, and not to grieve the Holy Spirit, including the Doctrine of Grieving the Holy Spirit.

f. In addition, we noted The Sealing Ministry of the Holy Spirit, which is part of The Seven Things that the Holy Spirit does for us at the Moment of Salvation: 1) Common and Efficacious Grace; 2) Regeneration; 3) The Baptism of the Holy Spirit; 4) Indwelling of the Holy Spirit; 5) The Filling of the Holy Spirit; 6) The distribution of a spiritual gift; 7) The sealing ministry of the Spirit – a signature guarantee.