Ephesians 5 ~ Part 7 (vs. 26-28)

Bride of Christ

Husbands and Wives, Eph 5:22-33. (Part 2)

Ephesians 5:26-28

26so that He might sanctify her, having cleansed her by the washing of water with the word, 27 that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless. 28 So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself;”

 

D) The Believer’s Walk in the World; God’s Standards for Authority and Submission in the Church, Eph 5:18-6:9.

     1.) As to One’s Self and the Church, Be Filled with God’s Spirit, Eph 5:18-21.

     2.) As to One’s Home, Eph 5:22-6:4.

            a) Husbands and Wives, Eph 5:22-33. (Part 2)


Major Doctrines & Principles in
Part 7

  • Six Blessings/Benefits Our Lord Won for Us His Bride at the Cross, vs. 26-27.

  1.) Sanctification.

  2.) Cleansing – (Purification).

  3.) Glorification – (Exaltation).

  4.) No spot or wrinkle – (Sinless).

  5.) Holy – (Perfect / Righteous / Set Apart / Consecrated).

  6.) Blameless – (Justification, Innocent).

  • Declaration of Independence
  • Doctrine of Cleansing the Leper, Lev 14; Eph 5:26.
  • Doctrine of the Manifestation/Glorification of the Bride, vs. 27.
  • Principles of the Husband’s Love for His Wife, vs. 28.
  • Principles of the Husband’s Authority Over the Wife, vs. 28.

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Vs. 26-27, Christ’s Care for His Church as the Example for Husbands’ Care for Their Wives.

Eph 5:26-27, “so that He might sanctify her, having cleansed her by the washing of water with the word, 27 that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.”

These two verses give reason and results for Christ’s love and sacrifice on behalf of His bride, the Church, as noted in vs. 25b, “As Christ also loved the church and gave Himself up for her.”

His love was also AGAPE love, which is that impersonal and unconditional love expressed towards the Church because of the love that was inside of Him. Because of His love, He voluntarily gave Himself over so that He could go to the Cross and pay the penalty for our sins, as noted in the Greek Verb PARADIDOMI in the Aorist, Active, Indicative that means, “handed over, delivered up, to give up, give over, etc.” Jesus handed over and delivered Himself up to be scorned, scourged, tortured, and ultimately crucified so that He could pay for our sins, Gal 2:20; Eph 5:2.

Gal 2:20, “… I live by faith in the Son of God, who loved me, and delivered Himself up for me.”

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.”

The Constative Aorist tense contemplates the past action of the verb in its entirety, namely: reconciliation, redemption, propitiation, etc., everything that was accomplished on the Cross.

The Active voice and Indicative mood tells us that it is a fact of reality that Jesus voluntarily gave Himself over on our behalf; for our benefit.

Christ, instinctively, from His own free will, delivered Himself over, the highest possible sacrifice, the efficacious sacrifice; whereby, we have eternal life. The principle here is sacrifice. When you love someone more than you love yourself, then you are willing to sacrifice, and that is a mental attitude of AGAPE love. Christ loved His Church enough to die for her.

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Now in our verses, we see the benefits of Christ’s sacrifice on our behalf, which too gives analogy for what the husband is to accomplish on behalf of his wife.

Eph 5:26-27, “So that He might sanctify her, having cleansed her by the washing of water with the word, 27that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.”

Here we have six benefits for the Church, (the Bride of Christ), that Jesus Christ accomplished upon the Cross. Interestingly, the number six is the number of man in Scripture.

Six Blessings/Benefits Our Lord Won for Us His Bride at the Cross, (vs. 26-27).

The six benefits include:

  • Sanctification.
  • Cleansing, (purification).
  • Glorification.
  • No spot or wrinkle, (sinless).
  • Holy.
  • Blameless, (justification, innocent).

Within this list, we have three Subjunctive mood verbs for, “Sanctify,” “Present” glorified, and “Be” holy. The Subjunctive is for potential and probability, noting that a decision or choice must be made. It represents our volitional responsibility to receive Christ’s accomplishments on our behalf for salvation. When we receive what Christ has done for us, that is the moment of our salvation, and at that time we receive sanctification and are sanctified, glorified, and holy.

Also note in this list of six blessings, the various pairings.

  • When we are sanctified, we are also “cleansed,” which is a verb in the Aorist, Active, Participle, Nominative that speaks of the past action that placed us into our current position. When we are sanctified, we are also purified.
  • When we are presented, we will be “glorified and without spot or wrinkle.” All three are in the Accusative case for an indirect object that speaks to what we are made at the moment of our salvation. When we are glorified, we are also positionally sinless before God.
  • When we are saved, we will be, “holy and blameless.” Both are in the Nominative case, which also speaks to our new position in Christ. When we are holy, we are also justified, innocent from the penalty of sin.

Therefore, when we receive Jesus Christ as our Savior, we positionally receive six things that cannot be taken away: Sanctification, Purification, Glorification, Sinlessness, Holiness, and Justification.

All six blessings speak to our Position in Jesus Christ, as we are placed in union with Christ, from the moment of our conversion / salvation. These are part of the 40 things we receive at the moment of salvation.

Finally, in our introduction, note that the list begins with our Positional Sanctification. This is the basis for all that follows in this list that culminates in being justified before God forever. We will discuss each separately below.

Sanctify” is the Greek verb HAGIAZO that means, “to make holy, to sanctify, to consecrate, dedicate, purify, or to set apart.” It is in the Aorist, Active, Subjunctive. It signifies an act; whereby, people are consecrated or set aside for the exclusive use of God. They are not to be used for profane purposes, but are a special possession of God. For believers, it means to be separated from sin and unto God.

Our sanctification is accomplished by faith, Acts 15:9, “And He made no distinction between us and them, cleansing their hearts by faith.”

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.

Acts 26:18, “To open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.”

And by the Holy Spirit, 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.”

And by God, 1 Thes 5:23, “Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.”

And through the offering of the body and blood of Jesus Christ, Heb 10:10; 13:12.

Heb 10:10, 14, “By this will we have been sanctified through the offering of the body of Jesus Christ once for all. 14For by one offering He has perfected for all time those who are sanctified.”

Heb 13:12, “Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate.”

Remember that there are three types of Sanctification in Scripture. This verse speaks to the First Category of Sanctification, which is called, “Positional Sanctification,” which means our standing before God. Even though we sin after our salvation, we have been given the position, and therefore stand before God sanctified, as well as the other five blessings we have in our list. In other words, God looks upon you as justified, purified, holy, blameless, and sinless, giving you the position of being a member of the Royal Family of God forever. Positional Sanctification refers to salvation at which point the baptism of the Spirit enters every believer into union with the person of Jesus Christ. As such, we share the eternal life, righteousness, sonship, heirship, royalty, election, and destiny of Christ, as well as many more things. It is the status quo of every Church Age believer at the moment of salvation through faith in Christ.

The Second Category of Sanctification is called “Experiential Sanctification,” and has to do with your daily walk. This means that we are walking without sin in our lives and being filled by the Holy Spirit, Eph 5:18. Even though positionally we are sanctified before God from the moment of our salivation, we are able to sin after our salvation. When the believer sins post salvation, they are no longer walking “experientially sanctified,” even though they are still positionally sanctified. Because of the sin they have committed, they lose their experiential sanctification. When that occurs, the grace of God is available to them by utilizing 1 John 1:9, confessing their sins and receiving experiential forgiveness and cleansing of those sins. In addition, as we have proved when studying Eph 5:18, they are filled with the Holy Spirit once again, which filling is also lost when the believer sins post salvation, even though they do not lose His indwelling, (see study of Eph 5:18).

Experiential Sanctification protects us from the schemes of the devil, John 17:15-17. This protection is the result of being filled with the Holy Spirit, 1 John 1:9 with Eph 5:18, and having the Word of God resident within your soul and applied in faith.

John 17:15-17, “I do not ask You to take them out of the world, but to keep them from the evil one. 16They are not of the world, even as I am not of the world. 17Sanctify them in the truth; Your word is truth.”

The Third Category of Sanctification, “Ultimate Sanctification.” This is the sanctification we live in, in the eternal state. When we die and go to heaven and ultimately receive our resurrection bodies, we are removed from sin positionally and experientially, forever and ever. This is the sanctification of our eternal state, based on the Positional Sanctification we received at the moment of our salvation. Ultimate Sanctification protects us for all of eternity from having anything to do whatsoever with sin or evil and their results, 1 Cor 15:54-57; Rev 21:4, 27; 22:3.

L.S. Chafer defines “sanctify” with its various forms, (i.e., holy and saint) as such. “This word, which is used 106 times in the Old Testament and 31 times in the New, means ‘to set apart,’ and then the state of being set apart. It indicates classification in matters of position and relationship. The basis of the classification is usually that the sanctified person (or thing) has been set apart, or separated, from others in his position and relationship before God, that is, from that which proves unholy.” (Systematic Theology, Volume 7.)

1 Cor 1:2, “To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call on the name of our Lord Jesus Christ, their Lord and ours.”

1 Thes 5:23, incorporates all three Sanctifications as protection provided for us by God.

1 Thes 5:23-24, “Now may the God of peace Himself sanctify you in every part, (i.e., Positionally, Experientially, and Ultimately); and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. 24Faithful is He who calls you, and He also will bring it to pass.”

Therefore, because of our Sanctification made possible by our Lord Jesus Christ and His Work upon the Cross, death is not a hopeless thought of loss or the end of things; actually, it is a new beginning.

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Declaration of Independence

This week our nation celebrated the 241st year of our independence from the British Empire, established on July 4, 1776, through the writing and issuance of the Declaration of Independence.

In that Declaration, representatives of the 13 Colonies defined the reasoning for throwing off the British government with its tyranny, in order to establish a new nation under God. It speaks of the reasons for separation, so as to enjoy the God given rights of life, liberty, and the pursuit of happiness.


The declaration is not divided into formal sections; but it is often discussed as consisting of five parts
:

1) Introduction,
2) The Preamble,
3) The Indictment of George III,
4) The Denunciation of the British people, and
5) The Conclusion.

The first section called “Introduction,” asserts as a matter of Natural Law the ability of a people to assume political independence; acknowledges that the grounds for such independence must be reasonable, and therefore explicable, and that they ought to be explained. It reads:

“When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.”

The second section called “Preamble,” outlines a general philosophy of government that justifies emancipation when government harms natural rights.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness. That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism (tyranny and dictatorship), it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.”

Through this declaration, the people of these colonies, later to be known as the United States of America, declared that they were setting themselves apart from the British Empire, to be a free and independent nation. This was not just some fanciful endeavor, but part of God’s administration of the history of the human race, to call out a people and nation unto Himself, to be a beacon and hope for the entire world through our Lord Jesus Christ. It was God setting apart, or better yet, sanctifying, a nation to the work of evangelizing and teaching the truth of God’s Word to the entire world. He called out a client nation to Himself, which has been preaching and evangelizing for the past 241 years.

It reminds us of what God is accomplishing through our Lord Jesus Christ regarding His Church, the body and bride of Jesus Christ in Eph 5:26-27.

As we have noted this past week, the AGAPE Love of Jesus Christ for His Church, has accomplish six, (the number of man), blessings for His bride:

  • Sanctification, (HAGIAZO); to consecrate, dedicate, purify, and to set apart.
  • Cleansing, (purification from sin).
  • Glorification, (exaltation).
  • No spot or wrinkle, (Sinlessness in our position before God).
  • Holy, (perfect / righteous / set apart / consecrated).
  • Blameless, (justification, declared innocent).

The first blessing is the header for them all, our Positional Sanctification, where we have been set apart from sin, Satan, and the world, to live holy and righteously before God. It speaks to the Baptism of the Holy Spirit who on the day of our faith in Jesus Christ, the day of our salvation, entered us into union with Jesus Christ, thus establishing the body of Jesus Christ, the Church, which is also called “His Bride.”

These six blessings define what Jesus Christ has done positionally for those who believe in Him. In other words, this is how we stand before God, and this is how God views us. These things are not ours because we have performed some good works or done some good deeds. They are given to us because of what Jesus Christ accomplished for us upon the Cross. These six represent our Positional Sanctification.

Acts 26:18, “To open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.”

Interestingly, our founding fathers also defined these in overview with three, (the number of Divine Perfection), terms; Life, Liberty, and the pursuit of Happiness. Our founding fathers, being godly men, composed this declaration to define our God given rights before man. These three, just as the six above are wrought in the efficacious work of our Lord Jesus Christ upon the Cross.

  • Through the efficacious work of Jesus Christ upon the Cross, those who believe in Him receive “life,” the new spiritual life that is accompanied with eternal life.

2 Cor 5:17, “Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come.”

Gal 6:15, “For neither is circumcision anything, nor uncircumcision, but a new creation.”

Rom 5:21, “That, as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.”

Rom 6:22, “But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life.”

Rom 6:23, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.”

Gal 6:8, “For the one who sows to his own flesh shall from the flesh reap corruption, but the one who sows to the Spirit shall from the Spirit reap eternal life.”

1 Tim 6:12, “Fight the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses.”

Titus 3:7, “That being justified by His grace we might be made heirs according to the hope of eternal life.”

1 John 5:11, “And the witness is this, that God has given us eternal life, and this life is in His Son.”

1 John 5:13, “These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life.”

Jude 1:21, “Keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life.”

  • Through the efficacious work of Jesus Christ upon the Cross, those who believe in Him now have liberty, as they have been freed from the slave market of sin to live a new life unto Jesus Christ, Rom 6-7.

Rom 6:17-18, “But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, 18and having been freed from sin, you became slaves of righteousness.”

Rom 8:2, “For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.”

Gal 5:1, “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery.”

Gal 5:13, “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.”

Psa 119:45, “And I will walk at liberty, For I seek Your precepts.”

2 Cor 3:17, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty.”

Isa 61:1, “The Spirit of the Lord GOD is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives, And freedom to prisoners.”

1 Peter 2:16, “Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God.”

James 1:25, “But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed (HAPPY) in what he does.”

  • Through the efficacious work of Jesus Christ upon the Cross, those who believe in Him can purse the Happiness of God, (+H), that they never could achieve prior. Through their continued positive volition towards the Word of God and resultant spiritual growth, the believer receives the happiness of God in their lives.

The Greek words for happiness are MAKARIOS, many times translated “blessed,” found in Mat 5:3-12, known as the Beatitudes, and CHARA, translated as “joy” in John 15:11. Contentment and humility also speak of the happiness of God within your soul, cf. Phil 4:11-13; 1 Tim 6:7-8.

John 15:11, “I have taught you these things that My happiness might be in you, and that your happiness might be fulfilled.”

Your happiness is based on having the Word of God resident within your soul, Prov 3:13.

Prov 3:13, “Happy is the man who finds wisdom and the man who gains understanding.”

Psa 16:11, “You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever.”

Rom 14:17, “For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.”

These things are freely given to us by God through our union with the Lord Jesus Christ, and the intake and application of His Word / Bible Doctrine.

Our founding fathers understood these principles as noted in the preamble that reads, “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness,” and they understood that Divine Institution #4 was established to provide for and uphold these truths. Therefore, when the British Empire was impeding these principles, they were justified in throwing off that form of governance and establishing a new one, which they did, and by which we continue to be blessed by God today.

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eph 5 vs 26-27

Ephesians 5:26-27

“so that He might sanctify her, having cleansed her by the washing of water with the word, 27 that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.”

Continuing our list of: Six Blessings / Benefits Our Betrothed Lord Won for Us at the Cross in Eph 5:26-27:

 

  • Sanctification.
  • Cleansing, (purification).
  • Glorification, (exaltation).
  • No spot or wrinkle, (sinless).
  • Holy, (perfect / righteous / set apart / consecrated).
  • Blameless, (justification, innocent).

We understand that Eph 5:26-27 is speaking primarily to our Position in Christ, our Positional Sanctification, with both Experiential and Ultimate Sanctification being in view. This is noted with our next blessing from the Greek word KATHARIZO, καθαρίζω that is translated, “cleansed,” which is a Verb in the Aorist, Active, Participle, Nominative, Masculine, Singular. It means, “cleanse, make clean, or purify,” used literally, morally, and spiritually in Scripture.

In the Aorist Participle, it suggests antecedent time to that of the main verb, HAGIAZO – Sanctified. In other words, to be sanctified, we first had to be cleansed. Interestingly, this is the mode of operation for our positional, experiential, and ultimate sanctification. Positionally, before we can be sanctified, our sins had to be paid for, which they were by Jesus Christ on the Cross, according to God’s Word. The Word, Jesus Christ, fulfilled the Word of God. We will see this in our next phrase.

Likewise, for experiential sanctification, we first must be cleansed by application of the Word, 1 John 1:9, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse (KATHARIZO) us from all unrighteousness.” As we showed dogmatically in Eph 5:18, this also means we are filled with the Holy Spirit, because both passages speak to, “walking in light” and “having fellowship with God.” Therefore, confession of sins, with its experiential cleansing, results in the filling of the Holy Spirit.

Thirdly, upon receiving our resurrection bodies, our current physical bodies of sin are removed through death or the rapture, and then we receive our final perfect, sinless resurrection bodies. The removal of this earthly body of sin is a type of washing or cleansing of sin, ultimately and for all of eternity.

But going back to the main idea of this verse, our Positional Sanctification, this positional “cleansing” occurs at the moment of our faith in Jesus Christ, where we are purified or made clean of our sins positionally before God. It speaks, as all of these blessings do, to our position in Christ, based on our Positional Sanctification. In other words, we stand before God absolutely clean, meaning our sins are not an issue between the believer and God. The barrier of sin that previously separated us from having a relationship with God was broken down at the Cross of Jesus Christ, Eph 2:14, 16-18; Col 2:14. Therefore, God looks at us as a creature that is without sin, even though we still sin after our salvation, giving us an eternal relationship with Him, through Jesus Christ our Lord.

This being a positional issue, is further noted by the next phrase, “by the washing of water with the word,” which uses the Greek Noun LOUTRON in the Dative of Means case that can be translated, “bath, washing, or cleansing.” In ancient Greek, it was used for “a full bath,” in contrast to other terms used for washing clothes or parts of the body, like NIPTO. In our verse, it is used symbolically of Christ’s provision of salvation for the Church. It is used only here and in Titus 3:5, speaking of our salvation, Positional Sanctification, contrasting the righteous works of men with the saving mercy of God, which is effected by the Holy Spirit’s “washing of regeneration.”

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

Further, LOUTRON comes from the Verb LOUO that is famously used by our Lord in John 13:10, where He told Peter that he did not need a full bath (LOUO), because he was already clean, (i.e., positionally sanctified,) in reference to his salvation, but Peter only needed to wash, (NIPTO), his feet, in order to have experiential sanctification and fellowship with the Lord. Therefore, in Eph 5:26 we have LOUTRON in reference to being made clean or purified for salvation only, that is our Positional Sanctification. It is not in reference to our Experiential Sanctification that other verses speak to.

The means of our bathing for salvation is “of water,” HO HUDOR in the Genitive of Source. The water here is a reference to the Baptism of the Holy Spirit; the source of our cleansings. It is first used in the NT in Mat 3:11.

Mat 3:11, “As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire.”

There we see the analogy of water baptism, which at that time represented the Baptism of the Holy Spirit. The Baptism of the Holy Spirit is the “one baptism” noted in Eph 4:5, because that baptism saves you; whereas, water baptism does not.

Then we have “the word,” which is EN RHEMA in the Dative of Agency that means, “a thing spoken, word, saying, a thing, matter, or event.” It typically is used for a single text of Scripture, that which is preached, and it does not usually stand for the entire Christian message as LOGOS so commonly does. Most often, it denotes a “word,” something said in words or even the written word. As such, it is used for the Gospel of Jesus Christ, Rom 10:8.

Rom 10:8, “But what does it say? ‘THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART’—that is, the word of faith which we are preaching,” Cf. Rom 10:18; 1 Peter 1:25.

It is first used in Mat 4:4, in Jesus’ reply to Satan’s first temptation, “But He answered and said, “It is written, ‘MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD’.”

Later in Eph 6:17, we will see RHEMA regarding salvation as the sword of the Spirit is the “word” (RHEMA) of God.

Therefore, our sanctification is by cleansing through the means of washing, (i.e., regeneration), from the source of the water, (i.e., the Baptism of the Holy Spirit), and by the agent of the Word, (i.e., the preaching of the gospel of Jesus Christ).

When we believe in the gospel, we are baptized by the Holy Spirit, cleansed of all sins for salvation, and then entered into union with Jesus Christ, (our Positional Sanctification). In other words, cleansing of all our sins through the Baptism of the Holy Spirit, (the water), as a result of believing on the gospel of Jesus Christ, (the Word), results in our Positional Sanctification.

John 17:17, “Sanctify them in the sphere of Your Truth; Your Word is Truth.”

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.”

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Doctrine of Cleansing the Leper
Leviticus 14

This chapter explains the ritual for the ceremonial cleansing of lepers so that they might enter society again. The ritual found in Leviticus 14 speaks of cleansing or purification of one who acquired leprosy. Leprosy represents sin and the ritual inscribed represents what our Lord Jesus Christ did for us and accomplished upon the Cross. As such, we see this cleansing ritual of leprosy as analogous to the cleansing the unbeliever receives for Positional Sanctification at the moment of belief in the work of Jesus Christ upon the Cross. As you review these passages and principles, think, in your mind’s eye, how our Lord performed this ritual on you at the moment of your salvation, to purify and cleanse you of your sin, and thus entering you into eternal fellowship with God, based on your Positional Sanctification.

  • The priest goes to the leper, vs. 3.

Of course, the leper was barred from coming into the camp, so the priest had to go “outside the camp” to him. What a picture of Christ who came to us and died “outside the camp,” that we might be saved, Heb 13:10-13.

Heb 13:12, “Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate.”

We did not seek Him; He came to seek and to save the lost, Luke 19:10.

Luke 19:10, “For the Son of Man has come to seek and to save that which was lost.”

  • The priest offers the sacrifices, vs. 4-7.

This ceremony is a beautiful picture of the work of Jesus Christ. The priest took one of the birds and placed it in an earthen vessel, (clay jar), and then he killed it. Of course, the birds were not created to live in jars, but to fly in the heavens. Christ willingly left heaven and took upon Himself a body, put Himself, as it were, in an earthen vessel, that He might die for us.

Note that the bird was killed over running water, a picture of the Holy Spirit, as we see in the analogy of Eph 5:26b.

The priest then took the living bird, dipped it in the blood of the dead bird, and set it free. Here is a vivid illustration of Christ’s resurrection. Christ died for our sins and was raised again, and He took the blood, (spiritually speaking), back to heaven that we might be cleansed from sin.

The priest finally sprinkled some of the blood on the leper, for “all things are cleansed with blood, and without shedding of blood there is no forgiveness,” Heb 9:22.

  • The leper washes, shaves, and waits, vs. 8-9.

The priest had already pronounced him clean, so he was acceptable as far as the Lord was concerned, but he had to wash, shave, and wait. The work of the sacrifice having been complete and applied, we now see the leper having to accept the sacrifice through washing, (i.e., the baptism of the Holy Spirit), shaving himself, (representing the new man, the new creation), and then waiting 7 days, (the number of spiritual perfection), and then on the eighth day gain fellowship, (the number of satisfying, satiating, new beginnings, superabundance, regeneration, and resurrection). So, it speaks of all three in regard to the new believer in Jesus Christ.

  • The leper offers the sacrifices, vs. 10-13.

He was now back in the camp at the door of the tabernacle. He offered a trespass offering, a sin offering, and a burnt offering.

The trespass and sin offerings took care of his defilements, his unknown and known sins, (i.e., wrinkle or spot). The burnt offering represents the judgment of our sins by God the Father in the person of Jesus Christ that propitiated the Father.

In regard to Experiential Sanctification, this also speaks to the application of 1 John 1:9.

  • The priest applies the blood and oil, vs. 14-20.

This is a touching part of the ritual; pun intended. The priest took the blood and applied it to the right ear, the right thumb, and the right big toe of the man, symbolizing that his whole body had now been purchased and belonged to God, (i.e., hear the Word, work in the Word, walk by the Word).

A leper had blood placed on his ear, vs. 14, to indicate the importance of hearing Bible doctrine for salvation; i.e., the Gospel of Jesus Christ.

Putting blood on the ear, thumb, and big toe, also indicates that post-salvation, he was to listen to God’s Word, work for God’s glory, and walk in God’s ways.

Then the priest put the oil on the blood to symbolize in a different way, the Holy Spirit’s work in our salvation and sanctification. The blood could not be put on the oil; the oil had to be put on the blood. The blood represents Jesus’ sacrifice upon the Cross. The oil represents the Word of God, which is made understandable by the Holy Spirit. So. oil represents both the Word and the Spirit in combination.

You see the sacrifice of Jesus Christ, the blood, comes first, then the Holy Spirit through common and efficacious grace can apply the blood of Jesus for our salvation. This means that the Holy Spirit makes the Gospel of Jesus Christ understandable to the unbeliever. Then, for those who believe on it, the Spirit makes their faith effective for salvation. For where the blood has been applied, the Spirit of God can work.

The rest of the oil was poured on the man’s head by the Priest, and thus, he was anointed for his new spiritual life with the power of the Word and Spirit in His life.

If you read Lev 8:22-24, you will see that a similar ceremony was performed for the consecration of the priests. In other words, God treated the leper as he would a priest. And for the Church Age, all believers are Royal Priests, 1 Peter 2:9.

Of course, all of this is accomplished today through faith in Jesus Christ. He went “outside the camp” to find us. He died and rose again to save us. When we trust Him, He applies the blood and oil to our lives and provides eternal fellowship with God.

1 John 5:8, “For there are three that bear witness, the Spirit and the water and the blood; and the three are in agreement.”

1 Peter 1:2, “According to the foreknowledge of God the Father, by the sanctifying work of the Spirit, that you may obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in fullest measure.” Cf. Heb 9:14

One day a leper said to Christ, “If You are willing, You can make me clean.” He replied, “I am willing; be cleansed.” See Mark 1:40-45. Christ is willing to save and able to save. And through His work upon the Cross and our non-meritorious faith in Him, He cleanses His bride for all of eternity, thereby, sanctifying her positionally.

And remember, by analogy, what Christ and the Holy Spirit have done for the believer, the husband should do for the wife experientially, to cleanse her, to overcome the sins in her life. Likewise, as the Leper had to accept the sacrifice, so does the wife in honoring her husband.

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eph 5 vs 27 for 07 13 17 notesVs. 27

Continuing our list of: Six Blessings / Benefits Our Betrothed Lord Won for Us at the Cross:

  • Sanctification.
  • Cleansing, (purification).
  • Glorification, (exaltation).
  • No spot or wrinkle, (sinless).
  • Holy, (perfect / righteous / set apart / consecrated).
  • Blameless, (justification, innocent).

Vs. 27 is the 2nd of three pairings of the Six Blessings. When we are presented glorified, we will be without spot or wrinkle. In other words, we are glorified, because we are positionally sinless without human good or evil before God.

So, we begin with “glorification,” as the first half of vs. 27 reads, “That He might present to Himself the church in all her glory, …”

This passage begins with the 2nd of three HINA Conjunction clauses used with the Subjunctive mood that breaks these six blessings into three groups, as noted above. These HINA clauses are purpose clauses for Christ loving and dying for His Church. We just noted the Primary purpose for Christ loving and dying for His church being Positional “Sanctification.” Now we note the secondary purpose for Christ loving and dying for His Church being, “to present her to Himself in all her glory,” or “Glorification.”

Then we have, “He might present,” which is the Personal Pronoun AUTOS, with the Aorist, Active, Subjunctive of the Verb PARISTEMI, παρίστημι that can mean, “Place beside, put at someone’s disposal, present, offer, provide, to bring to, show, demonstrate, stand by, help, or come to the aid of.” This is our second Subjunctive in these passages regarding the 6 blessings for the Bride of Christ.

It comes from PARA, “beside” and HISTEMI, “to place or stand.” It therefore means, “cause to stand, place beside, or present.” This is the one who is presenting the bride or as we say today, “is giving her away,” to the groom.

The Aorist tense, views the entirety of the action of Jesus Christ presenting His bride in all her glory.

The Active voice, tells us Jesus Christ produces the action of presenting His bride. This is coupled with the Personal Pronoun AUTOS that follows in the Greek.

The Subjunctive mood is part of this purpose clause for why Jesus Christ loved and died for His Church, vs. 25, so that He could present the bride, the Church, in a great marriage ceremony to the groom.

In ancient days, the bride’s parents presented their daughter to the groom. This means that the contract had all been settled, the dowry had been placed at whatever place the groom demanded, and everything was now set for the marriage to occur, which for the Church has all occurred at the Cross of Jesus Christ. So “presentation” meant an official marriage. Again, this speaks of our position in Christ, even though this will literally take place during our Ultimate Sanctification, as noted in Rev 19.

The one the bride is presented to, is also Jesus Christ, as noted in the Dative case of the Personal Pronoun HEAUTOU in the Masculine that means, “to Himself.” Jesus Christ is also the groom.

Therefore, the image here is that Jesus Christ gives the bride (Church) away to Himself to be married. It speaks of His sovereignty, as being one with the Father, and His humanity that won the victory at the Cross to establish the Church, His Bride.

Next is, “the church in all her glory.” In the Greek, “in all her glory” comes first, with the Adjective ENDOXOS, ἔνδοξος that describes the direct object in the Accusative, Feminine. It comes from EN, “in,” and DOXA, “glory.” It means, “honored, highly esteemed, splendid, or glorious.” It is also used in Luke 7:25; 13:17; 1 Cor 4:10. The progression of its usage in the N.T. refers to the gorgeously splendid clothing of royalty, the acts of Jesus, people being honorable or illustrious, and in our verse the Bride of Christ, (the Church, His body).

This represents the royal wedding gown adorned by the Bride of Christ, “the Church,” HO EKKLESIA, the Accusative of Direct Object, will adorn, which is “the righteous acts of the saints,” Rev 19:8. Therefore, this wedding gown does not represent the imputed righteousness of Christ in which we stand justified before God, although it influences us to act righteously. It represents the acts of faith and righteousness that we do as the result of our relationship and union with Christ. It is the out-workings of the gift of salvation and the gifts of the Spirit, which we receive freely from Him. In other words, it represents our Divine Good Production / the Fruit of the Spirit, and is part of our Experiential Sanctification that is made possible because of our Positional Sanctification.

This clothing of white linen reminds us of Christ’s desire that His believers could come before Him, “not having spot or wrinkle, or any such thing,” as we will see in the supporting phrase coming next in this verse.

Therefore, this is a reference to the Rapture of the Church, at which time the bride is presented to the groom by the groom, followed by a great wedding feast / celebration, in heaven and on earth.

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The Doctrine of the Manifestation of the Bride

The Bride is another title for the Church, the Royal Family of God, in resurrection body, John 3:29; Rom 7:4; 2 Cor 11:2; Eph 5:25-33; Rev 18:23; 19:7; 21:9; 22:17.

This is One of the Seven Figures of Christ and the Church, as we noted previously:

  • He is the Vine and we are the branches.
  • He is the Shepherd and we are the sheep.
  • He is the Chief Cornerstone and we are the stones in the building.
  • He is the High Priest and we are a kingdom of priests.
  • He is the Last Adam, the Head of a new order of beings, and we are that New Creation.
  • He is the Head of the Body and we are the members of His body.
  • He is the Bridegroom and we are the Bride.

Of the first six of this series of figures, they represent the present affiliation between Christ and the Church, whereas the seventh, that of the Bridegroom and the Bride, represents that between Christ and the Church, which is wholly future. Therefore, based on our Positional Sanctification, we are guaranteed in Ultimate Sanctification the Bridegroom and Bride relationship.

The body or Bride of Christ is formed on earth during the Church Age, Eph 1:22-23; 2:16; 4:4-5; 5:23; Col 1:18, 24; 2:19.

When the body of Christ is completed, the union occurs in heaven after Christ has come again to receive His body to Himself, called the Rapture of the Church, 1 Thes 4:16-18; 1 Cor 15:51-57. By comparing Col 2:15 with Rev 12:4; 19:6-8; Zech 13:2; 1 Thes 3:13, it is concluded that the number of believers in the body of Christ will equal the number of demons operating under Satan’s command at this stage of the Angelic Conflict.

During the Tribulation on earth, the bride is prepared in heaven in three ways:

  • She receives a resurrection body exactly like that of the Son of God, 1 Cor 15:51-57; Phil 3:21; 1 John 3:1-2.
  • The Bride’s old clothing, the human body with its Old Sin Nature, is removed and she no longer has the Sin Nature.
  • The Bride is cleansed from all human good at the BEMA Seat of Jesus Christ, 1 Cor 3:12, 15.

The Coronation of the Groom, Rev 19:6.

The Bride is given a gloriously splendid wedding gown to adorn herself with, which are her acts of righteousness, Rev 19:8, performed during the Church Age that are rewarded at the BEMA seat of Jesus Christ.

The Wedding Feast / Supper of the Lamb, Rev 19:6-9, which is to take place on earth, Mat 25:1-13; the Millennial reign.

There are four categories involved:

  • The Groom, the Lord Jesus Christ.
  • The friends of the groom, the Old Testament saints and the Tribulational martyrs who receive their resurrection bodies at the Second Advent. They are the friends of the groom. John the Baptist, John 3:29, is called friend of the groom.
  • The Bride, the Church
  • The friends of the bride, the Tribulational believers alive at the Second Advent, who go into the Millennium. They will not receive their resurrection bodies until the end of the Millennium. The Groom, Bride, and friends of the groom have their resurrection bodies.

The bride returns with Christ at the Second Advent, Rev 19:8, 14, cf. 21:9. This is the manifestation of the Bride.

Our return is related to “Operation Footstool,” which immediately follows, Psa 110:1.

In operation footstool we have a picture of:

  • The triumphal procession in which all demons are disarmed and publicly displayed in the triumphal procession, Col 2:15.
  • Satan being imprisoned for 1000 years, Rev 20:1-3.
  • Church Age believers, the Bride, cast demons into prison, Zech 13:2; Col 2:15; 1 Cor 15:24-25.

The present age will thus witness the inception, development, and completion of God’s purpose in, “taking out… a people for His name,” Acts 15:14.

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Continuing our list of: Six Blessings / Benefits Our Betrothed Lord Won for Us at the Cross:

  • Sanctification.
  • Cleansing, (purification).
  • Glorification, (exaltation).
  • No spot or wrinkle, (sinless).
  • Holy, (perfect / righteous / set apart / consecrated).
  • Blameless, (justification, innocent).

In support of our glorified wedding gown or uniform of glory, we have the next phrase “having no spot or wrinkle or any such thing,” in this 2nd pairing of blessings.

Having no,” is one of the Greek negative Particles, ME, μή with the Present, Active Participle of ECHO, ἔχω that means, “to have, hold, keep, possess, cling to.” The Stative Present indicates a condition that perpetually exists in reference to the wedding gown adorned at the great Wedding Ceremony and Feast, when Jesus presents the Church to Himself. Coupled with the Simple Active Voice, it means that the Church experiences the action of not having the following issues at the great Wedding Ceremony and Feast.

The “issues” we are without, are emphasized in three groups, “spot, wrinkle, and any such thing.”

Spot,” is the Direct Object Accusative of SPILOS, σπίλος that means, “spot, stain, fault, or blemish.”

You see, when you spill something onto your clothes, you get a spot or stain. That is what sin does to us experientially, when we spill it out of our souls. But, fortunately for the believer, Jesus has taken care of that for us positionally and ultimately at the Cross, (and experientially when we use 1 John 1:9).

SPILOS is only used here and in 2 Peter 2:13. In the latter, Peter is speaking of false teachers of false doctrines, who in their false teaching are stains, spots, and blemishes in God’s eyes, as they perform their sin, human good, and evil.

2 Peter 2:13, “Suffering wrong as the wages of doing wrong. They count it a pleasure to revel in the daytime. They are stains and blemishes, reveling in their deceptions, as they carouse with you.”

In classical Greek, it was used literally for a spot on the skin, reminding us of the analogy of the cleansed leper noted above, and figuratively, it was used with the sense of “impurity, vice, or moral fault.” It was not used in the Septuagint, (LXX). Yet, Paul uses the figurative sense of “moral blemish or impurity” that is caused by the Old Sin Nature that the bride of Christ will be without at the great Wedding Feast. Therefore, it teaches the removal of the Old Sin Nature at the Rapture of the Church, as a part of Ultimate Sanctification, so that the “splendid-glorious” clothes of the resurrection body are unstained. The Old Sin Nature stains anything. We carry around an inner stain, which is constantly messing things up. But, there is no Old Sin Nature in eternity. Ultimate Sanctification includes the concept of no Old Sin Nature in the resurrection body.

Then we have “or wrinkle,” which begins with the connective Conjunction E, ἤ that is a Particle of Separation that complements SPILOS. Therefore, we are talking about two different things that have the same overall meaning of sin, human good, and evil. We could say, “two sides of the same coin.”

Wrinkle,” is the Direct Object Accusative of RHUTIS, ῥυτίς that means, “wrinkle.” Symbolically, it is a type of imperfection, in this case human good and evil that comes from the area of strength of the Old Sin Nature. It is used only here in the N.T.; therefore, it is a hapaxlegomena.

This word is very rare in classical Greek and is not used at all in the LXX. It denotes a “wrinkle,” but there is very little evidence of its range of use. Here, Paul uses RHUTIS metaphorically of the human good from which believers are and will be eternally freed from at the PAROUSIA, (the Rapture of the Church), and subsequent Wedding Feast. Interestingly, one of the presumed roots of this word is RHUOMAI that means, “to save, protect, rescue, deliver, or ward off.” Because Jesus Christ has saved or delivered us from our sins and the Old Sin Nature, and will judge our human good works at the BEMA seat, we are positionally and will be ultimately, without RHUTIS, “wrinkle,” (i.e., sin, human good, or evil).

Then we have another, “or,” E, ἤ that continues the complementary list. This time, it is with, “any such thing,” that is made up of the Indefinite Pronoun TIS, the Article HO, and the Objective Genitive Plural of the Demonstrative Pronoun, TOIOUTOS, τοιοῦτος. This phrase is the catch all for “sin, human good, and evil,” spawning from the Old Sin Nature, that is removed in Positional and Ultimate Sanctification, so that there is no doubt of the glorious nature we will adorn at the Wedding Feast.

Conclusion:

Because Jesus Christ, who was without spot or blemish, as the propitiatory sacrificial lamb, took on the sins of the entire world and paid the penalty for those sins at the Cross, whoever believes upon Him is positionally sanctified, cleansed, and glorified without spot or wrinkle or any such thing, and will be presented by Jesus, to Jesus, in ultimate sanctification at the great Wedding Ceremony and Feast, clothed in fine linen, bright and clean, which are the results of their Experiential Sanctification.

In our first purpose clause, the believer is cleansed and sanctified. In our second purpose clause, the believer is presented glorified without an Old Sin Nature and its resultant sin, human good, and evil. Then, as we will see, in our third and final purpose clause, the believer is holy and blameless, as a result of the self-sacrificial love of Jesus Christ.

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Continuing our list of: Six Blessings / Benefits Our Betrothed Lord Won for Us at the Cross:

  • Sanctification.
  • Cleansing, (purification).
  • Glorification, (exaltation).
  • No spot or wrinkle, (sinless).
  • Holy, (perfect / righteous / set apart / consecrated).
  • Blameless, (justification, innocent).

Finishing our verse, we now have the third and final purpose clause, “but that she would be holy and blameless.

The parallel verse is Col 1:22, “Yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach.”

It begins with the Contrasting Conjunction, ALLA, ἀλλά, “but,” to contrast the “spot, wrinkle, or any such thing” emanating from the Old Sin Nature with the third purpose of Jesus’ self-sacrificial love.

The contrast is noted in the purpose clause of the Conjunction HINA, “that or in order that,” with the Present, Active, Subjunctive of the Verb EIMI, εἰμί that means, “to be, exist, live, etc.” It speaks of the believer’s continuous and eternal existence which is noted in two categories. First, we have “holy,” and then we have “blameless,” which are both Adjectives in the Nominative, Singular, Feminine.

Holy” is HAGIOS, ἅγιος that can mean, “holy, consecrated, perfect, pure, upright, worthy of God, or saint.” Holiness distinguishes between what is ethical or right, and what is sinful or wrong. The starting point for any understanding of holiness is the holiness of the Lord Himself, His Divine perfection.

From ancient times, the holy nature of the Lord contrasted all sin and uncleanness. As the “Holy One,” He is a “consuming fire” against sin, Deut 4:24; Joshua 24:19. The holiness of God is made known in both judgment and salvation. Holiness stands for His exalted, Divine substance, His majesty, and sovereignty. The holiness and glory of God are intricately joined in Scripture. The Holy God is a God of “light,” and His holiness shines forth in His revelation of Himself in glorious splendor, Isa 5:16; 6:3; 10:17; 44:14.

Isa 43:14, “Thus says the LORD your Redeemer, the Holy One of Israel, …”

Holiness in the Bible also means separation from all that is common or unclean, positively pure, and thus distinct from all others. An analogy may be helpful here. What does it mean to be healthy? It is the absence of illness, but also a positive infusion of energy. Therefore, holiness is the absence of sin and evil and the presence of positive right.

In God, His holiness is a purity of being and nature, as well as of will and act. The absolute, innate holiness of God means that sinners have to be separated from Him unless a way can be found to make them holy. And that way has been provided in the merits of Jesus Christ upon the Cross.

As such, because the Lord is holy, His people are a holy people. And because the Lord is holy, that which was sanctified to the Lord or “consecrated for the Lord” is holy too, for example, Num 3:13; Jer 1:5; Ex 28:2. Cf. Isa 6:3, 5-7.

Ex 28:2, “And you shall make holy garments for Aaron your brother, for glory and for beauty.”

The “saint” then is the one made holy by God, and is therefore, sanctified in Christ, “You shall be holy, for I am holy,” Lev 11:45; 19:2; 1 Peter 1:16.

Positionally, you are holy due to your regeneration and the imputation of God’s righteousness from the moment of your salvation, just as Christ is. Ultimately, when we are presented by Christ, to Christ, you will be holy! Cf. Rom 8:29; 1 John 3:1-3.

1 John 3:3, “And everyone who has this hope fixed on Him purifies, (HAGNIZO), himself, just as He is pure, (HAGNOS).”

In the N.T.:

  • God is holy, Isa 5:16; John 17:11; 1 Peter 1:15; Rev 4:8; 6:10.
  • Jesus Christ is holy, Luke 1:35; 4:34; John 6:69.
  • The Spirit is holy, Mat 1:18; Luke 3:22; John 14:26; Acts 2:4.
  • Likewise, the believer is made holy positionally at the point of conversion / salvation, Rom 1:7; 1 Cor 1:2; Eph 1:4; Phil 4:21; 2 Thes 1:10; Heb 3:1; 1 Peter 1:16; 2:5, 9.

1 Peter 1:16, “Because it is written, ‘YOU SHALL BE HOLY, FOR I AM HOLY’.”

1 Thes 3:13, “So that He may establish your hearts unblamable, (AMEMPTOS), in holiness (HAGIOSUNE)before our God and Father at the coming of our Lord Jesus with all His saints.”

Therefore, at the Great Wedding Feast, based on our positional holiness in Christ, we will be presented by Christ, to Christ, and stand ultimately holy, consecrated, perfect, pure, upright, and worthy of God before Jesus Christ and God our Father.

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eph 5 vs 26-27 07 16 17Ephesians 5:27-30, “that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless28 So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; 29 for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church, 30 because we are members of His body.

Concluding our list of: Six Blessings / Benefits Our Betrothed Lord Won for Us at the Cross:

  1. Sanctification.
  2. Cleansing, (purification).
  3. Glorification, (exaltation).
  4. No spot or wrinkle, (sinless).
  5. Holy, (perfect / righteous / set apart / consecrated).
  6. Blameless, (justification, innocent).

Next, we have the factor that makes us holy, “and blameless,” which is the Coordinating Conjunction KAI, “and,” with the Predicate Nominative Adjective, AMOMOS, ἄμωμος that means, “without blemish.” It comes from A, “without,” and MOMOS, “spot or blemish.” Blemish means, “to impair or spoil by a flaw, a flaw or defect, a stain, or disfigurement.” This also alluded to our Old Sin Nature, sin, human good, and evil. Christ died for our sins at the Cross, and will judge our works at the BEMA seat. Therefore, the believer is to be presented at the Great Wedding Feast “without blemish.”

Literally, AMOMOS means, “spotless or without blemish.” It is a rare word in classical Greek, and is only used 8 times in the New Testament It is one of several Greek words in the New Testament used for denoting religious and moral perfection. Many of these terms may be used interchangeably, but AMOMOS is not so versatile.

Figuratively, it indicates a moral state, an “absence of blemish or blameless.” The word blameless means, “free from blame or guilt, a person who is innocent.”

Innocent means, “one who is uncorrupted by or free of sin, evil, malice, or wrongdoing; sinless, untainted, or pure, (as a child innocent of evil); not exposed to or familiar with, devoid of, or without.” It also means, “not guilty of a specific crime; legally blameless.” In addition, it means, “not responsible for or guilty of something wrong or unethical; not to be accused.” And finally, it means, “betraying or suggesting no deception.”

This is the positive analogy of the Bride of Christ, along with being made holy above; whereas, the negative analogy was given previously under, “spot or wrinkle or any such thing,” in that the glorious Church will not be tainted in any way; not a stain or wrinkle or anything else that would suggest imperfection. In a positive sense, she will be holy and blameless.

AMOMOS became a technical term to “designate the absence of anything amiss in a sacrifice, of anything which would render it unworthy to be offered.” Thus, as a technical term in Jewish sacrificial language, (cf. Num 19:2, “spot,” TAMIM and “blemish,” ME’UM), it provided the perfect description of the sacrificial lamb, Jesus Christ, Heb 9:14; 1 Peter 1:19, when He arrived at the Cross, because He had no sin of His own and was therefore, qualified to be our sacrifice.

Heb 9:14, “How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish (AMOMOS) to God, cleanse your conscience from dead works to serve the living God?”

Both passages refer to Jesus Christ as being without guilt or blame, (without sin of His own), to qualify as THE sacrifice for our sins. It would have been better to translate these, “without blame, without any deficiency whatsoever,” because it speaks of the uniqueness of Jesus Christ’s sinlessness as a man, and the exclusion of anyone else’s sinlessness.

Yet, believers in the Lord Jesus Christ are also called AMOMOS positionally, and will be ultimately in the eternal state. But this is only possible in connection with our standing or position in Jesus Christ, as a result of the Baptism of God the Holy Spirit.

As Eph 1:4 states, “He chose us in Him before the foundation of the world, that we should be holy (HAGIOS) and blameless (AMOMOS) before Him.”

Therefore, this is the term used to describe the condition of the Church before Almighty God, Cf. Eph 5:27; Col 1:22; Jude 24; Rev 14:5.

Jude 1:24, “Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy.”

Therefore, the term “blameless,” AMOMOS, is used for the believer in regard to our:

  • Positional Sanctification, Eph 1:4, 1 Peter 1:18-19.
  • Experiential Sanctification, Phil 2:15; cf. Rev 14:5.
  • Ultimate Sanctification, Eph 5:27; Col 1:22; Jude 1:24, which is all based on the perfect work of the blameless One, Jesus Christ, upon the Cross, Heb 9:14.

Heb 9:14, “How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?”

The allusion to the Church’s holiness and blamelessness is important not only in the immediate context, but also because it serves as a climax to the argument and theology of the whole book. In every sense, at the Great Wedding Feast of Jesus Christ, we will be holy, pure, and perfect. It was for this purpose that Christ gave Himself for the Church; and for this purpose, He continues the preaching of the Word; the doctrine of reconciliation through faith in His Cross. None shall be presented to Him at the Wedding Feast, who has not here been sanctified, cleansed, washed, made glorious and holy, having neither spot, wrinkle, blemish, nor any such thing.

These last two adjectives, HAGIOS, “holy, set apart,” and AMOMOS, “without blemish, blameless, (like a spotless lamb),” are also stated in Eph 1:4, as the purpose of God’s election of believers from before the foundation of the world.

Eph 1:4, “Just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.”

Therefore, the Bride of Christ is to be holy and blameless, the two terms found so frequently in Old Testament contexts of cultic and ethical purity, used with the language of presentation in Col 1:22, and Eph 1:4, where the display of such holiness and blamelessness is seen as the purpose of God’s election. Impurity is what characterizes unbelievers, cf. Eph 4:19; 5:3; purity is the distinguishing mark of Christ’s Church.

2 Cor 11:2, “For I am jealous for you with a godly jealousy; for I betrothed you to one husband, that to Christ I might present you as a pure virgin.”

Our election was performed, so that Christ could present His Church to Himself in all her perfection, (cf. “make holy” in Eph 5:26; and HAGIOUS and AMOMOUS in Col 1:22). Whereas, human brides prepare themselves for their husbands, Christ is preparing His own bride for Himself. And that preparation will continue until the bride, (the body of Christ), is complete, which will culminate in the Rapture of the Church.

Jesus Christ was qualified to pay for our sins, because He was the perfect sacrificial lamb without spot or blemish, having no sin of His own. He was innocent of any sin. For those who believe upon Him for salvation, they receive forgiveness and cleansing of their sins, first positionally, and stand before God in that perfect state without blame for any sin in regard to their salvation, thereby having eternal security. Positionally, we are as Christ is today, seated at the right hand of God the Father in glory and perfection.

Given the position in which we stand, we are to walk blameless and innocent of sin during our lives here on earth, as children of God and lights in the world, Phil 2:15.

At the Rapture of the Church, the believer will ultimately be blameless and innocent of all sin, when we receive our final resurrection bodies that are absent of a Sin Nature and Sin, as we are prepared for the Great Wedding celebration. At that time and forevermore, in body, soul, and spirit, we will be perfect, without spot, or blemish, (i.e., without an OSN, sin, human good, or evil), as we stand holy before God forever and ever.

Conclusion:

Therefore, to be presented as holy, we had to be rendered blameless of all sin and corruption. To be presented in glory, we had to be rendered without spot or wrinkle, (the literal removal of the sin nature, sin, human good, and evil). To be presented sanctified, we had to be rendered clean by the means of washing, (i.e., regeneration), from the source of the water, (i.e., the Baptism of the Holy Spirit), and by the agent of the Word, (i.e., the preaching of the gospel of Jesus Christ).

Because of our Positional Sanctification, we can walk in our Experiential Sanctification, and upon the Rapture of the Church, we will receive our Ultimate Sanctification, at which time we will be presented by Christ, to Christ, sanctified, purified, glorified, without spot or wrinkle or any such thing, being holy and blameless before God at the Great Wedding celebration.

This imagery is given to us in Ezek 16:8-14, by the prenuptial bath taken by the bride-to-be so as to be prepared and ready for her husband. The bride took this bath just before the wedding to symbolize her being set apart to her husband. Ezek 16, is an image of the marriage between God and Israel. In Eph 5:26-27, we have the marriage between Christ and His Church, and it is Christ who prepares His bride through the Cross, Baptism of His Holy Spirit, and BEMA seat, 1 Cor 3:10-15.

1 Cor 6:11, tells us that the Church was prepared for marriage by Christ and the Holy Spirit, “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.”

Therefore, we have the: Six Blessings / Benefits Our Betrothed Lord Won for Us at the Cross, so that we would be His pure Bride:

  1. Sanctification.
  2. Cleansing, (purification).
  3. Glorification, (exaltation).
  4. No spot or wrinkle, (sinless).
  5. Holy, (perfect / righteous / set apart / consecrated).
  6. Blameless, (justification, innocent).

Today, we stand positionally in these six. During our lives here on earth, we are to walk experientially in all six. And one day, we will ultimately be and experience these 6 for all of eternity.

In heaven, all will be pure. On earth, we are preparing for that world of purity; and it cannot be denied that here there is much that is imperfect and impure. But in that future world, where the church shall be presented to Christ, clothed in the robes of salvation, there shall not be one unholy member, one deceiver or hypocrite, one covetous or avaricious man, one that shall pain the hearts of the friends of purity by an unholy life. And in all the millions that shall be gathered there out of every land, and people, and tongue, and age, there shall be no envy malice, backbiting, pride, vanity, worldliness; there shall be no annoying and vexing conflict in the heart with evil passions, “nor any such thing.” How different from the church as it is now; and how we should pant for that blessed world!” (Barnes’ Notes on the New Testament.)

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Thus far, in the Book of Ephesians, we have noted that:

  • Paul began in, Eph 1:4, by stating that God chose some to be holy and blameless before Him in love.
  • This was accomplished by the Father’s election, Christ’s redemption, and the Holy Spirit’s sealing. Eph 1:4-14.
  • New life was given to sinners, Eph 2:1-10, who were placed into a new entity, the Church, Eph 2:11-3:13.
  • This body of believers is to live in unity, Eph 4:1-16; holiness, Eph 4:17-32; love, Eph 5:1-6; light, Eph 5:7-14; and wisdom, Eph 5:15-6:9, by the means of being filled with the Holy Spirit, Eph 5:18.
  • That which was planned in eternity past, Eph 1:4, will be accomplished when Christ presents to Himself a Church that is holy and without blame, Eph 5:27.
  • Presently, Christ is building and sanctifying the Church as the body of Christ, but in the future Christ will present the Church to Himself as His bride.
  • Christ’s love, as demonstrated in the redemption, sanctification, and presentation of the Church to Himself, serves as an illustration of husbands’ love for their wives.

This is the subject that Paul now returns to.

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eph 5 28 for 07 18 17 studyVs. 28

Eph 5:28, “So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself.”

Christ’s love for the Church set out in vs 25–27, now serves as the model for the writer’s second assertion of husbands’ obligation to love their wives.

It begins with “so,” the Adverb HOUTOS, οὕτως that means, “in this manner, thus, so, just as, in this way, as follows, without further ado, or simply.” It is derived from the demonstrative pronoun HOUTOS by lengthening the final vowel. It describes the manner of the verbal action or state of being. In this case, the husband’s love for his wife as modeled by Christ’s love for the Church. It also is used for comparison, summary, or degree of emphasis. Each in its own way applies here: comparison between the husband’s and Christ’s love; summarizing the discussion of the husband’s love for his wife, and the emphasis of the husband’s responsibility inside the marriage.

Also used in vs. 24, it is a reference to what precedes rather than simply being taken as part of the sentence’s later comparison.

It is linked with “ought,’ the Present, Active Indicative of OPHEILO, ὀφείλω that primarily speaks of, “a debt or what is owed,” that is an obligation. It is used both literally and figuratively. Whether it is used literally or figuratively, the underlying sense of the term indicates an obligation that has not been accomplished or fulfilled, with the emphasis of a desire; the desire of God for a husband to love his wife in this way. The Indicative mood is a Potential Indicative that indicates an obligation of husbands, as well as God’s desire. Used here in the figurative sense, the term expresses an obligation, something that God reasonably expects or demands of husbands.

This is emphasized with the Conjunction KAI, “and, even, also.” Here “also” is used in comparison to Christ’s love for the Church that the husband should also have for his wife. The subject to perform this obligation is “the husbands,” HO ANER once again, in the Nominative Plural.

The obligation they have is “to love,” the Present, Active, Infinitive of AGAPAO. The Infinitive mood continues the purpose of Jesus’ self-sacrificial love coupled with obligation for ongoing or continuous action from the Customary Present Tense, for husbands to love “their own wives,” HO HEAUTOU GUNE.

Then we are told how he is to love his wife. Here, we have the Relative Adverb or Conjunction HOS, ὡς that can mean, “as or like,” as a particle of comparison that introduces the model of comparison. In other contexts, it can mean, “when, as long as, after, or so that.” Here, the comparison of the husband’s love for his wife shifts to a personal one; the husband’s love for “their own body,” HO HEAUTOU SOMA, in the Genitive of Possession, Plural.

Then, in the next sentence of this passage, we have the logical principle of his love towards his wife, “He who loves his own wife loves himself.” Here, we have the article HO, acting like a personal Pronoun, “he,” with AGAPAO in the Present, Active, Participle, Nominative, Singular for “who loves.” Again, we see the Customary Present for continuous action. Then we have the article HO as a Pronoun once again with HEAUTOU for, “his own.” This is followed by the Accusative, Feminine of GUNE, “wife.” Therefore, it should read, “he keeps on loving his own wife.”

This passage is completed with the Reflexive Pronoun HEAUTOU, and the verb AGAPAO again, but this time in the Present, Active, Indicative, for “himself loves,” or as we would say in English, “loves himself.” This is a static Customary Present tense, representing a condition assumed to be perpetually existing under Divine Institution #2. The Active Voice tells us that the husband produces the action of the verb through the normal function of the soul’s self-consciousness.  The Indicative Mood is declarative, indicating an absolute principle. Therefore, this is the normal stand in marriage, versus mental attitude sins and pride.

This first off, reminds us of Lev 19:18, “You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD,” interchanging “wife” for “neighbor.”

As marriage is a Divine Institution, (#2), it is designed for the entire human race, believer and unbeliever alike. This does not tell us that the husband should be an ego maniac; it does not infer pride. Instead, it is the normal function of the husband’s self-consciousness inside the great spiritual principle that the two have become one in marriage, just as Jesus is one with His body, as He is the head and the Church is the body; one entity.

Likewise, as the Church is the extension of Christ, so is the wife an “extension” of her husband. Christ loves the Church, not simply as if it were His body, but because it is in fact His body. Husbands, therefore, are to love their wives, not simply as they love their own bodies, but as being one body with themselves, as indeed they are.

Therefore, this verse describes another reason for a husband to love his wife; the fact they are one flesh. No sane person destroys his own body; therefore, for a husband to treat his wife merely as property or a piece of meat, as it were, means he is damaging himself in the process.

So intimate is the relationship between a man and his wife that they are fused into a single entity. For a man to love his wife is to love himself. She is not to be treated as a piece of property, as was the custom in Paul’s day. She is to be regarded as an extension of a man’s own personality, and so, part of himself.

Paul previously used Christ’s love for the Church as the model for the husband. Therefore, just as Christ never bullies His Church, so the husband should not be guilty of that error.

So, what is the application for husbands? While a husband cannot atone for sins or cleanse anyone, we see here that Christ’s sanctifying work is the pattern for husbands. Practically, it means the husband should love his bride in a way to help her grow in likeness to Christ.

Here is the question: “Is your wife more like Christ because she’s married to you? Or, is she like Christ in spite of you?”

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Principles of the Husband’s Love for His Wife

Husbands, be concerned for your wife’s spiritual well-being. How?

  1. By being in the Word personally.
  2. Talking about the Word with her.
  3. Knowing how your wife is doing in theological knowledge, in the practice of spiritual disciplines, in her service in the local church, and in her relationships.
  4. Care for her soul. Do you know her fears, hopes, dreams, temptations, and disappointments? Shepherd her faithfully.

Just as a husband cares for his body’s needs, so his love for his wife should be of the sort that cares for her needs and facilitates her growth and development. This also includes her physical needs, as Christ provides for our physical needs. That being: food, clothing, shelter, rest, exercise, stimulation, etc.; all of our logistical grace needs.

The husband’s love for his wife should be sacrificial and sanctifying, but it should also be satisfying, as we will note in the following supportive verses. In the marriage relationship, the husband and wife become “one flesh.” Therefore, whatever each does to the other, he does to himself or herself. It is a mutually satisfying experience.

The man who loves his wife is actually loving his own body, since he and his wife are one flesh. As he loves her, he is nourishing her. Just as love is the circulatory system of the body of Christ, Eph 4:16, so love is the nourishment of the home.

How many people have confessed, “I am starved for love.” There should be no starvation for love in the Christian home, for the husband and wife should so love each other that their physical, emotional, and spiritual needs are met. If both are submitted to the Lord, and to each other, they will be so satisfied that they will not be tempted to look anywhere else for fulfillment.

Our Christian homes are to be pictures of Christ’s relationship to His Church. We are one with Christ. The Church is His body and His bride, and the Christian home is a Divinely ordained illustration of this relationship, so devoted with such sacrifice of self for the beloved object, with such an intimacy of sacred union, and with such an indissoluble fidelity.

This is the type and kind of the Christian husband’s love, and it certainly makes marriage a serious matter, not something that can be put on and thrown off easily and repeatedly. It is a lifelong, lasting commitment.

Since from the Genesis 2 perspective, marriage declares that husband and wife are, in fact, one body, the husband can be said to be under the obligation to love his wife as his own body.

Love is related to the exercise of the husband’s authority, which is manifest in his care for his wife. Where love is the motivation, the husband is kind, thoughtful, tender, and self-controlled to guide the woman in their relationship. Since the husband and wife are one body, just as Christ and the Church are one body, the husband does not love his wife simply as he loves his own body, but his love goes beyond this into the status of unity. His body joined to his wife making them one flesh is the issue, as we will see in vs. 31-32.

Just as the policy of Christ in ruling the Church is grace motivated by the combination of love and integrity, so the policy of the husband in ruling the wife is grace motivated by the combination of love and integrity. This is the analogy. The husband rules the wife in grace, as Christ rules the Church in grace.

The wife is part of the husband’s body, and is to be treated in love, integrity, and grace. And since the two are one flesh, if the husband takes care of his own body, then obviously he is going to take care of his own wife, as we will see in vs. 29-30. This means that the major function of the husband in marriage and in the use of his authority is a sense of responsibility.

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Principles of the Husband’s Authority Over the Wife

  • The husband’s authority demands virtue-love rather than arrogance, bullying, and tyranny. Just as the head rules the body in the function of life, so the head rules the body in the function of marriage. When the body rules the head, you have lust, fornication, and all the sexual distortions.
  • Authority demands love and a sense of responsibility. Otherwise, the woman will never have respect for the man. The woman is never commanded to love the husband directly; she is commanded to respect him. From respect comes obedience and love response. But virtue-love and Spiritual Self-Esteem are commanded of the husband.
  • Authority demands virtue, and in the spiritual realm the function of grace. Leadership must never be divorced from the virtue that must accompany leadership.
  • Authority must recognize the privacy, freedom, and magnificence of the woman as a responder, so that from her own free will, she will respect her husband and lovingly obey her lord and master.

Loving self is not arrogance here, but is the first stage of the adult spiritual life, Spiritual Self-Esteem. In the fulfillment of the First Law of marriage, (“wives respect your husbands”), the Christian husband must illustrate the status of Spiritual Self-Esteem.

Just as Spiritual Self-Esteem is the most vulnerable point in the spiritual life, so also a husband’s love for his wife reaches its most vulnerable point at this point in his spiritual life.

Prov 19:8 is a parallel passage, “He who acquires wisdom keeps on loving his own soul; He who guards understanding prospers.” The coalescence of souls between the husband and wife eventually makes marriage successful.

1 Thes 5:8, “But since we are of the day, let us be sober, (attain Spiritual Self-Esteem), after we have put on the breastplate of faith, (Bible doctrine), and virtue love, and as a helmet, the hope of (confidence regarding) salvation.”

Since we are of the day” means our spiritual life is related to virtue. Virtue always produces grace orientation and humility rather than legalism and arrogance from morality. The first and second, (i.e., husbands love your wives), Divine Laws of Marriage, have added some things to marriage that have never existed before. The precedence of the husband’s love for his wife has been upgraded to the highest state that will ever exist in history, (i.e., “as Christ loved the Church.”)

The Present, Active, Subjunctive of the verb NEPHO, “sober,” means, “to be free from drunkenness, to be self-controlled, to be well balanced, to understand the sober regulation of the powers one has been given.” It consists of acknowledgement of the reality given in God’s revelation and the discharge of the resultant ministry by worship, hope, virtue love. All of this adds up to Spiritual Self-Esteem.

Jesus Christ loves the Church with perfect personal love, because He loves His own righteousness, which is Divine Self-Esteem. In Spiritual Self-Esteem, the husband loves his wife as he loves his own body. The attainment of Spiritual Self-Esteem leads to the coalescence of souls and bodies in marriage.

As a result of Spiritual Self-Esteem and Impersonal Love going inward, Personal Love with the virtue of Impersonal Love is directed toward the wife. Note that Impersonal Love has two directions: Toward self in Spiritual Self-Esteem; toward the wife in the virtue of Impersonal Love.

A normal believer in spiritual adulthood does not despise his own virtue. The believer loves his own virtue attained through Bible doctrine; therefore, the emergence of Spiritual Self-Esteem.

The virtue of Spiritual Self-Esteem has two objective functions toward the woman in marriage:

  1. The effective function of virtue-love.
  2. The effective and proper use of the husband’s authority in marriage.

Spiritual Self-Esteem plus Personal Love in the integrity of virtue, fulfills the true responsibility of the husband toward the wife. True virtue produces both love and happiness in marriage. The problem is that people put love before virtue, and that is backwards. Therefore, husbands being under obligation to love their wives, they are now given examples of how this AGAPAO love manifests itself.

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