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¹⁸ “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, ¹⁹ addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, ²⁰ giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, ²¹ submitting to one another out of reverence for Christ.” (Ephesians 5:18–20 (ESV)

A believer in Christ is to seek the filling of the Holy Spirit. The evidence of such filling includes singing praises to God with fellow believers in a corporate worship setting. The filling of the Spirit also includes personal worship. Making melody to the Lord in one’s mind, emotions and will should not only frame our weekly corporate worship but also our daily worship.

Another evidence the Apostle Paul gives for the Holy Spirit’s filling is the discipline and attitude of thanksgiving. Giving thanks means to actively and consistently express gratitude to God. Believers in Christ should be grateful to God not only for who He is, but also what He has done. Believers in Christ are to be always grateful to God for everything in their lives.

The Apostle Paul cites one more evidence of the Spirit’s filling. It is personal and relational submission. Submitting (ὑποτάσσω; hypotasso) means to willingly obey, and be obedient (Luke 2:51; Eph. 5:22). It also means to bring oneself under control, and to put in subjection (1 Cor.  15:27; Eph. 1:22; Php. 3:21; Heb. 2:5, 8). It is the Holy Spirit who does this work in the believer’s heart.

The Strong’s Greek Lexicon explains that submission is a “Greek military term meaning ‘to arrange [troop divisions] in a military fashion under the command of a leader’. In non-military use, it was ‘a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden’.”

It is the believers’ reverence (φόβος; phobos), fear and awe of Christ that prompts this voluntary attitude and behavior of submission. Submission cannot be demanded by an individual towards an individual. It must be truly voluntary for the act of submission to be truly biblical. This is especially true in the marriage relationship which the Apostle Paul will be addressing in Ephesians 5:22-33.

Dr. R. C. Sproul writes, “Regardless of their social rank, all Christians should pattern their social behavior on the humility and kindness of Christ (4:32-5:2; Luke 22:24-27; John 13:14-16).”   

Every one of us submits to someone at some place and time. It may be an employer, teacher, spouse, parent or a fellow believer in Christ. May each of us do so because of our reverence and awe of Christ and not because of intimidation by another individual.

Soli deo Gloria!   

¹⁸ “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, ¹⁹ addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, ²⁰ giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ,” (Ephesians 5:18–20 (ESV)

A believer in Christ is to seek the filling of the Holy Spirit. The evidence of such filling includes singing praises to God with fellow believers in a corporate worship setting. The filling of the Spirit also includes personal worship. Making melody to the Lord in one’s mind, emotions and will should not only frame our weekly corporate worship but also our daily worship.

A third evidence the Apostle Paul gives as evidence of the Holy Spirit’s filling is the discipline and attitude of thanksgiving. Giving thanks (εὐχαριστέω; eucharisteo) means to actively and consistently express gratitude to God. Believers in Christ should be grateful to God not only for who He is, but also what He has done.

Paul states that this attitude and discipline of giving thanks should be done always (πάντοτε; pantote) or at all times. Believers not only should give thanks to God all the time, but also in everything (πᾶς; pas). This means in every situation and circumstance. This parallels I Thessalonians 5:18 which says, “give thanks in all circumstances for this is the will of God in Christ Jesus for you.”

Believers are to always give thanks for everything to God the Father. This can and may be done solely because of the person and work of Jesus Christ, the Christians’ Lord and Savior.

Nineteenth century theologian Dr. Charles Hodge writes, “Christ gives us access to the Father; we come to God through Him (Christ); He (Christ) gives the right to come, and it is on Him (Christ) we depend for acceptance when we come.”   

Soli deo Gloria!   

^18 “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, ¹⁹ addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart,” (Ephesians 5:18–19 (ESV)

What follows the command to be filled with the Spirit are some explicit actions. The Apostle Paul does not provide an exhaustive list of the Spirit’s filling in the soul of the believer in Christ. However, he does provide three actions resulting from and exhibiting the Spirit’s filling in believers’ lives.

One example of the Holy Spirit’s filling in the believer is the individual in question worships the Lord. They do not always worship in isolation but also in communion and community with other believers in Christ. This is demonstrated by today’s text.

The phrase addressing one another (λαλέω ἑαυτοῦ; laleo heautou) means to speak to fellow believers. We do this by singing psalms, hymns, and spiritual songs. As we worship the Lord we also are singing with, and in communication, with each other. Psalms are songs derived from the Old Testament Psalter. Hymns are praises to God composed by believers, which may be drawn from many portions of Scripture. Spiritual songs may refer to a general term of music, or perhaps to a testimonial song of praise concerning one’s walk with the Lord.

As believers participate in corporate worship they are singing and making melody to the Lord with their heart. They are not just singing words, but consciously attentive to praising God with their minds, emotions and will. In other words, they are praising the Lord with their soul. Church music should be a way believers’ may minister to each other, and singing should be a means of praising the Lord.

One author writes, “When we come to corporate worship, it is vital that we come not to be entertained but to show the Lord reverence and awe. We are meeting with the Sovereign who loves us and who is worthy of all the honor and glory we can ascribe to Him. Let us keep the Lord’s glory in our minds as we come to worship so that we will have the awe that is appropriate to entering His presence.”

Soli deo Gloria!   

ONE HAMMER in the hand of an obscure Augustinian monk changed the world forever. Martin Luther posted his Ninety-Five Theses on the church door in Wittenberg, Germany calling his fellow professors to examine issues of supreme theological importance. Thus began the Reformation through which the light of God’s Word was brought out of the darkness to shine with clarity once more.

One of the central cries of the Protestant Reformation was this: “The just shall live by faith.” Luther’s development of the doctrine of justification by faith alone recovered the gospel that had been hidden during the Middle Ages.

And at the center of that gospel is the affirmation that the righteousness by which we are declared just before a holy God is not our own. It’s a foreign righteousness, an alien righteousness, a righteousness that Luther said is extra nos—apart from us. Namely, it’s the righteousness of Jesus Christ—that righteousness that’s imputed or counted for all who put their trust in Him.

Because of that affirmation Luther was involved in serious controversies—controversies that culminated in his being brought to trial before the princes of the church and even before the emperor of the Holy Roman Empire, Charles the V. And there at the Diet of Worms, summoned in Germany, Luther was called upon to recant his views. He answered his interlocutors by saying, “Revoco? You want me to say revoco? That I recant? I will not recant unless I am convinced by sacred Scripture or by evident reason. I cannot recant for my conscience is held captive by the Word of God. And to act against conscience is neither right nor safe. Here I stand. I can do no other. God help me.”

In every generation the gospel must be published anew with the same boldness, and the same clarity, and the same urgency that came forth in the 16th century Reformation. The church has always done this in both the spoken word and in song—producing hymns that tell us of the great salvation that has been wrought by God alone through Christ alone.”  Dr. R. C. Sproul

Have a blessed Lord’s Day.

Soli deo Gloria!

Many Christians observe the anniversary of Martin Luther nailing his 95 Thesis on the church door of Wittenberg, Germany on October 31, 1517. 2021 marks the 504th anniversary of the event which sparked the Protestant Reformation.

Pastor Burk Parsons writes, “Ultimately, the Word of God was the hero of the Reformation, not Luther. The power was not in Martin Luther or John Calvin or any of the Reformers—the power was the gospel unto salvation for everyone who believes. The fuel and the fire of the Reformation was the Holy Spirit who brought revival and reformation not only in doctrine, but in worship, in the church, in the home, and in the hearts of all those He brought to repentance and faith in Jesus Christ—all for the glory of God to the end that the nations might know, love, and proclaim the name of our triune God coram Deo, before His face forever.”

In light of this significant event in church history, I would encourage you to meditate upon the lyrics of the following hymn by Dr. R. C. Sproul . It is entitled Glory to the Holy One and is based upon Isaiah 6:1-7.

Seated on the heav’nly throne
Above all mortal view
The King supreme in glory sat
Bathed in resplendent hue.

Refrain
“Holy, Holy, Holy”
Cried the seraph throng
Glory to the Holy One
Join in heaven’s song.

All around the mercy seat
The heav’nly creatures sang
Glory to our God on high
Their poignant anthem rang.

Shielded eyes and covered feet
The angels hovered high
Glory shook the portal walls
And smoke rose to the sky.

“Angel come now, purge my lips
Make pure my soul anew
Now I’ll rise and stand again
In grace to go for you.”

Have a blessed day in the Lord.

Soli deo Gloria!

“And do not get drunk with wine, for that is debauchery, but be filled with the Spirit,” (Ephesians 5:18 (ESV).

Today, we examine the second commandment contained in Ephesians 5:18: “but be filled with the Spirit.” What does it mean to be filled with the Spirit?

The Holy Spirit’s indwelling (John 7:37–39; 14:17; Rom. 5:5; 8:9; 1 Cor. 2:12; 6:19–20; 1 John 3:24; 4:13), sealing (2 Cor. 1:22; Eph. 1:13; 4:30), and baptism (1 Cor. 12:13; Gal. 3:27) of the converted sinner occur at the time of their regeneration (John 3:1-8; Titus 3:1-5). However, God does command the believer to be filled with the Spirit.

The word filled (πληρόω; pleroo) is a present, passive imperative. The believer is commanded to allow the Holy Spirit to completely fill or control their life and living. Alcohol controls the individual and prompts them to do things they would not ordinarily do. So also the Holy Spirit is to control and prompt the believer to do things they would not normally do in bringing glory and praise to God.

Dr. John Walvoord writes, “Believers are commanded to be filled constantly with the Holy Spirit. Each Christian has all the Spirit, but the command here is that the Spirit have all of him. The wise walk, then, is one that is characterized by the Holy Spirit’s control.”

The evidence of the Holy Spirit’s control of the believer in Christ is the fruit of the Spirit. Galatians 5:22-23 says, “²² But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, ²³ gentleness, self-control; against such things there is no law.”

Dr. R. C. Sproul writes, “While the sealing of the Spirit (Eph. 1:13-14; 4:30) is a once for all initiation in the Christian life, the filling of the Spirit applies to all the Christian life. This filling is progressive and is to be sought on an ongoing basis. In the parallel passage in Colossians, Paul tells Christians to let the ‘peace of Christ’ govern their hearts and to allow the ‘word of Christ’ to dwell in them richly (Col. 3:15-16). The one who is filled with the Spirit is filled with Christ, God, and His Word (Eph. 1:21; 3:19; 4:10; cf. John 14:16, 26; 16:12-15; 17:17).”  

Are you obeying the command to be filled with the Holy Spirit? A daily study of God’s Word and constant prayer to be filled is indispensable. The evidence of God’s answer to your study and prayers is the fruit of the Spirit being evidenced by your life because of the fullness of the Spirit at that moment in your life.   

Soli deo Gloria!   

“And do not get drunk with wine, for that is debauchery, but be filled with the Spirit,” (Ephesians 5:18 (ESV).

Today’s text brings me to an uncomfortable and embarrassing acknowledgement. Perhaps like you, I have experienced what it means to be drunk with wine. In my pre-conversion days as a young adult, I willingly allowed alcohol to control me. Although not as bad as some others, I personally know what it is like to sense the control of alcohol in my body, mind, emotions and will.

I was recently asked by an eighteen year old what was the stupidest thing I ever did what I was their age. Without hesitation I replied it was drinking beer and getting drunk.

We presently live in an alcohol saturated society in America. There are few places you can socially attend without being asked if you would like a drink. Additionally, there have been entertainers who have made inebriation part of their act (e.g. Foster Brooks; Dean Martin).

However, following my conversion, and even prior to that regenerating event in my soul, I realized the dangers of alcohol’s control. Thank you Lord. Sadly, I have also known people who did not come to that realization. They lived a tragic life and died an awful death.

The Apostle Paul begins in today’s text to move from the general to the specific regarding a holy walk by the believer in Christ (Ephesians 4:1, 17; 5:1, 8, 15). Today’s text contains two imperatives or commands from God. At this time let us examine the first commandment: “And do not get drunk with wine, for that is debauchery.”

And do not get drunk (μεθύσκω; methysco) is a present, passive imperative. The statement means that the believer in Christ is not to allow themselves to become intoxicated (Luke 12:45; John 2:10; Eph. 5:18; 1 Thess. 5:7; Rev. 17:2). Intoxication means to be under the influence, power, or control of alcohol.

Paul uses the word wine (οἶνος; oinos) to refer to the naturally fermented juice of grapes (John 2:3; Eph. 5:18; 1 Tim. 3:8; Titus 2:3). By extension and logical inference, it can mean any fermented, alcoholic beverage.

Paul states that drunkenness is debauchery (ἀσωτία; asotia). Debauchery is recklessness and wildness (Eph. 5:18; Titus 1:6; 1 Peter 4:4). The word asōtia is translated debauchery (niv, rsv), “excess” (kjv), “riot” (asv), and “dissipation” (nasb). All these words carry the idea of decadent, licentious or wicked living that is wasteful. This is because a drunken man acts abnormally. Rather than controlling himself, the wine or alcohol controls him.

Take note that nowhere does the Bible teach total abstinence from drinking alcoholic beverages. The command is to not become intoxicated. Some pastors have tried to attest that the alcoholic content in the wine of Jesus’ day was minimal if nonexistent. If that is so, then why the command to not become drunk?

The Bible does teach about the dangers of alcohol (Prov. 20:1; 23:29-32; 31:1-5). It also teaches the medicinal properties of the same (Prov. 31:6-7; I Timothy 5:23). It should be acknowledged that for many people, one drink of alcohol is one drink too many, no matter how small the amount may be.

Dr. John MacArthur writes, “Although Scripture consistently condemns all drunkenness (Prov. 23:29–35; 31:4–5; Isa. 5:11–12; 28:7–8; cf. 1 Cor. 5:11; 1 Pet. 4:3), the context (Eph. 5:18) suggests that Paul is here speaking especially about the drunken orgies commonly associated with many pagan worship ceremonies of that day. They were supposed to induce some ecstatic communion with the deities. Paul refers to such as the “cup of demons” (1 Cor. 10:19–20).”    

There are multiple Christian based alcohol recovery centers and programs available to assist individuals in overcoming their addiction to alcohol and other substance abuse. Check out those within your community in order to overcome any addiction.   

Soli deo Gloria!   

¹⁵”Look carefully then how you walk, not as unwise but as wise, ¹⁶ making the best use of the time, because the days are evil. ¹⁷ Therefore do not be foolish, but understand what the will of the Lord is.” (Ephesians 5:15–17 (ESV)

Believers in Christ must understand the distinction between wisdom and foolishness or folly. Having considered the subject of wisdom, we now consider the topic of foolishness or folly. Wisdom is not simply any amount of intelligence an individual may have while foolishness is the lack of the same. The New Bible Dictionary provides great insight regarding foolishness.

While follisness in the OT is sometimes plain silliness (e.g. Pr. 10:14; 14:15; 18:13), it is usually culpable: a disdain for God’s truth and discipline (Pr. 1:7). Hence even the ‘simple’ or gullible man (peṯî) is not merely ‘without sense’ (Pr. 7:7ff.) but fatally wayward (Pr. 1:32). He must make a moral and spiritual choice, not only a mental effort (Pr. 9:1–6, 13–18; Ps. 19:7).

Likewise the ‘fool’ (known by various, virtually interchangeable terms, chiefly k^esîl, ’^ewîl, sāḵāl) is typically one who, like Saul, has ‘played the fool’ (1 Sam. 26:21) and closed his mind to God (e.g. Ps. 94:8ff.; Pr. 27:22; Jer. 5:21). The most hardened folly is that of the ‘scoffer’ (lēṣ, e.g. Pr. 1:22; 14:6; 24:9) and of the aggressive unbeliever called the nāḇāl (1 Sa. 25:25; Ps. 14:1; Is. 32:5f.).

Christ’s warning against branding anybody ‘fool’ (mōros, Mt. 5:22) presupposes these spiritual and moral connotations. In 1 Cor. 1:25, 27 Paul takes up the term (mōros, ‘foolishness’) used by unbelievers in their faulty evaluation of God’s purposes. A man’s folly may sometimes lie in his being unable to perceive the issues (e.g. Lk. 11:40; 1 Cor. 15:36, aphrōn), but more likely in the fact that he has made an unworthy choice (e.g. Lk. 12:20, aphrōn; Rom. 1:21, asynetos; Gal. 3:1, 3, anoētos; Mt. 7:26, mōros).

Ephesians 1:17 says, “Therefore do not be foolish, but understand what the will of the Lord is.” To be foolish (ἄφρων; aphron) is to be ignorant of God’s truth (Luke 11:40; Rom. 2:20; 1 Cor. 15:36; 2 Cor. 11:19; 12:6; Eph. 5:17; 1 Peter 2:15).

To successfully battle foolishness, God commands the believer in Christ to understand (συνίημι; syniemi) or comprehend what is the will of the Lord. The word will (θέλημα; thelema) means God’s desire and purpose for each believer. Believers are not to seek their own desires but are to seek God’s. There is no substitute for the pursuit of godly wisdom throughout a life lived for the glory of God.

Take time today to consider the following Scripture references concerning foolishness. Psalm 14:1-4; 53:1-4. Proverbs 1:20-33; 2:1-15.

Soli deo Gloria!   

¹⁵”Look carefully then how you walk, not as unwise but as wise, ¹⁶ making the best use of the time, because the days are evil. ¹⁷ Therefore do not be foolish, but understand what the will of the Lord is.” (Ephesians 5:15–17 (ESV)

Believers in Christ must understand the distinction between wisdom and foolishness. To understand both words, we draw helpful definitions from the Tyndale Bible Dictionary.  

Today, we consider the subject of wisdom. Wisdom is not simply any amount of intelligence an individual may have while foolishness is the lack of the same.

Wisdom is the ability to direct one’s mind toward a full understanding of human life and toward its moral fulfillment. Wisdom is thus a special capacity, necessary for full human living; it can be acquired through education and the application of the mind. In brief, wisdom is the application of one’s knowledge from God and His Word.

The word “wisdom,” with reference to human beings, is used in a variety of different ways in the Old Testament (OT). The word is often used as virtually synonymous with the term “knowledge,” but in its general and secular uses it commonly indicates applied knowledge, skill, or even cunning. Wisdom could be defined as either “superior mental capacity” or “superior skill.”

Although the term “wisdom” is used primarily in the OT with reference to human beings, all wisdom is ultimately rooted and grounded in God. Wisdom forms a central part of the nature of God. In wisdom God created the universe (Prov. 3:19) and human beings (Ps. 104:24). Thus wisdom, in its positive connotations, is something inherent in God, reflected in creation, and a part of the reason for human existence.

Thus, wisdom is used to describe both the cunning of King Solomon (1 Kings 2:1–6) and the skill of the craftsman Bezalel (Ex. 35:33). But it was also used to describe mental capacities and skills that had a moral component—the capacity to understand and to do good.

Thus, when Moses delegated some of his authority to newly appointed judges, he chose men who were wise, understanding, and experienced (Deut. 1:13). Such men were considered the wise men in ancient Israel. Human wisdom, in this special sense, was not merely a gift from God, inherent at birth; it had to be developed consciously during a life lived in relationship with God.

Consider these four Old Testament references concerning wisdom. Deuteronomy 4:1-8; 2 Chronicles 1:1-13; Proverbs 1:1-7; 9:9-12. Have a blessed and wisdom filled day in the LORD.

Soli deo Gloria!   

¹⁵”Look carefully then how you walk, not as unwise but as wise, ¹⁶ making the best use of the time, because the days are evil.” (Ephesians 5:15–16 (ESV)

The verb walk (περιπατέω; peripateo) occurs for the fifth time in the application portion of Ephesians (Ephesians 4:1, 17; 5:1, 9, 15). As before, it is a present, active verb. It refers to behavior that believers in Christ are to actively possess as they are empowered by the Holy Spirit (Phil. 2:12-13).

Believers are not only to behave in a godly manner, but also to do so carefully (ἀκριβῶς; akribos). This means to behave in an exact, careful, and strict manner. The word implies great care and adequateness (Matt. 2:8; Luke 1:3; Acts 18:25, 26; 23:15, 20; 24:22; Eph. 5:15; 1Thess. 5:2+).

The Christian’s behavior is to be exemplary. Believers in Christ are to have a manner of living evidencing a mind, emotions and a will that is saturated with, and by, the Word of God (Psalm 1; 19; 119). This requires discipline, desire and determination. There are no shortcuts.

When a believer in Christ resolves to live carefully before God and others, they demonstrate that they are truly wise. Wise (σοφός; sophos) means to be prudent, understanding and skillful in discernment. To be wise is to be distinguished from being intelligent.

An individual may be really smart, but lack godly wisdom. I’ve known people who were highly intelligent but lacked wisdom. I’ve also known others who were very wise, but did not impress people as being particularly smart. I would rather be part of the latter group than the former.

The godly wise individual makes the best use of the time (ἐξαγοράζω; exagorazo) they have from God. The phrase refers to making good use of the opportunities one has at their disposal.

Dr. John MacArthur writes, “The Greek word for “time” denotes a fixed, measured, allocated season. We are to make the most of our time on this evil earth in fulfilling God’s purposes, lining up every opportunity for useful worship and service. See 1 Pet. 1:17. Be aware of the brevity of life (Ps. 39:4–5; 89:46–47; James 4:14, 17).”

Soli deo Gloria!