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“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!    

We will devote each Lord’s Day in 2021 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2021. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Seventeen: Of the Perseverance of the Saints. Part 2.

3. Nevertheless they may, through the temptations of Satan and of the world, the prevalence of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; ^a and for a time continue therein:^b whereby they incur God’s displeasure,^c and grieve his Holy Spirit;^d come to be deprived of some measure of their graces and comforts;^e have their hearts hardened,^f and their consciences wounded;^g hurt and scandalize others,^h and bring temporal judgments upon themselves.ⁱ

a. Matt. 26:70, 72, 74. • b. Ps. 51 title with v. 14. • c. 2 Sam. 11:27; Isa. 64:5, 7, 9. • d. Eph. 4:30. • e. Ps. 51:8, 10, 12; Song. 5:2-4, 6; Rev. 2:4. • f. Isa. 63:17; Mark 6:52; 16:14. • g. Ps. 32:3-4; 51:8. • h. 2 Sam. 12:14. • i. Ps. 89:31-32; 1 Cor. 11:32.

I encourage you to read the portions of Scripture listed in this post.

Have a blessed Lord’s Day.

\Soli deo Gloria!

¹³ “But when anything is exposed by the light, it becomes visible, ¹⁴ for anything that becomes visible is light. Therefore it says, “Awake, O sleeper, and arise from the dead, and Christ will shine on you.” (Ephesians 5:13–14 (ESV)

The metaphors of light and darkness are predominant within the Scriptures. They have certainly been predominant within Ephesians 5:7-12. The image of light and darkness is a symbolic theme of ethical dualism. This dualism is present from the beginning of the Old Testament and developed throughout the Scriptures.

The Apostle Paul brings to a semi-conclusion his extended thoughts on walking in the Lord (Ephesians 5:1-12). He challenges believers in Christ to take no part in the unfruitful works of darkness (Ephesians 5:11). Instead, believers are to expose them.

Paul continues in today’s text to explain that the light of God’s righteousness and holiness exposes the darkness. To expose (ἐλέγχω; elencho) means to reprove, convict and rebuke. When sin is exposed, it becomes visible. To be visible (φανερόω; phaneroo) means to reveal and to make clear. The light of God’s Word confronts and give clear perspective to sin (Psalm 119:105).

The phrase  for anything that becomes visible is light perhaps should read light makes anything visible. The proclamation of God’s clear truth exposes all kinds of evil (Proverbs 6:23; 2 Timothy 3:16-17).

It is at this point in the text that Paul refers to this quotation: “Awake, O sleeper, and arise from the dead, and Christ will shine on you.” It is presumed this is a quotation from an Old Testament text. However, what particular OT reference cannot be identified with certainty. Many scholars believe Paul was making reference to Isaiah 60:1 which says, “Arise, shine, for your light has come, and the glory of the Lord has risen upon you.”

Dr. R. Sproul writes, “The imagery of light and awakening or rising can be found in Isaiah 60:1, describing the restoration of Israel in the end times. There the LORD shines light on Israel, and here Christ is identified with the God of Isaiah 60:1 in shining light on people. However, Paul may be citing a portion of an early Christian hymn well known to the churches, as he seems to do elsewhere (Phil. 2:5-11; Col. 1:15-20; I Tim. 3:16). If this is the case, it would be a hymn that has been influenced by Isaiah 60:1.”

Dr. John Walvoord explains the purpose of thoughts: “Verses 7–14 (Ephesians 5:7-14) deal with church discipline. Believers are to walk in the light, and in so doing to expose other believers of any works that are unfruitful so that they too may walk in the light and please their Lord.”

Soli deo Gloria!    

¹³ “But when anything is exposed by the light, it becomes visible, ¹⁴ for anything that becomes visible is light. Therefore it says, “Awake, O sleeper, and arise from the dead, and Christ will shine on you.” (Ephesians 5:13–14 (ESV)

The metaphors of light and darkness are predominant within the Scriptures. They have certainly been predominant within Ephesians 5:7-12. The image of light and darkness is a symbolic theme of ethical dualism. This dualism is present from the beginning of the Old Testament and developed throughout the Scriptures.

One biblical commentator writes, “Light and darkness together describe the opposite ends of a good-evil dualism that pervades biblical symbolic language. The specific reference of light or darkness in a particular text must be assessed based on its context, but the essential meaning of the dualism remains true throughout both Old and New Testaments.”

While the two concepts are found throughout the Scriptures, I believe it would be wise to focus our attention exclusively upon the writings of the Apostle Paul. Paul’s use of light and darkness emerges out of the creation story when God brings light to the darkness and chaos, thus establishing a link between light and God’s presence and activity (2 Cor. 4:6).

Paul follows the four Gospel authors’ tendency of using the metaphorical meaning of light to describe Jesus (John 1:1-5; I John 1:5-7). Paul also uses the imagery of light shining in the darkness to refer to the gospel of Jesus (2 Cor. 4:4–6). Additionally, those who follow Christ are called “children of the light” (Eph. 5:8). Those who oppose the way of Christ by their actions are described in terms of darkness and night (1 Thess. 5:2–7; Eph. 5:14; Rom 1:21).

The Tyndale Bible Dictionary states, “The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 John 1:5, nlt). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 John 1:7). Jesus said, “I am the light of the world” (John 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (John 12:46, rsv). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (John 1:1–10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7–8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9–12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).”

As children of light (Ephesians 5:8), may each of us let our light so shine that people will see our good works and glorify our Father who is in heaven (Matthew 5:14-16). Have a blessed day in the Lord.

Soli deo Gloria!    

¹¹ “Take no part in the unfruitful works of darkness, but instead expose them. ¹² For it is shameful even to speak of the things that they do in secret.” (Ephesians 5:11–12 (ESV)

God commands believers in Christ to not participate in the unfruitful works of sin and wickedness. On the contrary, believers are to expose and confront those who carry out such behavior (Matthew 18:15-20; Galatians 6:1-2).

The apostle Paul continues by saying that it is shameful to even talk about the things which wicked people do. The word shameful (αἰσχρός; aischros) means to be dishonest and disgraceful. In other words, to participate in indecent behavior. The things done by the sons of disobedience (Ephesians 5:6) are to shameful to even talk about.

However, in our current culture the shameful acts of wickedness performed by unconverted sinners are displayed and portrayed on social media, movies, theater, magazines and in music. The 21^st century culture celebrates wickedness in all its forms.

Nineteenth century theologian Charles Hodge writes, “There are two reasons why sins are called works of darkness. The first principle is because the spring from darkness or ignorance of God. The second is because they are committed in darkness.  They shun the light. The exceeding turpitude of these sins the apostle gives as the reason why they should be reproved.”

Dr. John MacArthur adds, “Some sins are so despicable that they should be sealed off from direct contact and not even mentioned, much less discussed, except in order to contradict and oppose them. Merely talking about them can be morally and spiritually corruptive. Positive proclamation of the pure truth in the light of the word exposes all evil (cf. Prov. 6:23; 2 Tim. 3:16).”

Soli deo Gloria!    

“Take no part in the unfruitful works of darkness, but instead expose them.” (Ephesians 5:11 (ESV)

The biblical metaphor of light vs. darkness is found throughout the pages of Scripture (Job 12:24-25; Isaiah 9:1-7; Matthew 4:12-16; John 1:4-5; 3:19; 8:12; 12:35-36, 46; I John 1:5-7; 2:7-11). Light is symbolic of God’s holiness and righteousness. Darkness symbolizes sin and wickedness. Spiritual darkness also depicts ignorance about God’s will. Therefore, knowledge of God is “light” and the lack of such knowledge is “darkness”

The Tyndale Bible Dictionary states, “Moral depravity is sometimes described as darkness (Prov. 2:13; 4:19; Is. 5:20; 60:2). In the NT darkness is generally a metaphor of moral depravity and spiritual ignorance (Mt 4:16; 6:23; Lk 1:79; 11:35; 22:53; Rom 2:19; Col 1:13).”

In today’s text from Ephesians, the Apostle Paul strongly warns Christians to have no relationship with darkness. The phrase take no part (συγκοινωνέω; synkoinoneo) is a present, active imperative or command. The believer in Christ is to have no fellowship or partnership with darkness.

Darkness (σκότος; skotos) is used in the text as a description of moral evil and sin. It is described as unfruitful (ἄκαρπος; akarpos) meaning unproductive and useless. The word works (ἔργον; ergon) refers to the reality that spiritual darkness is associated with specific deeds or behavior.

Instead of participating in the unfruitful works of darkness, believers in Christ are to expose the darkness. To expose (ἐλέγχω; elencho) is also a present, active imperative command. Christians are to reproach, rebuke and reject the works of darkness ((Matt. 18:15; John 3:20; 16:8; Eph. 5:11; 1 Tim. 5:20; 2 Tim. 4:2; Titus 1:9; Heb. 12:5; James 2:9; Jude 15; Rev 3:19; Jude 22, 23). Such rebuking is to be done humbly and gently (Galatians 6:1-2) with an awareness of one’s own faults (Matthew 7:1-5).

Dr. John Walvoord writes, “Christians, by conducting themselves as “children of light,” expose the “deeds of darkness.” These deeds, however, refer here to the deeds of other believers who are not walking in the light. This is because only God can expose and convict unbelievers’ deeds (1 Cor. 5:12–13). Believers, on the other hand, can expose evil deeds among other Christians within the church. This the Corinthians failed to do (1 Cor. 5).”

No believer in Christ should take it upon themselves to be the self-appointed, self-righteous exposer of other believer’s sins. Such a pride centered so-called ministry can accomplish nothing but anguish within the church congregation. Exposure of other’s sin is to be done biblically, carefully, and humbly (Matthew 7:1-5; 18:15-20; Galatians 6:1-2).

Soli deo Gloria!    

⁷ “Therefore do not become partners with them; ⁸ for at one time you were darkness, but now you are light in the Lord. Walk as children of light ⁹ (for the fruit of light is found in all that is good and right and true), ¹⁰ and try to discern what is pleasing to the Lord.” (Ephesians 5:7–10 (ESV)

Believers in Christ are to be imitators of God in their life and lifestyle (Ephesians 5:1). We are also to not be sharers or joined with those who rebelliously live in sin (Ephesians 5:3-7).  The reason for this is because Christians are light in the Lord (Ephesians 5:8; Matthew 5:13-16). Therefore, God commands us to live as children solely belonging to the light of God.

What does living in the reflected holy light of God look like in our everyday world? The Apostle Paul provides us with some answers.

For the fruit of light is found in all that is good and right and true. Fruit (καρπός; karpos) is used here metaphorically to signify the deeds and behavior of the believer in Christ. This metaphor is found throughout the Scriptures (Isaiah 5:1-7; John 15:1-11; Galatians 5:16-25).

What does the metaphorical fruit of light look like in the believer’s daily life? Paul says that the fruit of light is in union with all that is good, right and true.

To be good (ἀγαθωσύνη; agathosyne) means to live in a way which benefits others (Romans 15:14; Galatians 5:22; 2 Thessalonians 1:11). To be right (δικαιοσύνη; dikaiosyne) means to do what God requires. To be true (ἀλήθεια; aletheia) refers to living in a biblical, historical and eternal reality.

Dr. John MacArthur writes, “Darkness” describes the character of the life of the unconverted as void of truth and virtue in intellectual and moral matters (cf. 1 John 1:5–7). The realm of darkness is presided over by the “power of darkness” (Luke 22:53; Col. 1:13), who rules those headed for “outer darkness” (Matt. 8:12; 2 Pet. 2:17). Tragically, sinners love the darkness (John 3:19–21). It is that very darkness from which salvation in Christ delivers sinners (John 8:12; Col. 1:13; 1 Pet. 2:9; cf. Ps. 27:1). The fruit of light speaks of that which is produced by walking in the light (cf. 1 John 1:5–7), namely moral excellence of heart, righteous behavior, and truthfulness (honesty or integrity).”

The believer’s responsibility before God and others is to discern (δοκιμάζω; dokimazo) judge and approve what behavior pleases God. This discernment comes from the Word of God (Psalm 1; 19; 119).

Soli deo Gloria!