Sample Exegesis Paper for IBS
Click here to load reader
description
Transcript of Sample Exegesis Paper for IBS
KINGSWOOD UNIVERSITY
“OUT WITH THE OLD; IN WITH THE NEW”
AN EXEGETICAL PAPER ONEPHESIANS 4:25-32
BY:
A GOOD STUDENTSPO# 000
INDUCTIVE BIBLE STUDYPROFESSOR ANANIAS DAMASCUS
NOVEMBER 8, 2013
1
Ephesians 4:25-32: Paul is commanding Christians to leave their old ways and practicesand replace them with ways that bring honor to God and strengthentheir relationships with others.
I. Remember we are all part of one body (v. 25-28)
a. Speak the truth instead of lying (v. 25).b. If you have anger it must be righteous instead of destructive (v. 26-27).c. Work hard and give to those in need instead of stealing (v. 28).
II. Remember we are to build each other up (v. 29-32)
a. Build up others with the way you talk instead of using rotten speech (v. 29).b. Do not sadden the Holy Spirit by the way you act (v. 30).c. In relationships, be kind instead of malicious (v. 31-32).
2
The letter to the Ephesians was likely written to the church in Ephesus by the apostle Paul, as
indicated in the opening verses of letter. While some doubt the authorship of Paul because of
similarities with the letter to Colosse, and because some ancient manuscripts do not explicitly
mention Ephesus in 1:1, many understand this epistle to be a circular letter intended for several
churches in the area of Asia Minor (Liefeld 1985, 1789, 1791). According to Acts 19:1-10, Paul
spent more than two years in Ephesus and from that city his message spread into the whole
province.
Unlike many of Paul’s other letters, this one does not address any specific problem in the
church (Liefeld 1985, 1700). According to Stott,
The central theme is ‘God’s new society’—what it is, how it came into being throughChrist, how its origins and nature were revealed to Paul, how it grows throughproclamation, how we are to live lives worthy of it, and how one day it will beconsummated when Christ presents his bride the church to himself in splendor (Stott1979, 25-26).
Ephesians is written to new believers and covers the basics of this new society and lifestyle that
they are now a part of. The first part of the letter tells the Ephesians about the new life that they
have received in Jesus (1:3 – 2:10). Once Paul has described the new life in Christ, he moves on
to cover the new society to which those who follow Christ now belong (2:11 – 3:21). He then
tells them how they should live in response to the gift of this new life (4:1 – 5:21). Finally, Paul
speaks about how Christians should relate to one another in this new society (5:21 – 6:24) (Stott
1979, 25).
In the fourth chapter of Ephesians, starting in verse 17, Paul begins to lay out for his
readers a new way of living. He tells them to “walk no longer just as the Gentiles also walk, in
the futility of their mind” (Eph. 4:17 NASB). Those who do not follow Christ “have given
themselves over to sensuality for the practice of every kind of impurity with greediness” (Eph.
4:19 NASB). Paul wants Christians to live in a completely different way than those who do not
3
know Jesus. He wants them to “lay aside the old self” and “put on the new self” (Eph. 4:22-24
NASB).
What will be discussed in this paper are some specific ways in which Christians should
“put on the new self”. In the next seven verses (4:25-32), Paul relates some simple commands to
those who follow Christ that cover several areas of Christian life in two paragraphs. In each
paragraph, he gives both positive and negative commands, and also lists benefits or motivations
for following that command. The first paragraph (4:25-28) highlights the unity of the body by
beginning with the reminder that we are part of body and ending with the implication that we
should share with those in need. The second paragraph (4:29-32) reminds that our speech and
actions should build others up. All of these commands involve abandoning an old way of life
and actively living in a way that brings honor to God.
Following these verses, the paragraph ends with commands to “Be imitators of God, as
beloved children” and to “walk in love” (Eph. 5:1,2 NASB). According to Snodgrass, “Living in
love sums up 4:25-5:1” (Snodgrass 1996, 253). The following paragraph gives similar
commands that anyone claiming new life in Christ is to follow. These statements state even
more clearly that immorality and impurity have no place in the life of believers.
Speak the truth instead of lying (v.25).
Therefore, laying aside falsehood, speak truth each one of you with his neighbor, for weare members of one another.
This first sentence of the paragraph ends with the rationale for the instructions. The first active
command in this verse is for the Christian to “speak truth”. A Christian is to be seen as
trustworthy and honest. The negative command comes in the form of a participle. It is also
important to note that the literal meaning of “falsehood” is “the lie” which is singular (Snodgrass
1996, 249). According to Stott, Paul may be referring to “the great lie of idolatry” in Romans
4
1:25. In this case, since the believer has left this great deceit, he is now to get rid of smaller
falsehoods and be given totally to the truth (Stott 1979, 184-185). The command to speak truth is
a quotation from the Old Testament in Zechariah 8:16.
Each command in this passage deals with man’s relationships. Therefore, the command
to speak truth to one’s neighbor is given to bring about unity in the body of Christ. When telling
the truth is a high priority in a Christian’s life, trust builds between members of the body. Paul
wants followers of Christ to make every effort to be of one mind and one heart. This includes
building bonds of trust. “For fellowship is built on trust, and trust is built on truth. So falsehood
undermines fellowship, while truth strengthens it” (Stott 1979, 185). Paul wants the Christians
in Ephesus to reject their old way of living by actively telling the truth to each other. Paul makes
a command that is very practical and applicable to everyday life. Following this command, as
with all the others in this passage, will glorify God and build better relationships on earth.
If you have anger, it must be righteous instead of destructive (v. 26-27).
Be angry, and yet do not sin; do not let the sun go down on your anger and do not givethe devil an opportunity.
In these verses, the positive command is outgunned by three negative commands. The first part
of verse 26 is a quotation from Psalms 4:4. Since Paul is trying to get the point across that he
wants Christ’s church to be unified, he lays down specific guidelines for Christians to follow
when they are angry. In this passage, Paul clearly sets forth the idea of righteous anger, but his
main focus is that unity is preserved through differences among the members of the body of
Christ. He wants Christians to control their anger by not sinning. To be truly Christ-like,
Christians must get angry at what makes God angry yet must love as Christ loves. In order to be
angry without sinning, a Christian’s anger must be free of any selfish motives (Stott 1979, 187).
Christians should not water-down the truth of God, by being overly tolerant and accepting of
5
things that God does not accept. However, as Bruce says, “there is a subtle temptation to regard
my anger as righteous indignation and other people’s anger as sheer bad temper” (Bruce 1984,
361). There is no shortage of anger in the church today, but there is a shortage of righteous anger
that hates sin with an undying passion. Anger in the Christian life should only be motivated by
the Spirit, and not driven by a hidden agenda.
There is also a second negative command, “do not let the sun go down on your anger.”
There is a figure of speech used in this part of the verse that should not be taken literally. The
main point that Paul makes is that Christians should resolve their differences quickly. If a
Christian possesses anger, then it should be dealt with swiftly. Anger should not be given a
chance to take control. Just as we get angry at sin by God’s example, we should also follow His
example in being quick to seek resolution and quick to forgive.
One theme that reoccurs throughout this passage is the intersection between human
relationships and spiritual relationships. The third negative command concerning anger is to
“not give the devil an opportunity.” The word opportunity can be literally translated “place”
(Snodgrass 1996, 250). When there is disharmony between members of the faith, Satan is given
a place. Paul implies by this command that selfish anger is a tool used by the devil to confuse
the church in petty arguments and feuds against one another rather than focusing its energy on
obedience and love. When the church has righteous anger it can be unified against the enemy,
but when destructive anger comes in, this tool can backfire and create disunity, giving Satan a
place. The call in verse 26 to “Be angry” must be followed in the context that Paul is calling the
church to be unified and have strong, trusting relationships with one another. A righteous anger
is one that contains no sin, has a desire to be resolved quickly, and builds up the body of Christ
by not giving the devil a place amongst believers.
6
Work hard and give to those in need instead of stealing (v. 28).
He who steals must steal no longer; but rather he must labor, performing with his ownhands what is good, so that he will have something to share with one who has need.
This command is the most amazing in this passage. Once again the apostle Paul is calling on
Christians to abandon the ways of the old life and embrace the new life in Christ. This
commandment is simply radical! Before Christ, an individual could fulfill his selfish desires by
stealing. However, in the new life, selfish actions are transformed into a lifestyle of hard work
and service to others. Verse 28 follows the theme of these commands from Paul. The believer is
to stop acting in a way that fulfills self and become concerned with others. As Snodgrass quotes,
“The thief is to become a philanthropist” (Snodgrass 1996, 250).
The words “need” and “good” connect verses 28 and 29. In verse 28 the “good” work of
the believer’s hand is what fulfills the physical “need” of other believers (Snodgrass 1996, 250).
Paul again accentuates the relationship between our spiritual walk and its positive benefits on
other believers. When we follow the command of God and do well to others, everyone benefits.
This concluding statement highlights the unity that is only possible when all contribute.
Build up others with the way you talk instead of using rotten speech (v. 29).
Let no unwholesome word proceed from your mouth, but only such a word as is good foredification according to the need of the moment, so that it will give grace to those whohear.
The second paragraph also begins with a sentence that provides the rationale for the instructions.
The Greek word translated “unwholesome” is sapros (Stott 1979, 188). It occurs eight times in
the New Testament and its primary meaning is “rotten, putrid” (Mounce 2006, 1267). This word
“is used of spoiled fish or rotten fruit, but it is also used to describe stones that crumble. The
metaphorical meaning connotes foul or bad” (Snodgrass 1996, 251). The negative command
given to Christians in this verse is that they do away with their “rotten” speech. The Bible is not
7
just referring to the use of specific crude words, but any speech that tears down the esteem of a
believer or the relationship between believers. It is not enough to do away with unwholesome
talk. The positive command is to speak in a way that builds others up. Just as in verse 28, the
words “need” and “good” appear. In this case, Christians are to speak “good” words that fit the
“need” of the moment (Snodgrass 1996, 250). This parallel shows the importance of words and
our speech in everyday life. The supplying of an edifying word can be just as healthy as much
needed food. On the other hand, a destructive word can be just as rotten as theft. A good word
will give “grace to those who hear.” The New Testament is filled with references to the power
of words. They reveal what is within the heart, and they will be judged (Stott 1979, 188).
Therefore a good word can fulfill an important need in the life of a believer if those words “give
grace.”
Do not sadden the Holy Spirit by the way you act (v. 30).
Do not grieve the Holy Spirit of God, by whom you were sealed for the day ofredemption.
This command is given in contrast to verse 27 (Snodgrass 1996, 251). The devil is to be given
no room, but the Holy Spirit is to be allowed to work without being saddened by disobedience
The word used for “grieve” is lypeo and means to cause distress or pain (Stott 1979, 189). This
type of language tells the readers of Ephesians that the Holy Spirit should not be treated as some
mystical force or “it”. He is a Holy Being, a Counselor. He is saddened by our disobedience and
our disunity with other believers. This verse, along with verse 27 also lets us know that we are
not simply following a set of moral rules so that we can get along with one another. There are
spiritual forces at work that influence the actions of believers, and when one believer chooses to
act in disunity towards another believer, he not only hurts that relationship and saddens that
8
individual, but he also saddens God’s Spirit and gives the evil forces of Satan an opportunity to
gain control.
It is in the second part of the verse that “eschatology is brought to bear on ethics, and
once again the double focus on present (now) and future (not yet) is expressed” (Snodgrass 1996,
251). The sealing by the Holy Spirit is a reference to the beginning of a Christian’s belief in
Christ and their earthly relationship with Him. The reference to the “day of redemption” speaks
of the day when a believer’s body will be redeemed and Jesus will fill all in all (Stott 1979, 189).
It is the Holy Spirit that is present and active throughout the duration of a Christian’s
relationship. He is God, and Christians have a relationship with him. Therefore, Christians
should be concerned very much with not bringing sadness to the Spirit. In following the Spirit,
purity and unity will come naturally because “anything incompatible with the purity or unity of
the church is incompatible with his own nature and therefore hurts him” (Stott 1979, 189).
In relationships be kind instead of malicious (v. 31-32).
Let all bitterness and wrath and anger and clamor and slander be put away from you,along with all malice. Be kind to one another, tenderhearted, forgiving each other, justas God in Christ also has forgiven you.
Here there is another negative command. Wrapped up in the single command “put away” there
are six attitudes that should not be expressed among believers. “Bitterness” refers to “sour spirit
and sour speech”. “Wrath” speaks of an emotional frenzy of anger, while “anger” gives
reference to a “sullen hostility”. “Clamor” occurs when believers get into shouting matches, and
“slander” is saying harmful things about someone. “Malice” implies “wishing and probably
plotting evil against people” (Stott 1979, 190). All of these things are examples of disunity in
the church. The command in verse 31 goes along with the theme of the entire passage. Unity
must be preserved in the church. God wants the relationships among his people to be healthy.
9
As part of this new life in Christ, believers must give up their rights to hold a grudge and must
not take out their frustrations on one another.
The positive command is given in verse 32. Believers are to replace all the things that
caused disunity with kindness and forgiveness. The word for forgiveness literally means to “act
in grace” (Stott 1979, 191). In this new way of living, Christians are to pattern their attitudes
after God (as commanded in 5:1). Once again, Paul points out that loving relationships with
others should be a mirror image of an even greater love that has been shown to believers by God.
In the New Testament, believers are constantly encouraged to pass on the kind of grace they
have received by being kind to others. As in all of the commandments, Christians are to treat
their fellow man in the same manner as God has treated them. Christ is the ultimate example for
the Christian to follow. A believer’s relationships with others in this new life are to resemble the
love and grace presented to all men on the cross.
Application
Today in North American churches, there is a tremendous amount of disunity and
impurity. In many cases the body of Christ looks nothing like Christ at all. Instead of finding a
place of encouragement and love, many outsiders see only narrow-mindedness and bickering.
All of the commands given in Ephesians 4:25-32 go against North American culture. The
culture today tells Christians to get what you can while you can no matter who you have to step
on. For those claiming Christ, this is not an option. Christians are to drain themselves of all
selfishness and seek unity and love in their relationships with one another. Christ told his
disciples, “By this all men will know that you are my disciples, if you have love for one
another.”(John 13:35) Therefore, unity and love for one another should be a top priority for
believers.
10
Practical application of this passage requires a change in attitude followed by a change in
actions. Christians are to program their hearts to tell the truth, do away with destructive anger,
build one another up with their speech, put away all arguments, and show kindness and
forgiveness to one another. These commands are very practical in nature. Unity is built day-by-
day, person-by-person, and relationship-by-relationship. As Christians, the greatest witness to
outsiders, and the greatest encouragement to fellow believers is a giving attitude of grace and
forgiveness.
11
Bibliography
Bruce, F.F. 1984. The Epistle to the Colossians, to Philemon, and to the Ephesians. The NewInternational Commentary on the New Testament. Grand Rapids: Eerdmans, 1984.
Liefeld, Walter L. 1985. “Ephesians.” In The NIV Study Bible, ed. Kenneth Barker, 1789–1800.Grand Rapids, MI: Zondervan.
O’Brien, Peter. 1999. The Letter to the Ephesians. Pillar New Testament Commentary. GrandRapids: Eerdmans.
Mounce, William D. 2006. Mounce’s Complete Expository Dictionary of Old and NewTestament Words. Grand Rapids, MI: Zondervan.
Snodgrass, Klyne. 1996. Ephesians. The NIV Application Commentary. Grand Rapids:Zondervan.
Stott, John R. W. 1979. The Message of Ephesians. The Bible Speaks Today. Downers Grove:InterVarsity