Note that Paul addressed this letter to “all the saints…in Philippi, including the overseers and deacons” (1:1). He did not write to the leaders only, or for that matter, to the leaders first. He wrote to every believer in Philippi, and just to make sure that the leaders didn’t feel left out, he mentioned them. This helps us to understand how things are supposed to be in the church.

First, leaders aren’t supposed to be exalted superstars who lord it over the ignorant peons. They are supposed to be servants. In fact, that is what the word “deacon” found in 1:1 literally means. (Notice, incidentally, that Paul does not mention pastors or elders in 1:1 or anywhere in this letter. The reason is because the word “overseer” is synonymous with the words “pastor” and “elder”; see Acts 20:28; Tit. 1:5-7; 1 Pet. 5:1-2).

Second, those who are not overseers/elders/pastors are not so pea-brained that they can’t understand Paul’s letters without the assistance of an overseer/elder/pastor. You don’t need your pastor’s help (or my help) to understand Paul’s letter to the Philippians! And since I’m on the subject, Paul would never have dreamed that one day there would be 400-page commentaries that would explore Greek syntax and literary nuances found in this little letter that he likely wrote in less than half an hour!

All of this is to say that the vast spiritual gap between “clergy” and “laity” that exists in the modern church is unbiblical. It is the result of the institutionalizing and commercializing of Christianity. Brotherhood and discipleship have been replaced by a corporate hierarchy and a producer/consumer franchise.

How wonderful it is to know that God is continuing the good work He began in us, and that He is devoted to seeing His work in us perfected (1:6). Paul’s prayers for the Philippians indicate that God’s goal is for our love to “abound still more and more in real knowledge” (1:9). That is, as we grow in the true knowledge of God’s will, it motivates us to love others to a greater degree in genuine self-denial. Moral excellence—what can be grasped only by those who abide in the words of Jesus—prepares us to be “sincere and blameless until the day of Christ” (1:10). If what you are feeding on is not motivating you to love more, you are feeding on the wrong spiritual diet.

Just as in our day, in Paul’s day there were ministers whose motives were wrong and who were apparently vying for notoriety in the church (1:15-17). Some were apparently happy about Paul’s imprisonment, as it hindered him and gave them a chance to “get ahead.” Paul certainly adopted a good attitude about those who were motivated by selfish ambition, looking at the positive side. At least they were preaching the true gospel, which is much more than can be said of so many of their modern counterparts.

“For to me, to live is Christ and to die is gain” (1:21). Paul’s well-known declaration is the motto of every true Christian, but one that is foreign to false believers. Christ is not our interest, pastime or hobby. He is our life! We are consumed with a passion to please Him! Consequently, death is gain, because it takes us to Him whom we love! We, just like Paul, are torn between earth, where we are privileged to serve Jesus, and heaven, where we are blessed to see Him. Paul knew, of course, that it was not yet his time to depart and be with Christ, because it was God’s will for him to stand before Caesar in Rome.

True believers, and only true believers, can relate to Paul’s words, “For to you it has been granted for Christ’s sake…to suffer for His sake” (1:29). Generally, suffering isn’t something that is spoken of as being “granted.” But those who love Christ rejoice when they are “considered worthy to suffer…for His name” (Acts 5:41), as it gives them an opportunity to demonstrate their love for Him. Christianity unaccompanied by rejection and persecution is false Christianity. “All who desire to live godly in Christ Jesus will be persecuted” (2 Tim. 3:12). Suffering for Christ’s sake? Rejoice!

As we have now read Paul’s letters to the Galatians, Thessalonians, Corinthians, Romans, Ephesians, Colossians, Philemon, and now half of Philippians, would you agree that he was supremely interested in the lifestyles and behavior of his readers, who, for the most part, were professing followers of Christ? And what was the single-most important behavioral trait that Paul emphasized continually? If you said, “love,” I agree with you. Christians, above all things, are supposed to be people of self-denying love, which should not surprise us, since the first and second greatest commandments are to love God with all one’s heart and to love one’s neighbor as oneself.

People who love others are humble people, because selfishness stems from pride. Selfish people see themselves as being more important than others, so they are always “looking out for #1.” They cling to their money and spend their time on what serves themselves.

Humble people, on the other hand, view others as being more important than themselves, and they are always looking out for the needs of others. They give their time and money in service. And this servant’s attitude is exactly what Paul prescribes in 2:3-8, an attitude that was best exemplified by Jesus, who amazingly humbled Himself to become a man, and not just any man, but one who served others in His life and sacrificial death. His example, and God’s subsequent exaltation of Him, is a perfect reminder of what we should do to please God—humble ourselves in servanthood. In God’s eyes, the greatest among us is the servant (Matt. 23:11). More specifically, the greatest among us gives his time, treasure and talents in service to others.

Because God has exalted Jesus and given Him the highest name, one day every knee in heaven, earth and hell will bow, and every tongue will confess that Jesus is Lord (2:9-11). This is something we should tell the unrepentant to provoke them to consider their ways. They may refuse now to bow their knees willfully and humbly to Christ’s lordship, but inevitably and eventually they will bow—although with reluctance—and at a time when there will no longer be any offer of mercy. The wise person would humbly repent now, while only a fool would not. Moreover, only a fool (as the apostle James declares) would imagine that he could have a relationship with Christ by simply believing in Him without obeying Him (Jas. 2:20).

Thus Paul admonishes his readers to obey and “work out” their salvation “with fear and trembling” (2:12). Clearly, the guarantee of ultimate salvation is not something that anyone has “in the bag,” but rather, is something we must “work out” with the utmost concern. Salvation can be forfeited, and if not, Paul would have had no reason to admonish his Christian readers to “hold fast the word of life,” lest in the end his toil in Philippi proved to be in vain (2:16). The best news in all this is that we are not alone on our journey, as we have God Himself—who certainly wants to find us worthy in the end—working inside us to help us follow His path (2:13). Yet He does not commandeer our free wills.

One way that we can “prove ourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation” is to “do all things without grumbling or disputing” (2:14). A grumbler is a rebel at heart, perhaps best exemplified in Scripture by the Israelites who grumbled in the wilderness (1 Cor. 10:10). Take note that in this little letter, the word “rejoice” is found eight times, and the word “joy” is found seven times.

Paul mentions a man named Epaphroditus in 2:25, who brought to him an offering from the Philippians (2:30, 4:18). If Paul was in Rome when he wrote this letter, Epaphroditus journeyed over 500 miles from Philippi, and his long journey had apparently taken its toll on his body. Although he had been deathly ill, “God had mercy on him” (2:27). That means he was healed, and that is another reason to expect that God will have mercy on you as well in your sickness.

It has always been a mystery to me why this tiny letter of Paul’s, written to one person for a very specific reason, has made it into the Bible, while other letters that Paul wrote to entire churches, such as his letter to the Laodiceans (Col. 4:16) or his first letter to the Corinthians (1 Cor. 5:9-11) have not been providentially preserved for us! Paul obviously did not realize that any of his letters would receive world-wide circulation for 2,000 years, but I am sure he would be particularly shocked to learn that his private letter to Philemon has been read by so many for so long!

Paul penned this letter during his house arrest in Rome as he waited to stand trial before Nero. It is obvious, as we already knew, that Paul had freedom to share the gospel then, and today we learn that he won a runaway slave named Onesimus to the Lord. It is often wrongly stated that Onesimus was in prison with Paul, but remember that Paul stayed “in his own rented quarters” while he was in Rome (Acts 28:30), and it is unlikely that he rented a jail cell! Paul enjoyed a steady stream of visitors to his place, and he ministered to all who came by (Acts. 28:30-31). Onesimus had been one of those visitors.

Onesimus’ master, Philemon, apparently lived in Colossae, where there was a church in his house (v. 2). We don’t know how Paul knew him, but he did. It is quite possible that Paul was the one who originally led Philemon to the Lord, as Paul mentions Philemon’s “debt” to him (v. 19).

Onesimus, just recently converted to Christ, now faced a crisis of conscience. Should he return to his master, something that he was legally obligated to do? Remember, as I have previously mentioned, many “slaves” within the Roman Empire could be better described as “contract employees.” Onesimus was not a slave who had been captured by Philemon and forced to work against his will. His master, or better said, his former employer, was a Christian. If Onesimus was going to do the right thing, he would have to return. Yet he could face legal repercussions for running away, and not only for running away, but for perhaps stealing some of Philemon’s money (v. 18). Thus the occasion of this letter, as Paul writes to tell Philemon what has happened to Onesimus, and to intercede on his behalf. This is a wonderful little letter about grace, and perhaps that is why it has been preserved for us in Scripture. God forgave Philemon. God forgave Onesimus. Now it was Philemon’s chance to extend the mercy that he enjoyed.

Paul had grown to love Onesimus dearly, calling him “my child” and “my very heart” (vv. 10, 12). He writes that he would have preferred to keep Onesimus in Rome with him in order to benefit from his service on Philemon’s behalf, but didn’t want to presume upon Philemon’s goodness:

But without your consent I did not want to do anything, so that your goodness would not be, in effect, by compulsion but of your own free will” (v. 14).

Kindness from compulsion, rather than from free will, is really not kindness at all. As I considered these particular words of Paul, my thoughts wandered to the Amish, whom I have always admired for the love they show to one another. But as I have gotten to know some of them, I’ve wondered how many are truly born again. It occurred to me that their love does not generally extend outside their own circles. For example, they do nothing to preach the gospel to anyone or to serve the poor around the world (unlike other Anabaptist groups). And if they don’t completely conform to what is expected of them, they are shunned forever by their own families, which is certainly unloving and not something advocated by Scripture. Considering these things, I couldn’t help but wonder how much of their goodness is motivated by compulsion rather than free will. It is, of course, more important that we judge ourselves, rather than the Amish, in these things.

Because today’s chapter in Colossians is a little sparse in content compared to the previous chapter, I’d like to begin today by returning to something Paul wrote in chapter 3:

Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God (3:16).

As I have so often said during our journey through the New Testament, it was not the epistles that were the early church’s focus. Most of the Christians of Paul’s day, for example, never read his letter to the Colossians, or the majority of his other letters. What we are currently reading was intended to be read only by the Christians in Colassae and Laodicea (4:16). The early church was focused on what we find in the Gospels—the words of Jesus—and so they should have been, because His words were what He said we should focus on (Matt. 28:19-20). Thus the rationale for Paul’s admonition to “let the word of Christ richly dwell within you” (3:16).

One reason we are all to “let the word of Christ richly dwell within us” is so that it can then flow out of us to others, and particularly to others in Christ’s body. Even the songs we sing when we gather should be full of Jesus’ words, so that they teach and admonish all who are present. Sadly, so many modern “worship” songs—in contrast to many great hymns of the past—are light and fluffy, containing very little substance that might teach or admonish anyone. Compare the lyrics of Holy, Holy, Holy to the lyrics of That Guy in the Sky. (Not actually a song title, but you know what I mean!)

Paul mentions prayer several times in today’s reading, and his words help us understand what we should be praying for. He requests that the Colossian believers pray that God would open a door “for the word” so that Paul and his companions might “speak forth the mystery of Christ” (4:3). God is the one who opens doors of opportunity for the gospel, and He often does it through the supernatural power of the Spirit. As we have studied Paul’s ministry, we have observed that phenomena repeatedly. And why did God open all those doors for Paul? Obviously, prayer had something to do with it. May I request that you pray for open doors for me to minister God’s Word? And why not pray the same thing for yourself while you are at it?!

Paul names Epaphras, who was perhaps the apostolic founder of the church in Colassae, as a man of prayer who always labored earnestly for the Colossian believers, that they might “stand perfect and fully assured in all the will of God” (4:12). There is another valid prayer request.

In both Paul’s requests for prayer and Epaphras’ prayers, it was the advancement of the kingdom of God that was in view. Compare those prayers with the requests often listed in church bulletins or mentioned at prayer meetings. We should be praying prayers that align with the words, “Thy kingdom come, Thy will be done, on earth as it is in heaven!”

Paul also mentions a man named Onesimus who would be traveling with Tychicus to Colossae to deliver this very letter to them (4:9). According to Paul, Onesimus was a “faithful and beloved brother” (4:9). Don’t forget his name, because he is the focus of Paul’s letter to Philemon, which is next on our reading list, and which was written at the same time as Paul’s letters to the Ephesians, Colossians and Philippians. Onesimus was a runaway slave whom Paul had won to the Lord in Rome, an “open door” during his imprisonment!

A lady named Nympha, who apparently lived in Laodicea, had a church in her house! She is not the only one (see Rom. 16:3-5, 14-15; 1 Cor. 16:19; Philem. 2). As far as we know, most churches met in houses during the first three centuries of the church. Little churches are nothing to be ashamed of! They are great places to make disciples!

Following the same pattern of his Ephesian letter, Paul also wrote about all that God has done for us through Christ in the first half of this letter. In the second half, he writes of our appropriate response to what God has done. Notice the word “therefore” in 3:1 and 4. God expects something out of us because He has done some things for us.

It is because we have been raised up with Christ that we should “set our minds on things above,” and “not on the things that are on earth” (3:2). Those who criticize others for being “so heavenly-minded that they are no earthly good” are usually those who are so earthly-minded that they are no heavenly good. What percentage of your thoughts are heavenly?

And it is because we have died with Christ that we should consider “the members of [our] earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amount to idolatry” (3:5). I’m sure you’ve noticed how Paul has in his letters repeatedly identified the sins of immorality, impurity and greed as being particularly grievous to God (1 Cor. 6:9-10; Gal. 5:19-21; Eph. 5:3-5). In fact, Paul often indicates that practicing those sins will exclude one from God’s kingdom, and today he warns again that it is because of those very sins that “the wrath of God will come upon the sons of disobedience” (3:6), yet another warning that such sins are exclusionary. Although it is commonly said in Christian circles that “all sins are the same in the eyes of God” because “sin is sin,” that is simply not true. All crimes that one might commit are generally grievous to human beings, but all are not equally grievous, as evidenced by the fact that there are varying punishments for varying crimes. With God it is no different. (Thankfully, sleeping during sermons is not listed anywhere in the New Testament as a sin that will exclude us from heaven!)

All of this is to say that we should avoid like the plague any and every form of sexual immorality and greed. Although sexual immorality is generally frowned upon in most Christian circles (as there is always a steady stream of pastors who are caught in affairs to frown upon), there is hardly a mention of greed from most pulpits, much less even a definition of what might constitute greed in God’s eyes. More tragic is the fact that the majority of wealthy Christians who live in the world’s wealthiest nations think that greed has nothing to do with what they possess, but is only an attitude of the heart. As long as they don’t have “greed in their hearts,” they can keep acting as greedy as they want, ignoring the poor while they live in self-indulgence. Help us, Lord!

Today Paul also hones in on other sins that are very grievous to God, and that he, or another New Testament author elsewhere, warns will exclude one from God’s kingdom if practiced. For example, Paul specifically names anger (along with similar sins of wrath, malice, slander and abusive speech), lying and unforgiveness (3:8, 9, 13; see Gal. 5:19-21; Rev. 21:8; Mark 16:15). I’m afraid that multitudes of professing Christians are not aware how important it is to live holy lives. Thankfully, you are not one of them! How many Christians, whose Bibles repeatedly warn of “exclusionary sins,” are convinced that they are “safe under grace,” to the degree that they would even reject any teacher who intimates that currently-saved people are not guaranteed ultimate salvation apart from holiness?

May I also add that it is obvious that Christ who dwells in us does not live through us without our cooperation; otherwise there would be no need for Paul to admonish his readers to live obediently.

Once again, Paul reminds us that we are “chosen of God” (3:12), as are all who have believed in the Lord Jesus Christ. We are not “unconditionally chosen,” as that very phrase is an oxymoron (all choices are conditional), and the idea that phrase expresses actually describes random selection, or chance. God did not choose you by saying, “Eeny, meeny, miny, moe!”

Paul’s greatest concern for the believers in both Colossae and Laodicea was for their spiritual understanding, and rightfully so. False teaching can be potentially damning. Clearly, false teaching had infiltrated the churches in Colassae and Laodicea, apparently converging from two different streams.

First, there were the Jewish legalists with whom we’ve become so familiar, who were always trying to convince Gentile believers to be circumcised and submit themselves to the Mosaic Law. So Paul reminds the Colossian believers that they have been “circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ” (2:11). That circumcision is far superior to what the Jewish legalists had to offer. In fact, it could be argued that the circumcision prescribed in the Mosaic Law was simply a foreshadowing of the circumcision that would be experienced by all Christian believers—the cutting off of our old sinful, fleshly nature by Christ.

Second, there was apparently some form of mystic and pagan philosophy that was also making inroads. It was characterized to some degree by asceticism, extreme self-denial that served no worthwhile purpose (2:18, 23).

In light of these doctrinal distractions, Paul pulls his readers back to what they should be focused on—Christ Himself. When we are focused on Him, there is no possibility that we will be enamored by what is really nothing by comparison, what Paul calls “the elementary principles of the world” (2:8). In Christ “all the fullness of the Deity dwells in bodily form” (2:9). Moreover, “in Him [we] have been made complete” (2:10). We don’t need to look for fulfillment or truth anywhere else. Additionally, Jesus “is the head over all rule and authority” (2:10). He is higher than any other earthly or spiritual leaders. He’s the King of kings and Lord of lords! Compared to Him, everyone and everything is inferior. Thus it would be an insult to Him if we seek after what is lesser.

Beyond these facts about Christ, Paul also points out to his readership (which includes us) that they are united with Christ in His death, burial and resurrection (2:12). As a result, we’ve been spiritually reborn (2:13), our sins have been forgiven, and we’re accepted by God (2:14). Jesus defeated the evil spirits that previously held us captive (2:15). In light of these things, how could anyone be enamored with worldly philosophies that are only fit for those who are ignorant of Christ? How could anyone be persuaded to follow old covenant rituals—giving all his or her attention to keeping Jewish festivals, new moons and Sabbaths (2:16), which Paul says are “a mere shadow of what is to come; but the substance belongs to Christ” (2:17)? That is, Jews practiced rituals that were designed to point them to Christ. Yet they missed the point entirely. It was somewhat comparable to a father who lays down a trail of pennies to lead his child to a hidden birthday present. Wouldn’t it be tragic if that child stopped following the penny trail and made a religion out of the pennies?

So self-abasement, angel-worship, unbiblical visions, and food regulations, all of which were apparently being promoted in Colossae as containing some “truth,” amounted to nothing more than “self-made religion” that was of no real value to make anyone holy (2:23). Only Christ can do that, and He only does it for those who repent and believe in Him.

Finally, I’m afraid the meaning of Paul’s metaphorical words about Jesus “disarming the rulers and authorities” has been perverted by certain advocates in the modern spiritual warfare movement. First, note that it is something that Jesus did, so we don’t need to. Second, Jesus did it on the cross. Jesus “disarmed the rulers and authorities” by dying for our sins, metaphorically spoken of in the same passage by Paul as the canceling of our debts. By God’s righteous permission, Satan has the right to rule transgressors; but those who are in Christ are no longer transgressors but righteous new creations! That is how Jesus’ death frees us from sin and Satan. “If therefore the Son shall make you free, you shall be free indeed” (John 8:36).

Paul quoted one of the Ten Commandments as if he believed it was binding upon new covenant believers, and he also obviously believed that those believers who obeyed it would enjoy the promised blessing (6:1-3). Children who obey their parents will naturally find things going better for them, and they will live longer than they would have otherwise. (I used to tell my kids this when they were young, explaining to them that if they didn’t obey me, I’d personally shorten their earthly lives!)

In any case, there is clearly some overlap in the Law of Moses and the law of Christ, and the commandment to obey one’s parents is an example. All of the moral laws found in the Mosaic Law, which were already found in the “law of conscience” written on everyone’s hearts before the Mosaic Law, are included in the law of Christ.

Fathers should be careful that they don’t “exasperate” (as some translations say) their children (6:4), remembering that kids are kids, not adults. That is why God gave them parents—to prepare them, over a couple of decades, for adulthood. When children become exasperated, they quit trying, knowing they’ll never measure up to their parents’ expectations. In the end they rebel and find others who will accept them as they are, such as their exasperated friends. All children need large doses of love and acceptance from their parents.

Most importantly, children should be brought up “in the discipline and instruction of the Lord” (6:4). Note that this is, according to Paul, the father’s responsibility, not the mother’s. The reason is because the father is to be the head of the family. Fathers should be teaching their children God’s Word.

Also take note that Paul says nothing about Sunday school teachers’ responsibilities to instruct the children. In fact, not one word in the entire Bible speaks of Sunday school, and those who have relegated their responsibility to teach their children about the Lord to Sunday school teachers generally regret it. One of the big lies promoted by many modern churches is that their fun and exciting programs for children and youth result in kids that grow up to follow Christ. Yet statistics show just the opposite to be true.

Clearly, there were Christians in Paul’s day who had slaves (6:5-9). According to Wayne A. Grudem, a professor at Trinity Evangelical Divinity School, first-century slaves “were generally well treated and were not only unskilled laborers but often managers, overseers, and trained members of various professions (doctors, nurses, teachers, musicians, skilled artisans). There was extensive Roman legislation regulating the treatment of slaves. They were normally paid for their services and could expect eventually to purchase their freedom.” Thus, Grudem informs us that, “the word ‘employee,’ though not conveying the idea of absence of freedom, does reflect the economic status and skill level of these ancient ‘slaves’ better than either of the words ‘servant’ or ‘slave’ today.”

The Christian masters to whom Paul wrote, who lived within the framework of the Roman economic system, were very much like modern employers, and their slaves were very much like modern employees who sign legal contracts to work for a specified time period. And certainly it is not wrong to own one’s company or farm and employ others, as long as one treats his employees as he would want to be treated, an ethic affirmed by Paul (6:9).

Paul’s metaphorical passage about believers’ spiritual armor is certainly one that has been overworked and embellished during the past few decades. In summary, Paul was simply saying that by knowing, believing and obeying God’s Word, Christians can resist Satan’s lies and temptations and remain victorious in spiritual warfare. This was illustrated best by Jesus when He was tempted by Satan (Luke 4:3-13). In every temptation, Jesus quoted and obeyed God’s Word.

Although Paul indicates that our spiritual battle is with Satan’s hierarchy of evil spirits listed in 6:12, note that he did not encourage the Ephesian believers to “do spiritual warfare by shouting at the demons over Ephesus in order to pull them down from their positions, thus paving the way for revival.” That is a modern idea that isn’t found in Scripture.

This letter is very much like Paul’s letter to the Ephesians—who lived just 100 miles from the Colossians in modern western Turkey. In fact, Paul wrote this letter around the same time that he wrote his Ephesian letter, during his house arrest in Rome. Both letters were carried to their intended recipients by the same man, Tychicus (Eph. 6:21; Col. 4:7), who also carried Paul’s letter to Philemon, which is next on our reading list.

This letter was intended to have a limited circulation among the Gentile saints in Colossae and nearby Laodicea (4:16), to whom Paul had also written a letter at the same time, and of which we have no copy. It primarily was intended to counteract false teachings that had infiltrated the Colossian church in the first century, yet it contains truth that can also counteract more modern doctrinal errors.

One of those modern errors is the idea that Jesus suffered for our sins in hell, and thus purchased our redemption after three days of burning in flames. Paul writes, however, that Jesus “made peace through the blood of His cross” (1:20) and “reconciled you in His fleshly body through death” (1:22). When Jesus cried out from the cross, “It is finished” (John 19:30), He meant it. The full penalty for our sins was paid on Calvary.

Another modern doctrinal error debunked in today’s reading is what is often referred to as unconditional eternal security, or once-saved-always-saved. Paul wrote to the Colossians:

He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach—if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard (1:22-23).

Notice the very conditional “if” in what we just read. We must “continue in the faith firmly established and steadfast” if we expect Christ to present us before God “holy and blameless and beyond reproach.” This makes perfect sense, because we are saved through faith. The one who abandons faith in Jesus Christ forfeits his or her salvation, not meeting God’s conditions.

Yet another modern doctrinal error that is exposed in today’s reading is the dethroning of the Lord Jesus Christ to make Him something less than He is. It seems that within many circles of professing Christians, Jesus is little more than a cosmic vending machine or self-help guru. Bible Jesus’ preeminence and all-sufficiency are highlighted by Paul in 1:15-20. Jesus “is the image of the invisible God” (1:15), the one who created the material and spiritual worlds for Himself. He existed before everything, and is the supreme head of the church who reconciled us to God. That is an entirely different Jesus than the one so popular today, epitomized in a song sung by the Doobie Brothers in the 1970s hit, “Jesus is Just Alright (with Me).” A speck of dust approves of the Creator of all things! How comforting that must be to God! The real issue is, “Are you just alright with Jesus?”

Amazingly, all-supreme Jesus lives in everyone who believes in Him (by the Holy Spirit), and His indwelling is our “hope of glory” (1:27). That is, because of His glorious presence within us, we have hope of living eternally in His glorious kingdom.

What is the goal of spiritual wisdom and understanding? To enable us to “walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work” (1:10). Spiritual knowledge that does not result in godly behavior is worthless at best and spiritually damaging at worst if it fosters pride. Paul’s goal in teaching was to “present every man complete in Christ” (1:28).

Paul wrote that he was doing his share of filling up that which was lacking in Christ’s afflictions (1:24). He was certainly not implying that he was personally finishing the work of Christ’s atonement, but simply that the church, Christ’s body, always suffers persecution, just as Christ did. When we read of what Paul actually did endure for the sake of the gospel, our sufferings generally pale by comparison. Consequently, so will our rewards.

Here is yet another chapter that is all about holiness, and which Paul begins by admonishing his readers to imitate God (5:1). There is no better role model. If we do imitate Him, our outstanding character trait will be unselfish love (5:2), of which Jesus, who gave His life for us, is the perfect example. As we start our day today, let us determine to treat others as Jesus would treat them.

There should be no impurity, immorality or any greed even named among us (5:3). Those who are guilty of such sins are idolaters, and they’re bound for hell (5:5-6). Paul warned us not to be deceived about this fact (5:6). Sadly, so many are. Most professing Christians possess some degree of conviction regarding sexual immorality, yet it seems so few possess any conviction regarding greed, having relegated it to being nothing more than an attitude of the heart that has no bearing on what one does with his money. But greed is just as damning as adultery. Those who ignore the poor are greedy, and they will be cast into hell according to Jesus (Matt. 25:31-46).

Some professing Christians promote the idea of being “drunk in the Spirit,” based on Paul’s words in 5:18: “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.” In such circles, one can attend church services where people laugh uproariously, stumble around, shake uncontrollably, fall on the floor and act like fools, all supposedly under the influence of the Holy Spirit! Yet Paul was in no way intimating that Spirit-filled people act like drunks. Rather, he indicated that Spirit-filled people “speak to one another in psalms and hymns and spiritual songs,” and that they “sing and make melody with their hearts to the Lord, always giving thanks for all things” (5:19-20). Spirit-filled people are full of the fruit of the Spirit, such as love, joy, peace and so on. As to the idea of acting drunk, Scripture repeatedly instructs believers to act soberly (see Tim. 4:5; 1 Thes. 5:6, 8; 1 Pet. 1:13, 4:7, 5:8).

The call to holiness extends to our treatment of our spouses, concerning which Christ’s relationship with the church is the pattern that should be imitated. Although the responsibility of wives to be subject to their husbands “as to the Lord” is certainly endorsed in 5:22, it should be noted that in the verse directly before that, Paul instructs all believers to be subject to each other “in the fear of Christ.” That is, we are all supposed to strive to get along and give preference to each other in Christ-like servanthood. Verse 22 literally reads, “Wives, to your own husbands, as to the Lord.” The words, “be subject,” were added by the translators, to apparently help readers who skipped over verse 21! In any case, no husband has a right to expect from his wife what he does not give to others in the body of Christ (including her). He is commanded to love her as Christ loved the church (5:25). Jesus loves the church so much He died for her! On the other hand, nothing can ruin a marriage relationship more quickly than a wife who is always disagreeable and who does not honor her husband by showing him due respect as the God-ordained head of the family.

Let me emphasize that the husband is the domestic head of his wife and family, but he is not the spiritual head. Jesus is the head of every member of the church, and so every woman’s spiritual head is Christ. If that is not the case, then a woman whose husband is unsaved has an unsaved spiritual head.

Finally, what is the reason that Jesus “gave Himself up for the church” (5:25)? It was to “sanctify her” (5:26), that is, to set her apart for His holy use. He has cleansed us by His word in order that He might “present to Himself the church in all her glory, having no spot or wrinkle or any such thing…holy and blameless” (5:26-27). Jesus died to make us holy! That is why believers are called “saints” in the New Testament.

Generally speaking, this entire chapter is about holiness. God’s call to the world to repent and believe is obviously a call to holiness. It is a call to make oneself ready to stand before King Jesus to give an account. It is a call to be prepared for future life in the heavenly kingdom by living in God’s earthly kingdom with others who have also responded to the same call. Love is the preeminent goal.

Paul thus implores his Ephesian readers (and us) to “walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (4:1-2). Most important is that we preserve “the unity of the Spirit in the bond of peace” (4:3), remembering that there is “one body and one Spirit…one hope of your calling, one Lord, one faith, one baptism” and “one God and Father of all” (4:4-6). Reading such facts, one can’t help but wonder why so many little human kingdoms have been carved out of God’s kingdom.

Although all of us who believe in Christ have so much in common that should keep us from division, there are special gifts that Jesus has bestowed within His body that differ greatly, and we must guard against allowing those different gifts to divide us. Specifically, Jesus has given the church apostles, prophets, evangelists, pastors and teachers to equip the saints for service (4:11).

This particular passage has been milked by many who pose as apostles, prophets, and so on, in order to prop up the legitimacy of their “ministries.” The primary way to discern between those who are genuine and those who are false is to look at their fruit, just as Jesus said (Matt. 7:15-23). Are they “equipping the saints for the work of service”? (4:12). That is, as a result of their “ministries,” are their disciples doing good deeds and serving others? Sadly, many modern “ministers” are exposed as being undeniably illegitimate in light of this test.

Genuine ministers of Christ are helping the church understand truth, so it is not misled by false doctrine, and so it becomes spiritually mature, unified, and Christ-like (4:12-14). They do this through teaching by precept and example, just as Paul exhorted his readers to strive for holiness in every aspect of their lives in this very letter (4:20-32) and also lived a life that was above reproach. We need more like Paul today!

Take note of what Paul focused on within his exhortation. They were not things like church attendance, Bible reading, women’s apparel (as important as those things may or may not be). Rather, Paul mentions sexual impurity and greed first (4:19), two damning sins according to other scriptures, and then moves on to mention lying, anger, theft, and neglect of the poor (4:25-28), four more damning sins according to other scriptures. Then he mentions sins of the tongue, “unwholesome words” (4:29), as well as bitterness, revenge, slander, malice, and unforgiveness (4:29-32). Putting off these sins is our responsibility, not God’s.

Finally, Paul parenthetically tells us that Jesus descended into the “lower parts of the earth” (4:9) and also that He “ascended on high” (4:8), quoting Psalm 68. Some say that the “lower parts of the earth” are a reference to Jesus’ body being placed in a tomb. However, a tomb hardly seems like the “lower parts of the earth” to me.

We know that when Jesus died, His spirit did not immediately ascend to heaven, just as He told Mary (John 20:17). Yet Jesus told the repentant thief on the cross beside him, “Today you shall be with Me in Paradise” (Luke 23:43). For these reasons, it is thought by many that Jesus’ spirit descended to what is referred to in Luke 16:22 as “Abraham’s bosom.” That was a paradise in the heart of the earth where the righteous dead dwelt awaiting release to heaven after Jesus’ resurrection. It was separated by a “great chasm” (Luke 16:26) from Hades, which was a place of torment for the unrighteous dead. Yet with scant scripture references, it is hard to be dogmatic about these things. Let us rejoice in what is certain!