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Eph-80-81 - Lesson 36 - Ephesians 5: 29- 6:9

Format: mp3
Publication Date: 06-10-1981

On Ephesians 4:25 where I want to begin tonight, or where we will begin tonight , the first part of what the Research Team gave me is the work that Walter Cummins published in our wonderful Way Magazine on "The Spoken Word." Also, as we cover Ephesians 4:28 tonight, I had all the information in front of me from another article that Walter Cummins has in the... has had in the Magazine. The first article on Ephesians 4:25 is entitled "The Spoken Word." The one on Ephesians 4:28 is "Workers for God." Both of these pieces of work by Walter are absolutely superb. And I believe that they should appear and will appear in our research journal GMIR whenever we begin publishing that. {GMIR Aramaic word meaning ' to perfect, accomplish , mature, complete, arithmetically to be divisible without any remainder.}

And I noticed again that some of the things that were stated are just so beautifully and logically presented, I'm truly thankful for, not only Walter, but the whole Research Department. I think our Biblical Research Department is just second to none. And it' s even going to be better by God' s mercy and grace next year and in years to come than it is at this time. And right now I do not believe that our Biblical Research Department needs to take a back seat for any academic institution or work in the world.

And I thought today, I have never... I've never thought of Walter Cummins in any other capacity than to be my assistant. I know Vince Finnegan, you know, on the books is my assistant. And that' s great. But I've never thought of Walter Cummins in any other capacity for so many years as always being my assistant. And I think he' s just the most wonderful person that any president could have as his assistant. And also to be chairmen of the Department of Greek, and then the coordinator of the Biblical research of The Way International. For any one man to have that position and that responsibility is an awesome reality and I'm real proud of Walter and real thankful for him. But I am also thankful for the rest of our wonderful men and women in the Research Department.

I would like for the Corps all over the country to go to the Magazine and find "The Spoken_Word," that's the title of it, dealing with Ephesians 4:25 and other scriptures, and before the next Corps meeting next week, you endeavor to master that great piece of work by Walter Cummins. It's just, you know, the spoken Word. Over fifty Greek words are used in the New Testament in connection with the faculties of utterance. Over fifty. And then he takes the most important ones and he lists them and it' s just. .. it' s just a piece of research work that you should really as a Corps master in your heart and in your life.

Ephesians 4:25 in the King James reads, Wherefore put away lyin g, speak every man truth with his neighbor: for we are members one of another.

The ' putting away' was interesting to me again because of the Greek word aniko, a-n-i-k-o.

And this word is ' the putting away,' this word ' put away,' aniko, is the same root word as in 4:22, where we use the word ' rest,' meaning ' to rest.' Is that right? Yep, that is right. I taught you that,

didn't I? Did I or didn't I? Doesn't look right to me. It is the same root. What chapter am I missing? Am I missing anything? I don't know. Right now I'm screwed up, ha ha. First time today. You check the word again and I'll do that, too and see what I'm missing here.

But a-n-i-k-o is the word for ' putting away from you. ' To put away. And it' s the same root as the word ' rest.' I don't know where the word appears, but it's got to be in there.

Now, that word ' speak,' every man speak. That word ' speak ' is from the Greek word

laleo, l-a-l-e-long-o. And that' s where Walter' s article on "The Spoken Word"_c omes in because that is.. .he uses that word laleo in here, which I teach in Corinthians when I teach the Foundational Class. And he says the word is employed 24 times in I Corinthians chapter 14. I had forgotten that.

This word is truly significant. I couldn' t quite understand it Research Department, what  you said on page 26B 16, where you defined it ' to make vocal utterance,' ' to babble,' 'to talk,'  'to  exercise the faculty of speech without reference to the words spoken.' I just wondered if there might not be another word that could be substituted or utilized at this point. I know that Zachariah 8:16 is the quotation that is used here, or spoken of. And that Zachariah 8:16 adds force to what is said by using a quote, a quotation. That' s why my question to the Research Department is, How can it be without reference to what is spoken if it is truth plus the quotation of the Word of God that's given. It doesn't quite fit for me.

'With his neighbor' has to be a believing neighbor. This 'speak truth with his neighbor' is a figure of speech gnome, g-n-o-m-e, which simply is a citation. And that' s a citation from Zachariah 8:16.

There are a series of figures of speech, Corps, in chapter four which just put the 00mph, the highlight, to the particular things that are set whereby you put off the old man. This phrase here 'speak every man truth with his neighbor'  is one of them. The other one appears in verse 26, 'be  angry and sin not.' ' Steal no more' is another one. 'Corrupt communication' is the fourth one.  'Grieve not the  holy spirit' is the fifth one. ' All bitterness, wrath, anger, clamor, evil speaking' is  the sixth. And  then  ' be kind' and so forth, is the seventh.

You see, the last phrase in that verse, in King James, For we' re members one of what? [Another] And it' s relative to the neighbor. Now you just look at that. Wherefore put away  lying, speak  every  man truth with his what? [Neighbor] For we are members  one of  another.  That  doesn't  mean just  a neighbor who lives next door, but it has to be a believing neighbor because  we are members  one of what? [Another]. You could not be a member ' one of another' ifhe  was an  unbeliever.  That's how I know this is going to  work. This tells me that the neighbor  is  a  believer.  And  this  ' we' re members one of another' continues the imagery of the Body of Christ.

The literal  according  to  usage of this verse is as follows:   Wherefore  put away the  lie... and I believe in my heart, before I go on with the literal that until man is born again, it's all a lie anyways. And that' s why I believe that this translation will fit in the light of that knowledge. Because when  a man is not born again, his whole  life is just a  lie. Now you're  born again,  and that ' s  why  I think the text states it ' wherefore put away the lie,' the life you' ve been living , the screwed up life you have lived outside of God. It' s been just a life of a lie. It' s not truth. It' s just the opposite of truth and that's my reason for translating it this way... Wherefore put away the lie.

You've got to go with that translation. You have no other text to go by both from Aramaic and Greek it's 'lie.' Not 'lying.' If the Research Department has anything to share in the light of that, I'd be blessed to hear, but you' ve heard my reasons for translating it, Research Department, this way.

Now since they're born again, their whole life is changed, so the life of lying, and living a lie, and being a lie, and being false, is to be put away.

And every man... this is the translation ... and everyone, everyone. The word ' man' you could use because it's an inclusive noun, but I prefer to use the word ' one.'

Wherefore put away the lie and everyone speak the truth with his neighbor for we are members one of another. That is literal according to usage.

Now for the expanded according to understanding. It's not bad. Because of this... What we coughing for? Everybody sick?...Because of this... and the reason I went in the expanded along this line is because verse 24 last week told us that we are created by God in righteousness and in true purity, through holiness. Twenty four.

That's why 25, Wherefore ... 'wherefore' can be translated 'because of this.' Because of this what? Being created in righteousness and truly pure. See it's an inside job.

Because of this being created in righteousness and truly pure by the grace and the love of

God.. .Because of this being created in righteousness and truly pure, you put away, completely lay to rest the lie that you have been and were living and each one of you speak the truth using a quotation from the Word with his believing neighbor for we are members one of another in the Body of the Church.

Robinson {Edward} said, he translated, 'speak every man truth with his neighbor' and he said it's from Zachariah 8:16 which adds force to what is said by using a quote. That's why I translated that. I think that' s great. It adds force to what is said. If you're speaking to someone, it adds force to what you say by using a quote, a quotation from God's Word. In other words, ' you share the Word with them.' That' s why I went with that translation. I want to give it to you again in this sense.

Speak the truth using a quotation from the Word, which means 'share the Word.' Quote the Word to them. Tell them what the Word says, with his believing neighbor. Why? For we are members one of another in the Body of the Church. This verse is just mind blowing.

Here, you have a born-again believer neighbor who needs to grow up a little more. So what do you do? Each one speak the truth to that neighbor, that believer, using the Word, quoting the Word because we' re members one of another in the Body of the Church. It's a real positive thing to do.

Verse 26 in King James reads, Be angry.. .ha ha... we like that one, don't we. Be ye angry and sin not: let not the sun go down upon your wrath.

Here is a verse of Scripture that' s very, very difficult for most people. And it' s not too easy for us either. But I think we are able to share the truth of the greatness of this and it's been burning in my heart for a long time to do this with our people.

Everybody has problems with ' how can you be angry and not sin?' You know, how can raise hell with something and not be sinful in doing it? Teed off and not be sinful. And how can you go... and what does it mean 'don't let the sun go down upon your wrath?' See.

In the context, here, verses 26 and 27 deal with your believing neighbor, specifically. Then the Greek word for ' anger' which is from the root orge, o-r-g-long-e means 'anger together with the desire of revenge .' That' s bad. That' s a heavy. The Hebrew word means ' to kill, and all the tumults of passion that terminate in killing.' So it's a real heavy word when it said ' be angry.'

And the way I believe it's used in God' s Word, ' be ye angry' means ' it's a long time anger with your believing neighbor until a change has ensued.' The desire to... of revenge is a change. And I, knowing the Word in the light of the new birth, it's where a change finally comes about. Until that time, you just, long-term, you just stay put witnessing the Word, sharing the Word. You do not dislike the believing neighbor; you simply dislike that he is not fully accepting the Word and walking on it. So it' s a long-term anger until a change has ensued. You just stay faithful.

I don't know what else to do with those words. It is a righteous anger. Yet it is a righteous anger without sin.

Among the scholars, there is a disagreement on these words. Well, I don't know about my being a scholar; that I don' t anything about being about. But it's simple to me because righteous anger is commanded by God's Word when it says ' be ye angry.' Well, the scholars can fight about it. I don' t care. It' s a command. Not just permitted to get teed once in a while when somebody' s off of God' s Word, a believer is off of God's Word. You' re always teed off righteously at any believer, born-again believer, who is off of God' s Word. And for those of us in the Way Ministry, it' s been a lifetime.

Get into it with them on... Oh what subject do you want to talk about? Baptism? Food? One God? See. All that stuff.

The Aramaic is accurate in the words ' and sin not.' It literally translates ' and you will not sin.' Again, this ' be angry and sin not' is that figure gnome. Quotation. A citation from the Old Testament. It' s from Psalm 4:4. But in King James, Psalm 4:4, it's translated 'stand in awe.' The real sense of the Hebrew is ' one of admonition;' sin not. Where we' re admonished to not sin. Sin not.

' Let not the sun go down on your wrath. ' Ha ha. That again is beautiful. People went to bed when the sun went down, when it got dark. That's when they went to bed. So what that simply is saying, ha ha, ' don't go to bed teed off.' Don' t let the sun go down on your wrath. In other words, go to bed; don' t go to bed mad. ' When you go to bed' is what it means. Let not the sun go down when you go to bed. And they went to bed when the sun went down. When it got dark, they went to bed, see.

' Upon your wrath.' And the word ' wrath' here is basically ' irritation.' Ha ha. Previously when I taught Ephesians, I made mention of this fact, ' don' t let righteous anger shake you, wondering if it was right on. When you go to bed, go to sleep.'

Now, this is what we have done with it in the literal, ha ha, according to usage. I got more papers up here than Carter has liver pills, or something. Then, I can' t find my... whatever it is I take off of it.

Okay, verse 26. You be righteously angry.. .this is literal according to usage.. .and you will not be sinning. Don't go to bed even with a momentary irritation, ha ha.

I don't think you get nearly as much fun out of this as I do. It's neat. It's absolutely scrumptious, see. At the opening, is that heavy word, remember? Anger. So it's a real heavy time. So what he is saying, in the heavy time, when your standing on God' s Word  and sharing that with the  believing  neighbor, you' re righteously angry... you're not sinning. And  you don't  even go to  bed with a momentary irritation. In other Words, when you go to bed, thank God the day is over. Say your last prayer and start snoring.

Boy, that would save a lot of sleeping pills, wouldn' t it? Practicing that principle. Boy, oh boy, what a tremendous Word. And hardly anybody understands verse 26. They argue about it, but they don' t get the understanding.

Now this is the expanded one according to understanding, I hope. And again, I would like to just lay some things before the Corps, and especially before the Research Department. I translated the first part of verse 26, You always stay angry with an all-out desire to have them to change which anger will not be sin on your part.

Then I have another translation of that first part of it: You be righteously angry, 'teed off' with sin... 'Teed off' I put in quotes. But don't  you sin  by acting  ' holier than thou'  vaunting  yourself  by acting so righteously like you never sin.

I do not know which one of those two the Research Department feels would be the better. The last part of the phrase that I translated which would go with both of these that I have given you here on the expanded one for understanding. This, the last part, goes with that first one and with the second ... also.. .even if it is only a momentary irritation.  When you go to  bed, go to sleep. That's what I did with it.

Now, verse 27. King James says, Neither (or neither) give place to the Devil. The word 'place' is simply a portion, a part. No believer will give full place to the Devil, but he may be giving a part, a portion. He' ll mark off a spot, ' this is Devil' s permission over here, over here, no permission, you know. And you really give the Devil a portion or a spot if you stew about it after you go to bed and you toss and you tum and can' t sleep.

This word 'the Devil,' ' the Devil' in the Aramaic is a very interesting and exciting Word to me and it blesses my heart. It' s a compound word where the first part means ' to eat' or ' to devour.' The latter

' to slander' or ' to accuse. '  So when I got to translating  this, literally according  to usage, verse 27 reads: Do not give any portion or space or an opportunity to the Devil. So I used those three words synonymously: portion, space, opportunity. Do not give any portion or space or an opportunity to the Devil.

The expanded according to understanding: And you will not give a toehold, an opportunity or an occasion for the Devil to eat you. Ha ha. I get more fun than you ever will out of working this stuff, huh.

You see, and to me, that communicates to my understanding. John 10:10. The thief cometh not but for to what? [Steal, kill, and destroy] Right. To eat you out. To beat you. And that's why that Aramaic word, on the word ' Devil' really thrilled me.

And that ' s why I put it into the expanded translation: And you will not give a ' toehold.' Now, at L.E.A.D., you know how important it is to get a what? [Toehold] Ha ha. And when you' re really climbing in, you' re blessed for a toehold. How thankful you are when you get a foothold. Now the adversary can never get a foothold in a believer' s life until he first has a toehold. That's why I translated it that way.

Do not give... and you will not give a toehold ... shave all the rocks off... an opportunity or an occasion for the Devil to eat you. And that' s exactly what he likes to do to believers.

Now we go to verse 28. King James says, Let him that stole steal not more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. And here again, is another great work that I believe should be in our research journal GMIR, Walter' s work on " Workers for God."

It' s just tremendous where he... you know... he just goes into God' s men are called many things in the Word. They' re called: fellow workers, ministers, or servants, slaves, fellow slaves, partners, messengers, soldiers, fellow soldiers, athletes, fellow athletes, stewards, ambassadors, witnesses, all of those. And he covers them so beautifully. And I love very much how he covered the word ' slave,' because it' s a much stronger word than to be a minister, or to be a servant. It is to be one who is branded, marked out, sold out. And baby, from that day on, there are no ifs, and' s, or but' s. You never budge on it. You are branded. Most believers are never branded. They may be servants, they may be ministers, but they are not branded. When you' re branded, you stay faithful. You do not budge. You do not change. You stay put. If all hell breaks loose, you still live the believing Word.

I think the prophet once said, If I was in the midst of hell, God I know you' d be there. (Psalm 139:8) He' d be there. That' s the doulos. That, of course, is just a tremendous piece of work.

And the other great part that I think... and this is a second piece that I want the Corps to master before next Wednesday night, " Workers for God," the work on ' witness.' You see, it's the same word basically that's translated ' martyr,' see. And we got a lot of those canonized. That's not at all what a witness is. A witness is a living example, not a dead one. The word 'martyr' simply means that you lay down your life in witnessing. And boy, when you put the doulos together with ' witness,' then you' ve got power for abundant living. It's just a fantastic work by Walter and I' m real grateful that it was published. Because once it' s in print, people can take a look at it if they want to.

I'd like a cup of coffee, please.

Now, we are in verse 28. The Aramaic translation is ' and he who was stealing.' I understand it from the English, ' let him that stole,' past tense. The Aramaic is real simple, real strong. ' And he, the one who is born again, who was, past tense, stealing.'

Thank you.

His whole life was one of those before he was born again.

Whenever you bring a cup of coffee to a right-hand man, you put the handle to the right. When you serve a cup of coffee to a left-hand man, you put it on the left-hand side and put the handle to the left. Corps principle number seven or something, ha ha. Mrs. Wierwille would say, Well, be thankful you even get a cup of coffee. [Laughter] Ah, you're wonderful.

See, ' let him who stole, steal no more.' 'Stole and steal,' that' s a figure of speech and is polyptoton p-o-l-y-p-t-o-t-o-n. It' s a repetition of the same root word in different parts of speech or reflections. But, that's not earth shaking right now in my heart.

You see, in some Eastern culture, it was not considered a sin or a shame to steal because that's the way they lived, the only way they lived. Somebody told me... or not only told me, one of our people, but it was in a national magazine, that the basic culture of Russia today is to steal. And in some respects I can understand this. If you don't have anything and you're starving to death and there' s a loaf of bread you can get a hold of... steal the dam thing. I understand that.

So this verse is really sharp, really sharp. Let him who stole, even though that man previously considered it the way to live and there was no shame in it, no sin in it. He said, Well, let that fellow who stole, steal no more. Something has happened on the inside of that man. Something that happened, where He is able to meet all of our need according to His riches in glory. Christ in you, the hope of glory. More than conquerors.

A record in the Old Testament, I forget where it is, but it's in there, that it' s never, you never need to borrow or steal bread or... what is that in the Old Testament? Begging bread. One person stand and tell me. {Psalm 37:25, I have been young and now am old; yet have I seen the righteous forsaken, nor His seed begging bread.} Psalm 27:25 who? {Psalm 37:25} 37:25. All the years, he's never seen the righteous to have to do what? {Beg bread} Beg bread.

First of all, I wish the Christian world could hear this. Secondly, I wish our government in the United States could understand it. The Word says, If you don't work, you don' t eat. A lot of that stuff. Well, what we've been doing is stealing from the people who are willing to work to give to the people who don' t want to work. That's a bunch of crap. That's stealing. That's why this verse is so hot in my soul tonight. Let him who stole, quit stealing, dang it. See.

Many years ago I was really knocked for a loop along some of this line in India, from Dr. Williams. I think he loved India maybe like I love the United States, I don' t know. Because only a man knows how much he loves his own country, I guess.

But... as we were traveling together, he said to me, Dr. Wierwille, I hear you have whores in the United States.

You know, I never had given it a thought. I just took it for granted. [Laughter] And I said, yeah. He said, Why does a rich country like the United States have whores?

And I said, I don't know.

And he said, I can't understand it. Cannot your women make enough money to live? Yeah, but they figure that' s cheaper and more pleasurable or something, I don' t know. And he said, Well, I think it's sinful that the United States has whores.

And I said, What do you mean?

And he said to me, why, I can understand India. He said we don' t enough food, we don' t have enough of anything hardly for a lot of people. And we have whores because that' s the only way they can continue to live physically.

And I thought to myself, well boy, that' s slapping me in the face good. And I took it as a wonderful lesson. There is no excuse in the United States for any women being a whore because she doesn' t need to get screwed and paid for it in order to get money so she can live. There's plenty of work available and if there isn' t she ought to get born again, then there' s a guarantee of work. ..other work, available. I tell you, when you' re honest, some of these men in other countries have some real logic behind their thinking. How would you have liked to have handled that? I just simply admitted, Well, I think we' re wrong in the United States. But I said, I think you' re wrong in India, too, because no reason to have whores here if you get them born again.

So I don' t know. But this verse today as I worked the final working on this verse 28 is when my heart really went back and burned with that truth that Dr. Williams had stated. Because in many Eastern cultures, it was not considered as sin or as shame to steal, if it was a matter of livelihood. You sometimes wonder who will live in the greatest condemnation before God and justice and judgment when the time comes.

For in most of what are called poor countries even, there is sufficient money, food, and other things for the people to live if those in positions of authority were not so selfish and egotistical, and want it for themselves , and let the rest of the world die... or a country die.

The word ' labor' in verse 28 is the word which literally means ' hard work resulting in fatigue.' That's how I felt coming from the woods last night. And I didn' t do anything. It was just hard work being there with the rest of you. Today I got so tired of being with some, I came home. Ah, you' re wonderful.

' Working with his hands' is an Eastern cultural type of thing. Today in our culture, you could have it, you know, the truth is working with your mind or working with your hand, whatever you' re working at. But in Eastern culture, every son was to be trained to work with his hands, even if he was the son of a king. Had to learn a trade, a profession of business.

Jesus Christ was a saddle maker. He made them to ride, I guess, what do you want? Tennessee Walkers , or? See. I think not only did he do that, Paul did it, too, you know. Someday I'm going to find a...or Walter, or some of those, are going to find me a manuscript to prove it. .. and a wonderful carpenter by trade. Many times doing carpentry work and being a saddle maker were sort of in the same household, because building carpentry and having saddles to use for their business and carrying on, were very, very closely aligned. Well, I won' t argue the point, but I wish we' d keep looking.

II Thessalonians.. .Do your hands ever get so dry you can hardly hold anything? Golly, mine are so dry tonight, I wonder why? II Thessalonians, chapter 3:10... this we commanded you that if any would not work, neither should he what? [Eat] Right. Even unemployment is no excuse for stealing. He just doesn' t eat. Goes and gets work. Boy, when I first saw the greatness of these principles many years ago, and then of course, I uniquely by God' s grace, inculcated that into our W.O.W. program and very dynamically in the Corps leadership.

Again, I'm  truly grateful to the Father above all, and to the greatness of His Word and the love of God in that Word for His people, and the understanding that' s available to us in that Word. I, too, am beginning to see more and more and more that the knowledge God has given us of 'one God' and of His wonderful son Jesus Christ, how singularly important that is in our Ministry and how great it is in God' s Word.

We perhaps tonight at the close ofmy teaching here... depends on how it goes... we may spend another hour or two working it just among ourselves here. And if we do, of course, we will share with the rest of the Corps what we work out and what we discuss.

Because what I'm going to share with you tonight, again, there' s nobody that I know in the theological or Biblical world that agrees with us. And I just like to share it with you. Not saying that I know it all, nor even saying that we' re totally right, but in my mind and in my heart it fits. And that' s what I'd like to share. Because we' re still dealing, we' re still dealing in chapter five and through the first nine verses of chapter six with ' one God.'

And that becomes so important. What I'd like to do and will do tonight also, is not spend an abundance of time on the figures of speech or the greatness of some of the words. Simply, mainly to set it for you and get you through it, so that you have the knowledge available to you and then you can check it out further on your own.

The reason I'd like to do this...that will free me of having to teach the Corps from Gunnison next Wednesday night across the country. And that will save me approximate ly twelve hours of time, which I would like to reserve for myself just to be with the Corps at Gunnison. So this is the reason we' re going to be covering a voluminous amount of scripture verses tonight.

We begin with chapter 5:29.. .I ' d like a cup of coffee... For no man.. .is King James... ever yet hated his own flesh, but nourishes and cherishes it, even as the Lord, the church.

This word ' nourishes' is a word which means ' to promote health and strength.' It is to bring up in nourishing to the end that that body becomes mature.

The word ' cherish ' is the same word that is used in Thessalonians about a nursing mother cherishing her baby. It' s the same word that' s used regarding a hen gathering her chicks und er her wings. In its great sense means ' to care for its own,' ' take care of its own.' And it would be ' tender loving care' would be words that would describe it in my mind. And in the process of it, like a mother takes her child to her breast, she warms it, she cares for it, she protects it.

The words in this verse 29, ' the Lord' have to be changed to ' Christ.' All the Aramaic manuscripts have ' Christ' not ' Lord.' And most of the critical Greek have ' Christ.' What they really meant to say and should have said ' Christ is Lord,' or ' the Lord Christ.'

I' d like to give you the literal of verse 29, according to usage: For no one ever disliked his body, but nourishes it and cares for it even as Christ the Lord cares for the Church.

The expanded one is: For no man at any time disliked his body, but rather keeps it at top efficiency nourishing it to have mature health and strength and takes tender loving care of his body even as Christ the Lord also does of his Church of the Body.

Verse thirty, King James: For we are members of his body, of his flesh, and of his blood {bones}.

The only two important things I wish to share with you: ' We' re members of his body ' is a figure of speech, it' s a metaphor, where ' we the body' is the main idea and ' members of his body' is the imported image of the physical body which is standing for the Body of Christ, the Church.

The words ' of his flesh, and of his bones' are to be omitted. It' s omitted in many of the manuscripts. Men like Vincent , like Robertson all feel the words should be omitted. And I agree with them.

The literal according to usage of verse 30 would read: Because we are members of his Body.

The expanded reads: Because we are individually important members of Christ ' s Body who is the head of the Church.

Thirty one in King James reads: For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.

Thirty two: This is a great mystery: but I speak concerning Christ and the church.

And it is here at this point, that some of the most difficult things come into our view that we have to handle.

Verse 30, it says because ' we are members of his body.' And verse 31, ' for this cause shall a man leave his father and mother ,' makes no sense whatsoever in my mind. What has this got to do... just a plain statement of truth, ' we' re members of his Body,' and ' for this cause,' because we' re members of the Body, a man should leave his father and mother? I believe it's much deeper than that. And I think there's great truth in here that we have not been allowed to see.

And shall be joined unto his wife and the two shall be one flesh...then verse 32 says: this is a great mystery. It just does not fit when you really work it. It just does not make sense unless you isolate each verse out of the context, and so forth and do other things. I don't know, but I'd like to take you into what I believe is the greatness of this verse and the following ones.

' For this cause,' the ' one flesh,' is a citation, it ' s a figure of speech. The entire verse is from Genesis 2:24. And that is real significant to me that right here at this point in Ephesians, the greatest of all the revelation, we go right back to the beginning of creation.

The ' one flesh' is a figure of speech, synecdoche, where a part is put for the whole. The ' flesh' is put for ' the entire being of man,' including his thoughts, his emotions.

I've translated this verse 31 as follows literally: Because of this, the husband will leave his father and mother and will cleave to his wife and the two will become one flesh.

Now I believe that the expanded one is more literally the truth of the verse and this is the expanded one: Because of this, the man will leave his father and mother and will be intimately joined together and cleave to his wife and the two will become...or the word will have to be ' be,' I'm not sure.. .the two will become or be one flesh.

Now, the reason this is in here I believe, is because we're still dealing with one God. And this one God is very important again. In verse 24, I think it was last week, I gave you God as head of Christ, is Christ' s lord. Christ as head of husband, is husband' s lord. Man as head of wife, is wife' s lord. And I gave you I Corinthians 11:7.

Because we are individually important members of Christ' s body, who is the head of the Church, individually we're important members. Because of this, the man, the man who represents Christ as the head of his wife, therefore this man will leave his father and mother. Because there can only be one head. One head. And he will cleave, will be intimately joined together. One of the texts reads: glued together intimately. Glued together. And cleave to his wife. Because the Mystery is going to be ' how the two can become one.' And the Mystery is to me the same, in thinking in my mind, as the two, God and Jesus Christ being one. I and the Father are what? [One] And yet, God is God. Jesus Christ was one with the Father. That, I believe, is where we are headed. Do you understand? [Yes]

God is one. Jesus Christ is one, right? That gives us how many? Two. And yet, I and the Father are what? [One] One. One God. But unity of alignment and harmony with the will of God. The wife, the husband are two. The husband is as Christ to his wife like God was to Christ His son. So the husband is to his wife and the wife is one, the husband is one, but the two are one in mind, one in purpose, unity of purpose. That is the one flesh. And that's why it's in here.

Not only is this great truth true, but you have a husband and wife. Then you have children. God is the head to Christ, like Christ is the head to the Church, the children. And the children are all in unity in oneness with the head. So in an earthly family, that' s why verse 32 says: This is a great mystery. You see the quotation from Genesis, both the husband and the wife were to do the one will of God. They were to be in the same boat together so to speak. Same commitment to the one God. That's why

they' re one flesh. This is a great mystery. A great mystery speaking concerning Christ and the Church.

Both the Aramaic and the Greek read, ' this mystery is great.' The Church is the Body. Christ is the head. He is talking about the Church as the Body, using the husband and wife as an illustration of the two becoming one flesh to show how the whole Body of the Church is to have one mind, one heart, one stand for truth, and one word to speak.

The literal according to usage of 32: This mystery is great, but I'm speaking about Christ and his Church.

The expanded one for understanding is: This mystery is great, but I'm speaking about the Christ, the head of the Church of the Body, like the husband is head of the wife.

That' s the great secret, the mystery, the word ' mystery. ' And the mystery is used in the sense that you never know everything that' s in the head. Looking at it from a physical point of view, every one of you has a head on your body, yet none of us know fully what' s all in that head. There ' s always a secret, a mystery about it, because you never know it all.

The mystery is great, I'm speaking about the Christ, the head of the Church of the Body like the husband is head of the wife. You never know, as the wife, exactly what' s fully and completely in the head of that husband, or vice versa. So, I think the comparison is surprisingly and beautifully unique.

Verse 33 says, King James: Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

Are you cold or warm in here? [Hot] You' re all hot? Good.

The ' so love ' of this verse could well be translated ' that she should reverence.' It's a command for the man in this verse, and it' s an exhortation for the woman.

The literal according to usage is: Nevertheless, every one of you husbands so love your wife even as yourself and the wife will reverence her husband.

The expanded: So it is, you also all will so love your wife even as yourself and the wife will have a profound respect, admiration, and affection of you as her husband.

You see, when I do this in my mind, as Christ loved the Church, remember? We had that. So now here is the husband. You also all will so love your wife. See, we' re still dealing with one God and His son Jesus Christ and their relationship, carried over into husband and wife relationship to one God. It will all fit before I finish with verse nine, I hope. At least it does for me.

So we go to chapter 6:1. I would never have started a chapter here if I had divided it, tonight. I would have kept going, at least.

King James: Children, obey your parents in the Lord: for this is right.

This word ' obey' comes from the word akouo, a-k-o-u-o, which is ' to hear.' But it technically is used of a doorkeeper whose duty it is to listen for the signals of those who wish to enter, and to admit them if they' re entitled to do so. In the East, the people do not knock at the gate; they call.

This phrase ' in the Lord' is a problem opportunity. It' s omitted by Nestle, for inst ance, the Greek scholar, by Alfred, by Trege lles, by Lachmann. They omit it, because they saw it also as a problem, but they didn't know what to with it, so they just omit it. That' s the way to get rid of the opportunity. Yet the majority of manuscripts and texts have it. So, even Welch, who followed up Bullinger as one of the heads of the Trinitarian Society, said, how are we to understand the clause ' in the Lord ' ? Does it imply obedience to parents if they' re not in the Lord? That's the question, see.

Children obey your parents in the Lord. But suppose parents aren' t in the Lord. You don' t mean to tell me that every parent is always in the Lord even if he' s totally wrong. How could a parent be in the Lord? It' s a problem, it really is.

So does a five year old say to his dad and mom, ' you ' re not in the Lord. ' [Laughter] Does it mean only obey your parents in those things that you recognize that are in the Lord? I believe it's much deeper than this. I think it refers to the one God and the relationship of husband and his wife as the two being one, and the children in the family like children of God in the family.

I translated verse one, the literal: Children obey your parents for this is right.

But the expanded one: Children, hear and listen to (obey) your parents as if...or , like as if... they are or represent the Lord, for this is right on.

You see, like God was the head Christ His son. His son reverenced his Father, God. I always do the will of my Father, respected Him, reverenced Him, had great awe for Him.

Now swing it over to the husband who is the head. The wife then reverences. .. we had that... the wife reverences him. Then the children are like the Church of the Body. Christ is the head of the Church of the Body, we are individually important members in that Body. Remember that? I gave you that as a translation a while ago. So what do we do to the Christ who is the head of the Body of the Church?

We, as individually important members obey. We hear and we listen to the Christ.

So in an earthly family... uses this illustration ... Children hear and listen to, obey your parents like as if they are, or represent the Lord, for this is what? [Right]. Right.

Track Two

Now verse two. Honor thy father and mother which is the first commandment with promise.

In the Aramaic, the order of the verse is as follows: This is the first commandment of promise. Honor your father and your mother. What's the second commandment in Deuteronomy , I can' t capture it right now? ...That's the first. Mrs. Wierwille? [Thou shalt not make any graven image. Deuteronomy 5:8] That' s right, right, okay.

Thou shall not bow down to them nor serve them, for I am the Lord thy God. .. [Deuteronomy 5:9].

You see, that second commandment is just a general promise. The fifth commandment is the first specific promise. [Deuteronomy. 5:16] And that' s where we' re back to in Ephesians 6:2.

The literal is: And this is the first commandment of promise, honour your father and your mother.

The expanded one I translated:  For this is the first commandment of promise, children reverence your father and your mother.

Going back to Deuteronomy ... as you worship one God only, so you honor the first commandment of promise.

Verse three in King James reads , That it may be well with thee, that thou mayest live long on the earth.

First commandment of promise, remember? You worship one God only, so you honor the first commandment of promise.

And Bishop Pillai has a very interesting comment regarding Eastern custom where he says: Children are trained to regard their father' s words as words from God. The thought behind it being, that if the child would not obey his father whom he could see, how could he ever obey God whom he can' t see.

The literal according to usage of verse three is: That it may be well for you and that it may prolong your life on earth.

The expanded one is: That you may be blessed and live long upon the earth. That' s the first commandment with a promise.

Again, I'd like to remind you that God and Christ are two. Husband and wife are two. But as Jesus Christ always did the Father' s will, I and the Father are one, so the husband and wife become one flesh in their unity of identification. So what you have is the illustration of dad and mom and the kids.

That' s why verse four says in King James: And ye fathers provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.

The word ' wrath ' is part of the word ' provide' in the Aramaic and Greek texts. So I tied it all together under the word ' provoke.' I do not believe there is anything else in here that I need to share. This provoking , and so forth, is ' pushing a child beyond his breaking point to exasperation.' And that would happen if a father had more than one true God, or was worshipping the wrong one, or his wife did not reverence him like the Word says as one God is reverenced and respected by Jesus Christ.

Then the children, the rest of the believers, are provoked.

That's why verse four literal is: Parents do not exasperate your children, but bring them up under the discipline of right believing regarding the Lord.

Expanded: And you parents don' t exasperate your children by being incorrect, but educate them with the discipline of the right believing regarding our Lord.

Verse five King James: Servants , be obedient to them that are your masters according to the flesh, with fear and trembling in singleness of your heart, as unto Christ.

The Research Department did a fantastic piece of work on the words 'fear and trembling.' And conclusion is that ' fear and trembling' are an idiom, a figure of speech, literally meaning ' reverence and obedience.'

In Eastern culture, a slave or servant would stand inconspicuously , watching his master with reverence , waiting for an eye or a hand signal. That slave or servant never moves his eyes from his master or off of his master, lest he would miss a master ' s signal.

I assume this is still true in Indian culture today in India. It was true when we were there, because we were served in homes where there were servants who stood inconspicuously and just watched the master. The master would never say a word, but by hand signals or by his head, the way he shook his head or the way he did his eyes, the servant would know what the master would want. Like if the servant was standing there and the master wanted him, he' d go... that ' s all. Just like that. And the servant would come immediately. That servant could never afford to take his eye off of the master.

So we can never afford to take our eye off of God and look at other gods and other things.

Psalm 123:2 has it beautifully: Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the Lord our God... isn't that a dandy?...until that He had mercy upon us. Tremendous.

That word ' singleness' originally meant ' simple.' Derived meanings are ' open without ulterior motive' or 'wholeheartedly' And I choose the word ' wholeheartedly' as the best of them all.

That's why the literal translation of verse five is: Bond slaves, obey your lords in the flesh with service and obedience, wholeheartedly as to Christ.

Expanded: Children as bond slaves obey your lord, your parents according to the flesh, with reverence and obedience wholeheartedly as they represent Christ.

You see, the husband is a bond slave to Christ. The wife is a bond slave to Christ. The children are a bond slave to Christ, individually, particular members in the Body. But going back to the husband and wife and the family, children as bond slaves, bought for, paid for, everything, obey your lord, your parents, husband and wife one in purpose, one in unity, always do the Father's will, according to the flesh... this is family... according to the flesh with reverence and obedience wholeheartedly as they represent Christ.

I feel this is the greatest teaching on one God and His Son Jesus Christ, the head of the Church and the Body of the family of the Church. And then carrying it down into husband and wife and their children. The beauty of the illustration is almost incomprehensible.

In an earthly family, where the husband and wife have it together like this, let' s say they have two, three children. Just look at the beauty of that. How honestly true it is and how great it is.

Verse six in King James says: Not with eyeservice, as menpleasers: but as the servants of Christ, doing the will of God from the heart.

' Menpleasers ' is ' courting the favor of men.'

The literal according to usage of verse six is: Not with eyeservice pleasing men, but as bond slaves of Christ doing the will of God.

Now the expanded one: Not to eyeing the favor of men (who have many gods)... and that has come up earlier in the fifth chapter about others having a lot of other gods and you having only one God, don' t mess with those who are worshipping, remember? We had that earlier in chapter five. Here it is ' not to eyeing the favor of men who have many gods'... but like bond slaves of Christ doing the sole will of God, s-o-1-e, or will of God only, with all your being.

That I think is the greatness of verse six: Not to eyeing the favor of men (who have many gods) but like bond slaves of Christ doing the sole will of God or the will of God only with all your being.

Matthew 22, Thou shalt love the Lord thy God with what? [All thy heart] All.. .see it? Sole will of God, or will of God only.

Verse seven King James: With good will doing service, as to the Lord, and not to men. 'With good will' is not in the Aramaic.

' To do service' is ' to minister ,' ' to serve,' 'to minister.' And in practice it literally is ' the discharging of the duties of a slave.'

That's why I've translated it literally as follows: And serve with all your heart as serving the Lord and not men. And serve with all your heart is serving the Lord, not men.

But the expanded one I've translated as follows: Discharging your service as a bond slave to our Lord and never to men. Discharging your service as a bond slave to our Lord and never to men.

Now, verse eight, King James: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.

' Good thing' is ' profitable.'

The words ' the same ' are not in the Aramaic.

The word ' whether he be bond,' ' he be bond,' b-o-n-d, is the word 'doulos.' Bond slave.

Translated it as follows, literally: Knowing that whatever good thing a man does, he shall be rewarded by the Lord, whether slave or free.

Now here' s the expanded one: Knowing that whatever he does is profitable. He is being rewarded from the Lord whether a husband or wife or child. Like the husband is head of the wife, she reverencing him, so they have children. The children are like the slaves to the husband and wife. The husband is free. That' s why I translated it, ' he is being rewarded from the Lord whether husband, or wife, or child.'

And finally verse nine, King James says: And ye masters, do the same things unto them, forbearing threatening: knowing that your master also is in heaven; neither is there respect of persons with him.

The words 'unto them' is in the Aramaic ' your servants,' or ' your douloses.' And the Greek would be ' slaves,' ' bond slaves. '

' Forbearing threatening' is ' to be forgiving.'

' Your master ' in the Aramaic is ' your own lord. '

The literal I've translated as follows: And you lords serve your servants forgiving their short­ comings, because you know that your own lord is in heaven. There is no respect of persons with Him.

The expanded: And you lords, husbands, you serve your bond slaves by being forgiving because you know that your lord is at the right hand of God seated in the heavenlies and there is no respect of persons with Him.

And that is where I believe the next chapter ought to start now with verse ten. And that of course, will now fit just beautifully because finally, from henceforth now, it' s all wrapped up. You' re just coming to the pinnacle of all the greatness of Ephesians:

Be strong in the Lord and in the power of His might. We will still end this all up with one God and it' s a contest. The contest will be the athletes of the spirit. That' s why this will all just tie together so beautifully.

I do not have the translation of verse... the expanded one of verse 28 in front of me. I neglected to bring it. But verse 29 would tie right into it. And I' m going to read you the expanded ones, one right after the other so that you could get the feel of this whole thing as it' s put together.

Do you have 29? That' s where I have to start because I haven' t got 28.

For no man at any time disliked his body, but rather keeps it at top efficiency, nourishing it to have mature health and strength and takes tender loving care of his body even as Christ the Lord also does of His Church of the Body. Because we are individually important members of Christ's body who is the head of the Church. Because of this, the man will leave his father and his mother and will be intimately joined together and cleave to his wife and the two will become, or be one flesh.

This mystery is great, but I'm speaking about Christ, the head of the Church of the Body like the husband is head of the wife. So it is, you also all will so love your wife even as yourself and the wife will have a profound respect, admiration, and affection of you as her husband.

Children, hear and listen to your parents like as if they are or represent the Lord, for this is right. For this the first commandment of promise. Children reverence your father and your mother that you may be blessed and live long upon the earth. And you parents, don' t exasperate your children by being incorrect , but educate them with the discipline of the right believing regarding our Lord. Children, as bond slaves , obey your lord, your parents according to the flesh with reverence and obedience wholeheartedly as they represent Christ.

Not to eyeing the favor of men who have many gods, but like bond slaves of Christ doing the sole will of God, or will of God only with all your being. Discharging your service as a bond slave to our Lord and never to men knowing that whatever he does is profitable. He is being rewarded from the Lord whether husband or wife or child.

And you lords, husbands, you serve your bond slaves by being forgiving because you know that your Lord is at the right hand of God seated in the heavenlies and there is no respect of persons with Him.