Great Expectations

Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil.

Ephesians 4:25-27

I’m about as qualified to exegete New Testament Greek as I am Silbo Gomero, a whistling language spoken in the Canary Islands. With that off my chest, there is little doubt that Paul intended that the first key verb in this passage (having put away falsehood) to direct us toward the most profound narrative of our existence. While some believe the Greek word (ἀποτίθεμαι) for “put away” here refers to the ongoing process of sanctification (called “progressive sanctification”), linguists generally view this context as regarding a one-time act (related to “definitive sanctification”).¹ Just as one would take off a dirty set of clothes and not put them on again, “having put away” is a definitive act. So, “having put away falsehood”² is a broad way of contrasting the former unregenerate³ life with “putting on the new self, created after the likeness of God in true righteousness and holiness” (see verses 22-24)⁴. The old man is dead. The dominion of sin is over;⁵ this through God’s saving act, “the washing of regeneration and renewal of the Holy Spirit” (Titus 3:5).⁶  

 

What a profound reality. Christians are authentically, soulfully, new creatures with a capacity to believe, love and serve the one true God of Scripture.⁷ Which, ironically, is unbelievable and unknowable to unconverted man.⁸ When considering the old man’s natural resistance to conversion, Charles Spurgeon said, “It was more difficult to create a Christian than to create a world.”⁹ But that is what God did; and Christians literally cannot be what they were before because, constituently, they no longer are what they were before.¹⁰ It is from this vantage point that Paul proceeds.

 

The rest of Ephesians concerns behavioral transformations that mark genuine Christian conversion and discipleship. Drawing from Zechariah 8:16,¹¹ verse 25 regards truth-telling to neighbors. One commentator summarizes its importance; “Without truth, authentic community fails.”¹² Drawing from Psalm 4:4,¹³ verses 26 and 27 regard the regulation of anger. Martyn Lloyd-Jones pointed to Christ as the Exemplar: “An absence of a sense of shame and of anger is always the hallmark of sinfulness. Our Lord was angry when He observed manifestations of sin. And what measures our approximation to Him is that we manifest a similar reaction when confronted by similar things.”¹⁴  

 

That’s a big ask. Except it’s not. The rest of Ephesians does not contain asks, but commands.¹⁵ So, in light of all this, i.e. you are a new creation, you are commanded to do these things, what do you expect of regeneration? For yourself? For others? How much time do you spend wondering about or grieving how closely a person, perhaps a loved one, can imitate the world they are supposedly delivered from (John 8:36), supposedly became dead to (Colossians 3:3), and still be a Christian? What is the difference between being born again and having a transient psychological experience?¹⁶ How do you explain the well- documented lack of a noticeable difference in moral behavior between professing Christians and non-Christians?¹⁷ Yes, the Lord is longsuffering and will forgive those who truly repent.¹⁸ But what is true repentance?¹⁹ What is the difference between grace and presumption?²⁰ Wondering and grief can be legitimate.²¹ What do you expect?

 

The point is this: consideration of the work of the Holy Spirit substantially points us in the opposite direction. The biblical question is never, "How close to the line can, or may, one get and still get in?" Rather than litigating the bare minimum of the Spirit's work, we should marvel at His abundant power. The ordinary Christian life, despite its inevitable ups and downs,²² should be a joyful, lifelong journey of faith, holiness, and communion with God and His people. Scripture expects the reality of our regeneration to manifest in a way inexplicable to the world: "For everyone who has been born of God overcomes the world" (1 John 5:4).²³ Throughout Ephesians, the chief manifestation of regeneration is through the gift of faith, firmly rooted in the promises of God (Eph. 1:1, 1:15, 2:8, 3:12, 3:17, 4:5, 4:13, 6:16; see also Heb. 11).   

 

To demonstrate, not wishing to embarrass any of the many people I could name in our church, I will instead draw attention to my favorite theologian, John Calvin (1509-1564) (I guess I’m supposed to say extra-biblical theologian). Flaws and all, I get it; but the French pastor is rightly regarded as the father of the Reformed Church. In commenting on the original state of Adam and Eve he said something I hope never to forget:

 

For, indeed, their best restraint was the thought, which entirely occupied their minds, that God is just, that nothing is better than to obey His commands, and that to be loved by Him is the consummation of a happy life.²⁴

 

What kind of man would write such a thing? Was Calvin insane, or delusional? Did he live a life of privilege, insulated from the real world, or was his life the powerful evidence of a regenerate, obedient soul?   

 

Surely it was the latter. Calvin was a frail man who ate little and slept little. He suffered from gout and arthritis. One historian writes, “By 1559 his health problems were becoming great—regular bouts of malaria-like fever, tuberculosis, ulcerated veins, kidney stones, and hemorrhoids.”²⁵ His family life was tragic. He married a widow, Idelette, who had two daughters. She conceived one child by Calvin, but the infant Jacques died, two weeks after birth. A former friend turned adversary taunted Calvin for having no children, to which Calvin replied, “The Lord gave me a child, but He was pleased to deprive me of it. In its place He has given me thousands of children in all parts of Christendom.”²⁶ After nine years of marriage Idelette died at 43, perhaps from the remnants of a plague still in her body. Calvin raised her daughters as his own. He often experienced profound bereavement, poverty (“I can’t call a single penny my own”),²⁷ and ministerial and writing demands that seem so far-fetched as to be unbelievable if they were not verifiable. Space forbids more, but you get the picture.

 

Now consider his comment on Hebrews 11:1: “Now faith is the assurance of things hoped for, the conviction of things not seen.” 

 

“Promised to us is eternal life, but it is promised to the dead; we are assured of a happy resurrection, but we are as yet involved in corruption; we are pronounced just, yet sin dwells in us; we hear that we are happy, but we are as yet in the midst of many miseries; an abundance of all good things is promised to us, but still we often hunger and thirst; God proclaims that He will come quickly, but He seems deaf when we cry to Him. What would become of us were we not supported by hope, and did not our minds emerge out of the midst of darkness above the world through the light of God’s word and of His Spirit? Faith, then, is rightly said to be the subsistence or substance of things which are as yet the objects of hope, and the evidence of things not seen.” ²⁸

 

This from the man who wrote, “To be loved by God is the consummation of a happy life.”  For Calvin, regeneration meant he saw no contradiction between his God given faith and God’s exhaustive unrelenting providence. I don’t know the unique mission to which God has called you. But I know God has made all believers authentically new creations with authentically new affections. Therefore, I urge us, brothers and sisters, to have great expectations for faith and obedience, “for from his fullness we have all received, grace upon grace” (John 1:16).

 

End Notes:

 

1.     b. aorist mid. participle of ἀποτίθημι: ‘to put off’. The aorist tense of this participle here implies a once-for-all action [Alf, EGT, El, ICC, Lns]. See this word at 4:22. Swanson, James. 1997. In Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament), electronic ed. Oak Harbor: Logos Research Systems, Inc.

2.     The participle is causal and not modal; moreover, it is an aorist, and hence does not mean, “putting away falsehood” each time we speak to our neighbor and uttering truth instead, but, “since we have once put away the lie or falsehood,” let us not use any of it when we speak to our neighbor. This is the same putting away that was mentioned in v. 22, even the tense is the same. Lenski, R. C. H. 1937. The Interpretation of St. Paul’s Epistles to the Galatians, to the Ephesians and to the Philippians. Columbus, O.: Lutheran Book Concern.

3.     For human beings, regeneration is the answer to the corruption of moral character caused by sin. It is essential for participation in the kingdom of God (John 3:3). At conversion, God grants the believer new life and a new identity in Christ. This event is so powerful that John refers to it as a new birth, a birth “from above” (John 3:3), while Paul refers to it as a “new creation” (2 Cor 5:17). In either case, the change is brought about by the Holy Spirit, who comes to indwell the believer. Those born of the Spirit receive not an extension of mortal life but eternal life, a life which has the quality of God’s own. Regeneration applies to the inner self, not to the body, but those who have received the Spirit’s inward work can anticipate the Spirit’s renovation of their physical bodies in the resurrection.  Colijn, Brenda B. 2018. “Regeneration.” In Lexham Survey of Theology, edited by Mark Ward, Jessica Parks, Brannon Ellis, and Todd Hains. Bellingham, WA: Lexham Press.

4.     Ephesians 4:22–24 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness.

5.     Romans 6:5–6 For if we have been united with Him in a death like His, we shall certainly be united with Him in a resurrection like His. ⁶ We know that our old self was crucified with Him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.

6.     Titus 3:3–6 For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, He saved us, not because of works done by us in righteousness, but according to His own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom He poured out on us richly through Jesus Christ our Savior,

7.     Demarest, B.A. (1997) The Cross and Salvation: The Doctrine of Salvation. Wheaton, IL: Crossway Books (Foundations of Evangelical Theology), p. 402.

8.     Ironic because the very ones who need to see it most are blind to it. 2 Corinthians 4:4 In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.

9.     My brethren, it was more difficult, if such terms are ever applicable to Omnipotence, it was more difficult to create a Christian than to create a World. What Was there to being with when God made the world ? There was nothing; but nothing could not stand in God’s way—it was at least passive. But, my brethren, in our hearts, while there was nothing that could help God, there was much that could and did oppose him. Our stubborn wills, our deep prejudices, our ingrained love of iniquity, all these, great God, opposed thee, and aimed at thwarting thy designs. Spurgeon, Charles H. 1869. “The Believer a New Creature.” In The Metropolitan Tabernacle Pulpit Sermons, 15:397–408. London: Passmore & Alabaster.

10.  God not only created the universe, but He must continue to sustain it. He not only is the origin of all life, but He must continue to give life to all things. If God withdrew His Spirit, all flesh would perish and every person would return to dust. In a similar fashion, God must not only regenerate us and make us a new creation, but He must also sustain the new creation that He has made. Washer, Paul. 2013. The Gospel Call and True Conversion. Recovering the Gospel. Grand Rapids, MI: Reformation Heritage Books.

11.  Zechariah 8:16–17 These are the things that you shall do: Speak the truth to one another; render in your gates judgments that are true and make for peace; do not devise evil in your hearts against one another, and love no false oath, for all these things I hate, declares the LORD.”

12.  Clark-Soles, J. (2009) “Exegetical Perspective on Ephesians 4:23–3:2,” in Bartlett, D.L. and Taylor, B.B. (eds.) Feasting on the Word: Preaching the Revised Common Lectionary: Year B. Louisville, KY: Westminster John Knox Press, p. 327.

13.  Psalm 4:4 Be angry, and do not sin; ponder in your own hearts on your beds, and be silent. Selah

14.  Lloyd-Jones, David Martyn. 1982. Darkness and Light: An Exposition of Ephesians 4:17–5:17. Grand Rapids: Baker Book House.

15.  The Christian is not commanded to act in a certain way in order that he might become a believer. Rather, he is commanded to do certain actions because of Christ’s redemptive work on the cross. Put another way, he is not called to be in order that he might become. Rather, he is called to be what he already is. Seymour, Matthew. 2009. “Counseling Better from Ephesians.” Edited by Lou Priolo. The Journal of Modern Ministry 6, no. 3.

16.  As illustrated in the Parable of the Sower, Luke 8:4–8.

17.  Statistics continue to show that morality among professing Christians in the U.S. is little better than the surrounding culture, and sometimes worse. Numerous studies have demonstrated that conservative evangelical Christians in the U.S. have an equal rate of divorce as that of non-Christians, with some studies indicating that it may be even higher. Just as alarming are statistics showing that conservative Protestant husbands are just as likely to commit domestic abuse as the general population. In the area of sexual morality, “born-again” adults cohabitate before marriage and use pornography at rates only a little lower than the national rates. Finally, conservative Protestants are significantly more likely to harbor racist attitudes than the rest of the population. Gregory, Bryan R. 2010. Longing for God in an Age of Discouragement: The Gospel according to Zechariah. Edited by Tremper Longman III. The Gospel according to the Old Testament. Phillipsburg, NJ: P&R Publishing.

18.  Psalm 86:15 But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness.

19.  The New Testament uses two different terms for repentance: μετανοέω (“to repent”) and ἐπιστρέφω (“to turn back”). For example, Peter exhorts Simon Magus: “Repent [ μετανόησον ], therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you” (Acts 8:22). Peter preaches: “Repent [ μετανοήσατε ] therefore, and turn back [ ἐπιστρέψατε ], that your sins may be blotted out” (Acts 3:19). There are two forms of repentance, false and true repentance. False repentance is when a person temporarily turns from his sin. Rather than a 180-degree turn away from sin, because his repentance stems from only fides historica, his turn is ultimately a 360-degree one (Matt 13:20–21). Paul, on the other hand, speaks of true repentance: “For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death” (2 Cor 7:10). The Westminster Confession offers a description of the nature of true repentance:

By [repentance], a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sin, as to turn from them all unto God, purposing and endeavoring to walk with him in all the ways of his commandments. (WCF 15.2)

Fesko, J. V. 2024. The Giver of Life: The Biblical Doctrine of the Holy Spirit and Salvation. Edited by John McClean and Murray J. Smith. Vol. 6. We Believe: Studies in Reformed Biblical Doctrine. Bellingham, WA: Lexham Academic.

20.  Presumption is like faith in appearance, but in reality it is very unlike it. Presumption works this way: the presumer may have the mercy in his eye, but he hath no promise in his eye. Take heed to this. If there be strong desires after a mercy, and that mercy not pleaded for as in the promise, there is a spice of presumption in that pleading. The reason why believers ask so great things of God, is, because God hath promised so great things to them, 2 Sam. 7:27. Hence it is that presumption acts ordinarily in pleading with God, not for the main spiritual blessings, but for some outward mercy, that their hearts may be too much set upon. It is about such that believers should watch against this presumptuous boldness. Traill, Robert. 1810. The Works of Robert Traill. Vol. 1. Edinburgh: The Banner of Truth Trust.

21.  Think of the parables of Luke 15, the Lost Sheep, Lost Coin and Parodical Son.

^22.         Westminster Confession 13:2: This sanctification is throughout, in the whole man; (1 Thess. 5:23) yet imperfect in this life, there abiding still some remnants of corruption in every part; (1 John 1:10, Rom. 7:18, 23, Phil. 3:12) whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh. (Gal. 5:17, 1 Pet. 2:11)

23.  This is not a declaration of human Triumphantism, but an expectation of promised grace. The Church, as Berkouwer put it, is “described theologically as holy; but in actuality it is a Church of sinners and not yet the Church without spot or blame. For this reason, the Church must speak not only of its own union with Christ but also of the distance between the Church and the exclusively holy Christ.”  Berkouwer, G. C. 1965. “Current Religious Thought.” Christianity Today, 1965.

24.  Calvin, J. and King, J. (2010) Commentary on the First Book of Moses Called Genesis. Bellingham, WA: Logos Bible Software, p. 154.

25.  Godfrey, W.R. (2009) John Calvin: Pilgrim and Pastor. Wheaton, IL: Crossway, pp. 193–194.

26.  Reyburn, H.Y. (1914) John Calvin: His Life, Letters, and Work. London; New York; Toronto: Hodder and Stoughton, p. 300.

27.  Brownell, Kenneth. 2009. Travel with John Calvin: Geneva’s Minister Whose Thinking Changed the World. Edited by Brian H. Edwards. Day One Travel Guide. Leominster: Day One.

28.  Calvin, J. and Owen, J. (2010) Commentary on the Epistle of Paul the Apostle to the Hebrews. Bellingham, WA: Logos Bible Software, p. 262.