Ephesians 5:18b-21 [18] (And do not get drunk with wine, for that is debauchery), but be filled with the Spirit, [19] addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, [20] giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, [21] submitting to one another out of reverence for Christ. (ESV)
For many things that seemed everyday occurrences before COVID, life now is so much different. We would go out to concerts, movies, and other public events as a normal course of life. Even worship itself was seen as just another simple activity. The last few months have taken the simple out of every activity. Indoor concerts, movies and worship itself is has been restricted. There is a lot more planning, set up, technical coordination, physical distancing, sanitizing and medical precautions to achieve what was once so straight forward. Yet with corporate worship directly commanded in scripture, whatever the effort needed to achieve this endeavour, we must try all we can do.
For all our commanded endeavours, apart from the truth in verse 18, which is the heart of Paul’s message, the book of Ephesians would appear to be legalistic. Every exhortation he gives would have to be fulfilled through the power of the flesh. Believers would need to rely on their own resources and strength to follow the great road map of the Christian life that the apostle presents in chapters 4–6—and would, of course, find themselves completely deficient. Christians cannot walk in humility, unity, separation, light, love, and wisdom apart from the energizing of the Holy Spirit. To walk without the Spirit is to walk unwisely and foolishly (Eph. 5:15–17). We can “be imitators of God, as beloved children” (Eph. 5:1) only as we are filled with the Spirit (cf John 15:5). Being “filled” with the Spirit” in Scripture... refers to our being so under the Holy Spirit’s control and leading that our thought and life are entirely taken up with Jesus Christ, to whom it is the Spirit’s chief responsibility to bear witness. ... The reason why we should desire to be so filled with God’s Spirit is that we might bear a faithful and effective testimony to Jesus Christ. Quite obviously, this will be a testimony conveyed by the upright character of our lives (Boice, J. M. (1988). Ephesians: an expositional commentary (p. 188). Grand Rapids, MI: Ministry Resources Library.)
In Ephesians 5:18–21 Paul first presents the contrast of the way of the flesh with the way of the Spirit. As we saw last week from the beginning of verse 18, the way of the flesh is characterized by the pagan religion out of which many of the Ephesian believers had come, a religion that centered around drunken, immoral orgies of supposed ecstasy, in which a person tried to progressively elevate themselves into communion with the gods. It is the way of self, pride, immorality, greed, idolatry, confusion, deception, fantasy, falsehood, and even demonism. Reflecting what he said from verses 3-17 it is the way of darkness and foolishness. In the second half of verse 18-21 the apostle gives the other side of the contrast—the godly walk of God’s children that expresses itself in the Spirit–controlled life and worship of beauty and holiness. He first gives the central command of the epistle (which is the focal point of the New Testament for believers) and follows it with an outline of the consequences of obedience to that command. In Ephesians 5:19-21, we see that Spirit filled people do three things. They: 1) Sing (Ephesians 5:19), 2) Say Thanks (Ephesians 5:20) and are 3) Submissive (Ephesians 5:21).
Spirit filled people:
1) Sing (Ephesians 5:19
Ephesians 5:19 [19] addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, (ESV)
Following His command to be filled with the Spirit (Eph. 5:18b), Paul now gives a summary of the consequences of obedience to that command. Consequences of the Spirit–filled life (which greatly enrich our understanding of its nature) are mentioned throughout the remainder of the epistle, and in Ephesians 5 we are given three of the most significant ones: singing, giving thanks, and submission. When God’s Spirit controls us He will put a song in our own hearts and on our lips, give us thankfulness to God, and make us submissive to others. The first is initially inward, the second upward, and the third outward. In addressing one another, the tense is present continuous (literally, ‘speaking’). This does not mean that they talk rather than sing, but simply stresses the importance of the words over the lyrics of praise, and the mutual encouragement to be gained from this exercise (Uprichard, H. (2004). A Study Commentary on Ephesians (p. 296). Darlington, England; Auburn, MA: Evangelical Press.).
• The selfish approach is to keep silent or to address someone when we feel like it. In addressing one another, we are oriented to another's situation and needs. Here, there is the communal ministry in music.
The Spirit–filled life produces music. Whether one has a good voice or cannot carry a tune, the Spirit–filled Christian is a singing Christian. Nothing is more indicative of a fulfilled life, a contented soul, and a joyful heart than the expression of song. In Ephesians 5:19 Paul explains among whom, from where, with what, to whom, and how Spirit–filled believers are to sing. First, among whom do believers sing? Paul presumes that there is a horizontal dimension to our worship among one another. In praising God, we consciously should be directing our worship to the edification of others. As Christ ministers to others by extending himself for them, when we worship with the needs of others as our concern, then we are ministering Christ and consequently being filled with his indwelling Spirit (Chapell, B. (2009). Ephesians. (R. D. Phillips, P. G. Ryken, & D. M. Doriani, Eds.) (pp. 263–264). Phillipsburg, NJ: P&R Publishing.).
How do believers sing? When they are filled with the Spirit, they are to be addressing one another in psalms and hymns and spiritual songs, singing and making melody.... addressing/speaking comes from laleo, is an onomatopoeic word that originated from chatter or babble, probably of little children first learning to talk, saying sounds such as “la, la, la.” It was also used of the chirp of birds or the grunts and other noises of animals. In its most basic sense, the term simply meant to make a sound. Here it includes any sound offered to God from a Spirit–filled heart. The music from an organ or choir is no more acceptable to God than the sounds of a guitar or home–made flute. The sound that pleases Him is the sound that comes as a result of a heart submissive to His Spirit and that sings or plays to His glory. Psalms refers primarily to the Old Testament psalms put to music, but the term was also used of vocal music of any sort, such as solos and anthems. The early church did most of its singing directly from the psaltery, using various tunes familiar to the congregation—a pattern followed for hundreds of years by many European and American churches, and still used in some congregations today. The psalms primarily speak about the nature and work of the Father, especially in the lives of believers. Above everything else, they magnify and glorify God. Thus, although the psalmos was originally that which was sung to the harp, and here perhaps includes not only the psalms of the Old Testament, but those (like Luke 1:46–55, 68–79 and 2:29–32) which were songs of the new, but in the spirit and manner of the old psalms (Foulkes, F. (1989). Ephesians: an introduction and commentary (Vol. 10, pp. 156–157). Downers Grove, IL: InterVarsity Press.)
Hymns refers primarily to songs of praise, which in the early church were probably distinguished from the psalms, which exalted God, in that the Hymns specifically praised the Lord Jesus Christ. Many biblical scholars believe that various New Testament passages (such as Col. 1:12–16) were used as hymns in the early church. Spiritual songs were probably songs of testimony that covered a broad category that included any music expressing spiritual truth. In the church today we could classify renditions of Psalms 23 and 84 as psalms, “A Mighty Fortress is Our God” and “The Old Rugged Cross” as hymns, and “O How He Loves You and Me” and “I’d Rather Have Jesus” as spiritual songs. The intent of Paul here, however, is simply to give latitude for all kinds of musical expression to exalt the Lord. Thus, “Spiritual songs” (odai ptleumatikai) may be so designated either to differentiate them from secular compositions or because they represent spontaneous singing in the Spirit (Wood, A. S. (1981). Ephesians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 73). Grand Rapids, MI: Zondervan Publishing House.).
These Psalms, hymns and spiritual songs come through singing. Singing is from ado, which simply means to sing with the voice. But in the New Testament it is always used in relation to praising God (see also Col. 3:16; Rev. 5:9; 14:3; 15:3). The sound God is looking for in His children is the sound made out of a Spirit–filled heart—whether the voice that makes the sound is rough and unpolished or smooth and highly trained. That is why every believer is just as capable as any other believer of singing the praises that God puts in his heart. Spirit-filled people overflow in song! There is a sense in which when people are born again, music is “born again” in their souls. And if they remain full of the Spirit, life brings an ongoing symphony of soul. (Hughes, R. K. (1990). Ephesians: the mystery of the body of Christ (p. 175). Wheaton, IL: Crossway Books.)
• Worldly professionalism has crept into the church in the false notion of having those who lead worship should be a musically professional as possible, even if they are unbelievers. Such an approach is an abomination to God. Better to have a heart expressive believer ministering in music than a musically perfect unbeliever.
Psallo (making melody) is related to the term from which we get psalm and literally means to pluck on a stringed instrument, particularly a harp, with the fingers. The word, however, came to represent the making of any instrumental music. This affirms in the new testament, as well as explicit Old testament examples, of the legitimacy of instrumental music in corporate worship. The Spirit–filled heart should express itself in any sort of vocal or instrumental music, in both singing and making melody. From where do believers sing? The songs of salvation originate with your heart. If the case of heart is taken as an instrumental of cause, the idea is that our hearts cause us to sing and make melody to God. As an instrumental of means, the idea is that our hearts are the channels through which we sing praises. As a locative, the idea is that the singing is centered in our hearts. The great thought is that this musical service must not be musical only, but a service of the heart, in rendering which the heart must be in a state of worship (Spence-Jones, H. D. M. (Ed.). (1909). Ephesians (p. 211). London; New York: Funk & Wagnalls Company.).
Please turn to 1 Samuel 16
A person who does not have a song in his heart cannot sing from his heart or with his heart. He can only sing with his lips, and neither his music nor his message will have the power of the Spirit to bless others in Christ’s name.
What happens when someone, who isn't even a professional musician, but who's heart is right with God, and led by the Spirit of God, ministers in music:
1 Samuel 16:14-23 [14] Now the Spirit of the LORD departed from Saul, and a harmful spirit from the LORD tormented him. [15] And Saul's servants said to him, "Behold now, a harmful spirit from God is tormenting you. [16]Let our lord now command your servants who are before you to seek out a man who is skillful in playing the lyre, and when the harmful spirit from God is upon you, he will play it, and you will be well." [17] So Saul said to his servants, "Provide for me a man who can play well and bring him to me." [18]One of the young men answered, "Behold, I have seen a son of Jesse the Bethlehemite, who is skillful in playing, a man of valor, a man of war, prudent in speech, and a man of good presence, and the LORD is with him." [19] Therefore Saul sent messengers to Jesse and said, "Send me David your son, who is with the sheep." [20] And Jesse took a donkey laden with bread and a skin of wine and a young goat and sent them by David his son to Saul. [21] And David came to Saul and entered his service. And Saul loved him greatly, and he became his armor-bearer. [22] And Saul sent to Jesse, saying, "Let David remain in my service, for he has found favor in my sight." [23] And whenever the harmful spirit from God was upon Saul, David took the lyre and played it with his hand. So Saul was refreshed and was well, and the harmful spirit departed from him. (ESV)
• Although there was a harmful spirit sent by the Lord which tormented Saul, it was as a form of judgment for his sin of turning against the Lord (1 Sam. 15:22–29). The music that David habitually played in Saul’s presence was not merely beautiful, but music of worship to the Lord, causing Saul to be refreshed and the harmful spirit to flee (cf. 2 Chron. 5:13–14) (Crossway Bibles. (2008). The ESV Study Bible (p. 519). Wheaton, IL: Crossway Bibles.).
• Thus, the music blessed Saul emotionally (he was “refreshed”), physically (he was made “well”), and spiritually (“the evil spirit would depart from him”).
To whom do believers sing? Although believers sing among themselves, their songs are to be directed to the Lord. Our singing and making melody is not for the purpose of drawing attention to ourselves or of entertaining others but of rejoicing in and praising God. Whether we are singing a solo, singing with a choir, or singing with the congregation, our focus should be on the Lord, not on ourselves or other people. The Lord is the audience to whom we sing. If the Spirit is the source of (our) fullness, then, instead of songs which celebrate the joys of Bacchus, (our) mouths will be filled with words which build up the lives of others and bring glory to the living and true (Lord). (Bruce, F. F. (1984). The Epistles to the Colossians, to Philemon, and to the Ephesians (p. 380). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
Quote: Johann Sebastian Bach, probably the greatest musician of all time, said, “The aim of all music is the glory of God.” In his own life and work the great composer and organist sought to live out that aim, and through the music he dedicated solely to God countless generations of believers have been blessed. Although we may never have the composition ability of Bach, our music will be just as sweet to the Lord if we sing or play unto Him, from a heart seeking to honor Him. An anonymous poet expressed it like this: “My life flows on in endless song, Above earth’s lamentation. I hear the real, though far-off hymn, That hails a new creation. No storm can shake my inmost calm, While to that rock I’m clinging. It sounds an echo in my soul, How can I keep from singing?” (Gordon, S. (2003). The Genius of Grace: The Message of Ephesians (pp. 334–335). Belfast, Northern Ireland; Greenville, SC: Ambassador Publications.)
Spirit filled people
2) Say Thanks (Ephesians 5:20)
Ephesians 5:20 [20] giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, (ESV)
I most likely will use this section as the topic of our discussion and elaboration on Thanksgiving Sunday, but for now, let us look at it as an introduction. In Ephesians 5:20 Paul tells 1) When, 2) For what, 3) To whom and finally 4) How the Spirit–filled believer is to be thankful. 1)When are we to be thankful?—always. To be thankful always is to recognize God’s control of our lives in every detail as He seeks to conform us to the image of His Son. To be thankless is to disregard God’s control, Christ’s lordship, and the Holy Spirit’s filling. Nothing must grieve the Holy Spirit so much as the believer who does not give thanks. God’s people, both corporately and individually, are to have a thankful attitude of mind and heart which comes to expression regularly in thanksgiving and praise. Gratitude to God, which permeates (our) whole being, will be obvious as (we) express (our) praise of Him constantly. ( O’Brien, P. T. (1999). The letter to the Ephesians (p. 397). Grand Rapids, MI: W.B. Eerdmans Publishing Co.)
• When God brings trials and difficulties into our lives and we complain and grumble, we question His wisdom and love as well as His sovereignty.
Please turn to 1 Thessalonians 5
For what are we to give thanks?— for everything/all things. The greatest gift we can give to God is a thankful heart, because all we can give to Him is simply grateful recognition that all we have is from Him. We give Him thanks for everything/all things because He has given us all things and because giving thanks in everything “is God’s will … in Christ Jesus” (1 Thess. 5:18). (We can) be thankful during times of trial and suffering as we endure them patiently, not because we have lost all feelings of moral sensitivity or because we can no longer distinguish between good and evil. Rather, we humbly and gratefully submit to (God’s) sovereignty, knowing that He works in everything for the good of those who love him, who have been called according to his purpose (Rom. 8:28). This is not to claim that God is the author of evil or that we are praising him for what He abominates. But we recognize that He uses even the suffering which comes upon us to produce character, perseverance, and hope (Rom. 5:3–5) (O’Brien, P. T. (1999). The letter to the Ephesians (p. 398). Grand Rapids, MI: W.B. Eerdmans Publishing Co.).
Paul explained this concept to the Thessalonians, in 1 Thessalonians 5:
1 Thessalonians 5:12-28 [12]We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, [13]and to esteem them very highly in love because of their work. Be at peace among yourselves. [14] And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. [15] See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone. [16] Rejoice always, [17] pray without ceasing, [18] give thanks in all circumstances; for this is the will of God in Christ Jesus for you. [19] Do not quench the Spirit. [20] Do not despise prophecies, [21] but test everything; hold fast what is good. [22] Abstain from every form of evil. [23] Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. [24] He who calls you is faithful; he will surely do it. [25] Brothers, pray for us. [26] Greet all the brothers with a holy kiss. [27]I put you under oath before the Lord to have this letter read to all the brothers. [28] The grace of our Lord Jesus Christ be with you. (ESV)
The only person who can genuinely give thanks for all things is the humble person, the person who knows that they deserve nothing and who therefore gives thanks even for the smallest things. Lack of thankfulness comes from pride, from the conviction that we deserve something better than we have. Pride tries to convince us that our job, our health, our spouse, and most of what we have is not as good as we deserve. Pride was the root of the first sin and remains the root of all sin. Satan’s pride led him to rebel against God and try to usurp God’s throne. The pride of Adam and Eve led them to believe Satan’s lie that they deserved more than they had and that they even had a right to be like God. This ability to give thanks for all things stems from joy. Joy in Paul’s letters is a basic mark of the Christian (Rom. 14:17) and a fruit of the Spirit (Gal. 5:22). It is often associated with the firm hope of the Christian (e.g., Rom. 5:2–5; 12:12) (Crossway Bibles. (2008). The ESV Study Bible (p. 2311). Wheaton, IL: Crossway Bibles.).
To whom are we to be thankful?—God the Father. The thanks that we give always, for all things, are given to God the Father. We thank our heavenly Father just as our Lord Himself did on earth. The giver of “every good thing bestowed and every perfect gift” (James 1:17) is the Receiver of every genuine and heartfelt thanksgiving. The beneficent Father is to be thanked for all things because He has given all things. Even those things that come through others come from God. We should be grateful for what anyone does for us, and we should thank them for it. But thankfulness to others will likely be little more than flattery if we do not acknowledge that the true source of the gift is God. The word gratitude comes from the same root word as grace. If we have experienced the grace of God, then we ought to be grateful for what God brings to us (Wiersbe, Warren W.: The Bible Exposition Commentary. Wheaton, Ill. : Victor Books, 1996, c1989, S. Eph 5:20).
How are we to be thankful?—in the name of our Lord Jesus Christ. The description to give thanks ‘for all things/everything’ must be interpreted consistent with the last clause, ‘in the name of our Lord Jesus Christ’. If the meaning of the term ‘for everything’ is devoid of reference to God’s character, purpose and nature, grave distortions can occur. Some, in ‘literal’ zeal, actually thank God for things He despises. This faulty thinking drives some to the conclusion they must thank God for the very evil He hates. May this never be. We dare not thank God for evil consequences of sinful actions, such as when a drunken driver kills another person. What we praise God for is for being God in the midst of such terrible tragedies, and for His redeeming purposes which can bring light out of darkness. There is a multitude of things to thank God for in the midst of tragedies, but these must be consistent with His character and redeeming purposes. Exhaust those things in prayer, and do not be tempted to offer indiscriminate praise to the offence of God. To give thanks in the name of our Lord Jesus Christ is to give thanks consistent with who He is and what He has done. We can give thanks always and for all things because no matter what happens to us it will turn out not only for our ultimate blessing but, more importantly, for His ultimate glory. (Sproul, R. C. (1994). The Purpose of God: Ephesians (p. 128). Scotland: Christian Focus Publications.).
Illustration: 502 Mankind’s Greatest Debt
Winston Churchill paid a great tribute to the young men in the Royal Air Force who guarded England during the war, saying, “Never in the history of mankind have so many owed so much to so few.” The Battle of Bastogne represents one of the bloodiest actions in World War II. A monument there pays tribute to the heroism of the US 101st Airborne Division. He said: “Seldom has so much American blood been shed in the course of a single action. Oh, Lord, help us to remember!” But when thinking of the cross of Christ, we can say: “Never in the history of the universe have the saints of God owed so much to One.”( Tan, Paul Lee: Encyclopedia of 7700 Illustrations : A Treasury of Illustrations, Anecdotes, Facts and Quotations for Pastors, Teachers and Christian Workers. Garland TX : Bible Communications, 1996, c1979)
Finally, Spirit filled people are:
3) Submissive (Ephesians 5:21)
Ephesians 5:21 [21] submitting to one another out of reverence for Christ. (ESV)
The filling and control of the Holy Spirit will lead us to a spirit of humility, to the spirit that gives us the desire to seek the welfare of others before our own and to be mutually submissive. This verse is a transition to Paul’s extensive discussion of relationships that continues through Eph. 6:9. The general principle of mutual submission, “submitting/be subject to one another”, not only is a product of the filling of the Spirit but is also the foundation of the more specific principles of authority and submission—in relation to husbands and wives, parents and children, and masters and slaves—with which the larger passage deals. It means “submitting to others according to the authority and order established by God” (Crossway Bibles. (2008). The ESV Study Bible (p. 2271). Wheaton, IL: Crossway Bibles.)
As we are otherwise to be filled, otherwise to sing and rejoice, so also we are otherwise to behave—not blustering nor letting our voices rise in selfish vaunting, as such men do,—but “submitting/be subject to one another.” Subjecting one’s self to another is the opposite of self assertion, the opposite of an independent, autocratic spirit. It is the desire to get along with one another, being satisfied with less than one’s due, a sweet reasonableness of attitude.. (Henry Alford, as cited in Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Eph 5:21). Grand Rapids: Eerdmans.)
The basic principle of submitting/be subject to one another finds its power and effectiveness only out of reverence/in the fear of Christ. The family can only be what God has designed it to be when the members of the family are what God has designed them to be—“conformed to the image of His Son” (Rom. 8:29). Just as an individual can find fulfillment only in a right relationship with God, so the family can find complete fulfillment only as believing parents and children follow His design for the family in the control and power of the Holy Spirit (Eph. 5:18b). Submitting/Be subject is from hupotasso, originally a military term meaning to arrange or rank under. Spirit–filled Christians rank themselves under one another. Again and again our Lord, while on earth, emphasized this very thought, namely, that each disciple should be willing to be the least (Matt. 18:1–4; 20:28) and to wash the other disciples’ feet (John 13:1–17). Substantially the same thought is also expressed in Rom. 12:10: “in honor preferring one another” and in Phil. 2:3: “(doing) nothing from selfish ambition or from empty conceit, but in humble-mindedness each counting the other better than himself.” (Cf. 1 Peter 5:5). Affection for one another, humility, and a willingness to cooperate with other members of the body are the graces that are implied here in Eph 5:21. The thought of the passage recalls what the apostle had said earlier in this same letter: “with all lowliness and meekness, with longsuffering, enduring one another in love, making every effort to preserve the unity imparted by the Spirit by means of the bond (consisting in) peace” (Ephesians 4:2, 3). Paul knew by experience what would happen in a church when this rule is disobeyed (1 Cor. 1:11, 12; 3:1–9; 11:17–22; 14:26–33). He therefore stresses the fact that “out of reverence/in the fear of Christ,” that is, with a conscious regard for His clearly revealed will, every member of the body should be willing to recognize the rights, needs, and wishes of the others. Thus believers will be able to present a united front to the world, the blessing of true Christian fellowship will be promoted, and God in Christ will be glorified (Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Ephesians (Vol. 7, pp. 243–244). Grand Rapids: Baker Book House.).
Please turn to Philippians 2
Conflicts in the church, in the home, and in marriage always result from hearts that are directed by the self rather than by the Spirit of God. When self insists on its own rights, opinions, and goals, harmony and peace are precluded. The self–centered life is always in a battle for the top, and pushes others down as it climbs up in pride. The Spirit–centered life, on the other hand, is directed toward lowliness, toward subservience, and it lifts others up as it descends in humility.
Paul explained how the Holy Spirit directs this in Philippians 2:
Philippians 2:1-11 [2:1]So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, [2]complete my joy by being of the same mind, having the same love, being in full accord and of one mind. [3] Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. [4] Let each of you look not only to his own interests, but also to the interests of others. [5]Have this mind among yourselves, which is yours in Christ Jesus, [6]who, though he was in the form of God, did not count equality with God a thing to be grasped, [7]but made himself nothing, taking the form of a servant, being born in the likeness of men. [8] And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. [9]Therefore God has highly exalted him and bestowed on him the name that is above every name, [10]so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, [11]and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (ESV)
• This passage is often referred to as the “hymn of Christ.” Paul depicts Christ’s example of service in a stirring poem that traces his preexistence, incarnation, death, resurrection, and ascension to the right hand of God. Paul wrote this magnificent theology to encourage the Philippians (and us) to consider other people’s interests first (cf. v. 4). Jesus is the paradigm of genuine spiritual progress: not a self-aggrandizing struggle for supremacy, but a deep love for God and neighbor shown in deeds of service. Verses 6–11 have some clear indications of poetic structure, leading some to believe that this is a pre-Pauline hymn adapted by Paul. It is just as likely, however, that Paul composed the hymn for this setting (Crossway Bibles. (2008). The ESV Study Bible (p. 2282). Wheaton, IL: Crossway Bibles.)
Finally, submission provides evidence that we have Spirit-controlled relationships, and it requires the Holy Spirit’s guidance and restraint (cf. Eph. 4:2–3). In the church, the believers should be willing to learn from, serve, give to, or be corrected by others in the fellowship. Such submission can allow growth both individually and corporately as the believers seek to follow Christ. Our motives should be “reverence/fear for Christ. We should not treat one another rightly just because it is expected or because we will be well regarded but because one day we must give account to Christ of how we have lived (Barton, B. B., & Comfort, P. W. (1996). Ephesians (p. 111). Wheaton, IL: Tyndale House Publishers.).
(Outline & Some base commentary from MacArthur, John: Ephesians. Chicago : Moody Press, 1996, c1986, S. 255–278)
