Eph 4:30–32: 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32 Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.
We must be missionaries with our lives to be nation-shaping missionaries with our mouths. We must preach God’s love with our lives to effectively preach the love with our mouths. When the lip proclamation is coupled with life proclamation, the gospel goes out with power. Paul calls us to a lifestyle that reflects the gospel of Jesus Christ, God’s love towards us. “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.”
Summary: God’s kindness to us at the cross of Christ is the pattern and the power of our kindness towards one another. Our lives must preach the gospel always.
Our passage ends with God charging us to be kind, tenderhearted, forgiving one another “as God in Christ forgave you” (Eph 4:32b). God’s kindness in Christ is the pattern, the model, the standard of Christian kindness. “God’s kindness embraces even obstinate sinners; because it is without limit, it calls for unconditional love on our part as well.” The gospel is the pattern of God for the salvation of love and unity; without the gospel of Christ, we have no relationships and no hope for better relationships, in marriage, friends, families, church.
The phrase “as God in Christ forgave you” shows that the cross is the model of the kindness, tenderheartedness, and forgiveness. God’s kindness is the standard of Christian kindness; we are to be little divines to each other in our kindness. Just as God in Christ forgave us, not counting our trespasses against us, loving us unconditionally, we also forgive, not counting the sins of others against them, and loving them unconditionally. If we forgive with conditions, we are not forgiving the way God forgave us. If our love is conditional, we are not loving the way God loved us. Conditional kindness, conditional tenderheartedness, conditional forgiveness is not Christlike, it is worldly.
Matt 5:46–48: 46If you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect.
There is nothing particularly Christian about being kind to those who are kind to us. We know the quality of our kindness when the object is unkind, for that is how our heavenly Father is kind. “He makes his sun rise on the evil and the good and sends his rain on the just and the unjust” (Matt 5:45).
Any church, marriage, friendship, work context where God’s kindness, the gospel, is neglected inevitably will constitute bitterness, wrath, anger, jealousy, slander, defamation. It is beyond question that what the new so called prosperity gospel creates is that kind of community. If the gospel is about becoming rich not giving our riches away for the spiritual riches of others, we robe, manipulate, lie to others to enrich ourselves.
Paul gives us a list of six dirty garments that we must put off; they smell with the sweat of our corruption and no perfume can conceal their stench.
Eph 4:31: Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice.
Six stinking garments to put off:
Paul orders them going from the inside out. He shows us that every relational failure is a heart-failure, as it they all flow from within.
Our laundry basket gets full very quickly with my wife’s clothes because she does not wear a dress twice. If she wears one in the morning, and showers in the afternoon, she will put on different clean clothes. If she showers in the evening, she is putting on another set of clothes. She is always putting off and putting on. She applies the same thing on our kids, but she has not succeeded to draw me into that path yet. I have asked her several times why she and the kids cannot, at least, wear a set of clothes twice, just twice, before taking them off for cleaner ones. She’s responded each time that she is not used to that, and that it is disgusting for her. She is a parable to me of the Christian life. God wants us to put on a new change of clothes often, while putting off the old. Most women tell their husbands this parable; I wish we learned the lesson and applied it to our spiritual life. We must put of the dirty garments, shirts, trousers, of bitterness and put on the kindness, with which we will proclaim the kindness of God.
The new garments we are to put on, in place of the dirty stinky gabs of bitterness, wrath, anger, clamor, slander, and malice are “kindness, tenderheartedness, and mercy.” Paul says,
Eph 4:32: Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.
In place of the six sins above, we must now put-on new clothes, transformation from inside out:
Paul is concerned with the disposition of the heart not just actions. It is possible to act without the correct disposition. Actions must flow from a proper heart-disposition to be God-accepted actions. It is possible to give away all I have and deliver up my body to be burned but have not love, which will make me nothing. It is possible to use kind actions to conceal our unkind hearts. The pharisees were excellent at this:
Jesus says to them:
Matt 23:23: “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others.”
Matt 23:25–26: 25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. 26 You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean.
Matt 23:27–28: 27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. 28 So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness.
Our righteousness must exceed that of the scribes and the Pharisees, it must be dispositional, it must flow from who we are.
Be kind to one another—Paul does not say act kindly towards one another. To be kind and to act kindly are different things. “God’s kindness embraces even obstinate sinners; because it is without limit, it calls for unconditional love on our part as well.”
Luke 6:35: But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil.
Be tenderhearted—our kindness must flow from easily touched-hearts. This captures how deep out kindness must go; we must cultivate the heart of Christ. Just as his heart was tender towards us, so ours must be towards others. He showed compassion on us, and we are to pour it on others as well. Christ was easily touched by others, weeping with those who wept and rejoicing sincerely with those who rejoiced. In pain he grieved with the pained, in joy he rejoiced with the joyful without jealousy. His kindness was tenderhearted. We should be easily touched in the inside. Our kindness must be heartfelt not shallow. Tenderness of heart is commanded. To not be touched and affected in our hearts in care for others is disobedience to God.
Forgiving one another—not holding offences against each other. Our heartfelt kindness must flow in forgiveness to others. We must love with the kind of love that covers a multitude or sin. Healthy relationships, marriages, friendships, churches, communities are not sinless communities but sinful and forgiving communities. We can either respond to offences, which are bound to come as we are all imperfect, by cultivating bitterness or kindness and tenderness and compassion, leading to not holding sins against each other. In such communities, people excel; people thrive when they know they are known and loved. One of our greatest fears is to be known, because we fear we might not be loved if known. But when we cultivate a spiritual environment of constant forgiveness, we cultivate an environment of openness and healing. Sometimes all someone needs is to be heard, without being judged, and loved unconditionally. That heals. To forgive does not mean we neglect sin. Forgiveness takes sin seriously, expects payment for the sin not from the sinner but at the cross or in hell, and it is costly, painful, and hard.
God’s kindness to us in his Son is the power for our one kindness towards others. God’s kindness delivers us from selfies to other-fies. God’s selfless kindness overflowing towards us in giving us his Son, his Spirit, his people, is the power for our own kindness. The conjunction “as” can also indicate basis, translated as “because” or “since.” “As” in English and “comme” in French function the same way, so it is not foreign to French and English speakers.
Be kind because God has been kind to you: Because God in Christ has forgiven us, we forgive each other. His forgiveness is the power for our forgiveness. When we contemplate how much we have been forgiven, we are to gain power from there to forgive others. If we do not forgive others the way God has forgiven us, we may prove that we have not actually be forgiven by God. Our future forgiveness will depend on our present forgiving of others based on our past forgiveness.
Matt 6:14–15: 14 If you forgive others their trespasses, your heavenly Father will also forgive you, 15 but if you do not forgive others their trespasses, neither will your Father forgive your trespasses.
We forgive as we have been forgiven, because we have been forgiven, so that we may be forgiven. Past grace should empower us to give present grace, while trusting God for future grace.
Be kind to others because God has been kind to them: We also forgive others because God has already forgiven them. If he has already forgiven your loved one, how can you not forgive what he has already forgiven? Who are we to make ourselves judges, condemning those whom God has commended, frustrated with those whom God has forgiveness? How can we reject those whom God has accepted, mock those whom God has mercied, demand payment for sin Christ paid for completely, punish sins for which Christ was punished?
Be kind to others because God has given you his Spirit to guarantee his future kindness towards you. We circle back to verse 30—“And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.” God’s kindness in Christ sealed us with his Spirit. God has been kind to us in Christ, and God in his kindness has given us his Spirit as a guarantee that he will show us immeasurable kindness in the future. How can we, enveloped by divine kindness, not be kind, tenderhearted, forgiving. We grieve the Spirit of kindness, who also bears the fruit of kindness in us, when we give place to the evil spirit (Eph 4:27) through bitterness, wrath, anger, clamor, slander, and wickedness.
Be kind because God has kindly given you a community of kind people. By community of kind people, I mean that each of us is a trophy and trumpet of God’s kindness. Natural world, just as the rising and setting of the sun, proclaims the death and resurrection of Jesus, in our lives our kindness proclaims the gospel to each other.
In the immediate context, Ephesians 4:25–32, the commands are framed with “one another” commands.
Mirrors are dangerous for Christians. They can keep us from looking at the kindness of God shining through others. Maybe the best way to use a mirror is to stand before it and question ourselves how well we are showing forth the kindness of God. Selfies do a similar thing. We are to see God’s kindness in others and only take selfies to question how much we are showing it.
This one-anothering is the gift of God to show us in each other God’s kindness, which we are to proclaim. Every relational crisis is an opportunity to either preach a lie about God or preach the truth about him, that he is kind. Our lives either say God is kind or unkind, tenderhearted or hardhearted, loving or hateful. We need each other to live out this passage.
 “χρηστός” s.v. Moisés Silva, ed., NIDNTT&E, 2nd ed., vol. 5 (Grand Rapids: Zondervan, 2014), 687.
 “χρηστός” s.v. Moisés Silva, ed., NIDNTT&E, 2nd ed., vol. 5 (Grand Rapids: Zondervan, 2014), 687.
24 He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. 25 For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls. 1 Peter 2:24–25
Here is a sermon I recently preached at Meadow Creek Chuch on Psalm 100. Enjoy!
In Psalm 22 the deliverance of the king brings redemption to the nations. While it is true that David wrote this Psalm and that he experienced something of the like of which the Psalm speaks, the Psalm most clearly is a prophetic typology, which I define as follows:
Actual historical experiences of the anointed one, of those under his reign (believers in Yahweh), and of his adversaries (enemies of Yahweh), in the Psalms, that also serve as prototypes of escalated actual and historical experiences of Christ, of his people, and of his enemies.
David’s experience speaks prophetically and typologically of the experience of the new David.
In Psalm 22:1–21a he describes his trouble, confesses trust in Yahweh, and cries out for Yahweh to deliver him. Bulls and dogs, deadly animals, surround David, seeking his life (Psalm 22:12–13, 16–18). According to verses 7, 12, and 13, his enemies mock David’s trust in Yahweh—“He trusts in Yahweh; let him deliver him; let him rescue him, for he delights in him” (Psalm 22:8). This objective trouble, mockery, and insults, result in severe inner turmoil for David. David feels that he has lost his nature and become a worm (Psalm 22:6), he has no inner strength to sustain him (Psalm 22:14–15).
In the mist of all this objective and subjective turmoil, David confesses sound theology. His trouble has not changed his God, even though it is changing and transforming David from a human to a worm. Yahweh is still holy and is reigning on the praise of his people (Psalm 22:3). Yahweh is still the one who has cared for David for all his life (Psalm 22:9).
Above all these, David recognizes that while his trouble is real and that enemies actually are seeking his life, Yahweh is sovereign over it. Yahweh is the one who has laid David to the dust (Psalm 22:15c). Yahweh has forsaken him (Psalm 22:1–2). In the present David can only remember that Yahweh once delivered (Psalm 22:4–5), but all he sees is a chasm between Yahweh and him.
Although his prayers to this point have not been answered and Yahweh has turned his back on him, David prays without ceasing. Although he is forsaken by Yahweh, he plead “Be not far from me” (Psalm 22:11, 19), “Come quickly too my aid” (Psalm 22:19), “Deliver my soul” (Psalm 22:20), “Save me” (Psalm 22:21).
Yahweh responds to David’s prayers and rescues him and draws near to him—“You have rescued me from the horns of the wild oxen” (Psalm 22:21b).
This prototypically points to Christ, who was surrounded my deadly leaders who sought his life. He is the Messiah whom Yahweh truly rejected and lay him in the dust of the earth. But when all his enemies thought they had their final word, Yahweh spoke the Final Word, rescuing Christ from the grave—“He has done it” (Psalm 22:31).
David vows to praise Yahweh (Psalm 22:22, 25), a vow the writer of Hebrews attributes to Christ (Hebrews 2:12). The Anointed one calls on God fearers to Praise God (Psalm22:23) based on his deliverance (Psalm 22:24). Both the rich and the poor of the earth are affected by the Anointed One’s deliverance (Psalm 22:26, 29–31).
In Psalm 22:27–28, we see most clearly the redemptive blessing that the new David’s deliverance will have on the nations.
All the ends of the earth shall remember and turn to the LORD, and all the families of the nations shall worship before you. For kingship belongs to the LORD, and he rules over the nations (Ps 22:27–28).
On this passage, I will ask and answer five questions:
Since they are coming to Yahweh, they are most likely remembering that Yahweh is Israel’s covenant God. What this means is that the whole earth lay in oblivion until Yahweh rescued his Anointed One, Jesus, the new and better David from the grave. The god of this age had and has blinded the minds of unbelievers to keep them from remembering that Yahweh is King and Israel’s covenant God in whom they must trust.
The phrase “families of the nations” reminds us of Yahweh’s covenant with Abraham in which he said, “In you all the families of the earth shall be blessed” (Gen 12:3). Yahweh has fulfilled his covenant with Abraham by rescuing Jesus the new David from the grave and through him now is causing the families of the earth to remember and return to him for their salvation.
The nations will remember through preachers of Yahweh’s reign and name. David says, “I will tell of your name to my brothers; in the midst of the congregation I will praise you” (Psalm 22:22). This proclamation of Yahweh’s name will result in worship among the Jews. Given that the house of Jacob praise because the Anointed One’s preaching, we can assume that the nations will remember and worship Yahweh because of the same proclamation, which Christ now does through his church. How will they remember except someone preaches to them (Romans 10:14).
Worship is the goal of salvation. To be saved is to be a worshiper of Yahweh. The structure off verse 27 is what most interpreters call “synonymous parallelism,” where the first line and its parallel restate and explain each other. The thought in the first line corresponds to that of the second line. With this understanding, verse 27b restates 27a.
All the ends of the earth shall remember and turn to Yahweh, and
All the families of the nations shall worship before you
The correspondence shows that salvation means to worship. To return to Yahweh in faith is to worship Yahweh. Yahweh is not only on the business of saving people from hell, as good as that is, he is about making worshipers for himself.
Jesus shares the same sentiment when he parallels salvation with worship in John 4:21–24:
21 Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. 22 You worship what you do not know; we worship what we know, for salvation is from the Jews. 23 But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth.”
When God saves, he makes worshipers of God.
1) Yahweh has rescued the new and better David from the greatest enemy, death. David’s deliverance, symbolic of Christ’s deliverance, results in the nations returning to Yahweh. Note the two future tenses in verse 27—will return, will worship. Christ’s deliverance makes this certain.
2) Yahweh has bought these promises with the blood of the new and better David. All the “shalls” and “wills” of Yahweh are bought with the precious blood of Christ, the new and better David. “All the promises off God find their Yes in him. That is why it is through him that we utter your Amen to God for his glory” (2 Corinthians 1:20).
3) Yahweh is faithful. Even when circumstances change Yahweh remains holy and enthroned (Psalm 22:3) and trustworthy (Psalm 22:9). So he will fulfill every promise of his. If Yahweh has bought his promises for sinners by the blood of his Son, we can be sure that he will fulfill each one of them to show his Son that his blood is indeed sufficient.
4) Yahweh rules over all the nations on earth—He is sovereign over the nations and will ensure that his promises find fulfillment. Psalm 22:28 grounds the promises above in the control that Yahweh exercises over the nations. The “for” gives the basis of verse 27. Kingship is Yahweh’s and his reign is not restricted to the borders of Israel, he rules over the nations, who must come to worship before him. His reign means that no president, king, queen, tyrant, closed-country will hinder his purpose.
The work of evangelism in our neighborhood and church planting among the reached and unreached is bound to succeed because Yahweh is King over the nations. Let us go to our unbelieving neighbors with the confidence that Yahweh is King over them and will save them by the power of our proclamation of Him
Advent celebrates the miraculous intervention of the unique divine man, Jesus, into human history to redeem the children of death. From a biblical theological perspective, this miraculous birth is a fulfillment of a pattern in Scripture, which shows that Jesus is a new and better offspring of Abraham, a new and better Joseph, a new and better Samson, and new and better Samuel.
In Luke 1–2 Elizabeth’s and Mary’s pregnancies as parallels, with Elizabeth’s forecasting Mary’s. Elizabeth stands in the line of the barren women in the Old Testament whom God graced with unique sons. Following in the path of the barren women in the OT, whose wombs Yahweh opened and gave children who had great significance in his redemptive plan, Elizabeth prepares us to receive the news of the virgin birth of a King.
The description “had no child,” “barren” and “both were advanced in years” recall Genesis 18:11, where Abraham and Sarah share a similar experience. Abraham was God’s chosen, whose offspring was to bring blessings to the nations, but Sarah’s womb was dead. We find this pattern repeated several times in the Scriptures: Sarah (Genesis 11:30), Rebeka (Genesis 25:21), Rachel (Genesis 29:31), Manoah’s wife (Samson’s mother) (Judges 13:2), Hannah (1 Samuel 1:5), and now Elizabeth (Luke 1:7, 18), then the completely staggering finale, Mary whose is not only barren like the others, she’s never known a man sexually (Luke 1:27).
“Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel” (Isaiah 7:14).
The crescendo of the pattern in the conception and birth of Jesus shows that he fulfills and exceeds the roles of the sons born of the miraculous conceptions in the Old Testament:
Jesus is a new and better Son of Abraham. He sacrifices himself as the substitute sacrifice for the sins of those who would believe in him and is received from the grave never to taste death again (cf. Hebrews 11:19)
Jesus is a new and better Joseph. He is sold and betrayed by his own people but becomes the means of their salvation, but even more than that he is their Salvation,
Jesus is a new and better Samson. He defeats all the enemies of God’s people by his death. Whereas Samson killed more at his death than his life (Judges 16:30), Jesus not only killed more enemies by his death but kills death itself.
Jesus is a new and better Samuel. Like Samuel, he grows in stature and favor with God (1 Samuel 2:26; Luke 2:52), God is with him (1 Samuel 3:19), but God does not only reveal himself to Jesus by his word like to Samuel (1 Samuel 3:21), Jesus is the Word of God and reveals God to all.
The pattern of miraculous conceptions find their ultimate and mouth-stopping conception of the virgin who gives birth to the Creator of the Universe, the great substitutionary sacrifice, great Deliverer, the Destroyer of death, the Word of God who alone reveals God.