Introduction
This is week 5 of a 9-week series on the Holy Spirit. Briefly review the work of the Spirit (to assure us of God's love, to transform our characters, and to empower us to represent Jesus). The Holy Spirit permanently indwells us the moment we personally entrust ourselves to Jesus as our Savior (read Jn. 7:37b-39a; Acts 2:38).
We turn this morning to the biblical teaching on being filled with the Spirit.
In the book of Acts, Christians (already indwelt by the Spirit) received repeated "fillings" of the Holy Spirit – fresh empowerings to be Jesus' witnesses (more on this NEXT WEEK). Some Christians were described as "full" (i.e., voluntarily controlled by) of the Spirit – evidently because they were more or less habitually filled with the Spirit (Acts 6:3,5).
The question this raises in my mind is: How can I be filled with the Spirit? To my knowledge, the book of Acts contains no direct answer to that question. But Paul also speaks of being filled with the Spirit in Eph. 5:18 (read), and in the verses that follow, he sheds light on how to be filled with the Spirit. Let's take a closer look.
The command
Note the contrast between these two present tense commands: "do not be habitually drunk with wine" and "but be habitually filled with the Spirit." We can choose to be controlled by wine or by the Spirit – but the results are very different:
Being drunk/filled with/controlled by wine leads to dissipation – escaping reality, poor relationships, (eventually) deteriorating health, and even criminal behavior.
But being filled with/controlled by God's Spirit leads to health. In Rom. 15:13, Paul describes some experiential/emotional features of this health (read). In Gal. 5:22,23, he describes some relational key features of this health (read). Far from being a social threat/liability, Spirit-filled Christians are a precious contribution to human society!
The following verses (5:19-21) contain several participles, which modify the verb ("be filled").[1] These participles could describe the results of being filled with the Spirit. But more likely, they describe the means of being filled with the Spirit or how to be filled with the Spirit.[2] (Just as you could say: "Be drunk with wine, sipping, and gulping, and chugging.") Let's look closely at these means . . .
Speaking to ourselves (5:19)
Read 5:19a. Being filled with the Spirit requires speaking to ourselves. "Speaking to one another" (eautou) can also be translated "speaking to yourselves." Either way, the idea is that being filled with the Spirit involves (whether when we meet together or when we are alone) ongoing communication/reminder of truth to ourselves. In a parallel passage (Col. 3:16), Paul calls this "letting the message about Jesus richly dwell within you." In other words, we yield to the Spirit's control and power as we recall and ponder who Jesus is and what He has given us.
The antithesis is allowing other messages to habitually speak to us. Such is this world and our fallen natures that they are constantly speaking to us – and if we habitually listen to them, they will surely deflate and deceive and discourage us. But if instead we habitually speak God's truth to ourselves, His Spirit will fill us and encourage us (LLOYD-JONES; PACKER QUOTES). CONTRASTS: what Facebook says about how you compare vs. what God says about His love & provision; Satan's accusations & threats vs. God's affirmations & promises; staple diet of alarm from "news" vs. staple diet of hope of KOG; etc.
One way of "speaking to ourselves" is to recite poems or sing songs with this content (read 5:19b). The early church had already composed many easy-to-remember songs and poems about this subject (EXAMPLES: Col. 1:15-20; Phil. 2:5ff; etc.). Think about the "sticking power" of inane advertising jingles (EXAMPLE). Songs/poems that focus on Jesus and His provision have healthy "sticking power" – they are easy to remember, their content is God's truth, and their melodies often also speak to our hearts, if we allow it. This is why Paul says: "Don't do this a just as barren ritual; do this from your hearts." We can do this with others (Paul and Silas in Acts 16:25), or alone (ME ON WALKS). Do you have an "arsenal" of such songs? Do you use them?
And of course now we have the teachings of Jesus and the letters of the New Testament which focus on these themes. We can read and ponder and memorize and meditate on specific passages – saying them to ourselves, affirming them in the presence of God, praying them back to Him. We can do this with others, or alone. Are you making progress in this direction? By God's grace, a little goes a long, long way!
Giving thanks (5:20)
Read 5:20. Being filled with God's Spirit requires cultivating a thankful disposition toward God. Notice the superlatives that emphasize this disposition of thankfulness – "always" versus rarely or sporadically. In Col. 2:7, Paul expresses his desire that the Colossians become "overflowing with gratitude."
The antithesis is being characterized by complaining, self-pitying, etc. These habits come naturally to fallen people living in a fallen world, and they are highly toxic to our spiritual lives.
Thankful to God for what? Paul says "for all things," which includes:
Thankful for the things discussed above. Recalling them is vital; thanking God for them will make them more enjoyable, and further unleash the Spirit to fill us.
Thankful for the many temporal blessings God daily pours into our lives (e.g., health; food & drink; friends & family; nature's beauty; etc.).
Thankful for God's sovereign goodness to work for good through painful and difficult circumstances[3] (EXAMPLES).
Thankful that, because Jesus was raised from the dead to eternal life, and because we belong to Jesus, we are headed for eternal life with Jesus and one another.
We cultivate this primarily in our private lives, but we can also help one another to become more thankful (gentle reminder; occasional reproof; "thanks game"). Are you a more thankful person than you were last year? How filled with the Spirit do you want to be?
Being subject to one another (5:21)
Read 5:21. The NASB, NLT and NIV have changed this into a separate command ("be subject to one another") instead of leaving it as a participle ("being subject to one another;" see ESV and NET) which connects it directly back to the command to be filled with the Spirit. Hupotasso means "adopting a voluntary attitude of cooperating, assuming responsibility, and carrying a burden."[4] Being filled with the Spirit involves cultivating a humble, serving posture toward others. "Out of reverence for Christ" means "since our Lord Jesus (empowered by God's Spirit) set the example by serving us and others" (Jn. 13:12-16; Phil. 2:3ff.).
The antithesis is a self-centered posture toward others, which manifests itself in entitlement, self-protection, snobbishness, non-involvement, etc. The Spirit lives in us to motivate and empower us to give Jesus' love to others. A self-centered relational posture grieves God's Spirit instead of unleashing Him to fill us.
This means of being filled with the Spirit is extremely practical:
It includes choosing to serve your brothers and sisters in Christ (normal meaning of "one another" in the New Testament letters; at & between meetings).
It includes choosing to be a servant toward those who are in authority over you (Eph. 5:22-6:9; verb in 5:22 is carried over from 5:21; husband, parents, supervisors, etc.).
It also includes following Jesus' servant-leader example as you lead others (Mk. 10:45).
It includes being a servant as a good neighbor and citizen (Titus 3:1,2).
It includes forgiving those who sin against you and praying for your enemies (Eph. 4:30-32; Lk. 6:27,28).
Remember Lk. 11:5-13 (2 WEEKS AGO)? Choose to be willing to serve, agree that you have nothing to give, ask God with shameless audacity to fill you with His Spirit – and take the one step in this direction (e.g., CORRIE TEN BOOM WITH NAZI GUARD). This way of life becomes a daily adventure!
Conclusion
GOSPEL: Before you can be filled with the Spirit, you must first receive the Spirit by entrusting yourself to Jesus as your Savior!
SUMMARIZE THE MAIN POINTS:
There is a logical progression here which explains why Paul used these three participles in this order. The more you focus on the truth about God's love for you, the easier it is to be thankful to God. And the more thankful you are to God for His love, the easier it is to serve others. Always start with "speaking" – but don't stop there!
You could get discouraged when you think about how little you may do this. But don't waste time on feeling bad; just thank God for His grace and start down this path!
[1] Actually "singing" and "making melody" modify "speaking to yourselves."
[2] In the preceding context, the participles related to the commands seem clearly to be means participles (5:8,10 – "walk in the light" involves "trying to learn what is pleasing to the Lord;") 5:15,16 – " be careful how you walk" involves "making the most of your time"). In the following context, 5:22 borrows the participle of 5:21 and uses it in the imperatival (means) sense rather than as a result. The parallel passage (Col. 3:16 – see also 1:28, in which the participles are clearly means) seems to use its participles as means. Other Pauline passages on walking by the Spirit speak of similar means (e.g., Rom. 8:5,6 – walking according to the Spirit involves setting our minds on the things of the Spirit [means], and results in "life and peace" rather than "death").
[3] Whether "for all things" means "for all things" or "in all things," both meanings refer ultimately to God's loving sovereignty as the basis for this command. "The question that is often brought to these verses can now be addressed: 'Is it possible to thank Him for the evil events themselves?' This question itself reflects a misunderstanding of the Pauline calling to thanksgiving. We are not asked to be elated over the news of tragedies. We are, however, called to focus on God and God alone in spite of all that can happen to and around us. Rather than be obsessed with the well-being of our own selves, acts of thanksgiving force us to worship the One who deserves all the glory and honor. In the face of evil, our responsibility is to be faithful to Him who is the Lord of all. To give thanks in all circumstances is, therefore, to challenge the power of Satan as we participate in the cosmic struggle, anticipating the consummation of the eschatological victory that is rooted in the cross and the empty tomb." David W. Pao, Thanksgiving: An Investigation of a Pauline Theme, p. 106.
[4] Strong, J. (1995). Enhanced Strong's Lexicon. Woodside Bible Fellowship.