Dr. Martyn Lloyd-Jones on Ephesians 4:1-3: Questions and Answers

What is the significance of the word "therefore" in Ephesians 4:1?

The word "therefore" in Ephesians 4:1 is profoundly significant as it connects doctrine to practical application. According to Dr. Lloyd-Jones, this word serves as a crucial conjunction that "leads us on and points us to the life that we are to live in the light of the doctrine that we have considered." It marks a transition from the first three chapters of Ephesians (which are doctrinal) to the practical application of those doctrines in daily Christian living. The "therefore" indicates that our Christian conduct must be the direct result of the theological truths we have embraced.

How does Lloyd-Jones divide the Epistle to the Ephesians structurally?

Dr. Lloyd-Jones divides Ephesians into two major sections: "This epistle, like most New Testament epistles, can be divided into two portions. And here we are beginning to look at the second half of this great epistle. Very conveniently, it's divided, you see, into six chapters and into two portions of three chapters each." The first three chapters are "entirely doctrinal," where Paul unfolds "the great and essential doctrines of the Christian faith." The last three chapters focus on practical application, showing "the relation of all that to daily life and living."

What common mistake do people make when reading the Bible according to Lloyd-Jones?

According to Lloyd-Jones, a common mistake people make when reading the Bible is picking and choosing favorite passages while ignoring others: "We must never pick and choose in our reading of the scriptures. We must read all the scriptures." He warns against extracting "certain verses or certain paragraphs from the scripture, to rest them out of their context and just to look at them isolated in and of themselves." This selective reading leads to "an imbalanced and lopsided Christian life and a Christian experience." He points out that most heresies throughout church history have arisen because people have "taken a text right out and have formulated a doctrine out of it."

What are the two extremes Christians fall into regarding doctrine and application?

Dr. Lloyd-Jones identifies two extremes Christians fall into:

1. Some stop at doctrine only: "To some of us, the danger is to stop at doctrine only." These are often intellectual people who "spend all their time with doctrine" and read theological books but fail to apply the truths to life. They have "forgotten the unbelieving that are round and about them" and sometimes become so absorbed in doctrinal debates that they quarrel with fellow believers.

2. Others focus exclusively on experience: Some Christians "spend the whole of their lives in just seeking experiences." Like Peter wanting to stay on the Mount of Transfiguration, they pursue mystical experiences and emotional highs but neglect practical Christian living and service to others.

How does Lloyd-Jones define sanctification, and what misconception does he correct?

Lloyd-Jones defines sanctification not as "a gift to be received" or a passive experience but as something "that has to be worked out in the light of the doctrine." He corrects the misconception that sanctification is merely "to look to the Lord and to let him live his life in you" where "you just do nothing." Instead, sanctification is "the outworking, the outliving in the power that he gives us, and that is already in us of the doctrine that we have believed." It involves active effort and obedience to specific commands, which is why the apostle "enters into details" and "exhorts them, he reprimands them, he commends them, he appeals to them."

What illustration does Lloyd-Jones use to explain the relationship between doctrine and sanctification?

Lloyd-Jones uses the illustration of a farmer sowing seed. The seed contains life that begins growing underground even before it's visible. Weather conditions like rain and sunshine don't contain the life, but they stimulate and promote the growth of the life already in the seed. Similarly, doctrine and spiritual experiences don't constitute sanctification themselves, but they "promote sanctification" and provide "a stimulus" for growth. Just as the plant responds to favorable conditions, Christians respond to doctrine and experiences by growing in holiness: "When I'm near to the Lord, I don't want sin. When I feel his love, sin is abhorrent and hateful to me."

How does the apostle Paul approach practical application in Ephesians 4?

Paul doesn't simply tell believers to "let go and let God" in a passive manner. Instead, "he admonishes them," "beseeches them," and "begs of them." The apostle "goes into details," giving specific instructions like "let him that stole steal no more" and telling them to "avoid foolish talking and jesting." Paul "exhorts them, he reprimands them, he commends them, he appeals to them, he argues with them. He issues his great imperatives." This active, detailed approach to Christian living shows that sanctification requires our deliberate participation, not just passive surrender.

According to Lloyd-Jones, what is the proper approach to Bible teaching?

Lloyd-Jones criticizes approaches to Bible teaching that separate evangelism, calls to surrender, and Bible exposition as disconnected activities. He argues that proper Bible teaching must always include application: "I must never come into a pulpit and not apply my message. I must never say, ah, I'm giving a Bible lecture now. I'm not preaching. I must always preach." He insists that doctrine, experience, and application must be "bound together in an indissoluble unity" rather than treated as separate components of Christian teaching. Every exposition of Scripture should lead to practical application in believers' lives.

How does Lloyd-Jones explain the motivation for sanctification?

The motivation for sanctification comes from understanding and believing the doctrines of Christianity. When believers truly grasp what God has done for them, they naturally want to respond in holiness: "It's as we grasp the truth and the doctrine, the desire is created." He uses examples like realizing we are "fellow citizens with the saints and of the household of God" which means "the reputation of my heavenly Father is in my hands." When we understand Christ's sacrifice, the logical response is "love so amazing, so divine, demands my soul, my life, my all." The desire for holiness flows from believing the doctrine.