New Testament Reading: Ephesians 4:7-16

“But grace was given to each one of us according to the measure of Christ’s gift. Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men.’ (In saying, ‘He ascended,’ what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.) And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.” (Ephesians 4:7–16, ESV)

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[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

In the previous passage we received this strong exhortation from the Apostle based upon the truths he had established previously in his letter: “Walk in a manner worthy of the calling to which you have been called…”, he said. In particular, walk “with all humility and gentleness, with patience, bearing with one another in love…” And be “eager to maintain the unity of the Spirit in the bond of peace.” These words were for the Ephesians, but they are also for us, friends. They apply to every church of the Lord Jesus Christ. 

But the question might be asked, what has God supplied us with so that we might be strengthened to walk in this way? How has he equipped the church to fulfill this mandate? What has he  given to the church so that she might be built up. This is the question that Ephesians 4:7-16 answers. In 4:1-6 we received a strong exhortation from the Apostle, but here in 4:7-16 we are told of God’s gracious provision for his church. Here we learn that God has not only commanded us to “walk worthy”, but he has also graciously provided for our every need so that we might in fact attain to this worthy walk. 

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The Ascended Christ Gives Gifts To Men (4:7-10)

Notice first of all that it is the ascended Christ who gives these gifts to men. In other words, it is through the Christ, who was raised from the dead in victory, and who ascended to the right hand of the Father in glory, that God distribute his gifts to the church, so that we might all walk in a manner that is worthy. 

This is communicated in verses 7-10, where we read, “But grace was given to each one of us according to the measure of Christ’s gift. Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men.’ (In saying, ‘He ascended,’ what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.)”

This passage has puzzled many. A few clarifying remarks are in order. But before I procede to explain this text I want for you to see the very simply message that is at the heart of it. Grace has been distributed to all who are in Christ. And this grace is distributed according to the measure of Christ’s gift. This is what verse 7 says. Not only have we received the gift of salvation, therefore, but other gifts have been lavished upon us by Christ as well. This is Paul’s central point. The ascended Christ gives gifts to men. 

Now, what does Paul mean when he goes on to quote some other passage, saying in verse 8, “Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men.” And then he adds this explanation in verse 9, saying, “Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men.’” What is the meaning of this quotation and explanation from Paul?

First of all, it is important to recognize that this is a reference to Psalm 68. When Paul says, “Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men”, the “it” is a reference to Psalm 68. This Psalm is too long for us to read in its entirety this morning. As some of you know, I read this Psalm and offered some remarks about it in the prayer meeting devotional this past Wednesday. You should read it for yourself if it is unfamiliar to you. In brief, this is a Psalm about God’s victory over all his enemies. This Psalm calls for glory to be given to God. It describes God as a King entering victoriously into his heavenly sanctuary. This Psalm calls for all “who are of Israel’s fountain!”, to “bless God in the great congregation” (Psalm 68:26, ESV). And it describes the nations of the earth coming to pay tribute to the LORD. The image is that of a victorious King with two groups of people standing before him: his enemies who have persisted in their rebellion who will taste his wrath, and those who have humbly bowed the knee before him. The Psalm concludes with these words: “Awesome is God from his sanctuary; the God of Israel—he is the one who gives power and strength to his people. Blessed be God!” (Psalm 68:35, ESV). 

Secondly, it is important to recognize that Paul quotes only one verse from Psalm 68, and he quotes it loosely, modifying it every so slightly to fit his context. He loosely quotes Psalm 68:18 which speaks of God, saying, “You ascended on high, leading a host of captives in your train and receiving gifts among men, even among the rebellious, that the LORD God may dwell there” (Psalm 68:18, ESV). Paul does not say this exactly, but in stead he says, “When he ascended on high he led a host of captives, and he gave gifts to men.” The most significant change is this: Instead of God receiving gifts, Paul says that he gave gifts to men. This has caused many to wonder what Paul was up to when referencing Pslam 68. Did he have a laps in memory? Was he quoting some other translation besides the original Hebrew? Many theories abound. It seems clear to me that Paul was not attempting to quote Psalm 68:18 with precession, but that his words are meant to summarize the whole of Psalm 68 and to apply that Psalm to his current situation. True, Psalm 68:18 does not say that God “gave” gifts to men (as Paul says here in Ephesians 4:8), but rather that he “received” gifts from men. But we should remember how Psalm 68 concludes! It concludes with God giving gifts to his people! Again, Psalm 68:35 says, “Awesome is God from his sanctuary; the God of Israel—he is the one who gives power and strength to his people. Blessed be God!” So, again, it is my view that Paul was not attempting to quote Psalm 68:18 with precession. Instead, he was making reference to the whole Psalm, and in one short phrase he managed to sum up its meaning for the Ephesians and for us. And what was Paul concerned to communicate? That God, who has ascended in victory, gives gifts to his people! “Awesome is God from his sanctuary; the God of Israel—he is the one who gives power and strength to his people. Blessed be God!” This is what Paul wants us to see. That our God, who sits high and exulted over every power, is eager to bless his people, and to lavish them with his gifts. 

Thirdly — and this is the most significant thing to notice about Paul’s use of Pslam 68 — he applies the whole thing to Christ in verses 9 and 10 where he says, “In saying, ‘He ascended,’ what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things” (Ephesians 4:9–10, ESV). 

I do wish that you would take the time to reflect upon what Paul is doing here. Compare Psalm 68 with Ephesians 4:7-10 and ask yourself, how did Paul (and the other Apostles, being taught by Christ himself) interpret the Old Testament Scriptures?  The answer is that they saw them as being fulfilled by Christ. 

Notice a few things:

One, Psalm 68 says nothing about Christ. It only speaks of God, who is called the LORD. 

Two, Psalm 68 says nothing about descent. It only describes God’s victorious ascent into his heavenly  sanctuary. 

Three (and this is the most significant thing to notice), Paul says that this Psalm is all about Jesus the Christ. His interpretation of Psalm 68 is that though it speaks of the LORD’s ascent, descent is implied. In fact the whole Psalm is about the salvation that has been provided by the LORD through Christ, who is the eternal Son of God come in the flesh. 

I guess Christ was serious when he taught his disciples after his resurrection saying “everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44, ESV). And it appears that Paul got the memo. When he read the Psalms — and in this instance, Psalm 68 — he understood them to be about Jesus the Christ. When Psalm 68 spoke of the victorious ascent of the LORD into his heavenly sanctuary, Paul understood that it spoke of the ascent of the Christ, who is the eternal Son of God come in the flesh. This was a mystery in ages past. But now that the Christ has come, Paul (and the other Apostles of Christ) could speak with clarity concerning these things. 

And a victorious ascent does indeed imply a purposeful descent. If a King returns home in victory, receiving glory and honor from his subjects as he returns, it is only because he first went out with the purpose to get the victory! And so it is with God in Christ. He ascended in victory only because he first descended with the purpose to redeem. And this is what Paul means in verse 9 when he says, “In saying, ‘He ascended’ [in Pslam  68:18], what does it mean but that he had also descended into the lower regions, the earth? (Ephesians 4:9, ESV).” 

We know when Christ ascended. Clearly, he ascended after his death, burial and resurrection after showing himself alive to his disciples. Acts 1:6ff describes his ascent. But when did he descend? Well, he descended in his incarnation. He descended when he was conceived in the womb of the virgin Mary by the power of the Holy Spirit. He descended when he was born into this world, as he suffered, and especially when he died. When Jesus the Christ was placed into that tomb, the stone being rolled across the entrance of it, that was the lowest point of his descent. And that is what Paul refers to when he says (and I quote the KJV here, for I think it is better translation than the ESV in this instance), “Now that he ascended, what is it but that he also descended first into the lower parts of the earth?” (Ephesians 4:9, KJV 1900), “the lower parts of the earth” being a reference to the grave, or to Hades as it is sometimes called. The grave was the lowest point of the Son of God’s descent. But, as you know, he was risen from the grave in victory! It was from the grave that he began his ascent having defeated his every foe, including death itself. And by his victory over sin and death, he did also set the captives free. 

This is what Paul wants us to see —that God in Christ has won the victory, which is the victory that Psalm 68 spoke of long  before Christ was born. Furthermore, God in Christ has won the victory, and he has set us free. He has redeemed us from the curse of the law. And not only has Christ  redeemed us, he has also given gifts to those who belong to him, as Psalm 68:35 says, “Awesome is God from his sanctuary; the God of Israel—he is the one who gives power and strength to his people. Blessed be God!” 

God, through the victorious and ascended Christ, gives gifts to men. That is the point.

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He Has Gifted The Church With Ministers Of The Word (4:11-12)

And what gifts does he give? Well, we know from other passages of scripture that God gives gifts — that  is to say,  spiritual gifts — to all who believe upon him. These gifts are to be used by all who believe for the building up of the body of Christ and for  the glory of God. If you are in Christ you have been uniquely gifted to serve within Christ church, which is his body. 1 Corinthians 12 speaks of these gifts. So too does 1 Peter 4:10-11, which says, “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen” (1 Peter 4:10–11, ESV). And this passage in Ephesians 4 will also conclude with a reference to the giftedness of every believer, saying that we all “are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love” (Ephesians 4:15–16, ESV). Every believer, being uniquely gifted by God, has a part to play in Christ’s church.

But here  in this text Paul’s emphasis is upon something other than the spiritual gifts bestowed upon every Christian. Instead, he hones in upon another gift that Christ has given to the church, namely, ministers of the word of God. Paul is here teaching that Christ has called and gifted ministers of the word, and that these ministers are Christ’s gift to the church. Christ has called undeserving men such as myself to the ministry, and he has equipped them take the place of a servant in the mist of the Christian congregation, so that the word of God might be proclaimed and taught for the building up of the body of Christ. That is what Paul is talking about here in this text.  

In verse 11 we read these words: “And he gave…” This indicates that Paul is about to specify the gifts that the ascended Christ has distributed to his people. And what does he say? Verse 11: “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers” (Ephesians 4:11, ESV). As I have said, Paul is here teaching that one of the gifts that Christ has given to his church are ministers of the word of God, for that is what each one of these are — ministers of the word. 

Apostles were eye witness of the resurrection of Christ who were sent by Christ to preach and teach the his word.  Prophets — and I take this as a reference to the prophets who lived in the age of the Apostles — were certainly ministers of the word of God. They spoke with prophetic authority just as the prophets under the Old Covenant did, saying, “thus says the Lord.” Evangelists are also ministers of the word. When you think of an evangelist think of a missionary or church planeter who is sent out from a local church to plant local churches. And how are local churches planted except through the preaching of the gospel and the ministry of the word? Shepherd’s (elsewhere called pastors, elders or overseers) are ministers of the word. One of the qualifications of an elder is that they be apt to teach the scriptures. And teachers are also ministers of the word. They are to teach the scriptures faithfully in the Christian congregation. While all shepherd are teachers, not all teachers are shepherds. It is our view that some may be gifted as teachers, but not called to the office of elder within the local church. The thing to recognize is that Paul is here teaching that ministers of the word are a gifts from Christ for the good of the church. Through their faithful ministry the church will be strengthened and unified. 

Paul has already said in this epistle that the apostles and prophets make up the foundation of the new creation temple of God, with Christ himself as the cornerstone. There are no longer apostles and prophets in the church today, for their ministry was foundational. The apostles served in a special way as Christ’s ambassadors, being eyewitness of his resurrection and commissioned by him directly. The prophets too spoke with a special kind of authority. Today there are shepherd and teachers who minister the word in the local congregation. Evangelists minister the word being sent near and far to plant churches through the proclamation of the gospel and to see to their establishment. 

And what is the task of these ministers of the word of God? In verse 12 we learn that, though they differ in the details of their callings, they share these three things in common:

One, they are to “to equip the saints”. Two, they are to devote themselves to “the work of ministry”. And three, they are to labor for the “building up the body of Christ” (Ephesians 4:12, ESV). These three things are what every minister of the word is to devote themselves to. 

If you have been around the church for a while — and especially if your church experience has been outside of the Reformed tradition, as was the case for most of us —  you might notice that my explanation of Ephesian 4:12 is a little different from the one that is popular today. The popular view is not that these three things are the work of the minister, but only first of the three. The last two are often said to be the work of the church member. The way that the ESV reads (along with most of the more modern English translations) actually leads to that popular interpretation. Let me read it again, commenting along the way, so as to explain the view that has grown in popularity. Christ has given the church these ministers of the  gospel and their job is [verse 12] “to equip the saints”, and it is the job of the saints to then do “the work of ministry”, and all of this is “for building up the body of Christ” (Ephesians 4:12, ESV). As I have said, that is the popular view today. And as I have said, the ESV nudges the reader in that direction by not inserting a comma after the phrase “to equip the saints”. But I think a strong case can be made for a comma there. In fact, the KJV puts a comma there, and I think this is correct. It reads like this: ministers of the word have been given by Christ to the church, and I quote, “For the perfecting of the saints [comma], for the work of the ministry [comma], for the edifying of the body of Christ” (Ephesians 4:12, KJV 1900). This translation rightly communicates that each of these things is the task of the minister of the word. Christ has given the church evangelists, shepherds and teachers, and their task is “to equip the saints”, they are to devote themselves to “the work of ministry”, and they are to labor for the “building up the body of Christ”. This is the task of the one who has been called to the ministry of the word. 

You might be thinking to yourself, really, what difference does this make, Pastor? 

Well, I  would argue that it makes a pretty big difference. But I will admit that my past experiences might have  something to do with my sensitivity to this issue. In my experience there is a trend within churches for pastors to be distracted with many things, to neglect what it is that they have been called and appointed to do, and to delegate “the work of  the ministry” to the saints. Here I am referring to that model of church leadership that views  the Pastor as a kind of CEO, whose job it is to cast a vision and to mobilize others to actually do the work of the ministry. I think this has become a problem in the church  today. The end result is that Pastors are not acting like Pastors, and laymen are doing the work that Pastors should be doing, though they have not been called, equipped or appointed by the congregation to do the work. Perhaps you have been in a church like this where “every member is considered a minister”, the distinction between officer and member, laymen and clergy, being all but obliterated. It’s unhealthy. And a misinterpretation of Ephesians 4:12 is a root problem. 

Now, before you get all up and arms and say, but shouldn’t a Pastor delegate? And shouldn’t each member serve within the church?, I will say,  of course they should! I have already said that Paul speaks of spirituals gifts elsewhere. And he even concludes this passage by exhorting each member to do his or her part, the end result being that the body grows and “builds itself up in love” (Ephesians 4:16, ESV). 

But here I am saying that Pastors need to act like Pastors. There are simply some responsibilities that should not be delegated. Their calling is to “to equip the saints”, to do “the work of ministry”, and to “[build] up the body of Christ”, as ministers of the word of God. 

To “equip” means, “to make someone completely adequate or sufficient for something” (LowNida, 679). This is the task of the minister — to devote himself to making those under his care “adequate or sufficient “ for the work and walk that the Lord has called them to. 

“Ministry” means “service”. But here the word is being used to refer to the work that ministers of the word are to engage in. Do you want to know more about what that work entails? Then the best place to go is to the pastoral epistles of Paul. When Paul wrote to Pastors Timothy and Titus he provided a thorough explanation of the what the “work of ministry” entails. For our purposes here I want for you to notice two things. One, Pastoral ministry is work — it is hard work. And it is a work of service.  

It is important for those who desire to go into the ministry to come to terms with these two things — Pastoral ministry is work, and it is a work of service. I suppose that preaching is the task that most think of when they envision the work of a the ministry. And preaching is certainly a very important part of the ministry — indeed, it is the most important part! But there is so much more. The word of God is to be ministered in many other less glamorous ways. The church must also be led. The flock must be comforted, encouraged, exhorted, and sometimes disciplined. A Pastor, if he is to fulfill his calling, must clothe himself with the garb of a servant, for he is called to a work of service. 

Lastly, Paul says that the minister of the word is given to the church “for building up the body of Christ” (Ephesians 4:12, ESV). Two metaphors are mixed here. First of all, we have the image of a home builder. That is what the noun translated as “building up” means. It refers to a home builder. And this image certainly corresponds to what Paul has said earlier about believers being spiritual stones in God’s new creation temple. Ministers of the word are given by Christ for the building up of his spiritual house, which is elsewhere called a dwelling place for God. Secondly, we have the metaphor of the church as the body of Christ, which Paul will expand upon later in this passage. Ministers of the word are given to the church for the building up of the body. That is Paul point.

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Conclusion

I had originally intended to go further through to the end of verse 16, but simply ran out of time. We will consider verses 13 through 16 next Sunday, Lord willing. And there we will see the intended results of a faithful ministry of the word within Christ’s church, namely, unity, maturity, stability, and growth. 

Let me conclude todays sermon by making a few suggestions for application. 

One, it is important for us to see that Christ has provided, not only for our salvation, but, as 2 Peter 1:3 says, “all things that pertain to life and godliness…” (2 Peter 1:3, ESV). Having ascended in victory, Christ gave gifts to men. To quote again Psalm 68:35, Christ “is the one who gives power and strength to his people. Blessed be God!” (Psalm 68:35, ESV). You are well supplied, friends. When God redeemed you he did not leave you poor and vulnerable. To the contrary, he has lavished you with good gifts and has supplied for your every spiritual need so that you might walk worthy. Let us appreciate those gifts, and make use of them. 

Two, let us appreciate Christ’s gift to the church in the form of ministers of the word. Ministers are to be supported (financially and in other ways) so that they might devoted themselves to the word, to prayer and to the oversight of the church. And these ministers are to make it their objective to be faithful servants of Christ and of his church. This was Paul’s perspective, as he said in  1 Corinthians 4:1: “This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful” (1 Corinthians 4:1–2, ESV). Faithfulness to Christ and to the gospel of Christ should be the ministers goal. And every local church should appreciate the ministry of the word,  and to make every effort to encourage and support it.

Three — and this will become abundantly clear as the text progresses — let us recognize that it is not the minster himself who is the source of blessing to the church. He is not the one who brings about her growth. Instead, it is who he represents, namely Christ, and what he ministers, namely, the word of God, that brings about the growth of the church. Stated differently, it would be wrong to assume that it is the minister who has the power to bless or to grow Christ’s church in and of himself.  No, only God can give true increase. And only God’s word can truly nourish the congregation. This is why Paul exhorted Pastor Timothy, saying, “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2, ESV). It is not healthy for a congregation to be centered around a charismatic personality, friends. This is something that we should be wary of in our day and age. We should remember Paul’s words to the Corinthians,  saying, “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment. For it has been reported to me by Chloe’s people that there is quarreling among you, my brothers. What I mean is that each one of you says, ‘I follow Paul,’ or ‘I follow Apollos,’ or ‘I follow Cephas,’ or ‘I follow Christ.’ Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? I thank God that I baptized none of you except Crispus and Gaius, so that no one may say that you were baptized in my name. (I did baptize also the household of Stephanas. Beyond that, I do not know whether I baptized anyone else.) For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power” (1 Corinthians 1:10–17, ESV). It seems to me that Paul was very much opposed to a man centered ministry. To the contrary, he was committed to simple and faithful ministry of the word of God within the church. Let us desire the same. Let us recognize that the church will flourish when God’s  word is faithfully ministered in her mists. As Paul said to the Colossians, “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.” (Colossians 3:16, ESV)

Tags: Ephesians 4:7-12

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New Testament Reading: Ephesians 4:1-6

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.” (Ephesians 4:1–6, ESV)

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[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

We have now come to the second half of Paul’s letter to the Ephesians wherein he applies the truths that he established in the first half of his epistle. The word “therefore” clues us in to the transition. When Paul says, “therefore”  he means, now, here is how you should live given all that I have just taught you.

Doctrine is always practical, friends. Truth must always lead to application. 

It is important, therefore, that we not forget the truths that Paul established in the first half of his letter. What he is about to say here in this application portion is directly linked to the truths presented in the doctrinal portion. The application flows naturally out of the doctrine. So what did Paul teach us?

I will not review in detail the teaching of Paul found in Ephesians 1-3, for we have recently considered these passages. In brief, Paul taught that Christ has accomplished the Father’s plan for the redemption of his elect. Paul established the supremacy of Christ over all things. He taught that in Christ we have been blessed with every spiritual blessing in the high heavenly places. Both Jew and Gentile are reconciled to God through him. Though we were all by nature children of wrath, in Christ we have been adopted as sons. In him we have redemption, the forgivness of sins, and an eternal inheritance. Though the Jews were especially blessed and used by the Lord for ages — and though for a time the Gentiles were alienated from God and without hope in the world — now that the Christ has come, Jew and Gentile have together been  brought near to God. By God’s grace both Jews and Gentiles are saved through faith in Christ. They are together spiritual  stones in God’s Spirit filled temple, being built upon the foundation of the  Apostles and Prophets, with Christ as the cornerstone. Paul’s prayer for us is that we “may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God” (Ephesians 3:18–19, ESV). Truly, the theme of the first half of Paul’s letter to the Ephesians is “unity in God’s inaugurated new creation” (S.M. Baugh). 

With this in mind, it is no wonder that Paul then exhorts the believer to pursue unity within the church, and holiness in the whole life. If it true that in Christ we are stones in God’s new creation temple, then it follows that we must pursue unity within Christ’s church and holiness. God’s temple cannot be divided. And God’s temple must be pure. Much of the application that Paul presents in the Ephesians 4-6 is centered on these themes. 

Notice three things in our text for today.  One, Paul exhorts the believers to walk worthy. Two, he urges us to bear with one another in love. And three, he implores us to eagerly maintain unity within Christ’s church. All of this application flows from the truth that in Christ we have been reconciled to God the Father. 

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Walk Worthy

First of all, let us consider the command to walk worthy, which is found in verse 1. “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called…” (Ephesians 4:1, ESV).

Notice that Paul again refers to himself as a “prisoner of the Lord”, just as he did in 3:1. Perhaps this is to remind the Ephesians that to follow Christ involves suffering — walking with Christ in this world requires humility — humility being a theme that he will soon develop. 

He then urges, or pleads, with the believer to walk in a manner worthy of the calling to which they have been called. 

Walking is often used in the scriptures as a metaphor for the Christian life. It is a very appropriate metaphor, for the Christians life is a journey. We are sojourners. We are to live carefully in this world. We are to walk with constancy. 

Consider, briefly, Paul’s use of the work “walk” in Ephesians. 

Back in 2:2 Paul reminded the Ephesians that before they believed upon Christ they “were dead in the trespasses and sins in which [they] once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience…” (Ephesians 2:1–2, ESV). 

But in 2:10 Paul reminds the Christian that “we are [God’s] workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10, ESV). 

Everyone living in this world “walks”. All have a way of life. All are moving in some direction, being moved by something — having their sights set on something. This is true of those who are in their sin, as well as the redeemed. Paul is eager to show us in this epistle that in Christ, our walk is to be different. Whereas we once walked in sin and in death, following the course of this world, now, that we have been recreated in Christ, we are to walk in the good works that the Father has prepared for us beforehand. 

Here in 4:1 Paul exhorts us to “walk worthy”.

In 4:17 he will command us, saying, “you must no longer walk as the Gentiles do, in the futility of their minds” (Ephesians 4:17, ESV).

In 5:1-2 we find this command: “Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Ephesians 5:1–2, ESV).

In Ephesians 5:8 Paul says, “for at one time you were darkness, but now you are light in the Lord. Walk as children of light” (Ephesians 5:8, ESV). 

And lastly, in 5:15-16 we read, “Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil” (Ephesians 5:15–16, ESV).

So how is your walk, friends? Do you walk with a Christ-like gate? Are you walking in a heavenly direction? Are you walking with God centered purpose, being moved by the Spirit, with an appetite for eternal things?

Here in 4:1 Paul begins to make application by simply urging the believer “to walk in a manner worthy of the calling to which [they] have been called” (Ephesians 4:1, ESV). 

“Worthy” here means “fitting” or “proper”.  The idea is this: consider what God has called to out of, and consider what he has called you too — and walk in a way that corresponds to, or fits, that calling. Again, I will leave it to you to review what has been said in Ephesians chapters 1-3 which tell us all about our calling in Christ. It is a marvelous calling. In brief, I will simply say that you have been called out of death and darkness to be adopted as children of God. Now walk as children of God, for this is certainly right, fitting and proper. Stated negatively, it is most unworthy and improper for someone who bears the name of Christ to walk like a child of the evil one. Brothers and sisters, you are to “walk in a manner worthy of the calling to which you have been called…”

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Bearing With One Another

This command to walk worthy has very broad and far reaching implications. By it Paul certainly means the that we are to live holy and obedient lives. He means that we are to walk in the light, and not in darkness. But notice how Paul specifies what a worthy walk looks like in this following verses. In particular, walking worthy in Christ, means walking “with all humility and gentleness, with patience, bearing with one another in love” (Ephesians 4:2, ESV).

Please consider this before we go any further: though it is not explicitly stated, it is certainly implied — walking worthy in Christ means that we walk with Christ alongside other believers —  that is to say, in the church, and not as isolated individuals. Paul’s words wouldn’t make any sense at all if this were not so. The first thing that he says about walking worthily in Christ is that we be humble, gentle and patient with one another, bearing with one another in love. Stated differently (and negatively), if you profess faith in Christ but refuse to join yourself to a local church, you are not walking in a worthy manner.   

This should not surprise you at all if you have been paying attention to the teaching of Paul in this epistle. He has taught that those who have faith in Christ have been reconciled to one God, are adopted into one family, and are individual stones in one Spirit filled heavenly temple. God did not send the Christ to redeem isolated individuals, but to create a new humanity in him. 

This does not do away with the individualistic aspects of our redemption in Christ. Indeed, individuals were chosen by God in eternity past. The sins of individuals were atoned for by Christ. Individuals are reconciled to God and adopted as sons by faith. The names of individuals are written in the Book of Life. All of this is true. And never should we minimize these truths concerning the redemption of the individual. But neither should we neglect the corporate or collective aspects of our redemption. For it is also true that in Christ, God is forming a new family. He is creating a new humanity — and it will be this new humanity that fills his new creation. 

Friends, here is the thing that we must recognize: being a member of this new creation family of God, or of this new humanity is not a future hope only, but it is a present reality for those who have faith in the risen Christ. Those who have faith are adopted now, and they are citizens now in Christ’s kingdom. And where is this new creation family of God visibly manifest on earth today? Where do we see it? It is made visible in the local church! When the local church assembles for worship on the Lord’s Day we are given a small glimpse of God’s adopted new creation family. 

Now, I am not saying the local church is the new creation family of God. I am not equating the visible church with the kingdom of God. You know full well that the local church is not so pure. Indeed, there will always in be goats amongst the sheep, weeds amongst the wheat, and false believers amongst the true. This is how things will be until the Lord returns to make all things new. The church will remain imperfect and impure. Instead, I am saying that God’s new humanity is manafest in the local church whenever she assembles, impure as she may be. 

And this is why Paul is so concerned to urge us to bear with one another in love. Within the church there will be a mixture of true believers and false. But even amongst the true believers there will be immaturity, foolish behavior and sin. Bear with one another, Paul says. To bear with is to endure difficulty. To bear with is to patiently suffer hardship. And notice that Paul commands us to bear with one another. What does this say about the local church, then? Does this statement not imply that there will be trouble and difficulty within the local church? Indeed, it does! And this should not surprise us at all.

Have you read the scriptures, friends? Have you read of the trouble that Israel had with sin? Have you read of the difficulties that arose amongst Christ’s own disciples? Have you read of the troubles experienced by the first churches that existed even in the age of the Apostles? It is terribly naive to assume that church will be pure and without controversy. It is naive to assume to Christians will not struggle continually with sina s they sojourn in this world. Corruptions remain within us, friends! And therefore, it is a terrible excuse, to say, I love Jesus, but I cannot join the church, because of the hypocrites that exist within it. 

Now, I will grant that there are some churches that have so degenerated in doctrine and in life that they can no longer be called churches of Christ, but are in fact synagogues of  Satan. I am not saying that true believers should join themselves to congregations like this. But I am saying that even in the best of churches Christians must prepare to bear with one another in love. The church in Ephesus was a strong church, and even they needed to hear this exhortation from Paul to bear with one another in love. 

Peter said something similar to his audience. “Above all, keep loving one another earnestly, since love covers a multitude of sins” (1 Peter 4:8, ESV). I do love that phrase — “love covers a multitude of sins”. Peter does not say that love ignores sin. God himself did not, and does not, ignore our sin. But he covers it. And so too never should we ignore our sin, or the sins of others, but we should be eager to cover it. This means that we should never exploit the sin of others. Never should we fixate upon it, or to hold on to it with un-forgivness. Instead, we should bear with one another in love, and be eager to forgive. 

This will require that we all walk in “humility and gentleness, with patience…”, as Paul says. Again, “I… urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love…” (Ephesians 4:1–2, ESV)

So what does it look like to “bear with one another in love”?

Well, first I will tell you what it does not mean. It cannot mean that sin is tolerated or ignored within Christ’s church. To ignore sin — to let it go unaddressed — would be to disobey the many other passages that call the church to address sin within her midst. There will be times when believers will need to confront one another. And their will be times when the eldership will need to lead in discipline, as Paul himself wrote to Timothy, “As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear” (1 Timothy 5:20, ESV). And to Titus he said, “give instruction in sound doctrine and… rebuke those who contradict it” (Titus 1:9, ESV). And again to Titus he said, concerning those who persist in sin, “rebuke them sharply, that they may be sound in the faith” (Titus 1:13, ESV). 

But friends, even sharp rebuke is to be delivered in “humility and gentleness, with patience…” as we bear with one another in love. In fact, I would argue that to deliver a firm rebuke to a sinning brother or sister is the hight of love. I suppose there are some who enjoy confrontation, but surely they are in the minority. Most dread confrontation. In my opinion, confrontation is terribly draining. And yet if we love one another, we will confront one another concerning unrepentant sin. Any fool can fly off the handle being driven by anger, but we are to walk in “humility and gentleness, with patience…” as we bear with one another in love. 

Bearing with one  another in love also  means that we are to be patient with one another’s immaturity. It means that we are to take the long view  as we remember that sanctification is a process for all of us. Don’t forget the great commission, friends. Christ commissioned his Apostles saying, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20, ESV). I will draw your attention to phrase “teaching them to observe all that I have commanded you.” When someone is converted, baptized, and received into the church, the process “teaching them to observe all that [Christ has] commanded” has only just begun.  Sanctification is a process — sometimes it is a long and arduous process. Let us never forget it. 

Bearing with one another also means that we will put up one another’s quarks. Here I am refering not to sin, but to the differences in personalities and temperaments that will undoubtably exist within Christ’s church. The church is not a society of friends formed around common interests, compatible personalities, or shared attraction. Instead, our bond is wrought by the Spirit and rooted in Christ. And God has called a diversity of people to himself — rich and poor, male and female, black and white, introvert and extrovert, timid and bold — I could go on. The point is this, we should be prepared to bear with, what we consider to be, the quarks of others, to celebrate the diversity within Christ’s church, and to remember that just maybe we are the quirky one. 

Bearing with one another also means that we will respect the opinions of others. Some things are clearly revealed in the scriptures. Other things are less clear. And some things are a matter of opinion, falling into the realm of wisdom. We must learn to clearly differentiate between things essential and non-essentials, God law and matters of wisdom. And we should never quarrel over opinions. We must learn to humbly bear with one another in Christ, even where differences of opinion exist.   

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Eager To Maintain Unity

And why would we “bear with one another” like this? Well, for many reasons. But in particular we “bear with one another” because we are  “eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:3, ESV). That is what Paul says in verse 3: He commands us to walk worthy, bearing with one another, being “eager to maintain the unity of the Spirit in the bond of peace.”

I have only a few brief observations to make about this verse:

One, this unity that Paul speaks of is not something that we are called to create, but to “maintain”. It is something that we are to cause to continue, to retain, and keep. This unity is not created by us. It is not something we bring about. Rather, it already exists. This unity is ours to maintain.  

Two, it is the Spirit of God who creates this unity, which is also called “the bond of peace”. Again, Paul says that we are to be “eager to maintain the unity of the Spirit in the bond of peace.” Here is what binds us together — our shared peace with God. You are at peace with God, and I am at peace with God, we together being adopted as Sons.  And how was that peace secured? It was accomplished by Christ in his life, death, burial and resurrection, and it is applied by the Spirit through his effectual calling, regeneration, and sealing. For this reason Paul refers to our unity with one another as the “unity of the Spirit in the bond of peace.”

Three, Paul says that we are to be eager to maintain this unity. By this Paul means that we are to be zealous to maintain this unity. It is something that we are to pursue with intense effort. Maintaining unity within the local church and between churches is something that we are to work very hard at. 

Maintaining unity is hard work, friends. It is easy to be offended and to run off as a result. It is also easy to be offended and fly off the handle. Both are fleshly responses to offense within Christ’s church. But the spiritual response to sin and offense within Christ’s church is to go to your brother or sister, to speak with them humbly and gently, to listen carefully to them, to encourage them, to exhort and rebuke them, and to be persistent and patient in this. Time must be invested. Energy must be invested. All of these things must be covered in prayer. We must constantly examine our own hearts, motives and actions. We must prepare to speak. And when we speak, we must labor to controle the tongue. Brothers and sisters, I am telling you, this requires work. It takes effort. If we are not “eager to maintain the unity of the Spirit in the bond of peace”, we will never make the investment.    

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For We Have All Been Reconciled To God, Who Is One

There is a lot at stake, friends. We are here talking about maintaining unity within the church of Christ, which is an earthly manifestation of the new creation family of God. All division is terrible, but it is especially terrible when it is found within Christ’s church, for our unity is wrought by the Spirit, mediated by Christ, and rooted in God, who is one. And that is how Paul concludes this passage, by reminding us of the source of our union. 

Look with me briefly at verses 4-6. There Paul says, “There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all” (Ephesians 4:4–6, ESV). What a beautiful passage this is. Why should we be eager to main our unity in Christ? Because of its great depth and eternal significance. 

You know this to be true from experience. Division is tragic in proportion to the depth of the bond that is fractured. It is sad when a conflict drives acquaintances apart. But it is especially tragic when division separates close friends or those of family relation. But here I think that Paul demonstrates that the most tragic kind of division is division within Christ’s church given the depth of the bond. 

Here Paul reminds us that there is only one body, a reference, no doubt, to the church, which is elsewhere called the body of Christ. Furthermore, he says that there is one Spirit, refering to the Holy Spirit, by whom you are sealed if you have faith in Christ. Should Christ be divided? Should the Spirit be divided? No, for they are one. Paul also mentions our shared hope. You and I together have this in common — we hope in Christ, his promises, and in the new heavens and earth that he has secured. What a bond we have! He then says that there is one Lord, one faith, one baptism. Why are you in the church to begin with? Is it not because you have confessed that Jesus is Lord? You placed you faith in him and expressed these things through the waters of baptism. Is there more than one Lord? If there were, then I suppose we would be content with division within the church. Is there more than one faith? No, there is only faith — a body of doctrine that we have all received and confess to be true — a shared trust in the risen Christ. And is there more than one baptism? No! There is only one. Baptism into water is how each of us have made that public profession, signifying that our sins have been washed by the blood of Christ, that we have died to the old self and have been raised to walk in newness of life. If there were many faiths and many baptisms, then I suppose that divisions in Christ’s church would be acceptable. But there is only one body, Spirit and hope. There is only one Lord, faith, and  baptism. And Paul saves the best for last, saying, that there is only “one God and Father of all, who is over all and through all and in all”. And here is the deepest source of our union with one another — we have been reconciled to God the Father, who is himself one. 

When Paul says that there “is one God and Father of all”, the all is in reference to “all” who have been reconciled to him and adopted as sons. The context of Ephesians makes this clear. All who are united to Christ by faith share this in common — we have God as Father. And God our Father is over all, through all, and in all. It is to this God — the one true God, who is himself simple and undivided — that we have been reconciled.

If I were to ask you the question, what is the unity that you have with your brothers and sisters in Christ rooted in, there would be many acceptable answers. You would be right to say that you are bound together because you are members of the same body and sealed by the same Spirit. It would also be right to emphasize that you have the same Lord, confess the same faith, have been baptized with the same baptism. All of those things ae true and very substantial. But nothing is deeper than  this — through faith in Christ and by the Spirit we have all been reconciled to God the Father, the one true God, “who is over all and through all and in all.”  

Tags: Ephesians 4:1-6

Posted in Sermons Ephesians 4:1-6
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New Testament Reading: Ephesians 3:14-21

“For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.” (Ephesians 3:14–21, ESV)

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[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

This passage that is before us today brings the first half of Paul’s letter to the Ephesians to a conclusion. As I have said before, Ephesians is divided neatly into two sections. In the first half Paul teaches. In the second half he makes application based upon the doctrines that he has taught. The application will begin in 4:1 with the word, “therefore”. And so here sin 3:14-21 we have the conclusion to the doctrinal portion of Paul’s letter. 

And please notice that Paul brings this doctrinal portion of his epistle to a conclusion with prayer. Just as he did in 2:15-23, Paul reports the content of his prayer to the Ephesians, saying, “For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named” (Ephesians 3:14–15, ESV). Paul is here describing prayer, and then he goes on to reveal to us the content of his prayers for the redeemed in Ephesus. 

It is only right for to begin by making this simple observation: Paul was a man of prayer. Yes, he was a gifted leader within the early church. Yes, he was a great missionary and church planter. Yes, Paul was a skilled writer — a theologian par excellence. But notice this: Paul was a man of prayer. He was devout. He was pious. And when I say “pious” I do not mean to suggest that he was in any way prideful or self righteous. I understand that the word “pious” has taken on a negative meaning over time. Instead, I mean that Paul was religious, reverent and God-fearing in all the best ways. He was a humble and deeply devoted servant of God. This is what I mean when I say that Paul was pious. 

Friends, I think we need to resurrect that word within the church today. We should not be afraid to pursue piety in the Christian life. Never should the Christian be self-righteous, proud or aloof. But the Christian should be humble and reverent — deeply devoted to God and to the things of God. And perhaps nothing is more revealing concerning one’s piety than consistency in private prayer. If we really believe what we say we believe, we will pray. If our love for God is sincere, we will pray. If our love for others is true, we will pray. Paul — the great Apostle of the early church, the great missionary and theologian — was, like his Savior, a man of prayer. His habit was to “bow [his] knees before the Father.”

Notice that Paul here in verse 14 refers to the Father as being the one, “from whom every family in heaven and on earth is named.” What is the meaning of this? Well, in fact, there is a bit of difficulty associated with translating this phrase from Greek into English. If you were to compare modern English translations you would notice some differences of opinion. Again, the ESV says, “from whom every family in heaven and on earth is named.”  The NKJV says, “from whom the whole family in heaven and earth is named.” And the NIV84 says.  “from whom his whole family in heaven and on earth derives its name.” I actually think that the NIV is the best of the three translations that I have cited. Paul is not here saying that every family in heaven and on earth bears God’s name, which I suppose would in a sense be true, given that God is Creator of all. But rather Paul is here emphasizing that in heaven and on earth there is one family of God that bears God’s name. God the Father, by his mercy and grace, has set his name upon those he has redeemed in Christ. He has adopted these as sons, remember? And these are all one. These are members of one household. They are brothers and sisters, who bear God’s name. They are unified as one — Jew and Gentile, rich and poor, male and female, slave and free — for they all sons of God through faith in the Beloved Son of God. This is the “Father” to whom Paul prayed. As Paul said, “For this reason I kneel before the Father, from whom his whole family in heaven and on earth derives its name” (Ephesians 3:14–15, NIV84).

Notice also that our passage for today begins with the words, “For this reason…” We should probably pause to ask the question, for what reason, Paul? And when we pause to ask that question we must remember that the answer will not be found in the previous passage (3:1-13), for that passage was a digression of thought. Instead, the answer will be found in the passage before the previous one, that is to say,  Ephesians 2.

Paul presented  some marvelous truths in Ephesians chapter 2. He spoke of the fact that though we were worldly, rebellious, fleshly, children of wrath by nature and dead in our sins, God has made us alive in Christ. All of this is by his grace, and received by faith. And he also spoke of how for a long, long time prior to the resurrection of the Christ, the Gentile nations were “separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world” (Ephesians 2:12, ESV), but that God has brought them near through Christ. The Gentiles being “no longer strangers and aliens, but… fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord…” (Ephesians 2:19–22, ESV).

It is “for this reason…” — or, because of these marvelous truths previously presented  — that Paul bowed his knees “before the Father, from whom his whole family in heaven and on earth derives its name” (Ephesians 3:14–15, NIV84). ” This family is the family that the Father has graciously redeemed by the shed blood of Christ. He has adopted these children — both those who are alive today on earth, and those who have gone to glory and are with God in heaven — in Christ, the eternal Son of God come in the flesh. When Paul blowed his knees to the Father, he was mindful of this family — the heavenly, Spirit filled, new creation family of God — that bears the Father’s name.

So when Paul prayed to the Father on behalf of the Ephesians, for what did he pray? In verses 16 through 21 we will find three petitions followed by a doxology. The three petitions, or things for which Paul prayed, are marked off in the Greek text by the conjunction ἵνα, which means “that…”

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That You Would Be Strengthened In The Inner Being (3:16-18)

First of all, Paul prayed for the Ephesians that they would be strengthened in the inner being. And this is also my prayer for you, that God would strengthen you spiritually, in the inner being. That you would grow in faith and in you love for God and one another. 

It is in verse 16 thatPaul reported to the Ephesians that he bowed his knees before the Father and prayed “…that according to the riches of [God’s] glory he may grant [them] to be strengthened with power through his Spirit in [their] inner being, so that Christ may dwell in [their] hearts through faith… being rooted and grounded in love…” (Ephesians 3:16–17, ESV).

The core thing for which Paul prayed was that the believers in Ephesus would be “strengthened with power… in [their] inner being.” You are aware of this, I am sure, that there is an outer man, and there is an inner man. As Paul  says elsewhere, “So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day” (2 Corinthians 4:16, ESV). Man is composed of body and soul. And while it is important that we take  care of our bodies as good stewards of all that God has given to us, an even greater priority is to be given to the care of the inner man, or the soul. This is why Paul wrote to Pastor Timothy, saying, “train yourself for godliness; for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come” (1 Timothy 4:7–8, ESV). Here in Ephesians Paul reports to have prayed for the strengthening of the inner man. 

And I wonder, are you  growing stronger in the inner man? Are you training yourself for godliness? Godliness does require effort,  friends. We must put off the old man, and put on the new. We must fight against temptation. We must develop discipline. You know these things to be true regarding physical training, and it is no different with the soul. Strength in the inner man does not just happen. We must set our minds upon it and strive after it, with God’s help. Yes, this means we must examine ourselves to see if there is anything lacking. And we must learn to walk in a manner worthy of the calling to which we have been called. 

Notice a few things about Paul’s prayer for strength in the inner being:

One, he prays that God would “grant” this strength to the believer “according to the riches of his glory”. God is glorious. He has all power. And Paul here prays that the Father would “grant” or “gift” the Christian with strength in the inner man. While it is true that we must make effort in the Christian life, this does not nullify the fact that we are always and ever dependent upon God’s grace. When we strive, we are to strive in God. We are to toil — not as independent and self-sufficient creatures, but as creatures who are always and forever dependent upon God for all things. And this was in fact the way that Paul spoke of his own strivings. Concerning his gospel ministry he said, “For this I toil, struggling with all [God’s] energy that he powerfully works within me” (Colossians 1:29, ESV). Notice this: Paul toiled, but he toiled with God’s energy, and so should we. 

When we pray for ourselves and others that we be strengthened in the inner man, we should pray as Paul did, beseeching the Father that he would graciously grant us this strength according to his power and glory.  And having prayed for this gift from God, we should then rise up from prayer to strive after him with “all [God’s] energy that he powerfully works within [us]”, exhorting our brothers and sisters in Christ to do the same. 

Two, Paul says that this power from God the Father is worked in the believer through his Spirit. The Spirit of God is our Helper. He convicts us of sin. He leads us in paths of righteousness.  He strengthens the believer with the power of God. Again, Paul prayed for the Ephesians, “that according to the riches of [God’s] glory he may grant [them] to be strengthened with power through his Spirit in [their] inner being…”

Three, Paul’s prayer to the Father was that the Ephesians would be strengthened through the Spirit so that “Christ may dwell in your hearts through faith…” You’ll notice the Trinitarian structure of this passage, I’m sure. Paul’s prayer was to the Father that he would strengthen the believer through the Spirit so that Christ the Son would dwell in their hearts. 

Pay careful attention to word “dwell”. You have probably noticed a theme developing in Ephesians, and that is the theme of “temple”. Earlier in this epistle Jewish and Gentile believers were said to be stones in God’s temple, with the Apostles and Prophets being foundation stones, and Christ himself being the cornerstone. And what is a temple except a “dwelling place” for God — a place where man enjoyes communion with God. Here Paul’s prayer is that by God’s grace we would be strengthened in the inner man through the Spirit so that “Christ would dwell in our hearts through faith”. He prayed that we would be strengthened in the faith to function as a temple of Christ.  

And how is it that Jesus the Christ dwells in the heart of the believer given his human nature? Well, he dwells in us not according to his humanity, but according to his divinity and by the agency of the Holy Spirit. This is what Christ taught when he spoke of sending the Holy Spirit in John chapters 14 through16. Take, for example, what Christ said to his disciples in John 14:15-16: “If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you” (John 14:15–17, ESV). So how does Christ “dwell” in our hearts? Not according to his humanity, of course, but according to his divinity, and through the agency of the Holy Spirit, who is the Helper whom the Father and Son have sent. 

Notice that Christ is said to dwell in our hearts “by faith”. Faith is the instrument by which Christ is received. And faith itself is a gift from God. Christ is not received by works, but by faith alone, so that no one may boast.

And notice also that Christ is said to dwell in the hearts of the one who has faith, “being rooted and grounded in love.”  To have faith in Christ is to love Christ. And to love Christ, is to keep his commandments. That, after all, is what Christ himself said in the passage that I read just a moment ago regarding the Holy Spirit. Jesus began by saying to his disciples, “If you love me, you will keep my commandments.” And then Christ said, “And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you” (John 14:15–17, ESV). 

So when all is considered, what did Paul pray for when he prayed that the Ephesians would be strengthened in the inner being? Well, his prayer was that God, by his grace would strengthen the faith of the believer by the power of the Holy Spirit; that God would enable the believer to love God and love one another; that they would keep God’s commandments, living in obedience to Christ, walking with him, so that Christ would dwell in their hearts, by the agency of the Holy Spirit. 

And there are few points of application that I might draw from this. 

One, I ask, are you daily being strengthened in the inner man? Are you growing in faith? Is your love for God and Christ  increasing? Are you living in obedience to to his commandments? Are you walking in Christ, and is he dwelling in you? As I have said before, this is something you must pursue. Spiritual growth will not happen automatically. You must be in God’s word. You must read it and listen to it preached. You must be in prayer. And you must daily choose to put off the old self and to put on the new in Christ Jesus. 

Two, I ask, are you praying for yourself in this regard? Are you praying that “God by His grace, would make [you] able and willing to know, obey, and submit to His will in all things, as the angels do in heaven” (Baptist Catechism, 110). If you are daily praying through that prayer which is commonly called the Lord’s Prayer, then you will certainly pray for this under the third petition, which is “thy will be done on earth as it is in heaven”. Given that our growth in faith is itself a gift from God, then it is only right that we regularly petition the Father for that gift. We should pray to the Father, saying, refine me. Strengthen me. Increase my faith. Teach me your law. Make me willing and able to keep it. Father, increase my love for you. 

And three, I ask, do you pray this way for others?  Do you pray for others as Paul prayed, that God, by his grace would strengthen them in the inner being? Parents, do you pray this way for your children? If they do not yet have faith in Christ, then we should pray for their salvation. But if they have faith, then we should pray continually that their faith be strengthened. Husbands, do you pray for your wife in this regard? Wives, do you pray for your husband that  they would be strengthened in the inner man. Elders, are we praying for the member of this congregation as Paul prayed? And members, are we praying for one another, “that according to the riches of [God’s] glory he may grant [us] to be strengthened with power through his Spirit in [our] inner being, so that Christ may dwell in [our] hearts through faith… being rooted and grounded in love…” Once more, if we are praying according to that prayer that Christ taught his disciples, which is commonly called The Lord’s prayer, then we will pray for others in this way, for Christ did not teach us to pray saying my Father, but “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven…” (Matthew 6:9–13, ESV). In the Lord’s Prayer we are taught to pray, not only for ourselves, but for others also. 

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That You Would Comprehend The Love Of Christ (3:18-19a)

Let us now move on to the second of Paul’s three petitions which are marked off in this text by the Greek conjunction, ἵνα, which means “that”. In the ESV the “that” is found in the middle of verse 17, but it goes with the petition found in verses 18 and 19. There Paul prays that the Ephesians would “have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge…” (Ephesians 3:18–19a, ESV). And this is my prayer for you, that you too would comprehend the love of Christ for you. 

I should say before moving on that these three petitions of Paul are interrelated. In other words, one of the ways that we grow strong in the inner man is to grow in our comprehension of the love of God for us in Christ Jesus. Comprehension is important, friends. It is important that we understand what God has done for us in sending the Christ. It is vital that we grasp the depth of his love for us. When we comprehend God’s love for us in Christ we are then moved to love and obey him more and more out of gratitude for his grace. 

Here Paul prays that we would have the strength to comprehend the love of Christ. To comprehend is to grasp. And we should remember that the Paul bowed his knees before the Father and prayed as he did “for this reason”, which referred back to what Paul had written in Ephesians chapter 2. That text would be a wonderful text to return to, therefore, to contemplated the marvelous love that has been shown to in Christ. For in that text Paul does tell us all about our helpless and hopeless condition apart from Christ, and God’s gracious intervention. 

Paul’s prayer for us that we would comprehend the love of Christ with all the saints. The Christian religion is not an individualistic religion — it is corporate. When we come together has God’s people we are to contemplate the love of God that has been shown to us in Christ Jesus. We are remember our former way of life. We are to testify to the mercy of God that has been shown to us. We are together to reflect upon the glories of the gospel, and to give God thanks. This ability to grasp or comprehend the love of Christ for us is not reserved for a few within the church, but is for all of the saints. Paul’s prayer is that all Christians would comprehend God’s love for them.    

Notice that Paul piles up terms to describe the greatness of Christ’s love for us. He prays that we would be able to wrap our minds around the width and length of it, the hight and the depth. I suppose Paul could have simply chosen one of these terms to describe greatness of Christ’s love. He could have simply said that his love for us immeasurably high, or very deep or extremely wide. But by calling our attention to the breadth of Christ’s love, and to the length of it, and also the height and depth, he moves us to contemplate carefully the richness of Christ’s love — the multifaceted affect of it. Everywhere we look — be it up or down, before us or behind us, or to this side or that, we see evidence of Christ’s love. His love is all about it us. He has surrounded us with hi love. He has hemmed us in on every side. Indeed, we are swimming in deep within an ocean of his love, and Paul is here praying that we would have the strength to comprehend it. 

And then Paul adds this in verses 19: that we would “know the love of Christ that surpassesm knowledge…” (Ephesians 3:19, ESV). His prayer is that we would know something that is beyond knowledge. How is this possible? Well, it is possible to know something truly without knowing it exhaustively. It is possible to grasp something but to at the same time acknowledge that the thing is deeper still. Many things pertaining to God and our redemption in Christ are like this. In Christ we know God truly, but we do not know him exhaustively. Though we know him truly and even call him by the name Father, he is beyond us still. And so it is with the love of Christ. With God’s help we can grasp it. But the true “breadth and length and height and depth” is beyond our ability to fully comprehend. 

I wonder, Christian, have you paused to contemplate the love that the Father has lavished upon you in Christ Jesus? Have you slowed down to reflect upon your helpless condition and that grace that God has shown to you? Have you considered how rich you are in Christ — how blessed you are to have your sins washed away, to be reconciled to the Father and how marvelous your inheritance is? Ephesians 2 would be a great place to go to reflect upon these truths, for it is there that Paul presented them, and here he prays that you would have the strength to comprehend what he has written. 

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That You Would Be Filled With All The Fullness Of God (3:19b)

Thirdly, and lastly, in verse 19 Paul prayed for the Ephesians that “…that [they] may be filled with all the fullness of God” (Ephesians 3:19b, ESV). And this is also my prayer for you — that you too would be filled with all the fulness of God. 

Again, we must remember the theme of “temple” that has developed within Ephesians. You have been redeemed by the Father to function as God’s temple. And just as the tabernacle in Moses’ day, and the temple in Solomon’s, was filled with the glory of God upon completion, so too the Christian individually, and the church corporately, is to be filled and overflowing with all the fullness of God — and this is Paul’s prayer. 

You will notice the Trinitarian structure of Paul’s temple talk. In Ephesians 2:22 Paul said, “In him you also are being built together into a dwelling place for God by the Spirit.” In 3:17 Paul reported to pray that “Christ may dwell in [our] hearts through faith…” And here in 3:19 Paul reports to pray that the Christian be filled “with all the fullness of God.” We have been redeemed by the blood of Christ so that God the Father, Son and Spirit might dwell with us and in us by the agency of the Spirit, for we are his temple. 

This temple imagery, and all of this talk of God the Father, Son and Spirit dwelling within the redeemed should not surprise us. This is not Paul being innovative. Instead, this is Paul, under the inspiration of the Holy Spirit, showing how the Christ has brought to completion God’s original design for man, and has ratified the Covenant of Grace, which has this promise of God at the core of it —  I will be their God, and they will be my people, and I will tabernacle in the midst of them. 

Friends, you were created to know God and to enjoy sweet communion with him, and this is what Christ has accomplished. He has reconciled you to God so that Father, Son and Holy Spirit dwell with you and in you. And this is why Paul prayed for the redeemed, that they would be filled with all the fulness of God. 

Tell me friends, do you sense God’s presence with you? Do you know that he is near? Do you “know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body.” (1 Corinthians 6:19–20, ESV)

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Doxology (3:20-21)

In verses 20 and 21  Paul  concludes  this passage with a doxology. In the Greek it is has the form of a song. What better way for Paul to conclude this passage — and the whole first half of his epistle —  than to give glory to God on behalf of all the redeemed, Jew and Gentile alike, saying, “Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen” (Ephesians 3:20–21, ESV).

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New Testament Reading: Ephesians 3:1-13

“For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles— assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things, so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. This was according to the eternal purpose that he has realized in Christ Jesus our Lord, in whom we have boldness and access with confidence through our faith in him. So I ask you not to lose heart over what I am suffering for you, which is your glory.” (Ephesians 3:1–13, ESV)

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[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

One thing that we must notice about our text for today is that it is one long digression in Paul’s thought. And what do I mean by that? Well, look with me at 3:1. There Paul says, “For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles…”, and then he changes his focus for a while — for a long while! In fact, he does not come back to the thought that he started in 3:1 until 3:14. It is there in 3:14 that Paul restarts by repeating the phrase, “For this reason”, and then he continues saying, “I bow my knees before the Father, from whom every family in heaven and on earth is named”, and so on. So, in 3:14-19 Paul finishes the though that he began in 3:1. And that is why I have said that verses 2-13 are a digression. Paul here goes on a tangent, if you will, to address something other than what was on his mind at the beginning of 3:1. This is intentional, of course. And what Paul addresses here is important.  

And so why did Paul digress? Why would he choose to go on this tangent? Well, previously in this letter to the Ephesians Paul used very elevated language to describe the power and authority that now belongs to Christ, and the many heavenly and spiritual blessing that are ours in him. For example in 1:18 Paul reported to pray that believers in Christ would have “the eyes of [their] hearts enlightened, that [they] may know what is the hope to which he has called [them], what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all” (Ephesians 1:18–23, ESV). Paul attributed the highest possible power to Christ. And he taught that this tremendous power results in tremendous blessing for the believer. We are rich in Christ. Our inheritance is glorious. God’s power is immeasurably great in Christ toward those who believe. 

And yet — and pay very careful attention to this — Paul was in prison. He begins in 3:1, saying, “For this reason I, Paul, a prisoner…” Paul was in prison. He was suffering under the Romans. 

The question is, how were the Ephesians to think about that? And, how are we to think about that!? Paul — the one who taught that his Lord and Savior was above “all rule and authority and power and dominion”; the one who claimed to be blessed, along with the Ephesians, “with every spiritual blessing in the heavenly places” (Ephesians 1:3, ESV) — this Paul was in prison as he wrote his letter to the Ephesians. He was under the thumb of Rome. In fact, he would soon be put to death by them. Paul, who claimed to be richly and eternally blessed in Christ, suffered greatly, therefore. And what are we to think about that? What are we to think about this apparent inconsistency? Had God abandoned Paul? Were Paul’s claims to Apostolic authority invalid? Was he wrong about being so richly blessed in Christ? Was he wrong about Christ’s supreme authority? These are the questions that might come to mind when we watch those who love God and serve him suffer in this world. 

And these questions are the reason for Paul’s digression. I am not saying that he addresses each one of these questions directly. But what he says does help us to understand, bringing encouragement to our hearts. And that is, after all, his stated goal. Look briefly with me at the end of this digression. In verse 13 Paul concludes, saying, “So I ask you not to lose heart over what I am suffering for you, which is your glory” (Ephesians 3:13, ESV).

Notice three things about the perspective that Paul had concerning his imprisonment. 

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Paul, A Prisoner Of Christ Jesus (vs. 1)

One, let us consider that Paul referred to himself as “a prisoner of Christ Jesus.”

That is an interesting way for Paul to put it, don’t you think? Why didn’t he say, Paul, a prisoner of Rome? Or Paul, a prisoner of Caesar?  Why didn’t he put the blame at their feet and draw attention to the injustices that he was suffering at their hands? Instead, he claimed to be “a prisoner of Christ Jesus.” 

In what sense was Paul “a prisoner of Christ Jesus”? 

One, Paul was a prisoner of Christ Jesus because he was a prisoner on account of his devotion to Christ. He was imprisoned, not because he committed some crime, but because he was a faithful servant of Christ, and minister of the gospel. Paul labored in his ministry to be a good citizen, and to never unnecessarily offend.  But he was imprisoned because he was faithful to proclaim the gospel of Jesus Christ, which is inherently offensive to those who are perishing.

Two, Paul was a prisoner of Christ Jesus because his imprisonment was according to the will of God for him in Christ. Though it was Rome who imprisoned Paul, even this was according to the eternal decree of God. God willingly permitted this imprisonment for a purpose. What that purpose was, only God really knows. But Paul knew that God was sovereign even oven over his unjust treatment, and that God would work all things for good. In this sense, Paul was Christ’s prisoner. 

Three, Paul was a prisoner of Christ Jesus for he continued to serve Christ even in his suffering. This letter is a testament to this fact. Prison did not separate Paul from Christ. Prison did not nullify Paul’s calling. He ministered to those around him. He even ministered to the churches that he had planted many years before through his writings. 

Perhaps you have noticed that when Christians suffer in the world the tendency of some is to separate or distance God and Christ from the suffering that is being experienced. Our thinking often goes in this direction: yes, brother Paul is in prison, but this is Rome’s fault. This is unjust. This is contrary to the will of God. God is not in this. And while there is some truth to these statements, I want for you to notice that Paul emphasized something else. Instead of distancing God and Christ from his sufferings and the injustice that he was experiencing, he brought them near — for they are always near — claiming even to be, “a prisoner of Christ Jesus.” 

And this should be our perspective whenever we suffer in this world. We should remember that God and Christ are near to us in our suffering. In other words, we do not suffer because God is distant, aloof, uncaring, or unable to act. Instead, when we suffer in this world we do so according to the will of God. God is near to us in Christ Jesus. When we suffer, we suffer for a purpose, though that purpose may remain hidden from us in this life. 

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Paul, A Prisoner On Behalf Of The Gentiles (vs. 1b)

Secondly, let us consider the fact that Paul referred to himself as a prisoner on behalf of the Gentiles. Again, verse 1: “For this reason I, Paul, a prisoner of Christ Jesus on behalf of you Gentiles…” (Ephesians 3:1, ESV).

Why does Paul say this? Is it to guilt the Ephesians? Of course not! Rather, Paul is reminding them of his love for them. He is reminding them also that it was his ministry to the Gentiles that landed him in prison. Both Jews and Gentiles grew irritated with Paul, but for different reasons. Many of the Jews despised Paul becausehe preached that the Gentiles were to be ingrafted into Israel, that circumcision was nothing, and that the church was the true temple, being constructed of Jews and Gentiles together, with Christ, his Apostles and Prophets as the foundation, among other things. Many of the Gentiles hated Paul because as he preached Christ he turned men and women away from their gods and from the worldly philosophty which governed their lives. He was a major disruption to their culture and even to their livelihoods, therefor. Paul was put in prison because he disturbed both Jews and Gentiles.  

Nevertheless, Paul persisted in his ministry, even to the point of chains, and the shedding of his own blood. Remember what he wrote to Timothy: “Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, for which I am suffering, bound with chains as a criminal. But the word of God is not bound! Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory” (2 Timothy 2:8–10, ESV).

I wonder, what are we willing to endure for the sake of the elect? Are we willing to persevere in the proclamation of the gospel even if the prevailing culture finds it offensive and is moved to persecute? I would hope so. There is nothing more important than the proclamation of the good news of Jesus Christ, for, as Romans 1:16 says, “it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek”. Indeed, “there is salvation in no one [but Jesus Christ], for there is no other name under heaven given among men by which we must be saved” (Acts 4:12, ESV). Our love for God, and our love for our neighbor, must move the church to persist in the proclamation of the gospel, even in the face of persecution. 

We should remember that Paul was a prisoner on behalf of the Gentiles.

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Paul, A Prisoner On Account Of The Gospel Entrusted To Him (vs. 2-12)

Thirdly, let us consider that Paul was a prisoner on account of the gospel that was entrusted to him.

In verse 2 Paul reminds the Ephesians of the “the stewardship of God’s grace that was given to [him] for [them]…” (Ephesians 3:2, ESV). Here Paul is calling them to remember the story of his conversion, of his being received by the church in Antioch, of his being received by the Apostles of Christ, and how they themselves validated his calling as an Apostle to the Gentiles. That story can be read in The Book of Acts chapters 8 and following. 

Of interest here in Ephesians 3:2 is that Paul referes to himself as a steward of God’s grace. A steward is a servant, or better yet, a manager of someone else’s possessions. And this is how Paul regarded himself. He says so directly in 1 Corinthians 4:1ff., “This is how one should regard us [speaking of the Apostles], as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful” (1 Corinthians 4:1–2, ESV).

The Apostles of Christ viewed themselves as servants of Christ and stewards of the gospel. This should be the way that every pastor views himself. Above all, we are servants and stewards. Pastors and elders are called to serve. They are to serve God, and the people of God. Yes, they are also called to lead and to rule well. They are called to teach and preach. They are called to many things. But in all of this, they are to servants. This is why they are called ministers. A minister is a servant. And they are stewards of the word of God. They are not to be innovative or creative with God’s word. Instead, they are to faithfully preserve, manage and distribute the word of God entrusted to them. 

And there is a sense in which the whole church together has this stewardship. Not all are called to gospel ministry. Not all are gifted and called to serve as pastors, shepherds, evangelists and teachers. But together as the church we are to maintain the gospel ministry. Together we are to see to it that gospel is put before the people of God in word and sacrament, and that it  is proclaimed to those who do not yet believe. 

I think it is safe to say that all Christians have been entrusted with something — all are stewards in some way. The Lord has given gifts to all of his children, and he has given them some responsibilities in particular sphere of influence. May we all be faithful servants of Christ in whatever station he has called us to. 

The Mystery Of The Gospel 

When Paul spoke of “the stewardship of God’s grace that was given to [him]…” he was refering to the message of the gospel of Jesus Christ. The gospel was entrusted to Paul. Specifically, he was called by Christ to preach it to the Gentiles. And did you notice that in this passage Paul repeatedly refers to the gospel of Jesus Christ as a “mystery”. 

In verse 3 Paul says that this mystery was revealed to him. Undoubtably, Paul is refering to his conversion and to his learning in the years that followed. When he says that the mystery was revealed to him, he is saying, I received it! I did not invent it!

In verse 4 Paul claims that the Ephesians will be able to perceive his insight into the mystery by reading what he has just written. Indeed, the previous sections of Ephesians do reveal that Paul understood the mystery of the gospel of Jesus Christ!

And then in verse 5 Paul says that this mystery “was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit” (Ephesians 3:5, ESV). And this is why Paul refers to the gospel as a mystery. There was something veiled, hidden and mysterious about it in ages past.  But pay careful attention to this: Paul most certainly does not say that the gospel was non-existent in previous generations! But only that it “was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit.” The gospel of Jesus Christ was certainly revealed prior to the birth of Christ through promises, prophesies, types and shadows, but it was revealed dimly. But now that the Christ has lived, died, risen and ascended, this same gospel has been revealed by the Spirit to Christ’s Apostles and Prophets with clarity. 

I have spoken about this in previous sermons and so I will not linger long on this point. Read the Gospels and Acts to see the progression that the Apostles of Christ  experienced as it pertains to their understanding of the mysteries of Christ, his kingdom, and the gospel. Christ’s closest disciples were perplexed until they saw him risen. The gospel was still mysterious to them until Christ, in his resurrection appeared to them, and said, “‘These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things.’” (Luke 24:44–48, ESV)

The gospel of the kingdom was known in ages past, but it was dimly revealed, veiled and mysterious. In particular (look now at 3:6), “This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.” As I have said before, this was not unknown in ages past. Even to Abraham it was said, “in you the all nations of the earth will be blessed.” But that which was dimly revealed prior to the coming of the Christ has been revealed with crystal like clarity now that the Christ is risen and ascended. Again, “the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.” 

And in verse 7 Paul says, “Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power” (Ephesians 3:7, ESV). Paul was appointed to serve as Apostles to the Gentiles. 

The Revelation Of This Mystery

In verses 8 through 12 Paul elaborates upon the revelation of this mystery. Notice four things:

One, Paul was uniquely entrusted with the preaching of this Gospel to the Gentiles. In verse 8 we read, “To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God…” Notice that Paul does not say that he is the least of the Apostles, but least of the saints, which is a reference to all of God’s people! And I believe that Paul meant what he said. He considered himself to be the least of the saints. After all, he once persecuted the church to the point of death. God was truly gracious to save him, and to appoint him to this office.  

Two, Paul says that this mystery was “hidden for ages in God, who created all things…” What does he mean that this mystery was hidden in God? He here teaches that the expansion of the kingdom of God amongst the Gentiles was not  “plan B”, but rather it was the original plan and intention of God, being decreed from all eternity. And the reference to God as the Creator of all things is very significant. If God created all things, then should we not expect him to redeem  all things? He is Creator of all people. Should we not expect that he would redeem to himself people from every nation, and not the Jews only? 

Three, the revelation of this mystery, “that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel” is said to be “so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places.” This verse deserves more attention than what we have time to give it this morning, but consider this. It is through the church that the multifaceted wisdom of God’s plan of salvation is put on display. And consider also that one purpose for the redemption of the elect from every tongue, tribe and nation is to put this wisdom on display before “the rulers and authorities in the heavenly places.” 

We should remember what Paul taught previously, that before faith in Christ we were “were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience” (Ephesians 2:1–2, ESV), and that for eons the Gentiles nations were “separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world” (Ephesians 2:12, ESV). But through the gospel and by the power of the Holy Spirit, those who were once alienated from God have been brought near through faith in Christ. And here Paul is teaching that this marvelous work reveals the “manifold wisdom of God” even “to the rulers and authorities in the heavenly places”, which refers to the spiritual powers, some of whom held the nations captive in darkness in ages past. 

Four, all of this is said to be “according to the eternal purpose that [God] has realized in Christ Jesus our Lord, in whom we have boldness and access with confidence through our faith in him” (Ephesians 3:8–12, ESV). This gospel which was mysterious in ages past, but has now been clearly revealed, was according to the eternal purpose of God and accomplished through Christ Jesus. 

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Conclusion

So what are we to think of Paul’s imprisonment, and of the suffering experienced by all who are faithful to Christ in this world? Well, one thing we cannot do is loose heart. “So I ask you”, Paul says in verse 13, “not to lose heart over what I am suffering for you, which is your glory” (Ephesians 3:13, ESV).

In Paul’s mind, suffering is a part of God’s plan for the believer. In fact, it is a privilege to suffer for Christ. Listen to his words in Colossians 1:24-29, and with this we close: “Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me.” (Colossians 1:24–29, ESV)

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New Testament Reading: Ephesians 2:11-22

“Therefore remember that at one time you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.” (Ephesians 2:11–22, ESV)

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[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

 The passage that is before us today perfectly mirrors the previous one in it’s progression of thought. 

If you remember, in the previous passage Paul addressed the individual Christians who were members of the church in Ephesus to, first of all, remind them of their hopeless and helpless condition prior to knowing Christ; secondly, he reminded them of the mercy of God shown to them to make them alive in Christ; and thirdly, he mentioned God’s purpose for them in Christ — that they would now walk in the good works that God had prepared for them. And so Paul, in Ephesians 2:1-10, addressed the individual Christian to magnify the grace of God that was shown to them. They once once walked in darkness, but by God’s grace that were recreated and renewed so as to walk as children of light. 

The progression is identical in Ephesians 2:11-22. Paul again reminds the believers in Ephesus of their previous state of hopelessness, of God’s gracious intervention, and of their new purpose which accompanies their new life. But it is the vantage point that is slightly different. Instead of considering the individual Christian, Paul is here considering the Ephesian Christians as a group. Specifically, he is considering the Ephesian Christians as Gentile Christians. And here Paul is showing that though the Gentiles were once far off and without hope in this world, God has brought them near, to the glory of his grace. 

Stated just a little differently, where as Ephesians 2:1-10 has the application of the salvation that Christ has earned to individuals in view, Ephesians 2:11-22 has the progression of the history of redemption in view. For a time God’s redemptive activities were largely confined to only one race of men, namely, the Hebrews. But now that the Christ has come — now that the Christ has come into the world through the Hebrew people — God’s redemptive activities have spread and expanded to all the nations of the earth. This is the thing that Paul is emphasizing here in Ephesians 2:11-22 — the marvelous progress that he himself had witnessed in the history of redemption. The Gentiles, who were once living in darkness and without hope in the world, have been brought near. 

You and I should care very much about this theme, for most of us are Gentiles. Living so long after the arrival of the Christ, and living so far away from where he lived, it is a truly marvelous thing to consider that we Gentiles are now citizens of God’s kingdom, members of his household, building blocks in his temple.  

Let us now carefully consider Paul’s words, for they are the very words of God.  

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At One Time The Gentiles Were Separated From God (vs. 11-12)

In verses 11 and 12 Paul reminds the Ephesians that at one time they, as Gentiles, were separated from God in the world.  Verse 11: “Therefore remember that at one time you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world” (Ephesians 2:11–12, ESV).

“Therefore remember that at one time…”, Paul says. What “time” is Paul refering to? Well, clearly he is refering to that time — that very long stretch of time — prior to the life, death, resurrection and ascension of the Christ. He is referring to that time — that very long stretch of human history — wherein the good news of Jesus Christ was confined largely to the Hebrews, and thus not available to the Gentile nations. He is refering to the time preceding the issuing and the accomplishment of the Great Commission, wherein the Christ himself said to his Apostles, “Go therefore and make disciples of all nations…” (Matthew 28:19, ESV). Prior to that moment, the Gentile, or non-Jewish nations were largely separated from the Gospel, from Christ, and therefore from God. 

When did this time of separation begin? Well, certainly it began with the formation of the nation of Israel at the time of the Exodus. It was certainly at that moment that the prototypical Kingdom of God on earth was committed and confined to that particular people. But, having now studied the book of Genesis with care, you know that God began to carry out his purposes of redemption amongst a particular people prior to the Exodus event. Remember that God set Abraham and his family apart from the nations long before Israel would emerge as a nation. In fact, we are to remember that circumcision (which is mentioned in this Ephesians passage) was given, not first to Moses and Israel as a nation, but to Abraham. The sign of circumcision was connected to the covenant that God made with Abraham. It was to be applied to every male child. Circumcision symbolized many things. Most fundamentally, it marked the person as a descendent of Abraham, as a member of his household, as a partaker of the covenant that was transacted with him. Circumcision signified that theone to whom it was applied was a member of a special people whom God had set a part as distinct from the nations of the earth, so that his plan of redemption for the all nations might be accomplished through them. 

So, “at one time” — namely, from the call of Abraham out of Ur to the resurrection of the Christ and the utterance of the command, “Go therefore and make disciples of all nations…”, the Gentiles were separated from Christ, from God, and were without hope in the world. These nations lived in near total darkness for long, long time.

These non-Jewish, or non-Hebrew, people are referred to in the scriptures as “Gentiles”. This a very, very broad term that refers to every other ethnicity besides that of the Hebrews. 

Notice that Paul here adds that these  “Gentiles in the flesh” are also called “‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands…” (Ephesians 2:11, ESV). This is a very interesting remark, for it hints at the hatred that some of the Jews had for the Gentiles. This label, “the uncircumcision”, was not a term of  endearment. To the contrary, it was a derogatory term. Many of the Jews in Jesus’ day and in Paul’s had distain for Gentiles. They were dogs. They were unclean. They were to be avoided at all costs. 

Now, to be sure, the distinction between Jew and Gentile was a distinction that God himself had made. Under the Old Mosaic Covenant God did in fact give laws to Israel — ceremonial laws — which were meant to highlight and maintain the distinction between Jew and Gentile. All of that was right! It was ordained by God, for a time.  But consider three things:

One, the distinction between Jew and Gentile under Abraham, and especially in the law given to Moses, did not require that the Jews look down upon the Gentiles to treat them with distain. To the contrary, even under the Old Covenant the Jews were to pray for and seek the salvation of the nations. 

Two, the distinction between Jew and Gentile under Abraham, and especially in the law given to Moses, was to be imposed for a time. This should have been clear to every Hebrew as they considered the call of Abraham and the covenant that was transacted with him. From the start God said that he would uniquely bless Abraham and his descendants so that through them “the  nations of the earth” would be blessed. Read also the Prophets and see their love and concern for the nations of the earth. Read the Psalms which do, from time to time, call out to the nations to trust in the God of Israel. For example, Psalm 117 says, “Praise the LORD, all nations! Extol him, all peoples! For great is his steadfast love toward us, and the faithfulness of the LORD endures forever. Praise the LORD!” (Psalm 117:1–2, ESV). What I am saying is that a proper and true understanding of the Old Testament Scriptures, and of the Old Covenant, is that God’s purpose in entering into a covenant with Abraham, in setting his descendants apart and making them into a holy nation, was to redeem people from every nation through them. 

Three, with that said it is not hard to understand why many of the Hebrews living in the days of Christ had a very difficult time adjusting to the change that accompanied the transition from the Old Covenant to the New. The transitions was extreme. Those civil laws which were given through Moses to govern Israel as a nation were taken away. So too were those ceremonial laws which distinguished Israel from the nations. They were abolished having been fulfilled by Christ, for they did also point forward to him. Peter, remember was told to rise, kill and eat things that were unclean to him under the Old Covenant. This was hard for him to swallow, pun intended. And these Gentile “dogs” — these pagan sinners who had for so long been excluded from the worship of God — were now being grafted into Israel, adopted as Sons, and were by faith called true children of Abraham, whereas as many who were children of Abraham according to the flesh were called children of the Evil One because of their unbelief. This transition from Old Covenant to new was very extreme. It is no wonder that the early Christians — Jew and Gentile alike — struggled to navigate these uncharted waters. Read the book of Acts sometime and look for this theme. Watch the early disciples of Christ wrestle with the question, how should we view these Gentiles who have now believed the Gospel of Jesus, the Hebrew Christ, and have clearly received the same Holy Spirit as we have received?

 Here in the little phrase, “you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands…” we are given a small taste of the hostilities that still existed between Jew and Gentile in the early church. Paul seems to indicate that the hostility was coming predominantly from the Jews and was directed towards the Gentiles. They spoke condescendingly towards them. But notice Paul’s little remark that the circumcision that some of these Jews were so proud of is “made in the flesh by hands”. Paul develops this theme in his other writings, but here I think we have a cutting little remark from Paul (pun intended), suggesting that the circumcision that some of the Jews were so proud of, is really nothing. It is a fleshly and merely external thing, and it counts for nothing if there is no faith. Faith is what makes a person a true child of Abraham. Circumcision of the heart is what actually matters. For it is by faith that a person is united to Christ, is forgiven, and partakes of all the benefits of the Covenant of Grace. This is how things have always been — yes, even in the days of Abraham. And ironically, these Gentile Christians living in Ephesus had true faith, and were in fact true Children of Abraham, whereas many of those who were circumcised according to the flesh were cut off from Abraham, for they rejected their own Messiah, who descended from Abraham’s loins. Their circumcision was merely fleshly and external, therefore. They were uncircumcised of heart. But these Gentiles, though uncircumcised according to the flesh, were circumcised in the only way that matters, having been united to Abraham and to Christ by faith, and thus they were reconciled to God. 

But again, Paul is here urging the Ephesians (and also us, by way of extension) to “remember”.   Picking up in verse 12: Remember “that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world” (Ephesians 2:12, ESV). This is a very informative verse. It helps us to understand two things, which are are really two sides to the same coin. One, what the Gentiles lacked prior to the arrival of the Christ and the establishment of the New Covenant. And two, by way of implication, what the Hebrews enjoyed! 

Five things are to be noted:

One, Paul says that the Gentiles in Old Covenant times were “separated from Christ”. Think about that phrase for a moment. Let it sink in. In saying that the Gentiles were “separated from Christ”, Paul also means that the Hebrew people had access to him. That is the flip side of the coin, isn’t it? When Paul says that the Gentiles were alienated from him (or “without” him, as other English translations say), he implies that the Hebrews had access to the Christ. Now, how in the world can Paul say that the Gentiles were separated or alienated from Christ, implying that Hebrews had access to him, in the days prior to the birth of Christ?  How could the Hebrew people have had access to the Christ who had not yet been born? And the answer is, through the gospel of Christ. The answer is that the Hebrews could know Christ and could partake of the salvation which he earned even prior to his coming being united to him by a forward looking faith. The Old Covenant saints looked forward to the Christ, seeing him in the promises, prophesies, types and shadows that were delivered to them, whereas we look back upon his coming.

Our confession is correct, therefore, when it says in 8.6, “Although the price of redemption was not actually paid by Christ until after his incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices wherein he was revealed, and signified to be the seed of the woman which should bruise the serpent’s head; and the Lamb slain from the foundation of the world, being the same yesterday, and today and forever.”

The Hebrew people were blessed from the days of Abraham onward, for they enjoyed special access to Christ through the gospel that was entrusted to them. But Paul’s point is that the Gentiles were separated from Christ. They were “without him” in the world (as some English translations say). This is what Paul is calling the Ephesians to “remember”.

Two, Paul says that the Gentiles in Old Covenant times were “alienated from the commonwealth of Israel”. Stated differently, they were excluded from citizenship in Israel. They were separated from that nation, from the Kingdom of God that was prefigured there, and from all of the covenantal the blessing associated with that.

Three, Paul says that the Gentiles in Old Covenant times “were strangers to the covenants of promise.” This also is an interesting and very instructive phrase. Notice that “covenants” is in the plural. As you know, God entered into a number of “covenants” with the Hebrew people. One, he made a covenant with Abraham and his descendents. Two, he made a covenant with Israel through Moses. And three, he made a covenant with King David. All three of these covenants were related to one another. The Mosaic and Davidic Covenants grew naturally out of the Abrahamic. All, three marked progression in God’s plan of redemption which was established before the foundation of the world. And each covenant was clearly different — each reveled something new and impacted the lives of those who lived under them in some way. But notice that Paul refers to these covenants as “covenants of promise”. So what did all three of these covenants have in common? They were all “covenants of promise”. These covenants were forward looking, therefore. Whatever the unique terms of each covenant were, they were all pregnant with promise. They, in their own unique way, pointed forward to the Christ who would one day come to pay for sin, and to inaugurated the New Covenant, which is the Covenant of Grace, by which all who are saved, are saved. The Covent of Grace was not transacted until Christ died and rose again, therefore, that covenant being ratified in his shed blood. But the Covenant of Grace was present long before — yes, even in the days of Adam! — In the form of promise. The Abrahamic, Mosaic and David covenants that were transacted with the Hebrew people, though each unique, shared this in common — they were all covenants that carried along the promise of God concerning the Savior, Christ Jesus our Lord. The Gentiles were for a very long time “strangers to the covenants of promise”, while the Jews were partakers of these covenants.” Some of the children of Abraham even believed the promise concerning the coming Messiah, and were thus justified and saved from their sins in him. 

Four, Paul says that the Gentiles in Old Covenant times had “no hope” as they lived in this world. Now, Paul does not mean that they had “no hope” at all. I’m sure that the Gentiles hoped in many things — in health, wealth and prosperity. In a long life, etc. What Paul means is that they were without Christian hope — the kind of hope that we have in Christ. Hope that is real and sure concerning the forgivness of sin, and eternal inheritance, and life everlasting. The Gentiles for a long time were without hope, while the Hebrews had access to it in the gospel of the Christ. 

Lastly, Paul says that the Gentiles in Old Covenant times were “without God in the world”. And indeed this is the heart of the matter. We were created to know God. We were made to live in  obedience to him, and to enjoy sweet communion with him. This communion with God is what Adam lost when he sinned. This is now the natural state of every human being, Jew and Gentile. And this is the problem that Christ came to solve. He came to forgive sins, not only so that we might be forgiven, but is that we might be reconciled to God! That was the mission of Christ, to mediate between God and man, and to reconcile us to the Father. When God set Israel apart in the world as his special people he said concerning them, “I will be there God” (see Gen 17:8, etc.). Not all were faithful.  Under Abraham and Moses, some belonged only externally. But others did have faith and belonged to him truly and eternally. King David was certainly one of those! And this is why he said, “I cry to you, O LORD; I say, ‘You are my refuge, my portion in the land of the living” (Psalm 142:5, ESV). But the Gentiles were for a long, long time, without God in the  world. 

Paul is here calling the Gentiles to remember this — to remember, to stop and think about the fact that for a long, long time, their ancestors walked in darkness.

*****

But In Christ They Have Been Brought Near 

In verse 13 the message shifts from bad news to good. True as it may be that for hundreds and even thousands of years the Gentile nations were hopelessly alienated from God as they lived in this world, “now in Christ Jesus [they]… have been brought near by the blood of Christ.”

As in the previous passage, the bad news turns to good with the word “but”. Remember how Paul said in Ephesians 2:1ff., “And you were dead in the trespasses and sins in which you once walked… But God, being rich in mercy… made us alive together with Christ—by grace you have been saved…” (Ephesians 2:1–5, ESV). Here something similar is said. “Remember that at one time you Gentiles… were… separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ” (Ephesians 2:11–13, ESV). 

Instead of good news for the individual believer, here we have good news for the world. Through Israel’s mediation, and through the mediation of the Christ who arose from her, the Gentile nations who were once far off, have been brought near. 

Brought near to what or to whom?

Well, they have been brought near to all of the things that Paul said they were separated from in the previous sect verses. They have been brought near to Christ, to the commonwealth of Israel, to the covenants of promise (or better yet, to the Covenant of Grace, which is the fulfillment of the covenants of promise), to hope, and to God. Clearly Paul is not here teaching that all Gentiles are made to partake of these things. But rather, something has changed now that the Christ has come so that the Gentile nations have access to the the things — things that they we were at one time separated from.  

And all this was made possible, we are told at the end of verse 13, by the blood of Christ. When the Christ shed his blood he fulfilled the covenants of promise that came beforehand. When Christ shed his blood he instituted the Covenant of Grace, which is why he “took a cup” in the presence of his disciples, “and when he had given thanks he gave it to them, saying, ‘Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:27–28, ESV). When Christ shed his blood he payed for the sins, not only of Jews, but also Gentiles, for Christ is the lamb of God who takes away the sins of the world. “For God so love the world that he gave his only Son…”

Paul continues to speak of Christ in verse 14, saying, “For he himself is our peace…” What peace is Paul here refering to? Well, as we will see Paul is teaching that in Christ Jew and Gentile are made to be at peace with one another because in Christ, and by the Spirit, both Jew and Gentile are made to be at peace with the Father. 

Look again at verse 14: “For he himself is our peace who has made us [Jew and Gentile] both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father.” (Ephesians 2:14–18, ESV)

This is really a lovely passage. Notice that it is Trinitarian. Christ the Son is our peace, for he has reconciled us to the Father by the Spirit. And here is the most significant peace that Christ has brought us — peace with the Father. He has reconciled us to God through the cross. Through Christ we have access to the Father by the Spirit. 

The cross — that is, the image of the cross — may be used to illustrate. The cross consists of two parts, a vertical and horizontal beam. And these might represent the two types of peace that Paul here refers to in this passage. The first peace that Christ has secured for the believer is vertical peace with our Father in Heaven. Christ has reconciled us to God the Father. We were once children of wrath like the rest of mankind, but in Christ we are now beloved children of the Father. But this vertical peace has also produced a horizontal peace — peace among men. Peace between the races. Peace between Jew and Gentile. As Paul so beautifully says in Galatians 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Galatians 3:28, ESV). 

And it is this horizontal peace that is emphasized in this text. Because Jew and Gentile have both been reconciled to God in Christ, they have also been reconciled to one another. Jews and Gentiles in Christ are at peace, in Christ — being united to him by faith — they are one. And that is what Paul is concerned to teach in this passage. Though the Gentiles were under the Old Covenant alienated from God and the people of God, under the New both Jew and Gentile are one in Christ.

And what specifically has Christ accomplished so that Jew and Gentle might live at peace in him? Notice four things:

One, Christ “has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances…” This is fascinating. Again, Paul says that Christ has broken down in his flesh the dividing wall of hostility…” It is well known that in the days of Christ there was an inscription on the outer wall of the temple in Jerusalem which warned Gentiles, saying, “No outsider shall enter the protective enclosure around the sanctuary. And whoever is caught will only have himself to blame for the ensuing death.” Perhaps Paul had this wall and this inscription in mind when he wrote that Christ “has broken down in his flesh the dividing wall of hostility…” Certainly he meant more than this, but this warning inscription and the outer wall of the temple which was to keep the Gentiles away was certainly included.

It is interesting to note that in Acts 21 we are told that some of the Jews desired to put Paul to death, “crying out, ‘Men of Israel, help! This is the man [refering to Paul] who is teaching everyone everywhere against the people and the law and this place [refering to the temple]. Moreover, he even brought Greeks into the temple and has defiled this holy place.’ For they had previously seen Trophimus the Ephesian with him in the city, and they supposed that Paul had brought him into the temple” (Acts 21:28–29, ESV). Now, Paul had not brought him into the temple physically. But I think it is clear what really bothered the Jews — Paul, by his teaching, was in fact bring the Gentiles into the temple spiritually. And this enraged many of the Jews. 

Paul taught that Christ “has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances…” Pay careful attention to this. Paul did not do away with the whole law. He did not abolish it all together. This is clear from Paul’s other teachings. For example, in Romans 7:12 he says, “So the law is holy, and the commandment is holy and righteous and good” (Romans 7:12, ESV). But here he is refering to those laws which kept the Jews and Gentiles separate. Those laws — those ceremonial laws, most of them having been added in the days of Moses — were fulfilled by Christ, and were thus abolished. 

Paul is not here referring to the ten commandments, nor to the moral law which is contained within, and is also written on mans heart. Those laws clearly stand even to this day. They are a rule for righteous living. The show us our need for Christ. They are even used by God to restrain evil in the world to this present day. But those civil laws which governed Israel as a nation, and those ceremonial laws which set the Hebrews apart from the Gentiles and unto God — theses have been abolished now that the Christ has come in fulfillment to them. 

Circumcision no longer matters, friends. For that was a mark for the Hebrew people under the Old Covenant. The dietary restriction imposed upon the Hebrews under the Old Covenant no longer stand. Jew and Gentile may now enjoy table fellowship with one another. And all of those ceremonial laws regarding purification have also been fulfilled by Christ and thus taken away. 

Christ “has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances…” And later in verse 15 Paul says, “in order that he might create in himself one new man in place of the two…” The words “in order that” are again important. They express purpose. Christ’s purpose for abolishing those laws which separated, and for breaking down the middle wall of separation , was to “create in himself one new man in place of the two…” It is also possible to translate this phrase this way: in order that he might create one new humanity in himself in place of the two… This, I think, gets the point across. Through Christ, God is bringing forth a new humanity. 

Through Adam, sin entered the world. And with sin came division. Man was alienated from God. And man was alienated from man. We are to remember that after man’s fall in to sin Cain killed his own brother, Able. Men oppressed men. And men took advantage of women. After the flood a distinction was made between the sons of Noah. And though men tried to unify, their intentions were evil, and they were eventually dispersed across the face of the earth, their languages having been confused. The story of the human race that has emerged from Adam is one of division. But in Christ a new humanity is being formed. And the story of this new humanity is one of peace — peace with God and peace amongst men. The distinction between Jew and Gentile is no more, for the Christ, who is the second Adam, has come. And he has come to “create” a perfectly unified new humanity out of the two, and to “reconcile us both to God in one body through the cross, thereby killing the hostility.” (Ephesians 2:16, ESV)

In verse 17 Paul says, “And [Christ] came and preached peace to you who were far off and peace to those who were near” (Ephesians 2:17, ESV). In other words, Christ, and his Apostles as well, preached peace to both Gentiles and to Jews. Verse 18: “For through [Christ] we both have access in one Spirit to the Father” (Ephesians 2:18, ESV).

Read the book of Acts sometime and look for this theme. The Holy Spirit was at first poured out upon the Jewish disciples of Christ. This outpouring of the Spirit was accompanied by signs. The Jewish disciples spoke in tongues, meaning, the languages of many nations. As the  gospel was preached by those Jewish disciples of Christ, first“in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8, ESV), the Gentiles believed, and the Holy Spirit was poured out also upon them. Signs were given to verify this radical new development. The Spirit was no longer confined, if you will, to Israel, but was being poured out on all flesh, just as the prophets predicted. The Jewish disciples marveled at this. For example, as Peter preached the Gospel to the Gentiles in Cornelius’ household, “the Holy Spirit fell on all who heard the word. And the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles. For they were hearing them speaking in tongues and extolling God. Then Peter declared, ‘Can anyone withhold water for baptizing these people, who have received the Holy Spirit just as we have?’ And he commanded them to be baptized in the name of Jesus Christ. Then they asked him to remain for some days” (Acts 10:44–48, ESV). This is the historical phenomenon that Paul is here refering to when he wrote to the Ephesians, saying, “For through [Christ] we both have access in one Spirit to the Father.”

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To Be A Dwelling Place For God By The Spirit (vs. 19-22)

Paul bring this all to a conclusion in verses 19-22 beginning with the words, “so then”. 

“So then you are no longer strangers and aliens, but you are fellow citizens with the saints…” Here Paul uses language familiar to the Ephesians. The Ephesians would have certainly understood the benefits of citizenship. Very few of the residence of Ephesus actually enjoyed citizenship. Most of them were strangers and aliens who did not enjoy the full benefits of citizenship. And yet here Paul insists that when it comes to the kingdom of God, they are not strangers and aliens, they are not second rate citizens, but are fellow citizens along with the Jews who have believed upon Christ. 

In fact, they are, as adopted children, “members of the household of God…” They, along with the believing Jews, have God as Father. They are not second rate citizens, and neither are they second rate children. 

Notice how abrupt Paul transitions from one metaphor to the next. First he uses the metaphor of citizenship, then the metaphor of the household, but now he transitions to the metaphor of the temple, saying that the Ephesians are “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord.” The Gentile believers are stones in God’s temple, therefore. It is no wonder that some of the Jews were so hostile to Paul. Though he may not have brought “Trophimus the Ephesian” into the temple, as some assumed, his teaching was in fact even more radical than this! For he did not merely teach that Gentiles should now be allowed to enter the temple of the Jews. More than that, he taught that that earthy temple was now nothing, that God was building his heavenly and spiritual temple, and he was using Gentile believers as the very stones.

Pay careful attention to the metaphor. In God’s heavenly and spiritual temple, believers, both Jew and Gentile, are the spiritual stones out of which the temple is constructed. But Christ is the cornerstone. He is the most important and precise stone in God’s temple. He is the stone that is most right and true. He is the stone to which every other stone must be aligned. He is the first stone, and is therefore, most foundational. And the Apostles and Prophets of Christ make up the rest of the foundation in God’s new creation temple. Prophets may here refer to the Old Testament prophets. But it is better to take this as a reference to the Old and New Covenant prophets. We should remember that there were Prophets active within the early church in the days when the Apostles were alive and active, Agabus of Acts 11:28 being one of those. The Apostles of Christ and the Prophets are the foundation of the heavenly and spiritual new creation temple of God. They were foundational, for they spoke and wrote the very words of God. The Apostles were Christ’s special representatives. There are no longer Apostles and Prophets active in the church today, for they were foundational. Upon them — Christ, the Apostles and Prophets — the church, which is the heavenly, new creation temple of God, has been built. 

Lastly Paul says, “In [Christ] you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:19–22, ESV). This is, after all, the purpose of a temple. The Old Covenant temple was designed to house, if you will, God’s presence. It was there at the temple that the people of God enjoyed communion with God. And the same is true for the heavenly, new creation temple. Though it is constructed of souls, and not stone, it is still a dwelling place for God by the Spirit. This corresponds to what Paul said to the Corinthians: “Do you not know that you [in the plural] are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16, ESV). Here in Ephesians Paul wants us to understand that this temple is constructed, if you will, of Hebrew and Gentile believers together, with Christ as the cornerstone, and the Jewish Apostles and Prophets as the foundation. 

*****

Conclusion

Let me now conclude by making a few suggestions for application. 

As we who are predominately, if not exclusively, Gentile believers, living 2,000 years after the resurrection of Christ, “remember” that we “who once were far off have been brought near by the blood of Christ” (Ephesians 2:13, ESV), let us, first of all, give thanks to God for our privileged position in him. We have been adopted as sons, we are members of his house, and citizens in his kingdom. We, being built upon the foundation of Christ, his Apostles and Prophets, are stones in his temple, the Holy Spirit now dwelling in us. We are blessed. We who were once far off have been brought.  

Secondly, let us give thanks to God for what he accomplished through the Hebrews from the days of Abraham through to resurrection of Christ, and even in the age of the Apostles. Truly, by the appointment of God Israel is the root into which we have been grafted. Let us give thanks to God for the root! And as we pray for the advancement of the kingdom of God amongst all nations, so too should we pray for the advancement of Christ’s kingdom amongst the Jews. As Paul say, “They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen” (Romans 9:1–5, ESV). We should still long to see them receive Jesus of Nazareth as their Messiah, and to pray towards that end. 

Thirdly, let us be zealous to maintain unity in the house of God, and to fight against all manner of division.

There is no room for racism in God’s house, friends. Christ is the savior of the world. He has redeemed for himself people from every tongue, tribe and nation. We should be eager to see God’s house filled with diversity and to pray towards that end. We should long to see diversity within the local church. And we should pray that the church would flourish in foreign lands, and be filled with ever kind of person, to the praise of God’s glory and grace. 

Neither is their room in God’s house for favoritism. Things are different in our day from the day in which Ephesians was written. In that day the Jew’s had distain for the Gentiles, and I’m sure that some Gentiles had distain for the Jews. In our day, the opposite problem has arisen within Christ church through that very strange teaching that we call dispensationalism. Many Christians unwittingly sow seeds of division within God’s house by teaching that the Jewish people still have a privileged place in God kingdom, that God is saving them in a different way than he is saving the Gentiles, and that they are the true people of God. Dispensationalism, in its more radical forms, does teach that the Gentiles are second rate citizens. And this is in direct contradiction to what Paul so clearly teaches, that Christ  “is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility” (Ephesians 2:14, ESV), and “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Galatians 3:28–29, ESV).

Indeed, we must be eager to guard against division of any kind in God’s house. And this is the application that Paul himself will make, saying, “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” (Ephesians 4:1–3, ESV)

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New Testament Reading: Ephesians 2:1-10

“And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” (Ephesians 2:1–10, ESV)

*****

[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

The scene is a very familier one in drama. Someone is in distress, even to the point of death, hopeless and unable to help themselves, when all of a sudden a hero appears to rescue them — to pull them from the flames, or something like this. A few days or weeks pass before the one who was saved awakes in a hospital bed being largely unaware of all that transpired. And then a witness appears — a friend who saw the ordeal unfold — to testify to the one who was saved concerning the reality of their helpless and hopeless situation, and the brave and self sacrificing actions of the hero who saved them. And how does the story go? The one who was delivered is moved to say concerning the hero, he saved my life! I’m eternally grateful. I owe him everything.

This is that scene in the book of Ephesians. It is here that Paul testifies to the Christian concerning the hopelessness and helplessness of our natural condition, and the fact that we are spiritually alive today only because God took the initiative to rescue us through the shed blood of Christ and by the power of the Holy Spirit. 

This, in my opinion (and in the opinion of many others), is the most powerful section of Paul epistle as it pertains to opening the eyes of the Christian to the marvelous grace and superabundant love of God that has been poured out upon them. For it is here in this text that Paul presents the Christian with the rather unpleasant and very humbling news that we were in fact spiritually dead, and by nature children of wrath, prior to our adoption as sons. Truly we were hopeless and unable to help ourselves. All of these wonderful blessings that we have in Christ Jesus — these blessings which Paul has made mention of in the previous passage — are ours only by the grace of God. 

I know that I have been very redundant in previous sermons mentioning time and again Paul’s stated purpose for writing, but it is important to keep this in mind. Paul’s stated objective is to open the eyes of the Christian to the marvelous grace and overflowing love of God shown to us in Christ Jesus. This is what he reported to pray for in 1:15ff and 3:14ff.  His prayer was that Christians — both Jews and Gentiles — would have their eyes opened to the greatness of God’s love for them so that they would then walk worthy of this calling to which they have been called.

And I am saying that this passage that is before us today is the most powerful in this epistle as it pertains to opening the eyes of the Christians to the marvelousness of the grace of God, and to the fact that every blessing that we have in Christ is ours only because God has determined to set his love upon us, to rescue us out of our state of sin and misery, and to raise us to a new life in and through Jesus the Christ. 

To go back to the illustration of the man who had been rescued, who awoke in a hospital bed being largely unaware of the severity of his condition, and the heroic actions of another — I do believe that many Christians spend some time in a state like this; in a state where, though they are truly alive in Christ, and sincerely happy and thankful in him, they have yet to fully comprehend just how gracious, merciful and kind God has been to them. They know that they were once in a bad place, and now they are blessed in Christ, but perhaps they have not yet realized just how bad of a place they were in, nor have they fully appreciated the greatness of the grace of God that has been shown to them.

Truth be told, we, in our pride, tend to minimize the severity of our sin and the helplessness of our condition when thinking of our life before Christ. We also tend to overestimate our contribution to our conversion and our new life in Christ — some even erroneously believe that while God did his part, they had to do theirs. And as a result we fail to see just how marvelous the grace of God bestowed upon us in Christ Jesus truly is. 

Here, Paul is that witness who comes to us as we recover in the hospital bed. He comes to say, brother, you have to know this — you were dead. You were lying there lifeless and hopeless as the flames drew near. And this man put his own life on the line to save you. In fact, he himself was touched by the flames as he drug you to safety. And once there, he breathed life into your lungs until you were revived. It was not luck or chance that saved you. You didn’t crawl out of that situation, friend. Indeed, you couldn’t even call out, being dead as you were. But this man took the initiate. By his grace you were save, it was not your own doing…” You owe him everything. 

This is the wonderful and very humbling news that Paul delivers to the Christian here in Ephesians 2:1-10. Concerning our salvation and the new life that is ours in Christ — it is all by the grace of God alone.  

*****

You Were Dead In Your Sins (vs. 1-3)

Here in verses 1-3 Paul magnifies the marvelous grace of God by first revealing to us the severity of the situation that we were in, the helplessness of our natural condition, from which Christ has rescued us, to the praise of his glorious grace.   

In verse 1 we read, “And you were dead in the trespasses and sins in which you once walked…” This is sobering. 

Paul was speaking to Christians who were members of the church in Ephesus. And we should not forget that these were real people — individuals with life stories, not all that different from you and me. And he is here speaking of their lives prior to faith in Christ. “And you were dead in the trespasses and sins in which you once walked…”, he said. Walking is often used in the scriptures as a metaphor for one’s way of life. And here Paul says that these Christians, who were certainly no different from all Christians, once walked in “trespasses and sins.” They were in their sins, and living in constant rebellion against God as violators of his most holy law. 

And concerning their condition, Paul says that they were “dead”. This is a strange way to talk about people who only a few words later are also said to have been “walking”, but the meaning is clear. Though alive according to the flesh, and though walking in this world, they were in fact dead, spiritually speaking, in their trespasses and sins. Prior to faith in Christ they were the walking dead. And this is the natural condition of all who are born into this world now that the human race is fallen into sin. In our natural state, though alive according to the flesh, we are dead according to the spirit. 

This idea should not surprise anyone who is familiar with the scriptures. In fact, the notion of spiritual death as the consequence of sin is established very early in the pages of scripture. To Adam God said, “but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:17, ESV). Some have wondered what we are to make of the fact that Adam went on living for many, many years after eating of that forbidden tree. Was God mistaken when he said, “for in the day that you eat of it you shall surely die”? No, God was not wrong. The scriptures are very clear that Adam, though he continued to walk in the world which God had made, passed from a state of spiritual life, to a state of spiritual death when he sinned against God — and physical death would eventually come.  

Paul, in seeking to awaken the Ephesians to the marvelous grace of God shown to them in Christ Jesus, informs them of the hopeless and helpless situation that they were rescued from — they were dead in their sins. Notice that he does not say that they were sick, wounded or weak, as if they merely needed a little assistance to climb out of the predicament they were in. Nor does he say that they were or ignorant, as if what they needed was an education. Nor does Paul say that they were immoral, as if they only needed to learn to do what is right. No, Paul says that they were dead in their trespasses and sins. This means that they were spiritually lifeless, dead to God, and to the things of God, unable to help themselves in any way. What they needed, therefore, was to be revived, born again, regenerated. Clearly, they could not do this for themselves, but needed someone to do this for them, for dead men cannot make themselves alive. 

The rest of verses 2 and 3 helps to clarify what this spiritual deadness involves. Notice four things:

One, those dead in sin follow “the course of this world.” Being dead to God and to the heavenly things of God, they live for this world only, and according to its values and ways. 

Two, those dead in sin follow “the prince of the power of the air, the spirit that is now at work in the sons of disobedience…” This is a reference to the Satan, the Evil One, who Paul refers to elsewhere as “the god of this world”. In 2 Corinthians 4:3-4 he says, “And even if our gospel is veiled, it is veiled to those who are perishing. 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” (2 Corinthians 4:3–4, ESV). 

We know that Satan is not God, nor is he a god — for there is only one. Instead, Satan is a created being, an angel who is fallen. But Paul refers to him as “the god of this world”, because if people do not honor God as God, they have Satan as god. 

This is might seem like a very radical way of speaking. When we think of those who honor Satan as god, we tend to think only of those who do it intentionally and knowingly. And certainly there are those who openly admit to worshipping Satan as god. But the scriptures reveal that all who are alienated from God and in their sin do in fact have Satan as god, even if they know it not.

To illustrate, we should remember that Christ himself spoke to some of the most highly respected, prim and proper, religious leaders of his day and said, “You are of your father the devil, and your will is to do your father’s desires” (John 8:44, ESV). Friends, having the “prince of the power of the air” as your lord, god, and father, does not always look dark are spooky on the surface. In fact, very rarely does it look dark and spooky. More often then not, it looks prim and proper. The wealthy businessman who wears a nice suit and tie every day follows “the prince of the power of the air” if he is not in Christ. He is living for the things of this world and not for the glory God. He is following the way of the “prince of the power of the air”, therefore. Even the religious man who busies himself with good deeds follows “the prince of the power of the air”, if he is not in Christ. He is living for the things of this world and not for God, and is in his sins, even if he is “a good man”, relative speaking. 

Though it might sound radical to you, the scriptures teach that either we have God as Lord, or the Evil One as lord. And following the Evil One takes many forms. Some look dark and spooky, but must look very civilized, sophisticated, and even good on the surface. 

Three, Paul tells us that those dead in sin live “in the passions of [their] flesh, carrying out the desires of the body and the mind…” To be alive to God is to live for his glory and for that which pleases him. To be dead to God is to live for ourselves, to please the flesh, to carry out the desires of the body and mind. Those who are in  Christ do not perfectly live for the glory of God. We do sometimes still live to please the flesh. Indeed,  corruptions remain within us. But those not in Christ — those dead in their sins — live only “in the passions of [their] flesh, carrying out the desires of the body and the mind…” 

Four, Paul says that those dead in sin are “by nature children of wrath”. Please think about this phrase. Paul says that all who are not in Christ are “by nature children of wrath”. The word nature here refers to the natural, innate or inborn characteristic of a thing. So, by nature and according to natural brith, men and women are “children of wrath” — that is, children who are objects of God’s wrath, or children who are deserving of God’s wrath. This, Paul says, is our natural and inborn condition now that we are fallen into sin. So there is a sense in which all are God’s children. He is the Creator of all. All come from him, and will return to him. But given our sin, we are not by nature beloved children of God, but “children of wrath”, Paul says. 

Notice the repeated emphasis peppered throughout this text that this is true for all of mankind. This is the condition of all who are born into this world, Jew and Gentile alike, who are not yet in Christ. Again, Paul wrote to the Christians in Ephesus, saying, “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience [a reference to those who do not yet believe]— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind” (Ephesians 2:1–3, ESV).  This is the natural condition of all mankind, according to the scriptures — men and women are dead in the their sins, worldly, obedient to the Evil One, fleshly, and are children deserving of the wrath of God by nature. Brothers and sisters, this was our condition when God, in his mercy and grace, rescued us, redeemed us, and adopted us as sons through faith in Jesus Christ. 

Aren’t you glad to know the truth? I will admit, this truth can be hard to swallow. This truth is humbling. This truth is a bit troubling. But it is the truth! And it is this truth concerning the terribly helpless and hopeless situation that we were in that enables is to most fully appreciate the marvelous grace that has been shown to us and the lavish love that has been bestowed upon us by God. 

*****

But God Made You Alive (vs. 4-7)

The bad news turns to good news in verse 4 with the words “but God”.  Verse 4: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ…” (Ephesians 2:4–5, ESV). 

Here Paul magnifies the marvelous grace of God by revealing that it was God who took the initiative to save us in Christ, we being without hope and unable to help ourselves. God was gracious, merciful and kind to us, and Jesus Christ is our heroic Savior. 

There are some who think of God the Father as being angry and stern, and as Jesus Christ as the one who is merciful and kind, who somehow managed to convince the Father to have mercy on us, to forgive us and to receive us as his own. And while it is indeed true that God is able to justly forgive our sins because the punishment due to us was paid by Christ, it is not true to imagine a disunity between the Father and Son as it pertains to our redemption. To the contrary, the mercy, grace and love of the Father was the cause of our redemption in Christ. It was the Father who sent the Son. In other words, it was the Father who took the initiated. And this he did, being moved by nothing more than his mercy, grace and love.

The scriptures everywhere testify to this. John 3:16 says, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).  Here in Ephesians we read, “But God, being rich in mercy, because of the great love with which he loved us… made us alive together with Christ…” And 1 John 3:1 says, “See what kind of love the Father has given to us, that we should be called children of God; and so we are” (1 John 3:1, ESV). It is true that Christ bore the wrath of God in our place. This was so that God might both be just and the justifier of the one who has faith in Christ (Romans 3:26). But that does not change the fact that the love of the Father was the fundamental cause of our redemption in Christ, and our adoption as sons. By nature we were all children of wrath, but in love the Father determined to adopt us as sons through faith in his Beloved Son, the obedient and risen Christ.   

Again, Paul says that the Father, “being rich in mercy and because of his great love…” I will  pause here to draw your attention to the superlatives that are found throughout this passage. “The Father, being rich in mercy and because of his great love…” — you can almost feel Paul straining to communicate to us how magnificent God’s love is! His love is great! His mercy is rich! 

Verse 5 says, “even when we were dead in our trespasses” — here we have yet another reminder of our pitiful and helpless condition — we were dead! We could not help ourselves. But this is when God “made us alive together with Christ…” So what did the Father who is rich in mercy and great in love do for those who were dead? He made them alive. Just as God breathed life into Adam’s body at the time of creation, so too God breathes spiritual life into the souls of of those who are dead in their sins at the time of regeneration. 

We do not reginarte ourselves, friends. We cannot cause ourselves to be born again, but must be born again from above if we are to live in Christ. Is this not what Jesus said to that man Nicodemus when he came to him at night? Jesus answered him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God…” (John 3:3, ESV) And a little later Jesus explained that to be born again is to be “born of the Spirit” (John 3:8, ESV). To be born again is not something that a person choses to do, but rather it is something that is done by God to a person who is spiritually dead. It is God who makes a dead soul to live. And this he does through the Son and by the Spirit, being moved only by his magnificent mercy, his superabundant love, and his marvelous grace.

That men and women do not cause themselves to be born again or made alive spiritually is the clear teaching of scripture, and it is also common sense. Dead things cannot choose to live, but must be made alive. Things that are not cannot choose to be — things that are not must be called into existence by Another. Truly, as Romans 4:17 says, our God is the one “who gives life to the dead and calls into existence the things that do not exist”. And this he has done in regard to our spiritual life. 

Notice how Paul again emphasizes that this new life that is ours, is ours in Christ, or through our union with him. In other words, God does not simply make a person spiritually alive. Instead, he makes them alive in Christ, through union with him, and by faith. In other words, it is because Christ lives, that we live. It is because Christ was raised, that we are raised. It is because Christ was glorified, that we are glorified. In all of these things Jesus the Christ is the vehicle, if you will. God makes us to live, but only in him. God makes us alive, raises us, and glorifies us, but it is Jesus the Christ, the true, obedient and victorious son of God who carries us there.  

 Paul mentions three things that we have by virtue of our union with Christ. In verse 5 we read that God “made us alive together with Christ…” In verse 6 we learn that God “raised us up with [Christ]…” And after that Paul tells us that God “seated us with [Christ] in the heavenly places in Christ Jesus…” (Ephesians 2:6, ESV). So, it is in Christ and by our union with him that we are made alive, raised up, and seated in heaven. 

The Greek is actually very strong and clear, though it is a bit difficult to bring over into English. I appreciate very much how Dr. Baugh translates this section. He renders verses 5 and 6 this way: “even though we were dead in our transgressions — it was us he co-made alive with the Messiah — by grace you have been saved — and he most certainly co-raised us and co-seated us in the high-heavenlies in Christ Jesus.” Again, the idea is that these things are ours only because we are in Christ, being united to him by faith. Because Christ was made alive, raised, and seated in heaven, so too are we. 

Brothers and sisters, if you are in Christ, it is because God has given you new life in him. God has raised you to a newness of life now, and will raise you from the grave at the end of time, for Christ is risen. And because Christ is glorified at the right hand of the Father now in the high-heavenly places, you also are glorified with him. And in him you will be glorified for all eternity.  

Someone asked me just this last week why in Romans 8:30 Paul speaks of the Christian as if they are already glorified, for isn’t our glorification something that will take place in the future when Christ returns to raise the dead and make all things new? That is a good question. And yes, there is sense in which our glorification is future. But there is also a sense in which the Christian is glorified now by virtue of our Spirit wrought union with Christ. You are on earth, and Christ is in heaven — but because Christ is glorified in heaven, then you too are glorified with him even now, for you are in him by faith. And this is why Paul has said “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:29–30, ESV) — “glorified” is in the aorist tense in  the Greek, which indicates that this “glorification” is in fact a present reality for the believer, and not a future hope only. 

And all of this, friends — our new life in Christ, our being co-raised and co-seated with him — is by the grace of God alone. You probably noticed that little phrase in the middle of verse 5 which almost seems out of place — “by grace you have been saved”, Paul exclaims. It almost feels like Paul couldn’t help himself. He is rolling along talking about what is ours in Christ, but he seems to interrupt himself, saying, ”by grace you have been saved”. This is deliberate, of course. He introduces this important truth here because he will return to it in moment to develop it further.

And why did God make these who were dead in their sins alive in Christ, co-raise them and co-seat them in the heavenly places? What was God’s reason for doing this? Verse 7 answers this question beginning with the words, “so that” — all of this was “so that” or “in order that” in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Ephesians 2:7, ESV). 

The meaning is this: after Christ returns, and for all eternity, the immeasurable riches of God’s grace and kindness will be put on display for all to see in those whom God has redeemed. The redeemed ones — the ones who have been forgiven and adopted as sons through faith in the Messiah and by virtue of their union with him —  will be like trophies that testify to God’s superabundant love and marvelous grace which will forever adorn his new creation (see Baugh, 157).

Brothers and sisters, you were dead in your sins, but God made you alive.

*****

So That You Might Live For Him (vs. 8-10)

Thirdly and lastly, Paul magnifies the marvelous grace of God by revealing that all that we do in Christ — our believing and our good works — are themselves gifts from God. In verses 8 through 10 we learn that God has saved us graciously so that we might live for him. 

In verse 8 we find these famous words: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” (Ephesians 2:8–10, ESV)

“Saved” is a rather generic term which encompasses the many benefits that are ours in Christ. In him we are justified, redeemed, sanctified, forgiven, cleansed and adopted, to mention a few things. And if we wish to speak generally of all of this (and  more) we can used the word “saved”, which means to be delivered or made safe. 

Paul is insistent that we have been saved “by grace.” In verse 8 he says, “For by grace you have been saved…” The word “for” is important. The Greek word translated as “for” indicates that Paul is about to present the reason for what has been stated above. Why will it be “that in the coming ages [God will] show the immeasurable riches of his grace in kindness toward us in Christ Jesus” (Ephesians 2:7, ESV). Answer: “the immeasurable riches of his grace” will be displayed in the redeemed, “for by grace [they] have been saved…” It is all by God grace! The redeemed will enjoyed eternity with God in the news heavens and earth only because God has been gracious to them. He did not give them what they deserved as children of wrath. Instead, he lavished his love upon them and adopted them as sons. And this he did for no other reason than because he is merciful and kind.  

We are saved by the grace of God alone. But notice that this salvation is received “by faith”. When a gift is exchanged the gift is presented by one, and then it is received by another. And how do we receive God’s gift of salvation? How do we come to have it as our own? We receive it by faith. We lay ahold of our salvation and all that it entails by believing upon Christ, and trusting in him. 

If one is to have true and saving faith, one must know certain things. We must know the truth about who God is, who we are, what our need is, and how Christ has meet that need. To have true and saving faith we must truly believe these things. And to have true and saving faith we must trust. We must say from heart, I am a sinner deserving of God’s righteous judgment, but I know that Christ has payed for my sins so that I might be forgiven, and I trust in him.  

“For by grace you have been saved through faith.” And then Paul adds,  “And this is not your own doing, it is the gift of God”. We must ask, what does the “this” and the “it” of verse 8 refer to?  In other words we might ask Paul, what is not our doing? And what is the gift of God? Is Paul here saying that the grace mentioned in verse 8 is not our doing? Is he saying the salvation is not our doing? Or his he saying that the faith is not our doing? The grammar of the Greek text, and also the context make it clear that all of these things are in view. None of it is our doing. More precisely, none of it originates in us. All of it — God’s grace, the salvation, and even the ability to believe — is a gift from God. All of it is by his grace.

I have said that the grammer of the Greek leads us to take this interpretation. The Greek pronoun translated as “this” in verse 8 is in the neuter gender. The nouns, “grace” and “faith” are feminine. The verb “saved” is masculine. If Paul were refering to any one of these things with the word “this”, then we would expect the pronoun to agree in gender with the word that it is referencing. But in Greek it is common for a pronoun to appear in the neuter when it is referencing an event with many components. When Paul says, “And this is not your own doing, it is the gift of God”, he is refering not to one of these things — grace, salvation or faith — but to all of them together considered as an event. Christians are saved by grace and through faith, and none of this from them. A more literal translation of the Greek text would be “This is not of you” or “from you”. That is to say, neither the salvation, nor the grace nor the faith originates in the believer, but all of this, including the ability to believe upon Christ, is a gift that has been bestowed upon them by God.

I have also said that the context favors the interpretation that all of these things, including the ability to believe, are a gift from God. I would draw your attention back to the text which we have already considered. Remember that men and women are naturally dead in their sins. Dead men cannot believe, but must be enlivened so that they will belief. And notice also what Paul says next in verse 9: this is “not a result of works, so that no one may boast.”

Friends, if faith were something that arose from within us, as opposed to a grace or gift imparted to us from God, then there most certainly be some room for boasting. If this were the case, then when I ask you why are you in Christ, friend? Why are you saved? Why have you been adopted as a son? Then you would be rightly to say, because I believed! But there is not room for boasting, friends. And the reason is that all of this — the salvation, the grace and the faith — are gifts from above. So why are you in Christ, friend? Why are you saved? Why have you been adopted as a son? The only answer that will do is: by the grace of God alone. 

Lastly, in verse 10 Paul further explains why there is no room for boasting in the Christian. Here we learn that even our good works come about because God has prepared them before hand. And we do them because God has recreated us to walk in them. 

“For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10, ESV). I have said before that the theme of this epistle is unity in God’s inaugurated new creation. And here we begin to learn about this new creation. It is present now in those who have been created anew in Christ Jesus. Christians are said to be God’s workmanship. As Paul says elsewhere, “if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation” (2 Corinthians 5:17–18, ESV). But here in Ephesians we learn that God has created us in Christ Jesus “for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10, ESV).

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Conclusion

So here in Ephesians 2:1-10 we have the whole book of Ephesians in miniture. Paul has here informed us of the hopeless and helpless condition that we were in — we were deaden our sins. He has reveled to us how marvelous God’s grace truly is — though we were dead, God made us alive! And he has shown what the end result will be — having been saved by the grace of God alone, and being now eternally grateful, with hearts filled with love, we are to go on living for him. We are to “walk in a manner worthy of the calling to which [we] have been called, with all humility and gentleness, with patience, bearing with one another in love…” (Ephesians 4:1–2, ESV)

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New Testament Reading: Ephesians 1:15-23

“For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.” (Ephesians 1:15–23, ESV)

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[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

You have probably noticed how common it is for we humans to be very blessed and yet to be oblivious to our blessedness. We are very blessed to live in this country, for example, and yet many seem oblivious to this fact — some will complain and complain about all that is wrong, and rarely, if ever, pause to count the blessings. How many of us wake up each day relatively healthy, and yet think little of our health. We will complain about every ache and pain, of course, but when we are well, we do not stop to consider our wellness, and to give thanks to God. Children may grow up in wonderful homes and families, and yet not realize it. Husbands and wives might have it really very good in their marriage relationship, and yet fail to truly appreciate the other. On and on I could go. My purpose here is only to draw your attention to this propensity of ours to be very blessed, and to not realize it.

This may be especially true of the Christian as it pertains to their blessedness in Christ Jesus. In Christ we are very rich, and yet many think themselves to be poor. In Christ we have every reason to hope, and yet many are given over to dispair. In Christ we have every reason to rejoice, and yet so often we fix our eyes upon all that is lacking in our lives, and we complain. 

Now, I do not mean to come across as insensitive here. I do understand that life can sometimes be very hard. When we are faced with sickness and death, financial hardship, heartbreak and disappointment, it can be very difficult to maintain the perspective that in Christ we are rich, in Christ we have hope, in Christ we have  every reason to rejoice. The spiritual struggle is very real, friends, especially when facing trials of various kinds. 

We should remember that Christ himself was given to despair according to his human nature. Read the Psalms and see how very honest they are. In the Psalms are expressed the whole range of human emotion, including frustration, disappointment and despair. And we should remember what Paul himself  said when writing to the Corinthians. In 2 Corinthians 1:8 he said, “For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death.” The burden was very real for Paul and his companions — it was very intense. But listen to what he wrote next: “But that was to make us rely not on ourselves but on God who raises the dead. He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again. You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us through the prayers of many” (2 Corinthians 1:8–11, ESV).

So please here me acknowledge that life can sometimes be very hard. All will experience, at one time or another, moments of intense struggle. But how important it is for us to struggle in Christ,to put up a spiritual fight, and to strive to maintain that perspective that we know to be true — that in Christ we are rich, in him we have hope — hope that goes even beyond the grave, and in him we have every reason to rejoice. 

If we are to maintain this perspective in the face of trials and tribulations  — even very severe trials and tribulations — then we must know some things about what Christ has accomplished for us. And I do not mean that we must know these things in a superficial and merely factual way.  No, we must truly know them and sincerely believe them if we are to stand in the face of difficulty saying with Paul, “But that was to make us rely not on ourselves but on God who raises the dead”, and “On him we have set our hope that he will deliver us again.”

When Paul wrote to the Ephesians he sought to strengthen their faith by moving them to see how truly rich they were in Christ Jesus. This they would have to see, not with their physical eyes, but with their spiritual eyes — that is, with eyes of faith. If the Ephesians were to persevere in the face of hardship they would need to know — really and truly know and believe — what it is that they have in Christ. And the same is true for you and me. 

As we move on now from the opening of Paul’s letter to the Ephesians and into the body we see that Paul goes right to work on this task. His objective is to increase our knowledge of Christ; to enlighten us, so that we might know the hope that is ours in him; and to move us to perceive the “riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might…” (Ephesians 1:18–19, ESV).

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Remembering You In Prayer (vs. 15 – 16)

In verse 15 and 16 Paul informs the saints in Ephesus that he prays for them continually. When Paul says, “I do not cease to give thanks for you, remembering you in my prayers”, he does not  mean that he  never ever stops praying for the Ephesians. Certainly Paul prayed for others. And certainly Paul did other things besides pray. We know that when he was free he made tents for a living. Paul obviously ceased from praying when he taught and when he wrote. When Paul says that he did not cease to pray, or when he commands us in another place, saying, “pray without ceasing,” (1 Thessalonians 5:17, ESV), he does not mean, he never did, nor are we to ever stop praying. Instead, he means that his prayer for the Ephesians was regular, and so  should our prayers be. We are to pray as Paul prayed — often and regularly.  

Every Christian should daily devote time to prayer. This is evident in that prayer which Jesus taught his disciples to pray, saying, “give us this day our daily bread.” And Christians should also pray to God throughout the day. In this sense, we should pray without ceasing. 

Paul says that he prayed for the Ephesians unceasingly. He remembered them in his prayers. And he gave thanks to God for them. How important it is that we give thanks to God in prayer. He has invited us to bring our requests to him, but let us bring those requests with thankfulness in our hearts. To the Colossians Paul said, “Continue steadfastly in prayer, being watchful in it with thanksgiving.” (Colossians 4:2, ESV)

Notice that Paul said he prayed for the Ephesians having “heard of [their] faith in the Lord Jesus and [their] love toward all the saints” (Ephesians 1:15, ESV). Here is one of those statements that have made some question wether this letter was really witten by Paul and to the Ephesians. After all, Paul was very familiar with the Ephesians. He spent a couple of years in that city and played a critical role in the founding of the church there. Why then would Paul speak of having “heard of [their] faith in the Lord Jesus and [their] love toward all the saints”, as if he did not know about first hand. 

In fact, I do not think this is really a problem for Pauline authorship, nor for an Ephesian audience. Many years had passed from the time that Paul was in Ephesus to the writing of this Epistle. No doubt, the church had changed since he was there last. No doubt, reports were given to Paul regarding the health of this church. Is it not possible that this is what Paul was refering to — a report regarding the well being of this significant church?

At any rate, Paul prayed for the Christians in Ephesus. He prayed for them specifically and by name. He prayed for them with thanksgiving in his heart. And he prayed for them unceasingly. Prayer was considered by Paul to be a vital aspect of his devotion to Christ and of his ministry. He devoted much time to it. 

[Brothers and sisters, I ask you, are you constant in prayer? Are you thankful in prayer? Do you remember others in prayer?]

In the previous sermon I made an observation in passing. I said, with all of this predestination talk in verses 3 through 14, please notice that Paul, in the very same passage, makes mention of the proclamation of the gospel and personal faith. My point there was that the doctrine of predestination, or election, does not obliterate human responsibility, but complies with it. Is it true that God has predestined some for adoption as sons? Absolutely! That is what the text most clearly says. But it is also true that these will come to be adopted by faith and through the proclamation of the gospel by others. Here we see most clearly that God accomplishes his purposes through the free choices of his creatures. He has foreordained the means as well  as the ends. The end is that so and so  will believe upon Christ to the saving of their souls. This God has predetermined. And the means is that they will come to believe through the proclamation of the gospel. This too God has predetermined. He has predetermined the end and means. If someone is predestined to adoption as a son of God through faith in Christ, then it is also predetermined that someone will proclaim the gospel to them. As Romans 10:13–15 says, “For ‘everyone who calls on the name of the Lord will be saved.’ How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news!’” (Romans 10:13–15, ESV).

Something very similar may be said here in regard to prayer. Paul the predestinarian was also Paul, a man persistent in prayer. There was clearly no contradiction in his mind between the doctrine of predestination that he himself preached and the practice of prayer. He prayed without ceasing for the saints in Ephesus. This he did though he also taught that “those whom [God] foreknew he also predestined to be conformed to the image of his Son…  And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:29–30, ESV). This high  doctrine of predestination did not hinder Paul’s prayer, instead it propelled it. For Paul knew that God has  determined to work through the prayers of his people. He  understood from his own study of the scriptures that God accomplishes his foreordained purposes through the free choices of his creatures. He has predetermined the ends and the means.

[Friends, do you wish to see God move amongst us?  Do you wish to see the salvation of souls? Do you wish to see those in Christ grow in Christ? Then we had better pray, for this is how God works — through the prayers of his people.]   

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That You May Know (vs. 17 – 18a)  

And what did Paul pray for? In verse 17 we read, “that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened…”

We will pause here to make a few observations. 

One, notice that though this is not a prayer, it is a report from Paul concerning the things for which he prayed. I do love those portions of scripture where the prayers of the faithful are revealed to us. Prayers are very instructive and insightful. If you wish to know what people truly believe, don’t read their confessions of faith, listen instead to their prayers. Prayers, or reports concerning the content of prayers, are very revealing. They reveal what we believe to be true concerning God and our relation to him. Our prayers reveal what we believe to be truly important. Our prayerlessness and our prayerfulness are also very revealing. Our prayers reveal a lot about our faith. 

Two, notice the Trinitarian shape of Paul’s prayer. He prayed to the “God… the Father of glory”, who is the “God of our Lord Jesus Christ”, and requested that he would give unto us “the Spirit of wisdom.” Whenever we pray we are to come to the Father through the Son and by the Holy Spirit.

Three, notice the central request that Paul made. In essence, he prayed that the Ephesians would grow in their understanding of who Christ is and what he has accomplished for them. He prayed that the Father would give them the Spirit of wisdom and of revelation in the knowledge of him. Paul’s prayer was the Holy Spirit would enable the Christians in Ephesus to truly know and understand the mystery of Christ that was partially hidden in ages past but had, with the arrival of the Christ, been revealed with clarity. He prayed that the “eyes of [their] hearts [would be] enlightened.” All of this corresponds to what Paul will say as he brings this doctrinal section to a conclusion in 3:14, saying, “For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God” (Ephesians 3:14–19, ESV).

So Paul begins and ends the doctrinal portion of his epistle with prayer (or at least a report of that for which he prayed). His prayer we was  that we would have wisdom concerning the mystery of Christ, that we would see the mystery that has now been revealed clearly and with knowledge, that we would be enlightened in the heart, that we would come to comprehend the depth of God’s love for us in Jesus the Christ. 

[Now, I do not doubt that Paul prayed for other things too. I would imagine that Paul interceded on behalf of the Ephesians for some practical things. Perhaps he prayed that the Lord would provide for their physical needs, that they would have favor with the governing authorities and live at peace, and that God would protect them from harm. But pay special attention to what Paul reported concerning his prayers for them. He prayed for their growth in Christ. That they would grow in their knowledge of him. That they would come to understand they treasure that was theirs through faith in him. 

This is telling. Paul’s prayers were spiritual and heavenly. They pertained to the minds and hearts of the Ephesians. They pertained to things eternal. And I wonder if the same is true for us. Now, please don’t take this as a criticism of prayers for earthly things. We are indeed instructed by our Lord to pray, “give us this day our daily bread.” But please notice that this is the fourth petition of the Lord’s Prayer. The first has to do with the glory of  God, the second has to do with the advancement of his kingdom, and the third pertains to obedience to his revealed will!  

Let us continue to pray for the provision of work, food and clothing, for physical healing, and for freedom and protection from all evil. But here I am saying that we should learn to pray more faithfully and fervently for the salvation of souls and for growth in Christ Jesus, both for our growth, and the growth of others.] 

Paul did “not cease to give thanks for [the Ephesians], remembering [them] in [his] prayers, that the God of our Lord Jesus Christ, the Father of glory, [would] give [them] the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of [their] hearts enlightened…” (Ephesians 1:16–18, ESV). The remainder of the passage is more specific concerning what Paul prayed that the Ephesians would come to know. 

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What Is The Hope To Which He Has Called You (v. 18b)

First, he prayed that they would be enlightened concerning the hope that was theirs in Christ Jesus. We see this in verse 18b. With the words, “having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you…” This was thing for which Paul prayed. He was concerned that the Ephesians would truly see — that they would comprehend in the heart and soul —  the hope that is theirs in Christ Jesus.  

Hope is a very powerful thing, friends. Without hope the heart grows weary. Those who loose hope will not persevere. And as you know, people place their hope in many earthly and temporal things. They hope in their health. They hope in their family. They hope in their wealth. They hope in their nation. One Greek lexicon defines hope this way: “to look forward with confidence to that which is good and beneficial” (Louw Nida, 295). Now, there is nothing wrong with having hope in earthly things. There is nothing wrong with looking forward with confidence to earthly things that are good and beneficial. I look forward to many things in this life. So do you! Looking forward to that which is good and beneficial keeps you going, do some degree. You go to work in hopes that you will be able to provide good and beneficial things for yourself and your family, and also care for those who are needy. You labor to raise your children in the nurture and admonition of the Lord in the hopes that they will grow to have faith in Christ and to live for the glory of his name. You invest into your marriage in hopes that it will last and thrive to the glory of God on into old age. Hope keeps us going. 

But consider this, friends. Now that we have fallen into sin every person must deal with this thing called death. What then? When death comes, what good will all of these earthly things in which you have set yout hope be to you? Truth be told, earthly and temporal things can only provide hope in this life. They benefit us not at all for the life to come. And truth be told, these earthly and temporal things may not even serve us well in this life. Our health will some times erode. Our wealth may fly away. Our friends might abandon us. Our country might fail us. Death may even touch those whom we love — those in whom we delight. What then? What will become of you if these earth things — these temporal things in which you hope  — elude you?

Paul’s prayer for the Ephesians was that the eyes of their hearts wold be enlightened, that they would come to know what is the hope to which God had called them. And this is my prayer for you. I pray that you would come to comprehend the marvelous, unshakable and everlasting hope that is yours in Christ Jesus. In him we have a hope that death cannot shake. In him we have a hope that will never diminish or fade. In him we have hope that will move us to persevere with joy even if every good and pleasent thing in this world is stripped away from us. For in and through Christ we look forward with confidence to the very best and beneficial thing: life eternal, the new heavens and earth, and uninterrupted and blissful communion with the God who made us. As Peter has said, “According to his promise we are waiting for new heavens and a new earth in which righteousness dwells.” (2 Peter 3:13, ESV). In this we hope. And this hope is ours by virtue of the finished work of Christ, God’s beloved son.

Perhaps I can get to the heart of the matter by putting a question to you. Christian, what keeps you going from day to day? What energizes your life? Is it the attainment of wealth? Is it your love for family and friends? Is it the recognition and respect of others? What moves you? What keeps you going? Now, please do not misunderstand me. I am not saying that all of these pursuits are sinful or unworthy. I am simply saying that they cannot be ultimate, for they are fleeting and will fail you. They cannot deliver from death. Even in this life they may fly away. Only hope in the things that Christ has earned for us will last. 

We should not forget about what life was like for many of the Christians who lived in the days when this letter was written. Pockets of persecution arose throughout the Roman Empire, in Asia Minor and  the City of Ephesus. Christians were imprisoned for being Christians. They suffered economic hardships. Many we killed for refusing to curse the name of Christ and to offer worship to the Roman Emperor. Paul himself was killed in Rome for his faith in Christ. And we should not forget that Christians throughout history and around the world even to this day are pressed with a similar decision — deny Christ and enjoy the things of this world, or remain faith to him and suffer even to the point of death.

If your hope is set ultimately in the things of this world, you will not persevere, friends. You will deny Christ. You will be like those who turned back whom Paul spoke of in Philippians, saying, “For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things” (Philippians 3:18–19, ESV). Being driven by fleshly appetites, and having their hearts set on earthly things, they turned back from following Christ. But their end was destruction, as Paul said.  But in contrast to these, Paul said, “our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself” (Philippians 3:20–21, ESV). 

How crucial it is for us to have our hope set in Christ and in the things that he has earned. May God enlighten the eyes of your heart, “that you may know what is the hope to which he has called you.”

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What Are The Riches Of His Glorious Inheritance In The Saints (v. 18c)

Secondly, Paul prayed that the Ephesians would be enlightened concerning the riches of the inheritance that was theirs in Christ Jesus. Again, in verse 18 we read, “having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints…” (Ephesians 1:18, ESV).

Though you may be very pour in this world, in Christ you are rich. In him you have received an inheritance. Your inheritance is the new heavens and new earth. And the new heavens and earth will be glorious — they will filled with the glory of God. 

Remember that vision that was shown to John of the new heavens and earth as recorded in Revelation 21. I will not read the entire passage, but consider the end of it consider the glory of the new creation. John “saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. By its light will the nations walk, and the kings of the earth will bring their glory into it, and its gates will never be shut by day—and there will be no night there. They will bring into it the glory and the honor of the nations. But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life” (Revelation 21:22–27, ESV).

This is your inheritance in Christ Jesus. It is glorious. In Christ you are rich. Why would you for a moment consider exchanging the glory of this inheritance for the fleeting pleasures of this earth? Christ himself has warned us, saying, “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.” (Matthew 6:19–21, ESV)

Paul’s prayer — and my prayer for you — is that you would be enlightened to see the “riches of his glorious inheritance” which is yours in Christ Jesus.  

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What Is The Immeasurable Greatness Of His Power Toward Us Who Believe (vs. 19 – 23)

Thirdly, and lastly, Paul prayed that the Ephesians would be enlightened concerning the greatness of God’s power towards them. 

This is the longest portion of the text. Each portion get’s longer, leading to this crescendo. Paul remembered the Ephesians in his prayers, praying that the “eyes of [their] hearts [be] enlightened, that [they] may know what is the hope to which he [had] called [them], what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.” (Ephesians 1:16–23, ESV)

Wow. What a grand finale this is! 

Paul wishes to awaken us to the greatness of God’s power toward us who believe. He calls this power “immeasurable”. Though he wants for us to comprehend it, he knows that we cannot really measure it. The power that God has worked in and through the Christ is beyond our comprehension. 

And what power is Paul referring to, exactly? Three things:

Paul is refering to the power of God worked through Christ to defeat death. His prayer is that we would come to comprehend the power of God “that he worked in Christ when he raised him from the dead.” 

Think of this for a moment. Christ defeated death on behalf of those who believe in him. 

Death is the greatest and most powerful of all our enemies. Death is man’s greatest problem. Immagine the greatest of all our enemies on earth. What is the worst they could do to us, except put us to death. And yet God conquered death in Christ when he raised him from the dead. And when Christ was raised from the dead he was raised, not for himself only, but for all who are united to him by faith. For this reason Paul refers to Christ in another place as “the firstfruits of those who have fallen asleep” (1 Corinthians 15:20, ESV). The meaning is this: Christ was raised from the dead and all who are united to him by faith will also be raised. He was the first of many. When Christ conquered death, he conquered it, not for himself only, but for those given to him by the Father. And this does move the Christian to rejoice saying, “‘Death is swallowed up in victory.’ ‘O death, where is your victory? O death, where is your sting?’” (1 Corinthians 15:54–55, ESV).

This is real power, friends. There are indeed powerful nations on the earth. There are powerful men who wield powerful weapons. But no one has power over death. Death is greater than all. Even the most powerful of men on earth are bound by it. But there is one exception — Jesus Christ our Redeemer and Friend. He died and was placed in the grave and on the third day God did raise him from the dead. He is risen! He is risen indeed. 

This power is ours if we are in Christ. You and I benefit from it if we believe upon him. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV).

Secondly, Paul is refering to the power of God worked through Christ to defeat every “rule and authority and power and dominion…” Indeed Christ is “seated… at [God’s] right hand in the heavenly places…”  and is “above every name that is named, not only in this age but also in the one to come.” 

To the Ephesians this meant that Christ has power and authority over the Romans. He has power and authority over the Emperor of Rome and those Governors who threatened them. Christ had power over the so-called gods of the Greeks and Romans, and over every spiritual power in the heavenly places. This is true comfort to the people of God. It means that we need not fear any man, nor any spiritual power. “No”, as Paul says elsewhere, “in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:37–39, ESV).

Christ is “seated… at [God’s] right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.” How did our Redeemer come to have such great power? The answer: through his obedient life, his substitutionary death, and his victorious resurrection.” What Savior we have! He came into this world lowly, meek and mild. He was despised and rejected by men, and we esteemed him not. But he was raised in power, all authority in heaven and earth being given to him. And his power is our confidence, for he is our King. “So we can confidently say, ‘The Lord is my helper; I will not fear; what can man do to me?’” (Hebrews 13:6, ESV).

Thirdly, Paul is refering to the power of God worked through Christ in the church. Look at verse 22 which says, “And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.” (Ephesians 1:22–23, ESV) 

This is truly a remarkable statement. This Christ who has all authority — all things being placed “under his feet”, and the one who “fills all  in all” is above all, “head” of the church, “which is his body”. The church has this powerful and supreme Christ as head. And more than this, the church is the body — the earthly and visible manifestation of Christ on earth. 

Truly we must see with spiritual eyes of faith, and not our natural eyes, if we are to believe this. The church — the true church — is so very small and weak and humble when considered from a worldly perspective. We are so very small in number. We do not have military nor political might. Often we are poor, despised and rejected by men. And yet Jesus, who is the King of kings and Lord of lords is our head. He is the one who holds the keys to Death and Hades (Revelation 1:18). He is the one through whom the new heavens and earth will be ushered in, for he has earned them. And in the church this new creation has begun through the regenerating power of the Holy Spirit. 

I wonder, do view the church like this? Do you see her, despite all of her weakness, flaws and imperfections, as the inaugurated new creation, the body and bride of Christ, born and sustained only by the power of God — that same power that raised Christ from the dead? 

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Conclusion

Friends, Paul’s prayer for the Ephesians was that they would know and truly believe these things — that the eyes of their hearts would be enlightened, that they would truly know the hope that is theirs in Christ, the richness and glory of their inheritance, and the power that is theirs in Christ: power over death, over every foe in heaven and on earth, this power being manifest in the church of Christ even now. 

Do you know and truly believe these things? Do you think of Christ, his finished work, his reward, and his ongoing activity within his church in this way? Paul’s prayer — and my prayer for you — is that you would. 

We must, friends, if we are to persevere in Christ when the hopes and pleasures of this life fade away. May you “have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.” (Ephesians 3:18–21, ESV)

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New Testament Reading: Ephesians 1:3-14

“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” (Ephesians 1:3–14, ESV)

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[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

Brothers and sisters, we have come now to the third and final section of this opening of Paul’s letter to the Ephesians. Here in verses 11 through 14 special emphasis is given to the role in which the Holy Spirit plays in the accomplishment of God’s plan of redemption. In short, the Spirit seals the believer. He is, therefore, “the guarantee of our inheritance until we acquire possession of it.”

But before we get to that portion of the passage I want for you to see that Paul never really moves on from his insistance that all of these spiritual blessings that are ours — the forgivness of our sins, our adoption as God’s sons, our redemption from sin and death — are ours because God the Father determined to give them to us in eternity past, being moved by nothing external to himself, but only according to the council of his will, and through Jesus Christ the Beloved Son of God. 

In other words, though it is true that this text is divided into three sections with emphasis given, first of all, to what the Father has done (he chose us in  Christ), and secondly, to what the Son has done (he has redeemed us by his blood), and thirdly, to what the Spirit has done (he has sealed us as a guarantee of our inheritance), never does Paul leave the originating act of the predestinating of the Father, nor the mediating act of the Son behind. Instead, carries those truths along throughout  this text and makes constant reference to them, so that we might continue to marvel at the glory of the grace of the Triune God as manifest in his plan of redemption. 

At first glance verse 11 might seem like a plain repetition of what was said earlier in verse 5. In verse 5 we read, “he [the Father] predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will” (Ephesians 1:5, ESV). Here in verse 11 we read, “In him [in Christ] we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will…” (Ephesians 1:11, ESV).

These two verse sound very similar. They both make reference to the predestinating (or predetermining) act of the Father. And they both insist that God predestined being moved (if you will allow me to use that term) only by his own will, and not by things external to himself. 

But verses 5 and 11 differ in two ways: One, verse 5 has our being predestined to adoption as sons in view, whereas verse 11 has predestination to, what the ESV translates as, an “inheritance” in view. Two, and even more significantly, verses 5 and 11 differ in that while the “us” in verse 5 refers to all who will believe upon Christ and thus be adopted as sons of God, the “us” in verse 11 refers more specifically to those who, and I quote, “were the first to hope in Christ.” 

Look at verse 12. There we read, “so that we who were the first to hope in Christ might be to the praise of his glory.” And now look at verse 13: “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit…”

I draw your attention to these things in the introduction to this sermon because we will miss one of the main points of this passage entirely if we fail to recognize that this is not a straightforward repetition of what has been said earlier regarding our predestination to adoption as sons through Christ and according to the will of the Father. Something more nuanced is going on here. Paul is here distinguishing between those “who were the first to hope in Christ” and his audience — the Ephesian Christians — signified by the phrase “In him you also” at the start of verse 13. 

Why this distinction? Well, as we will see, it is not to emphasize differences between the two groups, but rather their unity in Christ Jesus. 

With that said, let us now take this passage one phrase at a time. 

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“In him we have obtained an inheritance…”

The first line of verse 11 says, “In him we have obtained an inheritance…”

The “in him” is yet again a reference to Christ Jesus. It is one of the 13 references to him found in this passage. I think that you probably get the point by now. Any spiritual blessing that is ours, is ours only in or through Christ Jesus. The Father determined to give us the spiritual blessing — he is the source of all blessing, therefore. But he also determined to give it, in him, in the Beloved, and through his mediation. “For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time” (1 Timothy 2:5–6, ESV).

 As I have said, the “we” here in verse  11 — “In him we have obtained an inheritance…” — refers not to all Christians generally, but specifically to those “who were the first to hope in Christ.” Clearly, Paul considered himself to be a part of that group. 

And here Paul teaches that those first Christians — those “who were the first to hope in Christ” — “obtained an inheritance.” What does he mean by this?

Well, it is clear that there is some difficulty in translating the Greek word that is here in the ESV rendered as “obtained an inheritance”. 

The NET Bible translates the word like this: “In Christ we too have been claimed as God’s own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will…” (Ephesians 1:11, NET). Instead of “obtained an inheritance”, the NET says, “we too have been claimed as God’s own possession”.

And the NIV translates the Greek word this way, saying, “In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will…” (Ephesians 1:11, NIV84). Instead of “obtained an inheritance” the NIV has, “In him we were also chosen”.

These two translations bring out the sense that, instead of simply receiving something, namely, “an inheritance”, these first disciples of Christ were in fact appointed to something — they received an appointment or calling.And I think this is probably the right translation of this Greek verb, which is in the passive voice. These “who were the first to hope in Christ” received a particular and special “calling” or “appointment”. They were “predestined” by God  to play a special and unique role in the accomplishment of God’s plan of redemption. And this is where Paul takes us. 

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“Having been predestined according to the purpose of him who works all things according to the counsel of his will…”

In 11b Paul continues, “having been predestined according to the purpose of him who works all things according to the counsel of his will…”

Though this phrase has specific reference to the appointment or calling of the first disciples of Christ, notice that it reveals general truths about God’s predestinating too. 

Here it is stated clearly that God “works all things according to the counsel of his will.” This is the same truth that we teach our children when we ask them in Baptist Catechism 10, “What are the decrees of God?”, and teach them to answer, “The decrees of God are His eternal purpose, according to the counsel of His will, whereby for His own glory, He has foreordained whatsoever comes to pass.” Ephesians 1:11 is listed as a support text (alongside Romans 11:36 and Daniel 4:35). All things that come to pass are the outworking of God’s singular decree. 

And here in Ephesians 1:11 Paul does again identify what motivated or moved God to decree or predestine as he did. Twice in this short passage we read the words “according to”. These who were the first to hope in Christ were predestined to their appointment “according to the purpose of [God]”. And this is the God who “works all things according to the counsel of his will…” 

The are many Christians who will admit that God has predestined or foreordained whatsoever will comes to pass. This they must do if they claim to believe the scriptures, for the scriptures are so clear and frequent in their use of these terms. But some, because they are far more concerned with teaching human freedom (or at least their version of it) than they are with acknowledging the freedom of God to do as he wishes with his creation, will say, well, sure God predestinated — but he predestinated according to what he foresaw would happen. In other words, they assert that predestination is not God determining, in and of himself, what will happen, but rather God observing what will happen (because he is omniscient and knows the beginning and the end), and then decreeing what he decrees based upon what he observes. 

This is a very popular view today. It takes different forms. But in all its forms, this view is thoroughly unbiblical. I will give you only three reasons for the sake of time. 

One, nowhere do the scriptures teach this. Yes, the scriptures teach that God is omniscient. He sees the future with perfect clarity. The future is as clear to him as the past and the present. But this does not mean that God is a passive observer of human history. Rather, the scriptures teach that God knows the future because he has decreed it. Consider Isaiah 46:9-10, which says, “remember the former things of old; for I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose…’” (Isaiah 46:9–10, ESV). And no, Romans 8:29 most certainly does not teach that God predestines based upon what he foreknows or foresees, as some erroneously teach. Romans 8:29 says, “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers” (Romans 8:29, ESV). Pay careful attention. This text most certainly does not say that God predestined some based upon what he saw them do ahead of time. To the contrary, it teaches that God foreknew, not facts, but individuals. And all “those whom he foreknew he also predestined to be conformed to the image of his Son.” Tell me, friends. What does God foreknow? He foreknows everything! He sees with perfect clarity everything that everyone will do. Then are all predestined being foreknown by God? The answer is clearly no! So then, this does show that something is terribly wrong with your interpretation of what “foreknew” means in Romans 8:29. Brothers and sisters, in Romans 8:29 it is not facts about people that are foreknown — in other words, no where does this text say that God foresees who will believe and then predestines them — instead, it is people who are foreknown by God. The meaning is this — God chose in eternity past to set his love upon certain people. And these he predestined to be conformed to the image of his Son. And this interpretation of the word “foreknew” is perfectly consistent with the way the word is used elsewhere, particularly by Peter in 1 Peter 1:18. Speaking to Christians he says, “knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot. He [Christ] was foreknown before the foundation of the world but was made manifest in the last times for the sake of you” (1 Peter 1:18–20, ESV). What does Peter mean by this? Does he mean that God, because he is omniscient, saw that this man named Jesus the Christ happened to come into the world and to die for others to ransom them by his blood, and so God determined to send him? That would be absurd! No, instead the word  “foreknown” is used here in the same way that it is used in Romans 8:29 — as a close synonym for election. “He [Christ] was foreknown before the foundation of the world.” God chose him and set his love upon him and appointed him to be the redeemer of his elect. And so too, when Romans 8:29 says, “For those whom he foreknew he also predestined to be conformed to the image of his Son”, it does not speak of God omniscience, but of his unconditional election of some in eternity past. “For those whom he foreknew he also predestined to be conformed to the image of his Son… And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:29–30, ESV).  There is that unbreakable chain of redemption — all who are at first foreknown will also be called, justified and glorified in the end. Nowhere do the scriptures teach that God predestinated according to what he foresaw. 

Two, this view that God predestinated according to what he in his omniscience foresaw is incompatible with the word “predestined”. The word means to determine ahead of time. But according to this foreknowledge view, as it is called, God doesn’t determine anything — he only foresees and then responds to the choices of his creatures. I ask you, according to this scheme, who is it that “determines” what will happen? Not God, but the creature! If this is true then why does Paul say again and again in this passage that it is God who predetermines and chooses. This foreknowledge view, in all of it forms (Molinism included) makes man the determiner, and not God. 

Three, Paul not only teaches that God predestinated, he also addresses the question, according to what? In other words, he addresses the question, what moved God to predetermine as he did? And the answer is consistent throughout this passage and in others: God predestined according to his purpose; according to the council of his will. In other words, he did not predestinate being moved by things external to himself. No one whispered in God’s ear, saying, I think you should do this. Nor did he look down the corridors of time to see what man would do, so that he might predestinate according to what he foresaw. God predetermined what he predetermined according to his will. 

Again, Ephesians 1:5: “he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will…” (Ephesians 1:5, ESV). 

Ephesians 1:7: “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace…” (Ephesians 1:7, ESV).

Ephesians 1:9: God has made “known to us to us the mystery of his will, according to his purpose, which he set forth in Christ” (Ephesians 1:9, ESV).

And Ephesians 1:11: “In [Christ] we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will…” (Ephesians 1:11, ESV)

Paul deals with this doctrine of predestination in Romans 8 through 11.  And near to the end of Romans 11 he bursts out in praise, saying, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ‘For who has known the mind of the Lord, or who has been his counselor?’ ‘Or who has given a gift to him that he might be repaid?’ For from him and through him and to him are all things. To him be glory forever. Amen” (Romans 11:33–36, ESV).

Brothers and sisters, I am convinced that Christians have real trouble with the doctrine of predestination not because the scriptures are unclear on this point. Neither is it simply that their doctrine of salvation is out of sorts. More fundamentally, they have distorted view of God. They fail to recognize that God is not like us in some very important ways. He is above us. His judgements are unsearchable. His ways, inscrutable. You and I are wise to seek counsel when making decisions. Not so with God. “For who has known the mind of the Lord, or who has been his counselor?”, Paul  asks. The answer is, no one! “‘Or who has given a gift to him that he might be repaid?” Again, no one! To the contrary, “from him and through him and to him are all things.”

Stated yet again, Paul does not leave the question “according to what”  unanswered. What moved God to predestinate as he did? Answer: nothing external to him. Not the counsel of another. Not what he foresaw. Certainly not the choices of his creatures considered ahead of time. Instead, God predestinated according to his “own purpose”, for he is the one who “works all things according to the counsel of his will.”

Notice that the text says “all things”. This means “all things”. Somehow — and I do not claim to understand it fully or to have the capacity to explain it — God will use all things, even the bad things which he has permitted, for his glory and for the good of his beloved. 

Paul address this in  Romans 8 and 9. In Romans 8:28 we find those famous and much loved words,  “And we know that for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28, ESV). In Romans 9 we find less famous and often despised words: Verse 14: “What shall we say then? Is there injustice on God’s part? By no means! For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, ‘For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.’ So then he has mercy on whomever he wills, and he hardens whomever he wills. You will say to me then, ‘Why does he still find fault? For who can resist his will?’ But who are you, O man, to answer back to God? Will what is molded say to its molder, ‘Why have you made me like this?’ Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— even us whom he has called, not from the Jews only but also from the Gentiles?” (Romans 9:14–24, ESV).

As I have said, somehow — and I do not claim to understand it fully or to have capacity to explain it — God will use all things, even the bad things which he has permitted, for his glory and for the good of his beloved. 

This touches upon the so called problem of evil. And perhaps you have noticed that Christians who are opposed to the doctrines that I have here presented sometimes like to press those of us who are of a Calvinistic or Reformed persuasion with this so called problem of evil saying, if it is true that God works all things according to the counsel of his will, then what about evil? What about the fall of man into sin? What about all of the evils that we see in the world? 

Now, I don’t deny that this is a difficult question. In general I will say what I have said before. We must acknowledge that God works all things to the counsel of his will and that somehow God will use all things, even the bad things which he has permitted, for his glory and for the good of his beloved. 

But if you are a Christian who scoffs at the doctrine of predestination, let me put two questions to you. One, what do you do with all of these passages that teach predestination? And two, what do you do with the so called problem of evil? If you believe in the God of scripture — a God who is good, all knowing, and all powerful — then the problem of evil is a problem for you too! Do you have a better answer than the one that is set forth by the Reformed? Do you have a better answer than the one summarized within chapters 3 and 5 of our Confession of Faith? And no, blaming evil entirely on the free will of the creature will not get you very far — not if you wish to maintain that God is omniscient. At some point you must say what we say if you are to be biblical. That “God the good Creator of all things, in his infinite power and wisdom doth uphold, direct, dispose, and govern all creatures and things, from the greatest even to the least, by his most wise and holy providence, to the end for the which they were created, according unto his infallible foreknowledge, and the free and immutable counsel of his own will; to the praise of the glory of his wisdom, power, justice, infinite goodness, and mercy. 

(Hebrews 1:3; Job 38:11; Isaiah 46:10, 11; Psalms 135:6; Matthew 10:29-31; Ephesians 1:11)” (Second London Confession, 5.1). And that “The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that his determinate counsel extendeth itself even to the first fall, and all other sinful actions both of angels and men; and that not by a bare permission, which also he most wisely and powerfully boundeth, and otherwise ordereth and governeth, in a manifold dispensation to his most holy ends; yet so, as the sinfulness of their acts proceedeth only from the creatures, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.

(Romans 11:32-34; 2 Samuel 24:1, 1 Chronicles 21:1; 2 Kings 19:28; Psalm 76:10; Genesis 50:20; Isaiah 10:6, 7, 12; Psalms 50:21; 1 John 2:16)” (Second London Confession, 5.4). Christian, if this is not your answer, I wonder, do you have a better one? One that is more biblical than this? 

Now, having discussed the general principle that is set forth in Ephesians 1:11, that God works all things according to the counsel of his will”, let us now return to the text and remember that Paul is here giving special consideration to the appointment that those “who were the first to hope in Christ” were predestined to received. 

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“So that we who were the first to hope in Christ might be to the praise of his glory…”

Again, verse 11: “In him we have obtained an inheritance [appointment], having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory.” (Ephesians 1:11–12, ESV)

Here Paul is drawing special attention to the role played by those first disciples of Christ in the outworking of God’s plan of redemption. 

We are to remember that these first disciples of Jesus, of whom Paul was one, were all Jews. They were of the Hebrew people. They were children of Abraham according to the flesh. And Paul is here saying that they —  those who were the first to hope in Christ — were predestined in Christ to play a special role in God’s plan of redemption. They are were to be “to the praise of [God’s] glory.”

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“In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit…”

And what was their special appointment all about? Well, we find a clue in verse 13 when Paul says, “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit” (Ephesians 1:13, ESV).

Here Paul is making a distinction between those Jewish converts “who were the first to hope in Christ” and those Gentile converts who had “heard the word of truth, the gospel of [their] salvation” from them. This distinction between Jew and Gentile is made, not to create division, but to promote unity within Christ’s church. And you should know that this was in fact a problem within the early church. Jews and Gentiles were not unified. But here when Paul writes to the Ephesians, and by way of extension, the rest of the churches of Asia Minor who were largely made up of Gentile Christians, he set out to show that in Christ they are one. 

The Jews who were the first to hope in Christ had a special role to play in God’s plan of redemption. They were God’s chosen people under the Old Covenant. To them the promises that were made to their forefathers were entrusted. The prophets came from them. And so did the Christ! They were a special and privileged people therefore. But what was their mission? What was the purpose of God for them? His purpose was that through them the gospel of Jesus the Christ would go to the nations. 

You haven’t forgotten what was said to father Abraham when God first called him, have you. “Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed’” (Genesis 12:1–3, ESV). And what appointment did Christ give to his Jewish Apostles as he prepared to ascend to the Father? He “said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20, ESV).

How did the Apostles of Christ, and especially Paul, who was known as the Apostles to the Gentiles, view themselves? They viewed themselves of having a special obligation — a special calling — to testify to the world concerning the good news of Jesus the Christ. That is what Paul is alluding to here. He is distinguishing between the first Jewish converts and the later Gentile converts, not to bring division — not to claim that one is superior over the other — but to bring unity.   

And where is this unity found? 

Pay close attention to this: Their unity is found, not in the flesh, but in the Spirit. 

Listen again to Paul’s words in verse 13. “In him you also  [you predominantly Gentile Christians living in Ephesus], when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit…” (Ephesians 1:13, ESV). 

Why are Jew and Gentile Christians one in Christ Jesus? Paul establishes the reason early in his epistle. They are one because both were sealed with the Holy Spirit of promise.

This is huge. The implications of this are far reaching. Our union in Christ is not in any way fleshly or earthly. Our union is based, not upon race or ethnicity, natural birth or genealogy, wealth, education, or social status. Our union in Christ is wrought instead by the sealing of the Holy Spirit, which all who are in Christ receive, the moment they believe. 

This is a bit of a side note, and so I will not develop this thought at this time. But I do wish that those who believe in infant baptism, or those who are now considering the paedobaptist position, as it is called, would think carefully about what Paul says here in Ephesians regarding our union with one another being rooted in our union with Christ as wrought by the sealing of the Holy Spirit. Under the Old Covenant the Jewish people enjoyed covenantal union with one another even apart from the work of the Spirit by virtue of their natural descent from Abraham. All who were born from Abraham were born into the covenant that was transacted with him. It was right and natural, therefore, for the sign of that covenant to be applied to the infants. They were in Abraham no matter if they believed in the promises that were given to him. But under the New Covenant that ethnic and generational principle melts away. Once the Christ descended from Abraham, and once he did institute the New Covenant by his shed blood, ethnicity and natural descent does not matter at all. Jew and Gentile are united as one in this New Covenant, not by natural birth, but by new birth! When they believe they are sealed with the Holy Spirit of promise, united to Christ by faith, and have equal share in the inheritance. And here is why it is only appropriate to give the sign of the New Covenant to those who believe. It only those who believe who are sealed with the Spirit, united to Christ, and partakers of all of the benefits which he has secured. Stated differently, who your parents or grandparents are matters not a lick under the New Covenant. Those who are born to a believing parent or parents are in a privileged position given that that they are in close proximity to the gospel — in that sense they are sanctified! But being born to Jewish parents, or Hungarian parents or Chinese parents, matters not at all in terms of the question, are you in or out of the Covenant of Grace. Truth be told, no one has ever been born into the Covenant of Grace. All are born into that Covenant of Works which Adam broke. For a time, some people — particularly the Hebrew people — were born under the Abrahamic Covenant, which gave birth also to the Mosaic Covenant. The promises of the Covenant of Grace were beautifully contained and proclaimed in those Covenants, and some of the Jews believed the promises. But men and women become partakers of the Covenant of Grace only by faith. This is  how it has always been. 

So why does Paul refer to the Holy Spirit as the “promised Holy Spirit”at the end of verse 13? The Spirit is called the “promised Holy Spirit” because the Old Testament Prophets prophesied concerning the day when the Holy Spirit would be poured out in abundance and upon all flesh, that is to say, not only on the Jews, but also the Gentiles. 

For example, the prophet Joel said, “And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female servants in those days I will pour out my Spirit” (Joel 2:28–30, ESV).

The people of God living under the Old Covenant lived with this expectation that in the future the Spirit of God would be poured out like never before in abundance and upon all flesh, for this was promised to them by God. Read Ezekiel 36 and 37 for yourself. Read Isaiah 32. 

In fact, read the book of Acts and see for yourself how significant this theme regarding the outpouring of the Holy Spirit is. You will note that the Spirit was poured out first upon the the Jewish Christians — that is to say, upon those who were the “first to hope in Christ”. And when it was poured out upon the Jewish disciples they spoke in tongues. And no, this was not a heavenly prayer language, but known languages — the languages of the nations! And why would that be? Because under the New Covenant, the gospel was to be proclaimed amongst the nations! And then keep reading in Acts and see the theme of the outpouring of the Spirit develop. Watch how “those who were the first to hope in Christ” marveled over the fact that the Spirit was poured out also upon the Gentiles. 

When Paul calls the Spirit, “the promised Holy Spirit” he is highlighting this progression in the history of redemption. He is saying to his Gentile brethren, the day has come, and you are proof of it! The promises of God concerning the coming of the Christ, the New Covenant, the expansion of the Kingdom to the ends of the earth, and the outpouring of the Spirit on all flesh have come! And you, Ephesians, are proof of it. For you have been sealed with the Holy Spirit of promise.  

What does it mean to be sealed? A seal is a guarantee. It is a certification of the reality or authenticity of a thing. When Paul says that we are “sealed with the promised Holy Spirit” he is saying that God has put his mark on us by the Spirit. God has certified the authenticity of our salvation by sealing us with his Spirit. Water baptism, by the way, is the visible and sacramental sign of this invisible work. The Spirit is a downpayment or guarantee of our inheritance, therefore. This is what Paul says in verse 14. Speaking of the Spirit he says, “who is the guarantee of our inheritance until we acquire possession of it…” (Ephesians 1:14, ESV). We will have the fulness of our inheritance in the new heavens and new earth. There all will be filled and empowered by the Holy Spirit. But the Spirit has been poured out now. We have a foretaste, therefore, of the future, full, and final inheritance that is ours through faith in Christ Jesus. God has given to his people a downpayment of the Spirit, so as to say, there is more of this to come. 

Notice that this sealing of the Spirit was received by the Ephesians when they believed the “word of truth, the gospel of their salvation”, which is also to say, when they “believed in [Christ]…”

Some of you might be thinking to yourselves, well, I though that the work of the Spirit comes before faith. I though that faith is a gift and that the Spirit of God is the one who enables us to believe. Doesn’t he call us to faith? Doesn’t he open our eyes to see, and our ears to hear the gospel with belief? Doen’t he make those who are dead to live so that they might lay ahold of Christ by faith and walk with him? And the answer is, yes. But those things just mentioned are called effectual calling and regeneration. Those are also works of the Holy Spirit. And those works do preceded faith. But here we are talking about sealing. The Spirit does many things for the believer, friends. Some thing precede faith, some things accompany faith, and some things follow faith. The Spirit does also help the believer and sanctify the believer.

When we believe upon Christ as he is presented to us in the “word of truth, the gospel of [our] salvation” we too are “sealed with the promised Holy Spirit”. 

By the way, with all of this predestination and election talk, I want for you to notice that Paul, in the same passage, makes mention of the preaching of the gospel and of faith. The simple point that I am making is this: the doctrine of predestination does not obliterate or contradict the doctrine of human responsibility or choice, but rather sweetly complies with it. God has predestined some to adoption as sons, but those who are predestined only come to have the adoption of sons (along with every other spiritual blessing in Christ) through the means of the preaching of the gospel and received by faith. 

And that brings us back to the beginning of verse 13 and the words, “In him you also…”. Again,  the reason Paul makes a distinction between “those who were the first to hope in Christ” and the Ephesians who believed later and through their word — the reason he makes a distinction, therefore, between Jew and Gentile — is not to divide, but to unite. “In him you also…”, he says. And then he proceeds to show that the Ephesians have been sealed with the same Spirit and have the downpayment, therefore, of the same inheritance, because they are united to the same Savior, Christ Jesus our Lord.  

This theme that is introduced very briefly here will be developed later in Paul’s epistle. And I would like to quickly read that passage to you where Paul develops this theme. Turn to Ephesians 2:11 and follow along. I’ll read quickly, so you will need to pay careful attention.

“Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands— remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.” (Ephesians 2:11–22, ESV)

“Unity in the inaugurated new creation” is the theme. And this is the doctrinal basis for Paul application, when he’s says, “I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” (Ephesians 4:1–3, ESV)

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“…to the praise of his glory.”

Notice lastly that all of this is said to be to the praise of the glory of God. 

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Conclusion

Friends let us not forget Paul’s purpose for writing. It was “for this reason [that he bowed his] knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.” May Paul’s enthusiasm for the love and grace of God be contagious. May we be moved to marvel over it as he did. Many we, along with him, give glory to God for his marvelous and underserved grace. 

Tags: Ephesians 1:11-14

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