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)

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.

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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)

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)

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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 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).

*****

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)