New Testament Reading: Ephesians 4:1-6

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

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

Introduction

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

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

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

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

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

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

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Walk Worthy

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Bearing With One Another

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Eager To Maintain Unity

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

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

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

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

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

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

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

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

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

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

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

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

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

New Testament Reading: Ephesians 3:14-21

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

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

Introduction

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Doxology (3:20-21)

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

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. 

*****

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)

*****

[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.  

*****

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

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

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

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

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

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

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

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

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

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

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

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

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

Five things are to be noted:

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

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

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

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

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

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

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

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

*****

But In Christ They Have Been Brought Near 

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

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

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

Brought near to what or to whom?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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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)