Old Testament Reading: Psalm 37:1–11

“Fret not yourself because of evildoers; be not envious of wrongdoers! For they will soon fade like the grass and wither like the green herb. Trust in the LORD, and do good; dwell in the land and befriend faithfulness. Delight yourself in the LORD, and he will give you the desires of your heart. Commit your way to the LORD; trust in him, and he will act. He will bring forth your righteousness as the light, and your justice as the noonday. Be still before the LORD and wait patiently for him; fret not yourself over the one who prospers in his way, over the man who carries out evil devices! Refrain from anger, and forsake wrath! Fret not yourself; it tends only to evil. For the evildoers shall be cut off, but those who wait for the LORD shall inherit the land. In just a little while, the wicked will be no more; though you look carefully at his place, he will not be there. But the meek shall inherit the land and delight themselves in abundant peace.” (Psalm 37:1–11, ESV)

New Testament Reading: Ephesians 4:25-32

“Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil. Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” (Ephesians 4:25–32, ESV)

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

Introduction

The question, how will we be changed? is at the very heart of the passage that we are considering today. In fact, this question has been the concern of the Apostle ever since he utter the words, “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). Walk worthy? What does a worthy walk look like? And how will it be that those who once walked in darkness will be changed so that they now walk in the light of Christ? As you know, men and women do not easily change their ways, and yet in Christ, change is expected. In fact, it is unthinkable that one who has faith in Christ would continue to walk according to the way of the world. But how will this change be brought about?

In 4:7-16 we learned, among other things, that God will use the external means of the preaching and teaching of scripture to change his people so that they walk worthily.

In 4:17-24 we learned that a worthy walk will proceed from a regenerated spirit. This principle is so very important to understand. The one who has faith in Christ will certainly change his or her ways because they themselves have been changed — they have been recreated and are being renewed by the word of God and by the power of the Holy Spirit. A new way of life is inevitable then. The Christian’s new way of life is the natural byproduct of the new life that has been wrought in them by the free grace of God, and by the agency of his Spirit. Elsewhere Paul exhorts the Christian saying, “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:2, ESV). And in another place he says, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17, ESV). Our obedience to Christ proceeds from a regenerated spirit. Our obedience to Christ proceeds from a renewed mind — a mind renewed by the Spirit of God and the word of God.  

Now, if this were all that the Apostle had to say about the sanctification of the believer then I suppose one might conclude that the only thing for the Christian to do would be to hear the scriptures and to pray. In other words, if it were true that transformation is brought about only through the renewal of the mind by the scriptures, and by the regenerating and renewing work of the Spirit, then the child of God would need only to ingest the scriptures and to pray that God would, by his grace, renew them in the inner man. But the Apostle has more to say. He also exhorts the believer to put off the old self and to put on the new.

[APPLICATION: Friends, I hope that you pray. I hope that you pray often and fervently requesting, among other things, that the Lord would, by his grace, transform your heart and renew your mind. This is, in fact, one of the things that we are to pray for under the  third petition of the Lord’s Prayer. When we pray, “Thy will be done in earth as it is in heaven” we are praying “that God by His grace, would make us able and willing to know, obey, and submit to His will in all things, as the angels do in heaven ”  (Baptist Catechism 110). Make us able and willing to obey you Lord! In other words, transform our hearts and renew our minds so that we willingly and happily keep your commandments, Lord!

And friends, I hope that you are committed to hearing the scriptures, knowing that God will use his word to transform our minds. Read the scriptures for yourselves. Listen to word read and preached. Memorize the scriptures and meditate upon them. This is one of the means that God will use to change his people. 

But having prayed, and having faithfully received God’s holy word, do not neglect this most important thing: rise up and obey. Decide to daily and momentarily put off the old man, and to put on the new, which is yours in Christ Jesus. Devote yourself  to a life of that is holy. Friends, this the thing that is so often neglected: obedience, pure and simple. Yes, God must change you by his word. Yes, God has recreated you, and he is renewing you even still by his Spirit. Never will we move away from full and entire dependence upon the grace of God in the Christian life, therefore. But we must also simply choose to obey him.      

As the Apostle James says it beautifully: “be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing” (James 1:22–25, ESV). And here also Paul, after teaching that a worthy walk can only proceed from a renewed spirit, exhorts the believer to diligently put off the old self, and to put on the new.]

Notice that in the passage that is before us today we encounter a slew of imperatives or commands. At first glance they might seem to be random. But upon closer examination we find that they are commands relating to our thinking, speaking and doing. The point is this: the Christian, having been recreated and renewed by the grace of God, is to obey God in thought, word and deed.

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Worthy Speech

First of all, consider Paul’s command regarding our speaking. The Christian’s worthy walk is to involve worthy speech. In verse 25 Paul says, “Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another” (Ephesians 4:25, ESV). 

The one who has been recreated in Christ is to put away falsehood.

Falsehood takes many forms. Most obviously the Christian is to cease from lying. The one who has been recreated and renewed in Christ is to obey the ninth commandment which says, “Thou shalt not bear false witness against thy neighbor.” But we must learn to think more broadly about the ninth commandment, and also this exhortation from the Apostle to put away falsehood. 

Not only is the Christian is to cease from uttering bold faced lies. We are also to put away, to quote our catechism, “whatsoever is prejudicial to truth, or injurious to our own, or our neighbor’s good name.” We are to put away flattery, gossip and slander, therefore. We are to put away all forms of manipulation. We are to cease from any and all distortions of the truth.

But pay careful attention to this: the Apostle does not only exhort the Christian to put something off or away, but to put something new on in it’s place. That is the pattern that runs throughout this passage. The one who has been recreated and renewed in Christ is to put off the old self, “and to put on the new self, created after the likeness of God in true righteousness and holiness” (Ephesians 4:24, ESV).

And what is the Christian to put on in the place of falsehood? Paul says, “let each one of you speak the truth with his neighbor, for we are members one of another.” 

Once again, we should learn to think more broadly about truth telling. Paul is not only commanding us to “not lie”, but to also commit ourselves to promoting the truth with one another. These two things — not lying and telling the truth — should not be conflated. It is possible to not lie, but to also fail to also fail to promote the truth by remaining silent. Many live this way. They are not liers, but neither are the ambassadors of truth. Paul forbids this way of life. Negatively, the Christian is to “put away falsehood”. And positively, the Christian is also, “to speak the truth with his neighbor”. Why? “For we are members one of another”, he says. This statement corresponds to what Paul said back in 4:15 where he exhorted us to “[speak] the truth in love…” Truth builds up. Truth is light to our path. We are speak the truth in love. We are to speak the truth for mutual edification, “for we are members one of another” within Christ’s church. 

This exhortation to from the Apostle to speak the truth is in fact what the ninth commandment requires. Our catechism puts it beautifully  in question 82, which asks, “What is required in the ninth commandment?” The answer is that “the ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbor’s good name, especially in witness bearing.”

[APPLICATION: And so I ask you, Christian, now that you have been recreated and are being renewed in Christ, are you committed “maintaining and promoting of truth between man and man”? Certainly this includes putting away falsehood. But it also involves speaking the truth with your neighbor. Doing this well requires wisdom and tactfulness. Some might succeed in speaking the truth, but forget to do it in love. And notice also that Paul does not command us here to promote our opinions. We must learn to distinguish between “truth” and “opinion”, and that is not always easy. But are you committed to putting away falsehood and speaking the truth with your neighbor as Paul here commands?]  

The broader principle being established is this: now that we have been renewed in Christ we are to use our words, not for evil, but only for good. We are to put away all forms of falsehood, and we are to speak the truth. Put off the old self, put on new.  

In verse 29 we find another statement pertaining to the tongue. There Paul says, “Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear” (Ephesians 4:29, ESV). I would encourage you to put  this one to memory. 

“Let no corrupting talk come out of your mouths…”, the Apostle says. “Corrupting talk” is talk that is unwholesome and harmful. The word translated as “corrupting” has to do with that which causes decay. Don’t let any decaying words proceed from your mouth, the Apostle says. And notice that he does not give exceptions. He does not say, unless the other person is wrong, or really has it coming, or unless you are really angry, tired or hungry. He does not say, unless you are joking, or sarcastic. No, he says “Let no corrupting talk come out of your mouths…”

And this is contrasted with the phrase, “…but only such as is good for building up…” So, put off corrupting talk, and put on constructive talk in its place. Lay aside talk that breaks down, and take up talk that builds up.

And lest we think that the Apostle is forbidding firm and confrontational speech, he adds the phrase, “…as fits the occasion…” There is a time and place for words that are soft and gentle. There are is also a time and place for words that are stong and firm. We must learn to speak in a way that is fitting to the situation. But never should our words break down. The Christian is always speak so as to build up. And this includes those moments where a firm rebuke is fitting. We are to use our words in such a way that they “give grace to those who hear.”

Lastly, look down at verse 31, where we read, “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice” (Ephesians 4:31, ESV). Clamor refers to loud screaming or shouting. To slander is to speak against someone in such a way so as to damage their reputation. These things are to be put away from the Christian. Instead we are to “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave [us]” (Ephesians 4:32, ESV).

[APPLICATION: I am going to ask you to reflect more deeply upon what Paul commands here regarding our speech. Are you walking worthily in your speech? Have you put away lying? Do you speak the truth in love? Have you put away all corrupt talk? And do you build up with your words instead?

Brothers and sisters, please do not forget to “put on” as you go about the business of “putting off”! Please understand this. The Apostle is not only calling you to cease from tearing down with your words. He is also exhorting you to use your words to build others up! 

Think of the good that a husband or wife could do for their spouse if they would not only cease from tearing down with their words but take up the habit of building the other up. Think of the life that would breath into the marriage relationship. Think of how good that would be for the other. And think of the good that mother or father could do for their children if the would not only cease from tearing down with their words but take up the habit of building their children up. Think of the good that siblings would do for one another…  And think of the good that we would do for one another if we would only put aside our old way of speaking, and learn to speak according to the “new self, created after the likeness of God in true righteousness and holiness” (Ephesians 4:24, ESV).

Friends, this is something you must choose to do. You will be able to do it only because God has created you anew. And you will be able to do only by God’s grace, as he renews you by his word and spirit. But this is something you must choose to do. You must decide to put off the old self, and to put on the new in regard to your speech.]

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Worth Thoughts

Secondly, consider Paul’s command regarding our thoughts. Not only is the Christian to walk worthy in regard to speech, but is also to maintain a holy thought life. Indeed, our words and actions do not proceed from us spontaneously, but emerge from the inner man. How vital it is, therefore, to take every thought and emotion captive to obey Christ. 

In verse 26 we read these words: “Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil.” (Ephesians 4:26–27, ESV)

Friends, anger is not a sin. Christ himself experienced the emotion of anger, and rightly so. It is right and good for us to feel the emotion of anger when we encounter that which is contrary to God’s law. Sin should anger us. Oppression should anger us. Injustice should anger us. 

Please pay careful attention here. The verb translated as “be angry” at the beginning of verse 26 is in the imperative mood. It is a command. It is right for us to be angry provided that we are angry about the right things. There is righteous anger, and there is unrighteous anger. 

Anger is sinful when it is in response to the wrong thing. Often times we are angered, not because God’s will has been violated, but because we didn’t get our way! This is unrighteous anger. 

Anger is sinful when it moves us to rage. It seems to me that this is what Paul has in mind when he says, “Be angry and do not sin”. In other words, be angry about things that are sinful and unjust, but do not allow that righteous emotion to drive you to rage. Rage is anger that has exploded out of control. Anger may be righteous. Rage is never righteous. “Be angry and do not sin”.

And anger is sinful when turns to bitterness within the heart. If rage is anger that has exploded out of control, bitterness is anger that has been allowed  to fester like a slow burning fire.  A Christian must never allow anger, even if it is righteous anger, to turn into bitterness. And this is what Paul is concerned to guard against when he says, “do not let the sun go down on your anger.” If someone or something has angered you, and if it is right that you are angry, you must not explode with anger, but neither are you to allow that anger to burn slowly, to fester, and to result in bitterness. Instead, you must deal with the issue appropriately, whatever it is. And having dealt with the issue appropriately, you are to forgive from the heart. If the person repents, forgivness is to be  transacted with the word, “I forgive you”. If repentance is not expressed, even still we are to forgive from the heart, and leave it to the wrath of God. “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord’” (Romans 12:19, ESV).

Paul revisits this theme in verse 31 where he says most directly, “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice” (Ephesians 4:31, ESV). Notice the words bitterness, wrath and anger. These are all emotions that are felt. These reside within the inner man, within the heart and mind. And Paul is commanding the Christian to put them away! 

The word “bitterness” refers to intense resentment or hate. 

The word “wrath” refers to intense anger characterized by outbursts. 

The word “anger” in this context must have the sense of fury. 

These passions are to be put away from the believer. And place of these we are to “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” (Ephesians 4:32, ESV)

“Kind” might also be translated as gracious.

“Tenderhearted”means that we are to be compassionate and affectionate. 

You are to forgive, just as God in Christ has forgiven you. 

Put off the old self, friends. And put on the new. This must done even within the inner man. It will not do to change our words  and our deeds, for these proceed from the heart. We must put away bitterness, wrath and anger. 

And  pay careful attention to Paul’s warning, where he says, “…give no opportunity to the devil…” The word opportunity might also be translated as “place” or “foothold”. When we fail to honor Christ in the inner man — when we allow our thoughts and emotions to go unchecked and to run afoul — we give the evil one territory where he is able to gain a foothold in our lives.

If you allow bitterness, wrath and anger to reside within you, you give the evil one a foothold in your heart. And if he has a foothold in your heart, he has a foothold in your marriage, your family and within the church.  Don’t give him an opportunity, friends. Don’t surrender an inch oof territory to him. Drive him out completely by keeping your heart  pure. “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” (Ephesians 4:31–32, ESV)

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Worthy Deeds

Thirdly and lastly, consider Paul’s command regarding our deeds. Not only is the Christian to walk worthy in regard to thought and word, but also in deed. Paul address this in verse  28 where he says, “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Ephesians 4:28, ESV).

Our new life in Christ is to manafest itself in a new way of life. Instead of living for self, the Christians to live for the good others. And the transformation of the thief who takes from others into the worker who gives serves as an example of this.

And by the way, I think this is what is going on throughout this passage. Paul is concerned to say, in general, walk worthy.Put of toehold self, and put on the new. Do this in thought, word and deed. And instead of listing every sin of the mind, mouth and action, he  put’s forth examples.  Put away falsehood — speak what is true instead. Put away bitterness and rage — forgive from a tender heart instead. Put away thievery — do honest and productive work so that you might give instead. Many more examples could be given of thoughts, words and deeds that are to be put away, and thoughts, words and deeds that are to be put on in their place, but Paul mentions only these. The function as examples,  therefore. And what do all of these sins have in common? They take from others and the tear down. They do not give or build up. Falsehood robs others of the truth and is damages reputations. Truth edifies. It builds up. Bitterness and wrath are destructive wherever they are present. Kindness, graciousness and forgiveness build up. Thievery only takes from others — it gives nothing in return. But the one who does honest and productive works earns his wage and provides a product or serve to another. And this enables the worker to the share with those who are truly in need. Instead of taking from others, the regenerated thief should be eager to give. 

Thievery takes many forms. A thief will sometimes take from others by force. At other times the thief will take by deceit or through manipulation. Whatever the means, the thief takes from others, but does not give. A thief might work very hard at his thievery, but he does not engage in work, properly speaking. 

To work is to offer a service to others in exchange for a wage. Work takes many forms. But all work has this in common — it gives before it gets. Some kind of service is rendered, before compensation is received.   

The Christian must put away all forms of thievery. The Christian must abandon the practice of procuring wealth by means of taking from others, be it by force, by trickery or the manipulation of others. And in the place of the thievery the Christian is to work  with his own hands so that he might have something to share  with those in need. 

And not only is the Christian to engage in work, but “honest work”. Honest work is the standard for the Christian. There are some activities that might in fact qualify as work — a good or service might in fact be exchanged for a wage — but the work falls short of honest work. The drug dealer is in fact compensated for providing a product to others. I suppose that the what he does might indeed be called work, but it is not good or honest work. It is not productive work, for the product he provides leads to destruction, and not to the building up of others. 

[APPLICATION: Brothers and sisters, we should think about the work that do and ask, is it honest work? First, is work? Are we in fact being compensated by providing a good or service for others. And secondly, is it good, honest and productive work? Does it build others up somehow? 

Are there situations where it is appropriate for Christians to cease from work? I say, yes. 

In the case of mental or physical disability, for example. The Christians who has ceased from work for these reasons need not feel guilty.  Paul is here presenting the general truth that Christians are to work. They are to serve others with their time and energy. If it is true of you that you have  ceased from work due to mental or physical ailment, I would encourage you to use your time and energy to serve others. And in so doing you will fulfill the spirit of what the Apostle is here commanding. Retirement is also a valid reason to cease from work. 

Retirement is a benefit that the worker has earned over time. But I would exhort the Christian who is retired to never retire from the service of others. Use your time and energy, not to serve self, but to serve others. Serve others in prayer. Find ways to meet needs within Christ’s church, and to build others up. In so doing you will fulfill the spirit of what the Apostle here commands.

To the parent who does not earn a wage, but stays at home to devote time to raising children, I say that your efforts are of great importance. Knowing when it is time for a parent to work outside the home requires wisdom and will differ from situation to situation. Again I  say, parents who are blessed to cease from work, use your time and energy to serve others. In so doing you will fulfill the spirit of what the Apostle here commands.

And what is the spirit of what the Apostle here commands? The one who has been recreated in Christ is no longer to live for themselves, but for others. The thief is the epitope of one who lives for himself — he  takes and takes, but does not give. This way of life, whatever form it takes, must be put away. And in its place the Christians is to “labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Ephesians 4:28, ESV).

To you brothers and sisters who are stuck in a job that is less than ideal or satisfying to you, I would encourage you look for another job. But in the meantime, I would  urge you to see that what you are doing is good — indeed, it is very good, so long as the work is honest work — for you are living according the command of scripture. By engaging in honest work you are being a productive member in society while fact providing for yourself and for those under your care.  This is what God designed us to do when he made us in his image. Now that we are fallen, work is arduous (the ground produces thorns and thistles). But is good to engage in honest work — work that serves others — work that is productive — work that builds up. 

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Conclusion

There is one little phrase that I have left off for the conclusion. It is probably the most famous phrase in this passage, and it is of great importance. Paul urges the believer to put off the old self, and to put on the new in thought, word and deed, so  that we “do not grieve the Holy Spirit of God, by whom [we] were sealed for the day of redemption”. 

Here in this little phrase the Apostle directs our thoughts back to the central issue — if you are in Christ you have been recreated by the power of the Holy Spirit. You have been sealed by him. This means that he has put his mark on you. You belong to God. And God will bring you safely home. He has guaranteed it with the sealing  of the Holy Spirit. Water baptism is the visible sign of this. And, having been redeemed by Christ, and belonging now to God, we are to live for him in this world as members of his family, as citizens of his kingdom, and as a part of the new humanity that has been brought into existence by the work of the crucified and risen Son of God.  Having been called by God to have faith in Christ, we are to now walk worthy. And when we fail to walk worthy — when we fail to lay aside the the old self and to put on the new — the Spirit of God is grieved within us. 

Now, of course the Spirit is not grieved, properly speaking, for God does not change. He is not moved by anything external to himself — he does not experience the passions of man. But we feel the affect of the Spirit’s grief. When we walk in the darkness the Spirit of God is “depressed” within us, and we feel the affects of it. And when we walk in the light the Spirit of God is “overjoyed” within us, and we feel the affects of it. 

Stated differently, the Spirit chastens us when we sin. He withdraws the joyous light of his countenance. And the Spirit rejoices within us when we obey the Lord in thought, word and deed. “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.” (Psalm 1:1–3, ESV)

New Testament Reading: Ephesians 4:7-16

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

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

Introduction

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

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

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

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

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

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

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

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

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

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

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

Notice a few things:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Conclusion

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

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

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

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

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

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. 

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Conclusion

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

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

New Testament Reading: Ephesians 2:11-22

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

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

Introduction

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Five things are to be noted:

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

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

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

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

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

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

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

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

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But In Christ They Have Been Brought Near 

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

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

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

Brought near to what or to whom?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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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)