JUNE 8, 2014

 

THE CHRISTIAN VOCATION

 

INTRODUCTION:

 

1.  The Ephesian epistle, in keeping with the Apostle Paul’s style and method, is in two parts. First we have the doctrinal section (Chapters 1-3); then secondly comes the practical section (Chapters 4-6)

2.  As with the Roman epistle, he ends his doctrinal portion with a moving doxology of praise. (Compare Rom. 11:33-36;Eph. 3:20, 21) Should not the revelation of this great gospel mystery fill our hearts with praise to God? Should we not marvel at the infinite depth of His wisdom and knowledge, and His eternal love for His elect which moved Him to devise so great a plan of redemption?

3.  The theme of the doctrinal portion of Ephesians might be, as Charles Hodge asserts, “The eternal plan of redemption manifested to the glory of His grace.” God would, as seen in Ch. 3:9, “make all men to see what is the fellowship of the mystery which from the beginning of the world hath been hid in God.” The theme of the doctrinal portion of the   book might be summed up in the words of Ch. 4:1, “…that ye walk worthy of the vocation wherewith ye are called.”

4.  The Apostle again makes mention of his present status. “I therefore the prisoner of the Lord.” This second mention is in order to give added weight to his exhortation to them to walk worthy of their calling.

5.  Let us now consider what it means to walk worthy of our Christian vocation.

 

I.  FIRST A CHRISTIAN MUST SEE HIS FAITH AS HIS CALLING, OR VOCATION. (VERSE 1)

 

A.  CHRISTIANITY IS THE VOCATION OF ALL WHO ARE IN CHRIST.

 

1.  The word “vocation” means a summons to a particular state of course of action, work or employment.

2.  The word itself suggests a vocal summons, to be called by a voice.

3.  We as Christians have received a divine call, issued by the voice of the Holy Spirit. We are called not merely to a place of safety, but to a new way of life.

 

B.  THE CHRISTIAN’S VOCATION IS ONE WORTHY OF THE DIVINE CALLING. “Worthy of the vocation wherewith ye are called.”

 

1.  We are called to a particular course, one that God has chosen for us and us for it. He has designed it for His own glory.

2.  It is a “high calling.” (Phil. 3:14); it is a “holy calling.” (II Tim. 1:9); it is a “heavenly calling.” (Heb. 3:1)

3.  Once this course is begun, there is no turning back. (II Tim. 4:7, 8)

 

C.  THE CHRISTIAN FAITH IS NOT AN ADDED DIMENSION TO OUR LIFE; IT IS OUR LIFE.

 

1.  A Christian’s life must not be divided into categories – one part secular and another part religious. Secular is defined as not specifically religious; relating to worldly or temporal concerns, such as occupation, business, recreation, etc. Religion is therefore thought by many to be a part of one’s life that is to be kept separate. They never mix religion with business, or religion and politics, etc.

 2.  In light of what the Christian calling is, how utterly absurd it is to think that true religion can be kept isolated, or be put into a category all to itself? As Christians, our faith is our vocation, our life. (Col. 3:4; Phil. 1:21; Gal. 2:20) To become a Christian is not a new room added on to our house, it is our whole new house.

 3.  All of life’s interest must be subject to and governed by our chief and primary calling. We are Christian’s first and foremost, and that, twenty-four seven. Our Christian faith is to be the governing force and the defining calling in our life. (I Pet. 1:15; I Cor. 7:20-24)

4.  Thus, to walk worthy is, first of all, to understand that our Christian faith is our primary calling, and all other interests are only secondary and subject to our chief business.

 

II.  SECONDLY, CHRISTIANS MUST ASSUME THOSE VIRTUES WHICH BECOME THEIR CHRISTIAN CALLING IN PROMOTING UNITY. (VERSES 2, 3)

 

A.  HE MENTIONS THREE CHRISTIAN VIRTUES THAT PROMOTE UNITY. (VERSE 20

 

1.  First, there is “lowliness,” that is, lowliness of mind, or in a word, humility.

 

a)  Awareness of our natural state of weakness, sinfulness, and unworthiness should cause a low estimation of self.

b)  The realization of how undeserving we are of so high an honor, having been raised from the depth of degradation and misery to an inconceivable elevation and dignity as sons of God must surely produce humility.

c)  This is that true humility that has no problem in esteeming others better than ourselves. (See Phil 2:3)

 

2.  Second, there is “meekness,” that is, an uncomplaining disposition of mind.

 

a)  This kind of attitude enables one to bear, without resentment, the faults and injuries of others.

b)  Perhaps as much as any other virtue, true meekness promotes unity in the church. Contrariwise, the inability to bear the faults of others is a chief cause of strife in the church.

c)  Our great example of meekness is Christ Himself. (Isa. 53:7)

 

3.  Thirdly, there is “longsuffering,” which is defined as “forebearing one another in love.”

 

a)  In meekness one bears injuries without resentment, longsuffering is patient forbearance through repeated injuries and provocations. (II Cor. 6:4-6)

b)  This is done “in love,” either out of a principle of love, or in not ceasing to love those whose infirmities we bear.

c)  See Col. 3:12-15.

 

B.  THE UNITY PROMOTED BY THESE VIRTUES IS VITAL AND MUST BE MAINTAINED. (VERSE 3)

 

1.  It is the unity of the Spirit that must be kept; the unity of which the Holy Spirit is the author.

2.  This unity can either be promoted or disturbed by our words and deeds. “endeavoring to keep…”

 

a)  Keeping this unity is to be our endeavor.

b)  In other words, we are to strive to achieve and maintain the unity of the Spirit.

 

3.  This cherished unity is kept “in the bonds of peace,” i.e. that peace which results from walking in humility, meekness and longsuffering.

 

III.  THIRDLY, CHRISTIANS ARE GIVEN VERY COMPELLING REASONS FOR ENDEAVORING TO KEEP THIS BLESSED UNITY OF THE SPIRIT. (VERSES 4-6)

 

A.  FIRST NOTICE THE NUMBER OF UNITIES THAT ARE THE COMMON GLORIES OF OUR CHRISTIAN PROFESSION. (VERSES 4, 5)

 

1.  There is one body, that is, there is one Church, which is the Body of Christ, and all Christians are members of this one body.

 

a)  What better argument for the promotion of unity?

b)  When one’s physical body opposes itself, or one member fights against another, or its thoughts and motions are out of sync, it usually indicates some kind of physical or neurological disorder.

c)  When Christ’s spiritual body does not function as a unit, the problem is not with the Head (Col. 1:18), it has to be disunity with respect to its members. This ought not to be.

       

2.  There is one Spirit; one Holy Spirit Who indwells all believers alike.

 

a)  Thus, the one body has but one heart.

b)  The Church is one mystical body of Christ, and all believers make up but one body animated by one Spirit. He is the same Holy Spirit Who by His gifts and graces quickens, indwells, and governs the body.              Therefore, if we are activated by the same Spirit, we should be as one.

 

 3.  There is “one hope of our calling.”

 

 a)  All Christians are called in this same hope.

 b)  “Hope” is here put for the object of hope. The thing hoped for is the heavenly inheritance.

 c)  All Christians are called to the same hope of eternal life, and it is the same Christ that we all hope in, therefore we should be of one heart and mind.

 

 4.  There is “one Lord,” that is, Jesus Christ the Head of the church, to Whom all Christians are immediately subject.

 5.  There is “one faith,” that is, the Gospel containing the doctrine of the Christian faith. Or, it may mean the grace of faith, by which we are justified. All are saved by faith in the same Christ. There can be no             disagreement of this point.

 6.  There is one baptism.

 

a)  One confessional baptism, by which we profess our faith, being baptized in the name of the Father, son, and Holy Spirit.

b)  One baptism of the Holy Spirit, by which we are regenerated and sealed.

 

B.  FINALLY, THERE IS ONE GOD AND FATHER, WHO OWNS ALL TRUE MEMBERS OF THE CHURCH. (VERSE 6)

 

1.  The church is one because it has one God and Father, one glorious Being to whom we have a twofold relation of creature and child.

2.  This glorious God pervades and fills all the church with His sustaining and life-giving presence.

3.  Notice, the unity of the church is founded on the doctrine of the Trinity. There is to us one God the Father, one Lord, one Spirit. It is said in Scripture that the Spirit dwells in believers, that Christ dwells in them, and   that God dwells in them. And it is for this that the Lord prays for His people. (John 17:21)

4.  We have more than sufficient reasons to motivate us, therefore let us endeavor to keep the unity of the Spirit in the bond of peace.

 

 JUNE 1, 2014

 

PAUL’S DEVOUT AND AFFECTIONATE PRAYER

 

INTRODUCTION:

 

1.  Coming now to the second part of this chapter, we have Paul’s devout and affectionate prayer to God for his beloved Ephesians. “For this cause…” This may refer either to what goes immediately before, “that ye faint not,” or rather, the Apostle is here resuming what he began at the first verse, from which he digressed briefly in order to speak of his special calling and ministry.

2.  It was very much the practice of the Apostle Paul to mix in with his teaching and counsel his earnest intercessions and prayers to God for those to whom he wrote. He was aware that his instructions and teachings would be effectual only as God rendered them so. He herein provides a good example for every gospel minister to follow, for God alone can make the word effectual.

3.  In considering this prayer, let us observe:

a)  The particular Christian designation by which the Apostle addresses God the Father, and the posture which he assumes in doing so. (Verses 14, 15)

b)  The prayer itself: its one main petition, and the many consequent blessings that would result. (Verses 16-19)

c)  The doxology with which the prayer concludes. (Verses 20, 21)

 

I.  NOTICE THE MANNER IN WHICH THE APOSTLE APPROACHED GOD IN PRAYER. (VERSES 14, 15)

 

A.  HE ADDRESSED GOD USING A SPECIAL DESIGNATION WHICH EXPRESSES HIS COVENANT RELATIONSHIP TO BELIEVERS. (VERSE 14b) “…the Father of our Lord Jesus Christ.”

1.  As he did in his opening eulogy, Paul in this prayer styles Him the Father of our Lord Jesus Christ. All blessings come from God as the Father of our Lord Jesus Christ.

2.  It is because God is the Father of our Lord Jesus Christ (our Mediator) that He is accessible to us as our Father.

3.  As God is Christ’s Father, it is through our union with Christ that He is also our Father.

4.  As Creator, God is the Father of all men, for all are His offspring, (Acts 17:28) but only such as are in Christ can and may approach Him as their Heavenly Father.

 

B.  HE VERY REVERENTLY AND HUMBLY MADE HIS APPROACH. (VERSE 14b) “For this cause, I bow the knee.”

1.  The posture used in prayer here represents prayer itself. “I bow the knee to…” i.e. “I pray to…”

2.  God is to be approached with reverence and humility. (Psa. 95:6; 96:8, 9)

 

C.  HE IDENTIFIES GOD AS BEING THE FATHER OF THE WHOLE HOUSEHOLD OF FAITH. (VERSE 15) “Of whom the whole family in heaven and earth is named.”

1.  This understanding suits the context. He had just been showing how that both Jews and Gentiles now have access by one Spirit unto the Father, (Ch. 2:18) and that together they make up the household of God. (Ch. 2:19)

2.  We know also that the household of faith includes the saints in heaven and in earth. (Ch. 1:10; Heb. 12:22, 23, 28) Those who die in the Lord are members of the family of God along with living saints here below. One glad day the whole family will be together in the New Jerusalem. (I Thess. 4:16, 17)

 

II.  NOTICE NEXT THE PRAYER WHICH WAS OFFERED. (VERSES 16-19) What the Apostle asked of God for his beloved Ephesian believers consisted entirely of spiritual blessings. These are the best blessings, and the most   earnestly to be sought and prayed for by every one of us, both for ourselves and for our brethren.

 

A.  HE ASKED FOR SPIRITUAL STRENGTH FOR THE WORK AND DUTY TO WHICH THEY WERE CALLED. (VERSE 16)

1.  Such spiritual strength is a gift that God must graciously grant. “That He would grant you according to the riches of His glory to be strengthened…”

2.  It was for added strength that he prayed. “Strengthened with might” is to be mightily strengthened; much more that they were at present. Our desire should be to be endued with a high degree of grace and spiritual     abilities for discharging our Christian duties.

3.  The granting of this request is “according to the riches of His glory,” or “His glorious riches.”

4.  This “strength in the inner man” is the work of the Holy Spirit in the soul, and in the best and most desirable strength to possess – the strength of faith and other graces to serve God and to perform our Christian duties with vigor and cheerfulness.

 

B.  HE ASKED FOR THE INDWELLING OF CHRIST IN THEIR HEARTS. (VERSE 17a) “That Christ may dwell in your hearts by faith.”

1.  Christ does dwell in the hearts of His people. To have Christ dwell in us by His Spirit is the most desirable of all blessings. It is essential to life itself. (Rom. 8:9) It is essential to all other spiritual blessings.

a)  This is an appropriate prayer, for where Christ’s Spirit dwells, He may more fully dwell.

b)  Where the Law of Christ is written, and where the love of Christ is shed abroad, there Christ dwells.

 

2.  Christ dwells in the heart by faith, by means of the continual exercise of faith upon Him. Thus, Paul’s petition should be constantly our own, both for ourselves and for our Christian friends.

3.  It is not contradictory or inconsistent to pray in this manner for ourselves, and for other believers, and for the church generally.

a)  First, those who believe must continue to believe. (I John 5:13)

b)  Second, those who manifest grace in the soul must not become complacent, but rather seek to grow in grace and faith.

c)  Third, we must not presume that all who profess faith truly have faith.

d)  Fourth, there are always unbelievers that we would see brought to faith in Christ.

 

C.  HE PRAYS FOR THEIR ENGAGEMENT IN THE PURSUIT AND EXERCISE OF HOLY LOVE. (VERSE 17b) “That ye being rooted and grounded in love, may…”

1.  “Rooted” and “grounded” are both passive voice. Thus, Paul prayed that the Lord would establish them in divine love.

2.  That Christ should dwell in their hearts by faith was in order that they might be established in Christ’s love, so as to be able to comprehend something of the greatness and vastness of His love.

 

D.  THUS, HE PRAYED FOR THEIR FULLER ACQUAINTANCE WITH THE LOVE OF CHRIST. (VSE. 18)

1.  Christians should aspire to explore with all saints however much the saints are allowed to know of the vast dominions of Christ’s love.

2.  That which is to be surveyed, though of immeasurable dimensions is something real. Thank God, the love of Christ is not some theory or some fiction but a substantial reality.

a)  There is something to be measured or sized up, if you will.

b)  Those who know Christ’s love know by experience its sweetness (Song of Sol. 1:2; 5:16); they feel its constraints. (II Cor. 5:14)

 

3.  Note the enormous geometrical equation the searching of which required the spiritual preparation for which the Apostle had prayed. “…what is the breadth and length and depth and height.”

a)  How broad is Christ’s love?

(1)  In saving sinners it sweeps across the whole wide world. So broad is its brush that it paints all races of  men. It spans the distance between kings and beggars. It overflows all banks and levees to flood the whole         earth. (Rom. 5:20)

(2)  In Providence His love extends to all things that pertain to His people in any way, whether physical, spiritual, temporal, eternal, great, or small.

b)  How long is Christ’s love?

(1)  It extends to eternity past. (Jer. 31:3)

(2)  It is without pause. (Heb. 13:8; Rom. 8:29, 30)

(3)  It extends to eternity forward. (Rom. 8:35-39)

(c)  How deep is Christ’s love?

(1)  “It reaches from the highest star and goes below the lowest hell.”

(2)  It goes deeper than the stain of our sin.

(d)  How high is Christ’s love?

(1)  See how far it has lifted us already. (Psa. 40:24; I John 3:2; Eph. 2:6; Rom. 8:16)

(2)  The heights of His love will be better perceived hereafter, when we are brought up to heaven itself.

 

E.  HE PRAYED FOR A FULLER COMPREHENSION OF THE LOVE OF CHRIST. (VERSE 19)

1.  There is a practical and blessed result to searching and measuring. “And to know the love of Christ…”

2.  The effort itself is rewarding, in that thereby we come to see for ourselves the infinite nature of Christ’s love. “…which passeth knowledge.”                   

a)  Our survey is sure to reveal that we are attempting to measure the immeasurable, and to comprehend the incomprehensible.

b)  We shall never, either here or in the hereafter be able to record a final answer. The delightful research will continue forever.

 

3.  There is a progressive filling with God’s Spirit that comes as a result of our growing comprehension of Christ’s love.

 

III.  PAUL CONCLUDES HIS PRAYER WITH A DOXOLOGY. (VERSE 20, 21) Paul often became so awe-stricken as he proclaimed God’s greatness and the wonders of His grace that he would spontaneously break forth into a hymn of praise. (See Rom. 11:33-36; I Tim. 1:17) Certainly, our prayers should conclude with words of praise to God, however in this case, the subject of his prayer moved the Apostle even more than usual to offer up this doxology of praise. His prayer that they be given the spiritual capacity to measure and comprehend the greatness of Christ’s love was a “tall order,”  but God’s ability to do for us far exceeds our ability to ask in faith.

 

A.  HE EXTOLS GOD FOR HIS UNLIMITED ABILITY. “Now unto Him who is able to do exceeding abundantly above all that we ask of think.”

1.  No prayer of ours goes unanswered for want of ability on God’s part.

2.  We can easily overestimate and overstate our abilities, but it is not possible to over-ask or overthink what God is able to do.

3.  There is an inexhaustible fullness of grace and mercy and power in God, which the prayers of the saints can never draw dry.

 

B.  HE CITES THE PROOF AND PROSPECT OF GOD’S MIGHTY POWER BY ACKNOWLEDGING WHAT GOD HAS DONE IN US. “According to the power that worketh in us.”

1.  All the proof we need for God’s limitless ability is that He has quickened us to life by His grace and Spirit.

2.  The power that still works for us is the same power that is now working in us. One day He shall also quicken these bodies according to this same unlimited power. (Phil. 3:21)

 

C.  HE ASCRIBES TO GOD ALL GLORY. (VERSE 21)

1.  In ascribing all glory to God, we ascribe all excellence and perfection to Him.

2.  Notice, the seat of God’s praise is in the church.

3.  The church will exist forever, “world without end,” as a sacred society constituted for the glory of God.

MAY 18 / MAY 25, 2014

 

THE NATURE AND DESIGN OF PAUL’S COMMISSION

 

INTRODUCTION:

 

1.  Paul had in the previous passage shown how God had brought these Gentiles from the place of alienation from God and the church into union and fellowship with God and the church. They had been strangers to the covenants of promise, being without God and without hope in the world. But in Christ they had been brought nigh by the blood of His sacrifice. He had broken down the middle wall of partition, the wall of religious separation between Jews and Gentiles, and had given them both access to God by one Spirit. Gentile believers were now joined together with Jewish believers as living stones in God’s true temple, the church, which is built upon the sure foundation of Jesus Christ and His word. Together they make up the   house of God, and are all members of the household of God.

2.  Having established that believing Gentiles are accepted along with believing Jews in the household of faith, he now shares with them how that it was “for this cause” that Christ had called him to be the Apostle to the Gentiles. He proceeds to explain to them the nature and design of his commission.

 

I.  HE ACQUAINTS THEM WITH THE TRIBULATIONS AND SUFFERINGS WHICH HE HAD ENDURED IN THE DISCHARGE OF THAT OFFICE. (VERSE 1)

 

A.  THE CAUSE OF PAUL’S INCARCERATION WAS THAT HE CONTINUED TO PREACH THE DOCTRINE CONTAINED IN THE PRECEDING CHAPTER. “For this cause” refers to the things written just before this, particularly that there is no difference between Jews and Gentiles respecting their access to God, and that both have the same standing in Christ.

 

1.  Paul’s imprisonment was largely due to the Jew’s hatred of him over that doctrine. (See Acts 22:21, 22)

2.  For the sake of his calling by Jesus Christ to be an apostle to the uncircumcision, he is now “the prisoner of Jesus Christ.” (See Acts 9:15, 16; Gal. 2:7-9)

3.  It is comforting to know that Christ’s servants, if they come to be prisoners are his prisoners, and He does not disown or leave them.

 

B.  THE CAUSE OF PAUL’S PRAYERS FOR THEM WAS THAT THEY WERE NOW UNITED TO CHRIST AND ADMITTED INTO THE CHURCH. “For this cause.” What he began to say in Verse 1 he, after a lengthy digression, proceeds with in Verse 14. Where we have the phrase, “for this cause,” repeated. Almost all good commentators agree that Verses 2-13, in which Paul talks about his special appointment and how he was employed in that office, and to what end he had performed his office, etc., is actually a parenthesis which he was more or less compelled by his opening remarks in Verse 1 to insert. We are grateful that he was so moved by the Spirit, seeing what marvelous things are recorded in these parenthetical verses.

 

II.  HE INFORMS THEM OF GOD’S APPOINTMENT OF HIM TO THIS SPECIAL OFFICE AND HOW HE FITTED AND QUALIFIED HIM FOR IT. (VERSES 2-7)

 

A.  GOD APPOINTED HIM TO THE OFFICE. (VERSE 2; SEE ALSO VERSE 7) “If (since) ye have heard of the dispensation of the grace of God given me to you-ward.”

 

1.  He refers to the Gospel as “the grace of God.” He does this in other places as well, because it is the gift of divine grace to sinful man. All of the glad tidings and gracious invitations proceed from the grace of God.

2.  He speaks of the “dispensation of the grace of God” that was given to him. He was commissioned and authorized by God to dispense the doctrine of the Gospel.

3.  “…to you-ward.” This commission and authority was given to him especially for the Gentiles.

4.  Again in Verse 7, speaking of the Gospel he says, “Whereof I am made a minister.”

 

a)  He was made a minister; he did not make himself a minister. (Gal. 1:15, 16)

b)  He was made such according to the gift of the grace of God unto him.  God always furnishes the gifts and graces necessary for His calling, both ordinary and extraordinary. (Rom. 11:29)

c)  God did this in Paul by the effectual working of His power. God worked effectually in Paul, and through him He would work effectually in countless others. (I Thess. 2:13)

 

B.  GOD ALSO EMINENTLY QUALIFIED HIM FOR THE OFFICE. (VERSE 3-6)

 

1.  He speaks of the mystery that was revealed to him by divine revelation. (Verse 3)

2.  The mystery of which he speaks is the Gospel, in fact the whole plan of redemption, of which he “wrote before in a few words.”

 

a)  This parenthetical note (Verse 3b) is referring to what he had written in the beginning of this epistle.

b)  All of this God had revealed to Paul, and then gifted him in an extraordinary way to make it known.

 

3.  The particular aspect of the mystery revealed to and by Paul was that the Gentiles should be fellow-heirs, and of the same body, and partakers of God’s promise in Christ, by the Gospel. (Verse 6)

 

a)  In other words, all that he sets forth in Ch. 2:11-22 is fulfilled.

b)  All of this they have as partakers of God’s promise in Christ, being united to Christ, in whom all the promises are yea and amen.

c)  This they have by the Gospel. The Gospel is the great instrumental means by which God works faith in Christ.

 

4.  Of the revelation of this truth the Apostle speaks. (Verses 3-5)

 

a)  Note, the coalition of Jews and Gentiles in the church of God was a mystery, a great mystery, which was designed in the eternal counsel of God before all worlds, but could not be fully known for many ages, until the accomplishment of what had been expounded by the prophets of old.

b)  It is called a mystery because the circumstances of it (time, manner, means, etc.) Were concealed until by revelation God made it known to His servant. (See Acts 26:16-18)

c)  It is called the mystery of Christ because it was revealed by Him, (Gal. 1:12) and also because it relates so very much to Him.

d)  Of this, he had written already in the preceding chapters, which all who read will realize the knowledge which he had been given by revelation regarding this great mystery. (Versus 3b, 4)

e)  This was not so fully known to previous generations as it is now made known in this gospel age. (Verse 5) even the holy prophets did not understand much of what they were given to write. (See I Pet. 1:10-12)

f)  This is not to say that they did not have the Gospel, or that they were not saved by believing the Gospel, the same as we are. (Compare Rom. 4:3; Gal. 3;18; Rom. 10:6-8, 16; Heb. 4:2; 11:13; II Pet. 1:19)

g)  The conversion of the Gentile world to Christ was a great mystery, and we ought to bless God for the revelation of it in the Gospel. Yet, Gentile conversions did not wait for the coming of Christ, or for the calling of the Apostle Paul. (Heb. 11:31)

 

III.  HE TELLS THEM HOW HE WAS EMPLOYED IN THIS OFFICE WITH RESPECT NOT ONLY TO THE GENTILES, BUT TO ALL MEN. (VERSES 8-13)

 

A.  TO THE GENTILES HE PREACHED THE UNSEARCHABLE RICHES OF CHRIST. (VERSE 8)

 

1.  Notice how humbly he speaks of himself. “Unto me,” he says, was given this gift of God’s grace, “who am less than the least of the saints.”

 

a)  Paul was the chiefest of the apostles, and perhaps gifted above all the rest, yet he thought of himself as unworthy, because of his past behavior against Christ.

b)  Those whom God uses greatly, he humbles mightily.

c)  The Apostle does not debase his office, that, he magnifies, but himself, he debases.

 

2.  Notice how highly he speaks of Jesus Christ. “The unsearchable riches of Christ.”

 

a)  There is a mighty treasury of mercy, grace, and love laid up in Christ.

b)  All of the riches of the Gospel are the riches of Christ. These riches He has purchased for us, and He bestows them upon all believers.

c)  The riches of Christ in the Gospel are unsearchable. They will be displayed and admired for ever and ever, but never fully comprehended. (Ch. 2:7)

d)  It was Paul’s particular calling and joy to preach these unsearchable riches among the Gentiles.

 

B.  TO ALL MEN HE WOULD PUBLISH AND MAKE KNOWN FOR ALL THE WORLD TO SEE WHAT IS THE FELLOWSHIP OF THIS MYSTERY. (VERSE 9)

 

1.  The Gentiles who were foreigners and strangers to the church are admitted into communion with it.

2.  This from the beginning of the world had been hid in God, i.e. kept secret in His purpose.

3.  It should not be a wonder that Christ’s mercies should be extended to the Gentiles as well as Jews, since He is the common creator of them both. “Who created all things by Christ Jesus.” (John 1:3; Heb. 1:2)

 

C.  TO THE HOLY ANGELS WOULD BE MADE KNOWN THE MANIFOLD WISDOM OF GOD. (VRS. 10, 11)

 

1.  Notice, it is “by the church” made up of all peoples, kindred, and tongues wherein angels see, as never before, the manifold wisdom of God.

2.  This was one thing that God had desired to do in the revelation of this mystery. After all, they are ministers unto the heirs of salvation. (Heb. 1:14) How longingly they desire to look into these things. (I Pet. 1:12c)

3.  In nothing which they had experienced or observed had they seen the manifold wisdom of God so displayed.

4.  This display of God’s wisdom, which the angels behold in the Gospel, and in the amazing work of the Gospel, is according to the eternal purpose which He purposed in Christ Jesus our Lord. (Verse 11)

 

D.  TO THE SAINTS THERE IS BOLDNESS OF ACCESS TO GOD IN JESUS CHRIST. (VERSE 12)

 

1.  It is to the amazement of the holy angels, that fallen mankind is born up to the very throne of God.

2.  Let it be to our eternal wonderment as well, that we are restored to fellowship and communion with God in Christ Jesus.

3.  Seeing that we may have this confidence and boldness of access to God, let us exercise it to the fullest. (Heb. 4:15, 16)

 

E.  THE APOSTLE TAKES THEM BACK TO WHERE HE BEGAN, WHERE HE ACQUAINTED THEM WITH HIS TRIBULATION. (VERSE 13)

 

1.  Although it was on their account that he was in prison, yet he would not have them discouraged or dismayed, seeing God had done such great things for them by his ministry.

2.  His ministry, for which he suffered, had worked for their glory. Not only did Paul glory in tribulation (Rom. 5:3), but it was endured for sake of the Gospel in which they could glory.

3.  What an example Paul is to us! Whatever tribulation we may be called upon to suffer for sake of the Gospel, may we count it all joy.

 MAY 11, 2014

 

A CHANGED RELATIONSHIP

 

INTRODUCTION:

 

1.  In the preceding passage (Verses 1-10) we have set forth the great contrast between the former and present states of these Ephesian believers, and how the change was to be accounted for; and to what main purpose.

 

a)  Their natural state was one of spiritual death, corruption and bondage to sin. (Verses 1-3)

b)  Their present state is one of spiritual life, renewal and exaltation, owing in its entirety to the love, grace, and power of God. (Verses 4-6)

c)  This change is designed to show now and forever the exceeding riches of God’s saving and sanctifying grace. (Verses 7-10)

 

2.  In our present passage (Verses 11-22) is set forth the corresponding change respecting the Ephesian converts’ new relationship to the church and to God.

 

a)  The Apostle shows what their former relations were, being foreigners and aliens. (Verses 11, 12)

b)  He declares the change, and shows the means by which their alienation had been removed. (Verses 13-18)

c)  He shows the consequences of their reconciliation in their intimate relationship to God and His people. (Vrs. 19-22)

 

I.  THE FORMER RELATIONSHIP TO GOD AND HIS CHURCH. (VERSES 11, 12)

 

A.  THEY WERE ALIENATED FROM GOD AND HIS PEOPLE, BEING “GENTILES IN THE FLESH.” (V. 11)

 

1.  “Gentiles in the flesh” speaks of the corruption of their nature in which they lived, and of their being destitute of the outward sign of an interest in the covenant of grace.

          

a)  For this they were upbraided by the Jews who called them “the uncircumcision.”

b)  Hypocritical professors value themselves chiefly on externals, and despise others on the same basis. Outward signs mean nothing where there is no spiritual reality. Circumcision was originally instituted a seal of the    righteousness of faith, which Abraham had before he was circumcised. (Rom. 4:10, 11)

 

2.  In truth, “the circumcision” was spiritually no better off than the Gentiles, if all they had was that “circumcision in the flesh made with hands.” (Rom. 2:28, 29; 3:30; Gal. 5:6; 6:15; Col. 2:11; Phil. 3:3)

 

B.  THE DEPLORABLE MISERY OF THEIR CASE AS STRANGERS TO GRACE IS DESCRIBED. (VERSE. 12)

 

1.  As Gentiles and unconverted, they were ‘without Christ.”

 

a)  This is the root of all miseries.

b)  They were without the knowledge of Messiah.

c)  They were without the Redeemer.

d)  They were without a Mediator.

 

2.  They, as “aliens from the commonwealth of Israel,” had no part in Christ’s church.

 

a)  As Gentiles, they were not of the favored nation, that people whom God had chosen for Himself.

b)  As unconverted Gentiles, they had no part in Christ’s church, which is made up of those in whom His Spirit dwells.

c)  It was to Israel that God revealed Himself (Gen. 32:28), and it is to the true Israel, the Israel of God, the church that He has made Himself known as their Redeemer, their God, and their Mediator.

 

3.  As aliens from Christ’s church, they were therefore estranged form the covenants of promise, which are fulfilled in Christ. (Acts 13:32; Rom. 4:4; Gal. 3:16)

4.  Such deplorable deprivals leave one “without hope,” literally “not having hope.”

    

a)  They had nothing in which to hope, being alienated form the covenants of promise, i.e. the Gospel.

b)  The only hope for sinners is in the Gospel of Jesus Christ.

 

5.  They were, in fact, “without God;” the Greek is atheoi, that is, atheists.

 

a)  They were practical atheists in that they were destitute of the knowledge of God, and served those who were no gods.

b)  This also includes the idea that they were forsaken of God, and left in the world. “Without God in the world.”

c)  This is the practical designation of all who are without Christ, and alienated from the church, which is the custodian of the covenants of promise (the Gospel). They are “without God in the world.”

 

II.  THE HAPPY CHANGE AND THE MEANS BY WHICH THE ALIENATION HAD BEEN REMOVED.

 

A.  THE ALIENATION AND ESTRANGEMENT AND SEPARATION WAS REMOVED. “Ye who sometimes (formerly, in times past) were far off are made nigh.”

 

1.  Under the old economy, the Jews were near the place of worship and communion, while the Gentiles were removed from God’s people, having no access.

2.  Yet the distance here intended is not so much physical, but rather spiritual.

3.  Whether the speaker is Isaiah, or Peter, or Paul, the estrangement and alienation was seen as being caused by their spiritual removal. (Compare Isa. 49:1, 12; Acts 2:39; Eph. 2:17)

4.  In the very same congregation may be found some who are nigh while others sitting by them are far off. In the same household, there can exist the same spiritual separation. Some may be brought nigh to God and things holy by the Gospels, while others having the same opportunity remain far from God and dead in sin.

 

B.  BY VIRTUE OF UNION WITH CHRIST, THOSE WHO WERE FAR OFF ARE MADE NIGH. “But now in Christ Jesus ye…are made nigh.”

 

1.  The phrase “in Christ Jesus” is opposed to the phrase “in the world,” which immediately precedes it.

2.  In this one Savior are gathered together all things. (Ch. 1:10) He brings together from the north, south, east, and west to sit down with Abraham, Isaac, and Jacob in the kingdom. (Matt. 8:11; Luke 13:29)

 

III.  THE BLESSED CONSEQUENCES OF THEIR RECONCILIATION. (VERSES 14-22)

 

A.  CHRIST HAS MADE PEACE BETWEEN JEWS AND GENTILES. (VERSES 14, 15)

 

1.  The former point is here proven, in that, the gap between Jews and Gentiles is here closed by spiritual reconciliation. “For He is our peace who hath made both one.”

2.  Those who once would have reproached the Gentiles by calling them the uncircumcision now called them “our brothers.” (See Isa. 2:4)

3.  Those who were aliens and strangers are now made fellow citizens.

4.  The partition wall that separated the court of the Gentiles from that to which the Jews had access is here alluded to. “And hath broken down the middle wall of partition.”

 

a)  Christ is the true temple.

b)  In Him there is neither Jew nor Gentile, nor is there any other designation of separation. (Gal. 3:28)

 

5.  The cross of Christ has abolished all of the ceremonial ordinances that separated the races. (Vs. 15; Col. 2:13, 14)

 

a)  In His flesh, He has abolished the enmity. That is, by His death, He has removed that which was against us and was contrary to us.

b)  He abolished…the enmity. Having removed the separation devices, He has made one church.

c)  Thus, Christ died on the cross for to make in Himself of twain one new man (one body, one new society of believers, one people of God) so making peace.

 

B.  CHRIST HAS MADE PEACE BETWEEN GOD AND SINNERS, WHETHER THEY BE JEWS OR GENTILES. (VERSES 16, 17)

 

1.  The great end that was gained by the cross of Christ was man’s reconciliation with God. (Verses 16, 17)

2.  The enmity that had to be slain was between God and man, and that enmity was man’s sin.

3.  Both Jews and Gentiles needed to be reconciled. (Verse 16a) The circumcision saw the alienation of the uncircumcision, but their own formal religion blinded them to their own separation. (See Rom. 2:27, 28)

4.  The cross of Christ is the only hope for mankind, for by it alone is the enmity removed.

5.  The removal of enmity was accomplished in a most radical way. “By the cross.”

6.  Because Christ has abolished the enmity between God and sinners by His death for sin, He now can proclaim peace to the “far off” (Gentiles) and to the “nigh” (Jews). (Verse 17)

 

C.  BOTH JEWS AND GENTILES NOW HAVE ACCESS TO GOD. (VERSE 18; ROM. 5:1-5)

 

1.  All access to God is through Him, by virtue of His sacrifice and also His mediation.

2.  We both, that is, Jews and Gentiles, both now have access to God.

3.  Christ not only purchased our right to come, but by the Holy Spirit, He gives us a heart to come.

4.  The word access (Greek prosagoga) means to introduce. Christ does not simply make approach to God possible; He introduces us into the presence of God.

 

D.  ANOTHER BLESSED CONSEQUENCE OF THIS RECONCILIATION IS CITIZENSHIP AMONG THE SAINTS, AND MEMBERSHIP IN THE CHURCH OF GOD. (VERSES 19-22)

 

1.  The “commonwealth of Israel” (Verse 18) clearly speaks of the true Israel of God, the church, which is here called “the household of God.”

2.  The church is God’s family. (Verse 19)

 

a)  Household (oikeioi) means member of a family.

b)  We are also the house of God (oikos). Paul passes from one figure to the other.

c)  We are God’s house (His church; His habitation), and we are also members of His household.

 

3.  Thus, the church is compared to a building, which is built upon the sure foundation of Christ the Living Word. (Verse 20)

4.  This building is the true church, the true temple of God, built with living stones, that is, with Christ redeemed people of all races. (Verse 21; I Pet. 2:4, 5)

5.  The church, made up of living stones, a spiritual house, is God’s dwelling place. (Verse 22)