PREFACE
Paul's epistle to the Ephesians
brings us face to face with the
magnificent counsels of the God
and Father of our Lord Jesus
Christ in reference to the
exalted position and blessings
of every child of God in the
present age. God's purpose and
the execution of it are seen to
be absolutely divine, not in the
least degree dependent on the
character or works of those who
are blessed, but on God's
sovereign grace alone. Such
grace freely gives them a
present position and present
blessings as high as Heaven is
above the earth, a great
contrast to the earthly
inheritance and earthly blessing
promised to Israel on condition
of obedience to law. "Heavenly
places" or "the heavenlies" are
mentioned five times in the
book, not as a future hope, but
as a present possession. All is
seen to be absolutely secured to
the believer as being "in
Christ." Christ, by virtue of
His infinitely valuable work of
redemption, has rightly
inherited all things, and He is
the Representative of all His
redeemed saints, with whom by
grace He delights to share the
benefits of all His work. God's
counsels are seen here
concerning the Church as God's
building, as the one body of
Christ and as His future wife.
Even the conflict of believers
is here connected with heavenly
places, not with flesh and
blood.
CHAPTER 1
SALUTATION
(vs.1-2)
As an apostle of Jesus Christ,
Paul writes this epistle as an
authoritative communication from
God. Indeed, his apostleship is
"by the will of God." Nothing of
his own or of any other person's
activity is involved in this at
all. God gave Paul this place:
he must simply accept it and act
for God in it. No other could
possibly substitute for him
here.
The epistle is not addressed to
the Ephesian assembly as such,
but to the saints at Ephesus,
for assembly order is not the
subject. They are "saints
(sanctified ones) and faithful
in Christ Jesus." This is the
proper character of all
believers: it is not the measure
of their faithfulness of which
he speaks, but of the fact, true
of all.
Paul assures them of grace
(v.2), not mercy, for --
considers one in circumstances
of need, sorrow or misery, as
used in some personal epistles,
but grace lifts one above all
circumstances. Grace presents
the saints as "in Christ Jesus,"
the divine title that speaks of
the glorified Christ. Peace is
added, that which is calm
tranquility, again above an
earthly level. The source of
this peace is God the Father and
our Lord Jesus Christ.
BELIEVERS INFINITELY BLESSED
(vs.3-14)
The apostle's heart expands with
fervent rejoicing at the mention
of the name of God the Father
and our Lord Jesus Christ. Our
God and Father has revealed
Himself in the person of the
Lord Jesus Christ. In doing so
He has blessed every saint of
this dispensation with all
spiritual blessings in the
heavenlies in Christ (v.3). A
dispensation is the special mode
of God's dealings at any
particular time, while an age
refers to the time period of the
dispensation. This statement of
verse 3 is so amazing and
sweeping that many suppose it
cannot mean what it says. But it
is as plain as language can make
it, and absolutely true. It is
not a promise, as was given to
Abraham (Gen.12:2-3) and
certainly not a conditional
promise on the ground of
obedience to law, as was given
to Moses (Ex.19:5), but a
present fact absolutely and
eternally established. What are
these blessings? Two elementary
and basic ones are found in
verse 7 - redemption and
forgiveness of sins. Added to
these are a host of others
elsewhere mentioned --
justification, sanctification,
new birth, eternal life, peace,
nearness, reconciliation, the
gift of the Spirit, etc. Not one
of these is lacking to any child
of God of the age. He may not
understand this, nor enjoy his
proper blessings, but this in no
way affects the fact that God
has blessed him with them all.
Israel was promised temporal
blessings in earthly places on
condition of obedience to law.
But all of their attempted works
have gained them nothing. But
God has given, on the ground of
His grace alone and by virtue of
the infinitely valuable
sacrifice of His Son, every
spiritual blessing in heavenly
places to all who receive His
Son in this day of His grace.
This verse entitles us to claim
every spiritual blessing we find
in either the Old or New
Testament. We cannot claim the
temporal blessings promised to
Israel, but what is spiritual is
ours.
Verse 4 shows these great
blessings to be in accordance
with God's choosing (electing)
believers "in Christ before the
foundation of the world." The
earthly kingdom is said to be
prepared from the foundation of
the earth (Mt.25:34), but here
the heavenly inheritance is
prepared and each individual
saint is said to be chosen in
Him before the earth's
foundation. This emphasizes how
totally of heaven is the
calling, the inheritance and the
blessing of the saints of God
today. Indeed, all of these are
connected with the eternal
purpose of God, who has chosen
us altogether apart from the
question of our human
responsibility, in absolute
sovereign grace. For He is God,
and all glory belongs to Him:
our eternal blessing is not to
our credit at all, but to His.
If this fact is not understood
and accepted, much of Scripture
will seem out of place and
unnecessary by those who are
anxious to get people saved by
any means possible, as if it
were by human effort that people
are born again! God's work is
infinitely more vital and real
than all that man may
accomplish.
God's object in so greatly
blessing us is that we should be
holy and without blemish before
Him in love (v.4). It is God
also who makes us holy and
without blemish, for this would
be impossible for us by fleshly
human effort. These things are
God's workmanship, though
certainly we should so
appreciate such grace that it
draws a true response from us,
but the response is not the
subject in this verse. In God's
sight the believer is holy and
without blemish as the fruit of
the redemptive work of the Lord
Jesus, and is established in
perfect love before the Father's
face.
While verse 4 shows that God's
choosing (or election) has in
mind, verse 5 shows that
predestination has in mind the
blessing for which they were
marked out beforehand. This
blessing is "adoption by Jesus
Christ to Himself." Let us not
miss the great blessing of this.
Adoption was unknown in the Old
Testament. Though Old Testament
believers were children of God
by new birth (Gal.4:1-3), yet
adoption did not take place
until the cross of Christ, and
those who before the cross
"differed nothing from
servants," have now received the
adoption of sons. Adoption is
not simply the child's place of
being born again into family
relationship, but the son's
place of dignity and liberty of
knowing the Father's will, and
as "joint heirs with Christ,"
being entrusted with the
Father's goods as one mature
enough to be brought into
partnership. The liberty and
dignity of Christian position in
contrast to legal bondage is
emphasized in so marvelous a
position being given us, which
was in God's thoughts for us
long before we existed,
according to the good pleasure
of His will. Precious resting
place for faith!
Even now the wonder of these
blessings is "to the praise of
the glory of His grace," and
will be so for eternity, It is
not simply the glory of His
greatness, but of His grace
towards those whom He delights
to accept "in the Beloved"
(v.6). This expression is used
to insist that just as Christ --
the Beloved -- is loved by the
Father, so is the believer loved
for Christ's sake; and just as
it is impossible for Him to lose
this place in the Father's
affections, so it is equally
impossible for every person who
is accepted in Him.
Verse 7 shows how all that might
have hindered our acceptance has
been totally removed since every
believer possesses redemption
through His blood, the
forgiveness of sins. Redemption
involves both a purchase price
and the setting at liberty of
those in bondage. Wonderful
indeed is the value of the blood
of Christ! Forgiveness is the
discharging of offenses by the
One against whom the offense has
been. Christ's blood has made
possible and accomplished this
forgiveness according to the
riches of His grace.
God has abounded in this grace:
there is no limiting, no
reserve, but the full, free flow
of His love expressed in favor
to His saints. And this grace is
not simply moved by a burst of
ardent affection, but by pure
wisdom and prudence, with the
calm deliberation of eternal
intelligence (v.8). How
perfectly His grace and wisdom
are intermingled in these
marvelous things!
Our knowledge of these divine
counsels (v.9) can be only by
revelation, and here Paul
declares the mystery of God's
will. That will was a mystery
because it was unknown before
the present age. According to
His good pleasure God has
purposed in Himself (with no
consulting of any other) that
"in the dispensation of the
fullness of times He might
gather together in one all
things in Christ" (v.10). This
refers to the completion of
God's dispensational ways in
administering the affairs of
both heavenly and earthly
spheres in marvelous unity, all
things being headed up in Christ
for His righteous reign of one
thousand years (the Millennium).
In the world today there is no
recognition of any uniting bond
between heaven and earth, and
therefore no practical
experiencing of the wise and
gracious rule of the heavens in
the affairs of earth. The
millennium will totally reverse
this. Because of man's
alienation from God, man has
determined to manage earth's
affairs independently of heaven,
and God has given him the
opportunity to prove what he can
do. Therefore the present time
is called "man's day" (1 Cor.4:3
- margin). But "the day of the
Lord" will coming. That will be
the time when He intervenes to
take control back into His own
capable hands by means of the
solemn judgments of the Great
Tribulation. These judgments
which will follow the Lord's
coming to rapture believers Home
to heaven, and are spoken of as
"great tribulation, such as has
not been since the beginning of
the world until this time, no,
nor ever shall be" (Mt.24:21).
Verse 10 then indicates that
Christ is appointed heir of all
things (Heb.1:2), and verse 11
declares that in Him we have
already obtained an inheritance,
for though verse 10 speaks of
the future, verse 11 speaks of
the present. Compare Romans
8:17. In Revelation 21:7 John
speaks of our inheritance as
being future: "He who overcomes
shall inherit all things," but
the viewpoint of Ephesians is
that "in Christ" the inheritance
is ours now. As we know and
appreciate Christ, so we will
know and appreciate our
inheritance.
Note the contrasts between
verses 5 and 11. In verse 5
predestination had in view the
blessing of adoption. Verse 11
describes the blessing of the
inheritance (not a question of
chosen). Also, when adoption (or
sonship) is spoken of, it is
"unto Himself" and therefore
"according to the good pleasure
of His will," a term that
involves His tender affections.
When the inheritance is spoken
of, His great power and wisdom
are emphasized, "according to
the purpose of Him who works all
things according to the counsel
of His own will."
Grace toward us as Gentiles is
involved in verse 5. Our
adoption as sons is "to the
praise of the glory of His
grace." But in verse 11 God's
majestic power and wisdom is
predominant, so Jewish believers
are said in verse 12 to be "to
the praise of His glory," with
no mention of grace. Grace is
specially emphasized where
Gentiles are concerned, since
they were never the subjects of
God's original promises.
Since the gospel was to the Jew
first, Jews are spoken of as
first trusting Christ. In verse
13 the "you" distinguishes
Gentiles, who also, having heard
the word of truth, the gospel of
their salvation, have trusted in
Christ. Notice the importance of
the words "in whom," twice found
in this verse. Their trust was
not simply in the gospel, but in
the person of Christ, of whom
the gospel speaks. This trust in
Christ is emphasized the second
time in reference to their being
sealed with the Spirit. "Having
believed," they were sealed. It
is not a matter of having
entered more into the truth of
the work of Christ in
redemption, but simply of
believing in Him personally. The
simplest believer therefore
shares in the sealing of the
Spirit. As the seal, the Spirit
of God is the mark of God's
ownership upon the believer.
Therefore that ownership is
absolute and eternal.
The expression in verse 13, "the
Holy Spirit of promise," reminds
us of John 7:37-39 where the
Lord Jesus, when on earth,
promised the Holy Spirit to
those who believed on Him. This
promise was fulfilled after He
was glorified, as is recorded in
Acts 2. Notice again that verse
13 twice emphasizes that the
Ephesians believed in Christ
personally. It is not a matter
here of what He has accomplished
nor is it dependent on our
understanding of what He has
accomplished. It is for every
believer in Him. As well as
being the seal, the Spirit of
God is also "the earnest of our
inheritance." That is, His
presence within us is the pledge
and foretaste of what is yet to
come, the inheritance which,
though purchased for us, has not
yet been redeemed (v.14). Though
all believers are now redeemed
(v.7) and our blessings are
rightly in heavenly places,
Satan still has access there
(ch.6:6-12). Therefore, our
proper possession will not be
redeemed, or liberated from
Satan's cruel influence until he
is cast down from heaven
(Rev.12:7-9). One may have paid
the full purchase price for some
property and yet be hindered
from taking possession because
of the determination of a former
occupant to remain there, of
course illegally. Thus, while
every believer has been
redeemed, his purchased
possession has not yet been
redeemed, that is, liberated
from the presence of the enemy.
The shedding of the blood of
Christ has accomplished
redemption for us in every moral
respect, but it remains for
redemption by His power to put
the usurper out, liberating the
possession from all satanic
influence and giving it fully
into the hands of those who are
the true heirs. This again is
"to praise of His glory." Grace
is not mentioned because this is
redemption by His power, so His
majestic greatness is foremost.
PRAYER FOR SPIRITUAL
UNDERSTANDING
(vs.15-23)
It would seem from verse 15 that
fresh news of Ephesus had
stimulated Paul's prayers for
them. He had been with them on a
former occasion for three years
(Acts 10:31). Now to hear of
their faith in the Lord Jesus
and love to all the saints,
caused his constant thanksgiving
for them, and prayers. Are we
concerned about assemblies at a
distance from us?
Paul's prayer is based on the
truth declared in the first part
of this chapter. Since God has
decreed that all things are to
be headed up in the Man Christ
Jesus, the prayer is addressed
to "the God of our Lord Jesus
Christ, the Father of glory"
(v.17). Christ is viewed as Man
when God is said to be His God.
But His deity is foremost when
God is called His Father, as in
chapter 3:14. This prayer of
Chapter 1 has in view our
entering into and understanding
the full truth of all that is
given us in Christ as the Man of
God's counsels. The Father is
seen as the source of all this
glory which the Lord Jesus
shares with His saints.
That God should give His saints
the spirit of wisdom and
revelation is not referring to
the gift of the Spirit of God
personally, for verse 13
declared them already to be
sealed with the Holy Spirit. But
just as "the spirit of meekness"
(Gal.6:1) refers to an attitude
characterized by meekness, so
this is an attitude
characterized by both wisdom and
revelation. Wisdom is that which
applies rightly whatever
knowledge we may have learned.
But the spirit of revelation is
that attitude of soul that is
ready to receive directly from
the Lord whatever thoughts He
may reveal to us. Thus, as we
meditate or think about Christ
and His Word, precious things
may suddenly come to us which
are not the result merely of
learning and wisdom. Though
having always been in His Word,
they had not been formerly
revealed to us by God. Wonderful
are the gracious ways of our God
and Father!
This wisdom and revelation is to
be "in the knowledge of Him"
(v.17), for in knowing Him
personally we shall understand
far better His counsels and His
ways. Also in verse 18 it is not
merely the intellect that is to
be involved, but "being
enlightened in the eyes of your
heart" (Translation by J.N.Darby),
for the heart symbolizes the
very center of our being and
implies the whole person from a
spiritual viewpoint.
Paul prays for the Ephesians to
have knowledge of three specific
matters:
First, "the hope of His calling"
(v.18). This hope involves the
coming of the Lord Jesus to
transfer all believers into His
heavenly glory, and therefore to
be identified with Him when He
administers all things in His
millennial reign. How much there
is for us to learn in connection
with this! For instance, "we
shall be like Him for we shall
see Him as He is" (1 Jn.3:2).
Secondly, "the riches of the
glory of His inheritance in the
saints." Here it is not simply
His displayed glory, but that
glory given to Him in His
inheriting the saints themselves
as His own eternal possession,
so precious to Himself. Then we
shall understand more fully than
ever before that we are the
Father's love-gift to Christ
(Jn.17:6).
Third, desire of Paul's prayer
is that we might know the
exceeding greatness of God's
power toward us who believe
(v.19). Here is power far
exceeding all seen in the
natural realm, and it is on
behalf of believers. It is power
already displayed in the
resurrection of Christ, proving
God's infinite capability to
fulfill all His wonderful
counsels in Christ. It is
resurrection power accomplished
in Christ -- God's own great
work of power in raising Him
from among the dead and seating
Him at His own right hand in the
heavenlies. It may be remarked
here that the Lord Jesus
personally said, "Destroy this
temple, and in three days I will
raise it up," speaking of the
temple of His body (Jn.2:19-21).
He raised His own body, for He
is God. 1 Peter 3:18 speaks of
His being "made alive by the
Spirit," for the Spirit is God.
Romans 6:4 tells us He "was
raised from the dead by the
glory of the Father," for the
Father is God. Therefore, the
Trinity was engaged in this
mighty work of Christ's
resurrection.
That power has elevated Him to
the place of supremacy at God's
right hand in the heavenlies,
far above all principality,
authority, power and dominion,
and every name named (v.21).
Principalities and powers (or
authorities) are seen in chapter
6:12 to refer to the spiritual
realm, angelic beings -- in that
case evil in nature -- but
chapter 1:21 includes all spirit
beings, good or evil. Such
exaltation is true both in this
age - and in the coming age of
the millennial kingdom. As Man
the Lord Jesus is exalted above
all creation, and will be until
at the end of the Millennium
when He delivers up the kingdom
to God the Father (1 Cor.15:24).
"And He put all things under His
feet" (v.22) indicates His
authority. All creation is
subject to Him. To this is added
His Headship which involves His
vital interest in and directing
of "all things." The entire
universe is under His headship.
This may not be seen by the
world, but "to the Church" it is
a plainly established fact. She
sees now what will yet be
manifest to the world, and she
has a place of special nearness,
as His body, "the fullness of
Him who fills all in all"
(v.23). He who fills all things
in His divine glory and dignity,
and in this way had need of
nothing whatever, yet became
Man. As Man He needs His body
the Church to fill out the
preciousness of His Manhood.
Wonderful, matchless, precious
grace!
CHAPTER 2
BELIEVERS CHANGED BY GRACE
THROUGH FAITH
(vs.1-10)
The first three verse of chapter
2 go back to consider the state
and circumstances from which the
Ephesians had been brought, the
same sad state to which all
mankind has been reduced as a
result of sin. However, verses 4
to 6 show the state and
circumstances into which the
grace of God has brought us who
believe. "And you He made alive,
who were dead in trespasses and
sins" (v.1) emphatically refers
to the Ephesians, being
Gentiles. Notice, they are not
considered here from the
viewpoint of their
responsibility to God ( as is
the case in Romans where man is
seen as living in sins --
Rom.1:26-32; 2:1), but from the
viewpoint of being totally dead
towards God. As dead they have
no spark of response to Him and
no ability to change anything.
Therefore they were dependent
absolutely on God's pure grace,
as we all are!
They could do nothing for
themselves. Their state was one
of spiritual death, and their
walk according to the course of
this world, the only way they
naturally knew. It was also
according to the prince of the
power of the air for Satan has
usurped authority and has so
completely corrupted people's
minds by sin that they can see
nothing else because they are
sons of disobedience (v.2):
their nature has been formed in
that way. Therefore it is
natural for even the world's
"best" characters to have no
living relationship to God. The
expression "prince of the power
of the air" indicates that the
very atmosphere of mankind's
existence has been polluted
through giving in to Satan, as
was true of Adam and Eve.
Satan's evil influence has
corrupted every area of human
life.
Verse 3 shows the type of
companionship -- empty and
useless -- in which we have all
been involved, whether Jews or
Gentiles. The whole mass of
mankind has been together
indulging in unprofitable,
sinful practices as led by their
own lusts (natural desires),
whether of the flesh or of the
mind. The desires of the flesh
are simply the selfish graspings
of the "me generation," while
the desires of the mind may be
more refined for the mind can
rationalize things in such a way
as make sin seem good. But it is
still merely selfish and still
disobedience to God. Consider
the things you may be doing now
or are planning to do later,
things in some way rationalized
as good when they are really
sinful! How tragic a sight, to
see all the world madly rushing
in this hopeless direction!
Thus, the Jews as well as the
Gentiles by are seen by God as
"children of wrath" (v.3), those
who by disobedience have
incurred the wrath of God. How
desolate, miserable and hopeless
is man by nature!
"But God!" Wonderful is the
intervention both of His grace
and power! He who is "rich in
mercy, because of His great
loved with which He loved us,"
even in a state of spiritual
death in the corruption of sins,
has "made us alive together with
Christ" (v.4). The riches of His
mercy is first mentioned, mercy
that is the outcome of His great
love. Mercy is that compassion
that comes down to meet one in
his circumstances of need,
sorrow or misery. Such was the
Samaritan in Luke 10:33 who
"came where he was" to the man
who had been attacked by robbers
and left half dead, and cared
for his needs. What great love
has made our Savior stoop so low
to meet us in the extremity of
our hopeless misery, bearing our
sins in His own body on the tree
(1 Pet.2:24) and bringing us to
Himself! What mercy! but it is
because of the love of His own
blessed nature.
"Made us alive together with
Christ" refers to His bringing
us out of spiritual death into
eternal life. The power of the
voice of the Son of God has done
this, as John 5:25 affirms: "the
dead will hear the voice of the
Son of God; and those who hear
will live." One may object and
argue that the dead cannot hear,
but this depends on whose voice
is speaking. He who is superior
to death can make the
spiritually dead hear, and in
hearing they live. The literal
resurrection of Lazarus
(Jn.11:41- 44) is a picture of
spiritual resurrection. When the
Lord spoke, Lazarus came forth.
The dead man heard and
responded.
Thus, by divine grace alone, our
state is totally changed from
spiritual death to resurrection
life. Nor are we left in the
graveyard, that is, in a world
sunk in the corruption of death.
For God's ways with us involve
more than mercy. We are told at
the end of verse 5, "by grace
you have been saved." Mercy has
had compassion on us where we
were, but grace lifts us high
above our circumstances. It
saves us from our sins and it
saves us from an evil world as
verse 6 makes clear: "and raised
us up together and made us sit
together in heavenly places in
Christ Jesus." God's grace or
favor has power in it. We saw
(chapter 1:3) that our blessings
are in heavenly places, but now
we find also that our position
is in heavenly places. We are
seen there because our
Representative is there, the
Lord Jesus. We surely do not
enjoy it as we should, but the
fact remains absolute: our
permanent position is in
heavenly places.
While the above is true for the
believer now, verse 7 lifts us
up in heart to consider God's
great object in such blessing.
Whether in the millennial age or
"the age of ages" (eternity),
our blessings and position in
Christ will "show the exceeding
riches of His grace in His
kindness toward us in Christ
Jesus." Eternity will never
exhaust the wonder and
preciousness of such grace and
kindness, and never diminish its
luster.
The concluding verses of the
section (8-10) show that
salvation is entirely by grace
on God's part, pure favor at a
time when we deserved wrath and
judgment. "Through faith" is the
means by which we receive such
grace, faith being not in itself
a thing of merit, but that which
rightly recognizes all merit in
the Lord Jesus Christ, having
confidence simply in Himself.
"And that not of yourselves: it
is the gift of God." Even faith
to believe is seen as God's gift
for in our natural state faith
was far from us. God alone has
worked marvelously in changing
matters, giving us faith and
salvation by grace, and indeed
every spiritual blessing.
Verse 9 firmly guards against
the human natural thought to add
works to grace and faith: "not
of works, lest anyone should
boast." All occasion for
people's self exaltation is
utterly taken away. We are
reduced to our true place and
God is exalted. Believers are
seen to be "His workmanship,
created in Christ Jesus" (v.10).
Precious work of new creation,
by power infinitely higher than
all human work! Let us delight
to think of what it means to be
the subjects of God's miraculous
work. Yet His work in us is "for
good works" (v.10), for good
works are the proper result
after God's work has brought
salvation. Yet God has before
prepared even these good works
for us to walk in. Therefore, if
we believers do good works, we
have nothing to boast of, nor do
we have any excuse for not doing
them.
BROUGHT NEAR IN ONE BODY
(vs.11-18)
Previous to verse 11 the
blessing of every saint of God
is seen. Now the precious truth
is considered as to the mystery
of the Church of God as the body
of Christ and as the building of
God. It is most instructive to
see how this subject is
approached in verses 11 and 12.
Gentiles must remember the
horrible pit from which they
have been rescued. It is grace
alone that has taken us from an
utterly desolate condition, so
we must guard against the
natural and contemptible
tendency to glory in flesh
because of the greatness of the
blessing God has given us.
Israel fell because they were
proud of being blessed by God,
and Gentiles are now taking the
same attitude (Rom.11:18-23).
Gentiles had none of the
advantages Israel had. They were
called uncircumcision (often in
contempt) by the Jews. They were
"without Christ," with no
promise even of the Messiah such
as Israel had; aliens with a
strong demarcation between them
and Israel. They were
"strangers," unknown since
having no covenant relationship
with God, for the promises and
covenants were only for Israel
(Rom.9:4). "No hope" and
"without God," describes the
general condition of Gentiles as
such. Even in the Old Testament
there were exceptions to this
general hopeless situation, for
some Gentiles were brought to
God, which was a witness that
God could reach the Gentiles in
spite of their general
condition. But the Ephesians
knew that they were in such a
hoeless condition before the
gospel came to them. They were
not to forget how great was the
grace required to save them.
"But now" (v.13) connects with
"But God" (v.4). A divine work,
fully accomplished, has
established us "in Christ
Jesus." Though at one time "far
off," we are brought near to God
by the blood of Christ. That
precious blood satisfies all the
requirements of the righteous
throne of God so He is delighted
to have near to Him all those
whom that blood has redeemed.
"For He Himself is our peace"
(v.14). This is not the question
of peace with God but of peace
between Jews and Gentiles, who
previously were enemies. Christ
Himself is the present Bond
between the believers of both
groups. He has made both one,
His blessed work of redemption
has broken down the "middle
wall" that so separated them.
This middle wall involved both
the law of God itself which
separated Jews from Gentiles and
the difference in cultures
resulting mainly from that law.
The Lord Jesus has abolished the
natural enmity between these
peoples "in His flesh." Coming
in flesh and blood, He has
voluntarily "been put to death
in the flesh" (1 Pet.3:18). This
took away the guilt of believing
Gentiles who were without law,
but it also delivered Jews from
the bondage of the Mosaic law
which they had broken. "The law
of commandments contained in
ordinances" (v.15) has kept Jews
and Gentiles far apart for the
Jew boasted in the law, while
the Gentile would have nothing
of it. Yet the Jews only
observed the law outwardly with
selected forms and ceremonies.
They could be fiercely zealous
of it, yet have no real heart
for obeying it to please God.
But in Christ this is all done
away. He has made in Himself
"one new man" of two divergent
peoples. This "one new man" is
the body of Christ, the Church.
So He who is our peace has made
peace in a sphere that was once
so extremely antagonistic.
This peace has united Jewish and
Gentile believers with one
another because both are
reconciled to God in one body
(v.16), joined together in a
unity that is closer than the
unity of Israel's tribes. This
is an amazing work of the Spirit
of God. The cross of Christ is
the basis of it. Christ is the
Head and Jewish and Gentile
believers are unitedly His one
body, the one new man of verse
15. How precious is such a unity
in contrast to the enmity which
once existed, which was slain by
the cross. The cross
accomplished this wonderful
work, and the coming of the Holy
Spirit at Pentecost (Acts 2) has
confirmed it in manifest
testimony.
Christ has come in resurrection
to preach peace to both Jews and
Gentiles (v.17) His first words
to His disciples gathered in the
upper room were "Peace to you"
(Lk.24:36), and He has continued
to preach this message through
His servants since that time,
particularly through Paul who
greatly emphasizes the truth of
the one body.
Such a message of peace involves
the full revelation of God as
Father, Son and Holy Spirit, for
through the Son both Jewish and
Gentile believers now have
access by the one Spirit of God
to the Father (v.18). Our unity
is vitally connected with the
Trinity.
THE CHURCH AS GOD'S HOUSEHOLD
(vs.19-22)
The Church has been shown to be
one body, and the apostle will
return to this in chapter 3:6.
But in verses 19 to 22 the
Church is considered as the
building of God in various ways.
Then in chapter 5:22-33 the
aspect of the Church is seen as
the espoused (or engaged) wife
of Christ, not yet married, but
to be married in the future.
Interestingly, all of these are
seen together illustrated in
Genesis 2:21-22. Adam's wife was
of His body before she became
His wife. She is said to be
"built" (JND) from his rib, a
beautiful illustration of God's
marvelous building, for she is
typical of the Church, the body
of Christ, the wife of Christ,
and the building of God.
Now, rather than being strangers
(unknown) and foreigners
(unrelated), believing Gentiles
are "fellow citizens with the
saints, and members of the
household of God" (v.19). Being
fellow citizens, we are of the
same city, that is, the New
Jerusalem (Rev.21:9-10), so we
have the same future prospect in
view. Our citizenship is there
now, though the manifestation of
this is future. Being members of
the household of God is a matter
for our present enjoyment: we
are welcomed within the house as
having our proper dwelling
there.
Though it is true from one
viewpoint that believers are in
the house of God, yet it is true
also that they comprise the
house of God. Peter speaks of
each believer as a living stone,
all "being built up a spiritual
house," which is the Church of
God (1 Pet.2:5). Our chapter
speaks of this same house as "a
holy temple in the Lord,"
emphasizing the fact that it is
the place where God's glory is
manifested, not in public
display, but in moral reality.
The foundation of God's house is
vitally important here, just as
we see in Revelation 21 that the
foundations of the heavenly city
are most prominent. See also
Hebrews 11:10. In the building
of the tower and city at Babel,
we read of no foundation.
Perhaps this indicated that a
foundation was not significant
since the building and tower
would not endure. Here the
foundation is said to be "of the
apostles and prophets," not that
they- are the foundation, for
Christ Himself is the only
foundation (1 Cor.3:10-11). But
the apostles and prophets have
laid the foundation by
proclaiming the full truth
concerning Him, His person, His
work, His glory, His
relationship with His body the
Church, and all those truths
that give Him the place of
supreme honor. This involves all
the apostles and prophets have
written in the Scriptures.
Christ is also the corner stone
of the house. He gives character
to all the building and binds it
together. He is not only the
underlying foundation on which
others build, but "in Him the
whole building, being fitted
together, grows into a holy
temple in the Lord" (v.21).
Every stage of the building is
vitally connected with and
dependent upon Him at all times
as it grows. In connection with
Israel we read of the headstone
or capstone (Zech.4:7) of
Israel's temple, which seems to
be connected with the completion
of the building. But as to the
Church this does not appear to
be mentioned, for which there is
surely a divine reason. Perhaps
this may be because the Church
will not be displayed on earth
as a completed building. The
Church as the body of Christ is
looked at as complete at any
given time in its history on
earth, but as the temple it is
not yet complete, for it will
continue to grow until the
Rapture when the Church will be
forever complete. The glory of
God is not yet as fully
displayed in the Church as it
eventually will be in glory. Yet
as it grows, God's glory should
in some measure be more and more
manifested.
"In whom you also are being
built together for a
dwelling-place of God in the
Spirit" (v.22). This is perhaps
the most wonderful and vital
matter for us in connection with
this building, the house of God,
today God is building believers
together for the marvelous
purpose of making them His own
dwelling place at the present
time! Israel had so defiled the
temple in Jerusalem -- the only
temple God had ever commanded to
be built on earth - that when
the Lord Jesus came He set aside
that temple by speaking of "the
temple of His body"
(Jn.2:19-21). While God could no
longer dwell in Israel's temple,
He could dwell with perfect
complacency in the body of the
Lord Jesus. But since Christ has
returned to glory, God is
building a temple now -- the
Church -- that is given the
wonderful dignity of being the
habitation of God. This is by
the power of the Spirit of God
who indwells the Church. God
dwells by His Spirit in every
believer individually (1
Cor.6:19), but also in the
Church unitedly (1 Cor.3:16).
This is the wonderful
condescension of His grace. This
is the only temple in which God
dwells in the world today. May
we learn to respond with fitting
appreciation to the wonder of
God's presence in the midst of
His beloved saints.
CHAPTER 3
THE MYSTERY OF CHRIST REVEALED
(vs.1-13)
"For this cause" -- because of
the marvelous greatness of the
work God had accomplished for
and in His saints -- Paul
preached "the unsearchable
riches of Christ" (v.8). He was
the prisoner, not of Rome, but
of Jesus Christ. Men sought to
confine him and his ministry,
but the Lord Jesus used even his
imprisonment for good . Thus he
was a prisoner "for you
Gentiles," for it was Jewish
antagonism against his going to
the Gentiles that led to his
imprisonment.
"The dispensation of the grace
of God" (v.2) is God's special
way of dealing with mankind at
the present time. It is in
contrast to the administration
of law in the Old Testament. It
began with the Lord Jesus
manifested among men, He whose
blessed death and resurrection
gives the purest, fullest
character to the abounding grace
of God. This dispensation has
lasted almost 2000 years, and
will continue until the coming
of the Lord Jesus for His Church
at the Rapture. No other
dispensation has lasted this
long, and even the Millennium
will be only 1000 years. The
truth of this dispensation was
given to the Apostle Paul
particularly for Gentiles
(Eph.3:1-11), though Jews are
not excluded for Paul himself
was a Jew.
God made known the mystery of
this dispensation by special
revelation to Paul. His
knowledge then was not from keen
human discernment but directly
as a result of a revelation from
God. Verse 5 shows why the
Church dispensation was called a
mystery. In earlier ages this
truth concerning the Church was
not revealed. Therefore it was a
mystery, not Mystical but
unknown in Old Testament times.
In the Old Testament there were
various types (or pictures) of
the Church as the bride of
Christ or as the building of God
or as the priestly company, and
others too, although not at that
time understood as pictures of
the Church. However, not one
type of the truth of the one
body is seen in the Old
Testament. Jews and Gentiles are
always separated there as
distinct groups. Only now is it
revealed that "in Christ" the
Gentiles are fellowheirs and of
the same body as Jewish
believers and fellow-partakers
of His promise in Christ by the
gospel. Such unity of Jews and
Gentiles is totally new, and
when revealed it was strongly
resisted by the Jews who had
zealously maintained a strong
line of demarcation between
themselves and Gentile "dogs" as
they were considered.
How appropriate it is that the
chief messenger of this was
himself Jewish, one who had to
be laid hold of by God in a
compelling way. Paul is
emphatically "minister" (not
simply a minister) of these
great truths (Col.1:24-25. JND),
not by natural ability, but by
the gift of the grace of God.
This gift required the effective
working of God's power, the same
power spoken of in chapter 1:19
in connection with the
resurrection of Christ.
Paul insists that God's choice
of him was not because of his
worth but because of his
insignificance, so that
attention should not be drawn to
the vessel but to the
unsearchable riches of Christ
(v.8). He never forgot that the
pure grace of God had lifted him
out of a proud, rebellious state
(1 Tim.1:12-14) to use him to
proclaim such -- riches of grace
among the Gentiles.
Paul's object in preaching was
to enlighten everyone as to
these truths which had been in
the past "hidden in God" (v.9).
It was not even hidden in
scripture, but totally
unrevealed. Such a matter is
worthy of the supreme majesty of
Him who created all things by
Jesus Christ. God reserved such
a revelation until Christ came,
suffered and died, was raised
and returned to heaven. Only in
this way could a Man in glory be
Head of His body, the Church,
and then use a weak, dependent
vessel to declare this mystery,
the more effectively to magnify
the great glory of the
revelation.
Verse 10 shows an even higher
object than that of enlightening
people, for "principalities and
powers in heavenly places" --
angelic beings -- are seen to be
vitally interested in this
unique dispensation of God. In
the Assembly they observe the
all-various wisdom of God,
wisdom infinitely higher than
could have been imagined by any
creature. For in the Church they
see unity established by God
among a redeemed people,
comparatively small in number
and scattered throughout all
nations. National, racial,
social and cultural barriers
have all been done away between
them, though these exist as
positively as ever in their
respective nations. So the
Church (the Assembly) is a
unique people gathered out of
all nations and made one in
Christ Jesus. Marvelous triumph
of the wisdom, grace and power
of God!
This Assembly was not a thought
conceived by God after nations
appeared on earth. It was in
God's eternal purpose, purposed
in Christ Jesus our Lord from
eternity past (v.11). Just as
individuals in the Assembly
where chosen in Christ before
the foundation of the world
(ch.1:4), so the Assembly itself
was in the purposes of God from
eternity. This to us is totally
inconceivable, but faith gladly
accepts it and adores Him.
Further, it encourages the
confidence of bold,
unquestioning faith to enter
into the blessedness of all this
revelation. Though it is
marvelously wonderful, yet it is
to be understood, valued and
enjoyed by every Christian.
In comparison to the wonder and
greatness of such a revelation,
Paul considered his many
tribulations as nothing. The
Ephesians were not to be
discouraged because he was in
prison for their sake, because
thus he could declare such
riches to the Gentiles. Rather
they were to glory in the fact
that such suffering was well
worthwhile when borne for so
glorious a cause.
PRAYER TO THE FATHER
(vs.14-21)
"For this reason" (v.14)
involves both the marvel of the
revelation given to Paul and his
willing suffering for it. These
two things move him to bow his
knees in intercessory prayer for
the Ephesians and by implication
for all the saints of God. In
contrast to chapter 1:17, this
prayer is addressed to "the
Father of our Lord Jesus Christ"
rather than to "the God of our
Lord Jesus Christ." Christ is
therefore seen here as the Son
of the Father, His deity
emphasized rather than His
humanity. Also, the prayer is
not for their knowledge (as in
chapter 1), but for the proper
spiritual state of their souls.
Verse 15 is rightly "every
family" (JND), for in the wise
counsels of God the Father,
there are various families in
which this grace will be
displayed in the millennial age.
In heaven will be the bride (the
Church) as well as Old Testament
saints and also the martyrs from
the tribulation (Rev.20:4). On
earth will be Israel in a
distinct place of glory and
believing Gentile nations who
have come out of the Great
tribulation and are given
earthly blessing in the
Millennium (Rev.7:9-17). All
these are distinct families of
God, with which God has had, or
will have, special dealings.
If we have known "the riches of
His glory" then this is to have
some present real effect, for it
is according to these riches
that Paul entreats the Father to
strengthen His saints with might
through His Spirit in the inner
man (v.16). Proper objects have
wonderful effects on our
innermost being. This mighlt is
living, spiritual strength,
miraculously higher than what
appears to be strength in mere
human estimation.
In 2 Corinthians 13:5 it is
plain that Christ is in all
believers, but here in Ephesians
3:17 it is the practical
experiencing of this for which
the apostle prays - the precious
sense of His abiding presence in
each believer.
We are not to be rooted and
grounded simply in knowledge,
but in love, that principle of
genuine concern for the blessing
of its objects. Love is not to
be simply a surface matter, but
with roots reaching into the
inmost being. "Grounded" would
infer that love is solidly based
on what does not give way -- the
truth of God's Word.
In verse 18, to comprehend or
apprehend is not merely to know
about something, but to apply it
in experience to the heart.
Although the apostle speaks of
love in verse 17, verse 18 is
not confined to love, but
embraces all the counsels of God
in which His great love is
manifested. Therefore, to
apprehend the width is to take
in, in some measure, the truth
of God that is infinite,
unlimited in its scope. More
than this, the length of God's
revelation is eternal, a matter
too that staggers our
imagination. The depth also is
greater than we can imagine, for
this is measured only by the
depths of the suffering and
anguish the Lord Jesus endured
on the cross, therefore
immeasurable so far as we are
concerned. The height of such a
revelation is seen in the
present exaltation of the Lord
Jesus above all heavens and in
the blessing with which He has
blessed His saints in Himself,
so great as to be unsearchable.
Yet in all these things we are
privileged to know the love of
Christ, not merely
intellectually, but in living
power and reality. One may
breathe deeply of the pure
atmosphere of fresh mountain
air, yet that breath is
immeasurably short of using all
the air available. One may drink
deeply of a never failing
fountain, its supply
immeasurably beyond the capacity
of the drinker. How precious
indeed in such a way to "be
filled with all the fullness of
God!" (v.19). Whatever our
capacity, we have no right-
reason not to be filled at all
times. Let us make a habit of
daily living in this refreshing
atmosphere.
In such experiences of the
fullness of God we shall learn
God's great ability to more than
meet every need. He not only
gives as we ask or think, but
above all of this, and greater
still, "abundantly above all,
and yet greater, "exceedingly
abundantly above all that we ask
or think" (v.20). Nor is He
speaking only of power that
works for us, but power which
works in us. This power is
certainly to be realized and
enjoyed in present experience,
though the full blessedness of
it will require eternity for its
display.
This display of glory will be
seen in the Assembly
collectively, not only in the
millennial age when all things
are first gathered under the
Headship of Christ, but "to all
generations forever and ever"
(v.21). For Paul is speaking
here of that which is based on
the very nature of God and
therefore eternal, rather than
of God's dispensational,
administrative counsels.
"Forever and ever" may be
translated, "to the age of
ages." That eternal age outlasts
all passing ages.
CHAPTER 4
RESPONSE IN PRACTICAL UNITY
(vs.1-6)
In this letter to the Ephesian
saints, Paul first presented the
basic truth so essential for
individual saints (Ch.1:1- 2:10)
and for the Church, the body of
Christ (Ch.2:11-3:13). He then
emphasized at the end of Chapter
3 the appropriate state of soul
for the proper reception and
enjoyment of the truth. Now we
are to consider the practical
results of the truth in
connection with the unity of the
Assembly. The apostle entreats
the Ephesians to walk worthy of
the calling that is theirs. This
is "the heavenly calling"
(Heb.3:1) which embraces the
saints of God -- Jews and
Gentiles in one body -- giving
them an eternal inheritance in
Christ. Paul was a prisoner of
the Lord because he declared
such truth. Since he was willing
to suffer for it, we should be
gladly willing to act on it.
First, such action on our part
will require self-discipline or
self-judgment, in the measure in
which we are concerned for the
good of others. Lowliness (v.2)
is the willingness to be thought
little of, not natural or easy
for the flesh, but normal for
the one who truly delights in
Christ, the meek and lowly One.
Meekness is the character that
is willing to sacrifice personal
rights for the Lord's sake with
no selfish resistance. Thus,
lowliness gives no offense and
meekness takes no offense.
Longsuffering continues
patiently to bear hard things --
misunderstandings, injustices,
even insults -- without
frustration or anger.
Forbearing. is more than
bearing, for it implies no
resentful reaction whatever,
even inwardly, for it is
motivated by genuine love.
There must be diligence in
regard to the virtues of verse 2
if we are to "keep the unity of
the Spirit in the bond of peace"
(v.3). This unity is formed by
the Spirit of God by the very
fact of His dwelling in the
Church of God corporately: the
baptism of the Holy Spirit has
united all believers in one,
whatever their contrasting
backgrounds, spheres and
conditions (1 Cor.12:13). But we
are to maintain this unity,
which requires true
self-judgment and consideration
of others. For the unity of the
Spirit is not uniformity of
opinion nor merely having the
same sentiments. It is unity
formed on, the basis of the pure
truth of God, which therefore
excludes all that is in
opposition to it, such as wrong
doctrine and sinful moral
practice. Some examples of
things that tend to hinder the
unity of the Spirit are personal
pride and selfishness,
sectarianism, the doctrine or
practice of the clergy as
distinct from the common people,
the doctrine of independence,
refusal of scriptural roles and
practices for men and women. All
of these tend to divide rather
than to unite, so are foreign to
true scriptural unity. God
cannot bear with people forming
doctrines to displace His
standard found in His Word,
though He bears long with
weakness, failure and
inconsistency among His saints.
In many things we shall have
differences where Scripture only
gives general principles. Yet
may still maintain the unity of
the Spirit if our hearts are
truly united in affection toward
the Lord Jesus in lowly
consideration for each other.
Precious indeed is this "uniting
bond of peace" (JND).
The solid basis of this unity is
seen in verses 4 to 6. Seven
absolute facts of unity are
emphasized, in three distinct
spheres:
First sphere (v.4) has to do
with the Assembly, the Church of
God. It is one body, not in any
way divided, but involving a
world-wide unity of all the
saints of God. One Spirit
indwells the Church, He who is
the living power for unity. He
may work diversely in the
functioning of every member, but
never contrarily and always in
harmony with the Word of God.
This is consistent with the
saints having been called with
one hope in view -- the coming
of the Lord for all His saints.
None of His own can be excluded
from this hope for it is only
"one hope." Hope in scripture
always has the thought of
something future but certain,
never mere wishful thinking.
Second sphere (v.5) is a wider
one and has to do with the
public profession of
Christianity. It includes the
Church, but it also includes
those who claim the place of
Christians, though they are not
born again. It is the sphere of
the kingdom of heaven
(Mt.13:24-30). Here the one Lord
-- the Lordship of Christ -- is
the one true authority, and
everyone who claims Him as Lord
is therefore responsible to Him.
"One faith is the one deposit of
the truth of God once delivered
to the saints (Jude 3). People
may speak of various "faiths,"
but God does not. All are
responsible to obey the one
faith of God as revealed in Holy
Scripture: there is no other.
"One baptism" is water baptism
"unto Christ," which is the
public profession of
Christianity, the outward
acknowledgement of Christ's
Lordship. These two (the
teaching of the truth of God's
Word and baptism, are "the keys
of the kingdom of heaven"
(Mt.28:19-20) which Peter used
so effectively on the day of
Pentecost (Acts 2:16-40).
Third sphere (v.6) is wider
still, for it is the sphere of
creation, involving all mankind.
God the Father is one, not
divided in purpose and actions.
His very creation was made with
the purpose of every part of it
functioning together. Even
though man has by sin violated
this unity of creation, yet the
fundamental, absolute fact
remains that God is in perfect
control of His creation, one God
and Father of all, above all,
and through all, and in us all.
DIVERSITY WITHIN UNITY
(vs.7-16)
With the fact of unity being
established, now we see the
fullest scope for diversity and
true liberty within the bounds
prescribed by the Word of God.
To every individual believer is
given grace consistent with the
measure of the gift of Christ.
There is difference in every
gift. Here gifts are seen, not
as "the manifestation of the
Spirit" (1 Cor.12:7), but as
given by the ascended Christ,
who administers these in pure
grace and wisdom for the benefit
of His body. Paul speaks
specifically in verse 11 of more
public gifts, but he does not
confine gift to these, for verse
7 insists that believer is given
some gift.
It is as raised and ascended
that Christ His given gifts to
the Church. To do so, He has
"led captivity captive."
Captivity is the state of
bondage in which, before Christ,
even believers were held.
Compare Hebrews 2:14-15. Satan's
power (the power of death) had
introduced this state through
sin. Christ went into death to
completely nullify this power,
and His resurrection is the full
proof and declaration of His
triumph. Satan, sin and death no
longer have any enslaving power
over the believer: Christ has
conquered this. In the gifts He
gives there is no element of
bondage, but of precious, vital
liberty. The gift is given both
to express this liberty as not
bound by human regulations, and
to minister to the united
blessing of the saints of God.
The parenthesis of verses 9 and
10 is essential here to guard
against any wrong thoughts as to
liberty. Before Christ ascended,
He voluntarily descended first,
even into death and burial, the
lower parts of the earth
(vs.8-9). Having humbled
Himself, now He is exalted above
all heavens, to fill all things.
This is basic truth regarding
all gift. True liberty leads one
to willingly take the lowest
place so eternal blessing may
result. No sense of obligation
or of bondage moved the Lord
Jesus to descend so low, but the
pure love of One at liberty to
gladly sacrifice Himself for the
good of others. How beautiful
are His words in Psalm 40:8, "I
delight to do Your will, 0 my
God." This is the wonderful,
solid basis on which all gift is
given and the proper spirit in
which it is to be exercised.
Some men were given gift as
apostles for the sake of
establishing Christianity in the
world. Theirs was a message of
authority, which we have now
only in the scriptures they have
left us. In an original sense
this establishment of
Christianity is true also of
prophets who communicated the
direct Word of God to exercise
consciences and hearts
(ch.2:20). Mark and Luke were
not apostles, but they were
certainly prophets. Yet prophecy
is a gift for today too, but
never independent of the now
completed Word of God. 1
Corinthians 14:3 shows its
functions.
Evangelists carry the gospel of
the grace of God to the world to
bring people to the Lord Jesus.
Yet it is evident here that
evangelists are not to leave the
newly-converted without further
help, for all these gifts have
in view the proper functioning
of every member of the body of
Christ in help one to another.
The true evangelist never sends
a new-born babe in Christ back
into spiritual darkness, but
sees to it that the new believer
is built up and strengthened in
the Word of God.
Pastors and teachers have
special importance in such work,
but they and the evangelists
should always work in harmony
together. If one is a teacher --
one who systematically teaches
and applies God's Word -- he
should also have a pastor's
heart of concern for those he
teaches, for merely enlightening
the mind can be dry and
unfruitful work. Applying the
truth in patient grace to
individual believers is vitally
important, and it requires
persistent labor. Yet some are
more capable of this than
others. In Scripture, a person
with a pastor's gift cares for
believers. Never does Scripture
approve the thought of one being
appointed as of a local church.
All of these more prominent
gifts are given "for the
equipping of the saints for the
work of the ministry" -- to
bring the saints to full growth
or maturity so they (the saints)
may do "the work of the
ministry," each one functioning
consistently with the particular
gift he has, in view of building
up the body of Christ. If the
more prominent gifts do not
encourage the saints in the use
of their particular gifts, then
the more prominent gifts have
failed in their work.
Verse 13 shows that this
building up of the saints has a
most blessed object in view.
Godly ministry is vitally needed
until we all come to the unity
of the faith, for the faith is
one, as we have seen, and when
its pure truth is taken in, it
will promote unity in the
understanding of that truth.
Keeping the unity of the Spirit
requires lowliness, meekness,
long-suffering, but this is not
said as to the unity of the
faith, for in this unity there
must be hearty agreement as to
the truth of God. As the
Assembly is said in chapter 1:23
to be the fullness of Christ, so
the object of ministry is that
she should measure up to this
position. While the goal in view
is "the measure of the stature
of the fullness of Christ," it
would be vain and wrong to say
that the Assembly has already
attained this. The sad
differences all around us as to
scriptural interpretation and
practice prove how far short the
Church is from attaining God's
goal. But nevertheless, God will
not fail in fully accomplishing
this in the near future when the
Lord Jesus comes.
Ministry promotes growth with
full maturity in view that we
may not remain spiritual infants
and thereby threatened by
prevailing influences in the
world, or tossed around by every
wind of doctrine, shifting from
one direction to another. There
are plenty of people ready to do
Satan's deceptive work --
scheming, manipulating,
rationalizing, always on the
watch to entrap others and
undermine any honest faith in
the living God. But God has made
provision to preserve us from
this, in the positive
instructions of verse 15,
"holding the truth in love, may
grow up in all things into Him
who is the Head -- Christ." Such
growth requires firm decision to
hold securely the truth God has
given us both in mind and in
practice, although not in a
harsh, legal way but in genuine
love. The growth is "into Him"
or "unto Him" who is our Head,
and involves a growing
conformity to His character.
Christ also, being the Head of
the body, is the source of all
its true supply -nourishment,
wisdom and understanding. He is
the source and center of the
unity of the body, each member
being "joined and knit together
by what every joint supplies"
and every part functioning in
its measure, by His direction,
to work for the gradual building
up of the entire body (v.16).
Love is the motivating power for
this work -- love that considers
every other member of the body
with as genuine care as one
cares for his own bodily needs.
Thus, as each member functions
the body grows, not only each
member individually.
THE OLD PUT OFF, THE NEW PUT ON
(vs.17-24)
Verse 17 introduces a distinct
division in the Epistle to the
Ephesians. This section
emphasizes personal
responsibility based on the
solid, precious truth that has
already been considered. Paul
urged the Ephesians to no longer
walk as the unsaved masses of
Gentiles walked. Just as their
new Christian condition and
position was in contrast to that
of the nations, so should their
conduct be. The condition and
walk of the ungodly is here
spoken of to show that it is
totally opposite to that of
faith. The very attitude of the
unsaved is only toward vanity --
emptiness or futility - that
which results in nothing of any
value.
Since the ungodly mind is set
against God, the understanding
is darkened so that, though
naturally intelligent or even
brilliant, such people are
unable to discern facts that are
transparently clear to a
believer (v.19). "Alienated from
the life of God" describes an
estrangement that has in effect
broken any sense of relationship
of creature to Creator. It is
grievous ignorance certainly,
but the result of hardness of
their own hearts, for ignorance
is not merely lack of knowledge
but ignoring facts that may be
known. For example, people will
carefully figure out their tax
returns to their advantage, they
will plan systematically to make
the most of their business
circumstances, they will use
their minds effectively to
organize the best possible
situations for themselves; then
at the same time tell us that
the marvelous organization of
all the universe required no
mind at all, but just happened
to come together! Such is the
ignorance of a person set on
ignoring God. So the unbelieving
mind is set on vanity and the
heart is hardened.
In such a state people cast off
all feeling. They no longer have
any sensitive response to those
things that should properly
affect them. They instead give
in to the seductions of mere
fleshly desire, with its moral
uncleanness and greediness. This
giving in may in some cases be
grossly disgusting, or in other
cases covered with a veneer of
refinement and apparent dignity.
In the latter case it is only
that deceit is added to it.
Think of Aids which is virtually
100% preventable with simple
scriptural morality, but many
people prefer lust and sin, and
tens of thousands are dying a
horrible death yearly as a
result.
"But you have not so learned
Christ" (v.20). If our ears are
opened to hear Him and there is
willingness to be taught by Him,
our entire character and conduct
will be a, contrast to that of
the unsaved. The truth "in
Jesus" (v.21) is a seldom used
expression in scripture. It
refers to the truth exemplified
in the lowly life of the Lord
Jesus on earth. If I think of
truth regarding character and
conduct, I see it perfectly in
Him as the dependent Man.
"Christ" is His official title"
(v.20), and as we learn more of
Him exalted at God's right hand,
we more rightly value and
understand practical truth as we
see it in His entire conduct in
Manhood on earth. Learning
Christ is learning Him as the
Object of my adoration high
above me, but "as the truth is
in Jesus" is learning Him as my
practical Example come down to
earth.
Verse 22 is rightly translated
"having put off" (JND). The old
man with its former manner of
life, corrupt and deceitful, has
been once and for all time put
off. No believer can ever again
be what he was before
conversion, what he was in Adam.
He has been renewed in the
spirit of his mind: the attitude
of his mind has changed. Though
the fleshly nature remains in
him, this no longer dominates
him. There is a new controlling
factor: he has put on the new
man which is consistent with
God's own nature, created in
righteousness and holiness of
truth. Righteousness is acting
rightly in consistency with
whatever relationship we may be
in. Holiness is the love of what
is good and the hatred of evil.
But it is the truth of God that
decides what is good and what is
evil, not merely people's
consciences or opinions.
NO GRIEVING OF THE SPIRIT
(vs.25-32)
Since such is our new character,
let us be true to it in
practice. Lying is the common
practice of the ungodly, whether
to the government, to one's
employer, to his friends, or
even to one's spouse, but it is
totally abominable to God. Let
us put it away and speak
positive truth and this
certainly with other Christians,
for we are members one of
another. Will my tongue lie to
my hand as to what it should do?
Anger in some cases is right
(Mk.3:5), but even rightful
anger may lead to bitter feeling
and sin. Anger must not be
nursed nor allowed to continue
into another day (v.26). Misused
or fleshly anger, as with many
other things, could leave a door
open for the devil's damaging
activity, even among Christians.
If before conversion one had a
habit of stealing, he must
strictly judge this and then
labor with his hands in
honorable employment, not only
for his own support, but for the
help of those in need too
(v.18). Thus grace known not
only corrects wrong, but leads
to positive good. For an
employee to take small things
from where he works is no less
than stealing. Many do this
without thinking, but a believer
is to carefully avoid taking
anything that does not belong to
him.
The tongue too is to be curbed.
Only pure, uncontaminated words
are found in Scripture, although
Scripture speaks plainly about
every subject pertinent to
mankind's life on earth. Let us
be well saturated with God's
Word and avoid the impure talk
so common in the world. There is
so much that is good for the
building up of others that our
tongues should be ready always
to speak such things as will
minister grace to those who are
listening to us (Jas.3:2).
In our talk and conduct, we are
to consider the Spirit of God.
He has sealed the believer
positively as God's own property
in view of "the day of
redemption," the redemption of
the body at the coming of the
Lord (v.30). Not the slightest
question of the permanency of
this sealing is raised. Rather,
the believer's absolute security
as God's possession is
positively stated. This being
so, improper words and conduct
will certainly grieve the Holy
Spirit of God, for they are
contrary to His nature.
Verse 31 speaks of those things
which result from the nursing of
bad feeling in the heart --
bitterness, wrath, anger,
clamor, and evil speaking,
together with malice. These
sinful attitudes and practices
are to be judged unsparingly,
and resolutely put away. There
is no place for them among the
saints of God. We must not allow
ourselves the slightest excuse
for the breaking out of such
things, for they stem from sin,
not from infirmity.
On the other hand, how precious
to cultivate the contrasting
virtues of verse 32. Even at a
time when the feelings of a
child of God are badly hurt, he
has within him that blessed
nature that may still be kind,
tenderhearted and forgiving.
Indeed, such character is
thoroughly consistent for those
who have known that "God in
Christ" has forgiven us. It is
not simply because of Christ's
intercession that God has
forgiven us, but rather that God
is the blessed Author of the
forgiving grace that has been
manifested to us in the person
of the Lord Jesus and in His
matchless sacrifice of love. God
delights to forgive as seen in
the sending of His beloved Son.
Let this be rightly valued and
we will show similar character
in that measure in which we lay
hold of the grace of God to
enjoy it.
CHAPTER 5
WALK IN LOVE
(vs.1-7)
Verses 1 and 2 of chapter 5 are
closely connected with verse 32
of chapter 4. God's gracious
character of love that delights
to have us as His dear children
is our example. The more we
realize the reality of this, the
more consistent with it will be
our walk. For we are to walk in
love. Nor is it a love we must
manufacture or awaken in our own
hearts, but the blessed result
of Christ's love to us. That
love has given, not only many
gifts, but Himself. He delivered
Himself up for us. While the
gift of Himself was for us, yet
His blessed offering and
sacrifice was to God. The
offering speaks especially of
the value of the gift in God's
eyes, while as a sacrifice the
gift expresses the greatness of
what Christ has given up for the
glory of God. Both the peace
offering and burnt offering
character of His sacrifice are
seen here. The peace offering
brings us into sweet accord with
God in Christ, and the burnt
offering ascends to God to
delight His heart of infinite
love. In Leviticus 1:9,13,17 and
3:5,16, both of these offerings
are seen as sweet savor
offerings -- offerings that were
a sweet odor to God.
On the negative side, the
believer, because he walks in
love, is to avoid fornication,
uncleanness and unbridled lust
(v.3). In fact, these kinds of
things are usually connected
with what people consider love,
but it is a counterfeit love,
contrary to God's in marital
love and sex, and is to have no
place in the believer's
conversation with others: it is
unbecoming to saints of God.
Also, filthiness, foolish
talking and coarse jesting are
put together here as not proper
conversation for saints. Let us
judge and put away such things,
and rather use our tongues for
giving of thanks, a most
wholesome employment.
Believers know that those who
are characterized by sexual
immorality, uncleanness or
covetousness (which is equated
with idolatry) have no
inheritance in the kingdom of
Christ and God (v.5). A true
believer does not have such
character. Therefore let him be
careful not to be like such
people in any way. A covetous
person, for instance, is one who
sets his mind on wanting
material things that others
have, and will almost certainly
use dishonest means to get what
he wants. This is not the
character of a believer.
People may assume that because
God is love, the grace of God is
indulgent toward these sinful
things, but it is not so. These
very things are the reason for
the wrathful judgment of God
failing on the children of
disobedience (v.6). Will a
believer allow himself to be in
any way a partaker with such a
class? These things are so
glaring today on radio, TV and
in newspapers and magazines that
saints must be very careful and
watchful against such
contamination.WALK IN LIGHT
(vs.8-14)
Love is vitally important, but
love needs light to accompany
it. 1st John tells us that "God
is love" (ch.4:16), but also
that "God is light" (ch.1:5).
Before being saved we were so
immersed in darkness that
darkness was our very character.
By being born again we are now
brought into the light. Our
present character is "light in
the Lord," everything open and
manifest (v.8). Therefore it is
only proper that we walk as
children of light, being simply
true to our new character. Light
reveals everything as it really
is. Therefore it speaks of
unadulterated truth which
clearly shows the proper
character of every believer.
Verse 9 is a parenthesis and is
correctly translated "the fruit
of the light" (JND). Light
produces goodness, righteousness
and truth. Goodness is that
which actively seeks the good of
others. Righteousness is the
proper discharge of the duties
connected with whatever
relationship we may be in. Truth
is transparent honesty.
In walking as children of light
we prove in experience what is
acceptable to the Lord. Since He
has no fellowship with the
unfruitful works of darkness,
neither should we. He reproves
them and so should we. We are
not to argue about or against
them, but simply and clearly
repudiate them. Even to talk
about the vices practiced in
secret by the ungodly is a
shame. The believer has far more
profitable things to engage his
thoughts and conversation.
Verse 13 reads in JND's
translation, "But all things
having their true character
exposed by the light are made
manifest, for that which makes
everything manifest is light."
Bright sunlight shows up all the
details of natural things.
Likewise, the true light of God
makes manifest the actual
character of everything in the
spiritual and moral realm. Are
we willing to apply that light
to our own conduct and to the
conduct of popular religious
schemes that are increasingly
compromising the truth of
Scripture?
Verse 14 is adapted by the
Spirit of God from Isaiah 60:1
to the need of a believer who
has become lax and has settled
down indolently in a world of
darkness. He is among the dead,
though not himself dead, but
asleep. The word of God calls
upon him to awake and allow
Christ to shine upon him, rather
than to have his associations
among those dead in sins.
WALK IN WISDOM
(vs.15-21)
The believer's walk then is to
be with sober care and
consideration, not as that of
ungodly fools (v.15). God's love
and God's light have been
powerful incentives for our
walk, now we are also to use
God-given wisdom in walking
circumspectly. Being wise is a
true characteristic of a
believer. "Redeeming the time"
(v.16) is fully and rightly
using the opportunities that
each occasion may offer. Such
care and concern is of great
importance because the days are
evil. For though a believer is
not a fool, yet he may be unwise
and not use his time to
advantage. Let him not be this
way, but understand what the
will of the Lord is for him
(v.17). To understand is not
simply to know, but to rightly
perceive what he knows. The will
of the Lord is always
spiritually profitable.
Verse 18 puts in sharp contrast
the intoxication with things
physically pleasurable and the
pure, precious joy of being
filled with the Holy Spirit.
There are many things with which
one may become intoxicated --
the love of money, prominence,
self-importance (even in a
religious way), sports,
excitement, etc. These things
will tend to take away the
sobriety of ruling our own
spirits (Prov.25:28). But one
who is filled with the Holy
Spirit has his own spirit in
subjection (1 Cor.14:32). Every
true believer is always indwelt
by the Spirit, but to be filled
with the Spirit is to allow Him
full place in every department
of our lives. Let no one ever
dare to claim this to be true of
him, but rather let it be true.
In the measure in which Christ
is really our Object, such will
be the measure of the filling of
the Spirit at any time.
While it is clear that one may
be filled with the Spirit in
speaking for the Lord (Acts
13:9-11), yet it also may be
true in the singing of psalms,
hymns and spiritual song (v.19).
The word indicates a sacred song
accompanied by a stringed
instrument. Hymns are songs of
praise addressed to God, and the
word is evidently used for many
of the psalms also, though not
all psalms are hymns and hymns
are not necessarily psalms.
Spiritual songs embraces a wider
field than praise, for it
includes songs of spiritual
experience and celebration of
scriptural events and of
meditation on various truths of
scripture. Singing is audible,
but making melody in your heart
is more vital. This is surely an
encouragement to those who have
difficulty in carrying a tune!
Accompanying this musical melody
is a spontaneous giving of
thanks, in addressing God the
Father in the name of our Lord
Jesus Christ (v.20). "Always for
all things" reminds us that
there is no time at which one is
not free to address God the
Father in the name of the Lord
Jesus Christ. This constantly
thankful spirit will have both a
preserving and fruitful effect,
and it will simplify for us the
character of submission one to
another in the fear of God
(v.21). Thus we will recognize
God as being in control rather
than the will of man dominating.
THE MARRIAGE RELATIONSHIP
(vs.22-33)
Particular relationships are
considered from verse 22 to
chapter 6:9. Wives are first
addressed, for they are to
specially manifest the lovely
spirit of submission, as being
subject to their own husbands.
In so submitting they are
submitting to the Lord, which
makes submission an attitude of
loving obedience to Him, rather
than an irksome responsibility.
It is God who tells the wife to
submit, not the husband, who
should pay more attention to
what God tells him than to what
God tells his wife.
God's order in creation made the
husband to be head of the wife.
This does not mean he is
superior to the wife, but as the
head he is responsible to supply
the nourishment, guidance and
encouragement the wife needs.
Though the wife may make
suggestions and express concerns
that should be considered, yet
the husband is responsible to
make final decisions. This
reference to headship leads the
apostle immediately to speak of
the marvelous relationship of
Christ as the Head of the
Church, of which Adam and Eve's
marriage is a divinely intended
picture. Not only is Christ the
Head of the Church, the source
of its nourishment and guidance,
but He is the Savior of the
body. His preserving, protecting
salvation is a daily need of His
body, the Church, just as a
husband is not only head of his
wife, but her protector also.
Who would deny the Church's
proper place in subjection to
Christ? This submission is
pictured in the wife's
subjection to her own husband in
everything. We should have no
more difficulty in believing
this than to believe that the
Church should be subject to
Christ. It is evident that the
wife's subjection applies only
insofar as it is really
subjection to the Lord -- "as it
is fitting in the Lord"
(Col.3:18). If the husband
demands that she disobey God,
this is abnormal and she must
not submit to him in this.
The wife is entitled to claim
her husband as "her own" and the
husband is to think of his wife
as "his own." The word "own"
occurs seven times in this
section (JND) in connection with
husbands and wives, though it is
not used of the relationship
between parents and children.
The simplicity of the
instruction here is remarkable.
There is no long list of details
as to how a husband and wife
should act toward one another.
If the wife simply maintains a
quiet spirit of subjection as to
the Lord, this will result in
proper conduct in the entire
relationship. The husband's
genuine love for his wife will
form his conduct toward her in a
proper way. But we must
understand what love really is,
for too frequently what passes
for love is merely a cheap
imitation of it.
Husbands are to love their own
wives with no less a standard
than that of Christ's love for
the Church (v.25). He gave
Himself for it; not merely did
He give many gifts, but Himself.
If one is not willing to give
himself for an intended wife, he
ought not to marry her. Observe
that all this section emphasizes
that love seeks diligently the
greatest good of its object, and
at personal expense.
We next see the wonderful
counsels of Christ as to His
Church in the past (v.25),
present (v.26) and future
(v.27). His gracious work today
is to increasingly sanctify her
(set her apart for Himself) from
a world of vanity and evil, and
to cleanse her from all impurity
by the application of the Word
of God, just as a mother would
first separate her child from a
pool of mud and then wash him.
This work involves His patient
grace with every individual
believer, each in a different
stage of development, but it is
a work in which all are united
in His heart and mind. This work
is effective only as we allow
the Word of God to have its
corrective and sanctifying
influence on us.
The Church's presentation to
Himself (v.27) is seen
accomplished in Revelation
19:7-9. Then she will be
glorious, invested with glory
(displayed excellence), without
spot (no imperfection in the
slightest) and without wrinkle
-- no sign of aging or breakdown
in health, nothing undesirable
-- but holy in character and
without blemish in
manifestation. Wonderful
culmination of His counsels
concerning His Bride for whom He
paid so dearly!
As Eve was of Adam's body before
she became his wife, so the wife
is entitled to the husband's
love just as he loves his own
body, for the bond of marriage
makes them one. In loving her,
he loves himself. Never has man
hated his own flesh: the law of
self-preservation is predominant
in mankind. One does not
willingly starve himself to
death. Rather, he nourishes his
body and cares for its needs.
These two things nourishing and
cherishing -- are not included
in the Lord's counsels
(vs.25-27), but are rather His
ways with His Church. The care
involved in cherishing is both
tender and supportive.
The Lord's faithful care is
emphasized in the words, "We are
members of His body, of His
flesh and of His bones" (v.30).
Flesh speaks here of the supple,
yielding character of proper
humanity, while the bones are
the solid framework on which the
flesh is built, so stability and
yieldingness are marvelously
joined together. How good it is
to consider such character in
Christ, the blessed Son of Man
as identified with His saints,
and to allow its proper
expression in ourselves!
Genesis 2:24 is quoted here as
the original fundamental
principle of marriage. Leaving
his parents, the man is to be
united to his wife, or "cling"
to her. This involves
undeviating faithfulness,
devotion and love. This original
principle was ignored by many in
the Old Testament who took more
than one wife, but Christ
emphatically reaffirmed it
(Mt.19:4-8). So for those who
trust Christ, there is no excuse
for disobedience to this
unchanging decree of God, though
in a world full of marital
unfaithfulness, role-reversal
and divorce for almost any
reason.
It may be a great mystery (not
easily understandable) that
husband and wife are considered
before God as one flesh, but
because I do not understand a
matter fully, is no excuse for
my disobedience to God. Faith
accepts what God says and
rejoices in it; indeed the more
so when God says that marriage
is a picture of the unalterable
union between Christ and the
Church. If it involves a great
mystery, it not mystical, so
every husband is to love his own
wife as himself, and every wife
is to fear her husband, not with
a cringing, servile terror (1
Pet.3:5-6), but with a becoming
recognition of his authority
from God.
CHAPTER 6
PARENTS AND CHILDREN
(vs.1-4)
Children are next addressed. The
instruction is simple and
uncomplicated. They are to obey
their parents in the Lord, that
is, as subject to the Lord's
authority. False educators today
boldly undermine this parental
authority, and it is leading to
ruin, for it denies what is
right before God. The
relationship of children is
typical of that of believers to
God as their Father. If a
believer should obey God, then a
child should obey his parents.
More still is involved in verse
2: the need for due respect is
added. This verse is quoted from
the ten commandments, not as
putting children under law, but
as showing the law's importance
as an abiding governmental
principle which brings temporal
blessings as a result. For
children are certainly to be
subject to their parents, and
this has much to do with their
welfare on earth.
Fathers, being in authority, are
not to abuse that authority
(v.4). It is too easily possible
for a father's impatience with
his children to lead to unfair
treatment of them, and this is
likely to provoke their anger.
Let us rather have sober
exercise to bring up children
"in the discipline and
admonition of the Lord" (JND),
that is, as disciples under the
gentle, firm authority of the
Lord, being kindly and
consistently reminded of His
grace and truth.
BONDSERVANTS AND MASTERS
(vs.5-9)
The Greek word for servants is
bondservants or slaves. Yet God
did not give them permission to
rebel against slavery, but told
them to obey their masters
(vs.5-6). Certainly the same
principle applies to employees
in any business. They are to
show honest concern to
faithfully discharge every duty
of their business relationships
in sincerity of heart, as to
Christ. "Not with eye service as
men-pleasers" -- working only
when being watched, and trying
to gain special favor by deceit.
The ultimate object of their
honest hard work is to please
the Lord, not men. For God is
watching always and we should
always practice obedience from
the heart. If Christ is the
Object of our service, then it
will never become irksome. Even
in the bondage of slavery, one
could so please the Lord as to
be well rewarded at His judgment
seat (v.8). Every good thing is
remembered by Him, whether one
is in bonds or free.
Such instruction from God may
sound strange to many Christians
who are anxious to correct all
the social wrongs that threaten
their comfort. But God is wiser
than we. People's efforts to set
things right in the world have
only resulted in things becoming
more and more complicated and
people becoming more and more
bitter against each other. God
will correct these things in His
own time. Meanwhile, believers
are to receive grace from God to
patiently bear injustices,
inequities and hard treatment
with calm submission and living
faith in the Lord.
Masters are told to "do the same
things" to servants. Employers
may not think of this, but they
ought to serve their servants,
not as being subject to them,
but as concerned about their
proper welfare and treating them
kindly and fairly Threatening,
simply as a tool to instill
fear, would be an abuse of
authority. Consider the
character of Boaz in Ruth 2:4.
His relationship with his
servants was excellent, for he
first recognized his Master in
heaven. If any master feels
himself more worthy of respect
than his servants, he is not
subject to God's will. God is
perfectly fair, and every
Christian -- whether employee or
employer - likewise ought to be.
THE ARMOR OF GOD
(vs.10-20)
Verse 10 begins the last
division of Ephesians and
reminds us of the conflict and
victory of Israel in the book of
Joshua, when on entering the
land of Canaan, they fought to
obtain the inheritance God had
promised them. Our proper
possessions in the heavenlies
(Eph.1:3) are of such great
value that the enemy of souls is
determined to keep us from the
enjoyment of them, and he
employs formidable hosts of evil
spirits (demons) in this cruel
warfare. God tells us of this
awful power of satanic hosts to
make us realize the utter
poverty of our own resources in
meeting the enemy, but at the
same time to cast us totally
upon the Lord in whom there is
no doubt of victory.
"Be strong in the Lord," that
is, be firmly, fully subject to
the Lord's authority, for such
subjection is true strength.
This subjection makes available
to us the power of His might, an
inward, vital strength, even in
apparent weakness, that is not
overcome by evil. This power
involves the armor now spoken of
-- the whole armor of God --
with which each believer is to
actively clothe himself as the
only protection against the
cunning deceit of the devil
(v.11).
Fleshly weapons or armor in this
warfare are useless, for the
conflict is against
principalities, authorities and
rulers, spiritual hosts of
wickedness in the heavenlies
(v.11). Principalities refers to
dignities, in this case demonic,
whom we must never treat with
contempt (Jude 8, 9), but firmly
stand against them. Authorities
are the authorities of darkness.
They have no authority over
believers, though that authority
which they hold over
unbelievers, is cruel tyranny,
keeping great numbers of people
in subjection, and they use such
people to attempt to force their
authority on believers. False
cults that use the method of
brain-washing are adept at
pressing people into conformity
with their wicked teachings, so
that once they are trapped, they
become virtual slaves of Satan.
We must be on guard therefore to
refuse such evil authority.
Rulers have to do with
administration. Satan has his
organization of evil forces that
is not to be lightly regarded,
and he uses people for his evil
purposes, to contest every inch
of the way in which a believer
seeks to enter into and enjoy
his proper possessions in
heavenly places. These
possessions that Satan seeks to
keep us from enjoying are the
vital truths of Scripture which
cannot be learned except by
spiritual means (1 Cor.2:13),
and are held in daily practice
only by using the whole armor of
God.
"The whole armor of God" is
necessary to enable us first of
all to withstand (v.13), for
Satan will attack strongly even
a young believer at his first
attempt to truly take in and act
upon the Word of God. How
important from the very first to
withstand such attacks. Yet, in
once doing this, we cannot
complacently let down our
defenses. Indeed, even after
fully repulsing the enemy, it is
still imperative that we
"stand," that we maintain the
practical application of the
truth of God in our daily lives,
day in and day out, day by day,
year by year.
Strength for the legs comes from
the loins (KJV) or strong thigh
muscles, and these are to be
girded with truth (v.14). Truth
is not to be held in a loose,
careless way, but used to keep
our habits and walk properly
under control.
The breastplate is a special
protection for the heart and
lungs, and practical
righteousness in daily living
provides this (v.14). Too
frequently our emotions or
feelings can deceive us, so we
act because of how we feel at
any given time. Thus, we need to
protect ourselves from giving in
to such feelings when they are
not in accord with the Word of
God. Stable practical
righteousness is the one answer
to this need. If we lack this
stability we will be vulnerable
to the enemy's attack for lack
of a proper breastplate. The
breast -- our affections -
cannot be right unless protected
by righteousness in our conduct
according to the Word of God.
Our feet must have on battle
shoes, for the soles of the feet
are sensitive (v.15). Thorns and
thistles, sharp stones, hot
sand, cold temperatures, can all
have adverse effects. We need
that which protects us against
sensitive feelings that can lead
us into wrong paths and
associations, Such protection is
"the preparation of the gospel
of peace." This preparation does
not refer to our preaching the
gospel, but to the good news of
peace being always a reality in
our hearts. This peace is
brought to us by the Lord Jesus
through His sufferings and
death, enabling us to face every
objectionable thing without
giving way to sensitive
feelings. In this, let us watch
to always have our shoes on our
feet, and not be so easily hurt
by the words, actions or
inactions of our brothers and
sisters in Christ, nor by those
of unbelievers.
"The shield of faith" (v.16) is
to be used as an over-all
protection, ready to quench all
the fiery darts of the wicked
one, from whatever direction
they come. Faith is able for
this, but only because it acts
on the truth of the Word of God.
Satan's darts are many and
varied such as subtle deceit,
insinuation, flattery,
intimidation, wrong teaching or
emphasis, lack of balance,
working on the emotions,
enticements to sin, and many
more. An active, watchful
confidence in the Lord alone
will keep us prepared to
properly meet and quench these
darts. "I believe God" is a
wonderful protection for every
believer, for such faith depends
on the truth of His Word.
"The helmet of salvation" is
protection for the mind, for
salvation gives the ability to
have a true viewpoint for
reasoning, although again it
involves being led by the Holy
Spirit and subjection to the
Word of God. Philosophy ignores
the need of salvation and
flounders in uncertainty. A
Christian is to reason, not as
does the world but as one now
saved from the world's vanity
and pride, and who will be saved
totally out of the world. Thus
he may triumph over human
"arguments and every high thing
that exalts itself against the
knowledge of God, bringing every
thought into captivity to the
obedience of Christ" (2
Cor.10:5). But, as with every
article of armor, it still
requires heart-exercise to put
it on and keep it on.
"The sword of the Spirit" is the
one offensive weapon mentioned
here (v.17). To use it, we must
first have it. It is the Word of
God that cuts both ways
(Heb.4:12), so to use it rightly
on the enemy, we must know how
to rightly use it on ourselves.
How important then that we spend
time in learning God's Word
well, so that on any given
occasion we may be prepared with
the suitable scripture to meet
the enemy in whatever way he
attacks.
Closely linked with our using
the sword of the Spirit, the
Word of God, is consistent,
unceasing prayer and
supplication in the Spirit
(v.18). Prayer is the very
expression of our dependence on
the living God, while
supplication is earnest entreaty
because of seriously felt need.
We are not only to pray for
personal needs but for all
saints, among whom we know that
trials, exercises and problems
are always present, and the
enemy is determined to deceive
or intimidate them.
Paul, faithful and devoted as he
was, felt himself in no less
need than any other believer of
the prayers of the saints.
Certainly every servant of God
may echo verse 19 in desire for
courage and faith to speak truly
for God. "The mystery of the
gospel" was that mystery
revealed especially to Paul --
the gospel of the grace of God
and of the glory of Christ,
which eternally saves lost
sinners who receive the Lord
Jesus and gives them a place of
acceptance in Christ in the
heavenlies. To believers it is
no longer a mystery, but Paul
desired to spread the news of
this gospel everywhere so that
souls would be saved and
therefore find the gospel no
longer a mystery.
For the sake of this great
revelation as to the gospel of
salvation and of the truth
concerning the Church of God,
Paul was an ambassador in bonds.
Though imprisoned, he did not
forget the dignity of the place
God had given him of
representing the Lord of glory
in a foreign land. He desired to
speak boldly, not in fleshly
arguments as to the truth, but
as he ought to speak,
consistently with the dignity he
had been given in being
entrusted with a magnificent
revelation from God.
CLOSING GREETINGS
(vs.21-24)
Tychicus carried this letter
from Paul to Ephesus and brought
information to the Ephesians as
to Paul's welfare and
circumstances, which would much
interest them. Paul did not
consider it important to write
about himself, but he knew their
concern and that Tychicus would
encourage them..
In this epistle God has through
Paul communicated the sublime
truths of His marvelous counsels
in blessing to His saints. Paul
ended the epistle with the
assurance of "peace to the
brethren, and love with faith
from God the Father and the Lord
Jesus Christ" (v.23), for he
wrote by the clear guidance of
the Spirit of God. Then grace is
added for all who love the Lord
Jesus in sincerity, lifting them
above all present circumstances
to enjoy the preciousness of
their heavenly inheritance and
blessings in Christ Jesus.
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