Chapter One. Ephesians Page 2 of 56

Transcription

1 EPHESIANS Introduction 1. This epistle was written from Rome, where Paul was a prisoner (EPH 3:1; 6:20; postscript). a. The epistle abounds in words of comfort and consolation. b. As the sufferings of Christ abounded in Paul, so also did his consolation abound by Christ (2CO 1:3-5). 2. The bearer of this epistle was Tychicus, whom Paul sent to Ephesus from Rome (EPH 6:21-22; postscript; 2TI 4:12) 3. There was a church at Ephesus. The record of its beginning is found in a. It began with about twelve members (ACT 19:7). ACT 19. b. From Ephesus the word of the Lord sounded out so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks (ACT 19:10). c. The Ephesians were converted from occult practices and the worship of Diana (ACT 19:18-19, 23-27). d. Paul laboured there for three years (ACT 20:31). During that time Paul had: i. declared to these believers all the counsel of God (ACT 20:20-21, 26-27). ii. had preached among them the kingdom of God (ACT 19:8; 20:25). iii. had continually warned them against false teachers (ACT 20:29-31). e. As with any effectual evangelistic work, there was opposition (1CO 16:8-9). i. Satan opposed the work by disputation (ACT 19:8). ii. Satan opposed the work by imitation (ACT 19:12-16). iii. Satan opposed the work by persecution (ACT 19:9, 28-34). 4. Paul's son in the faith, Timothy, became this church's overseer (1TI 1:3; postscript of 2TI). 5. The doctrine of this epistle would certainly fortify these believers against the false teachers that would arise among them speaking perverse things (ACT 20:29-31). Consider how many perverse things are corrected by the teaching of this epistle. 6. Ephesians gives a comprehensive overview of the believer s relationship to Jesus Christ tracing it from his election in Christ to his ultimate glorification. It emphasizes the position of the believer in Christ. It shows the effect that this position should have on his conduct in the church, in the home, on the job, and toward the outside world. It describes the warfare of the devil against the believer and shows him how to be victorious in this conflict. Knowledge of the doctrine of this epistle will well equip the believer on all fronts of Christian experience. 7. The contents may thus simply be analyzed: Introduction (i.1-2); the Church, the Heavenly Calling (i.3-iii.); the Church, the Earthly Conduct (iv.-vi.18); Conclusion (vi.19-24). It deals with the church s origin, its construction, and its function. G. Campbell Morgan

2 8. Note similar language in this epistle to that in Colossians, which was written and sent at the same time. Colossians was written to counter the errors of antichristian philosophy. It is an apologetic for the doctrine systematically presented in Ephesians. 9. Ephesians corresponds to the book of Joshua in the Old Testament. Joshua sets forth the children of Israel, God s elect, claiming the earthly inheritance that God had already given them. In order to enjoy what God had given, the children of Israel had to conduct themselves aright and to engage the enemy in combat. Ephesians sets forth the same pattern for God s elect to enjoy the spiritual blessings God has already given them. 10. A reading of this epistle will show it to be the word of God s grace, which is able to build us up and to give us an inheritance among all them, which are sanctified (ACT 20:32). Chapter One 1:1-2: Introduction 1. Paul introduces himself as an apostle of Jesus Christ by the will of God. a. Apostle A person sent. b. Jesus Christ sent Paul by the will of God. In selecting the apostles, Jesus Christ was executing the will of God (JOH 5:19, 30). c. Jesus Christ ordained the apostles to go and bring forth fruit that should remain (JOH 15:16). This epistle is some of that fruit remaining to this day. d. The information of this epistle comes to us from Jesus Christ through Paul. i. Behind this epistle is the full authority of God and His Christ (GAL 1:1). ii. Receive this information as coming from Christ and God (JOH 13:20). iii. Read it as though Christ is speaking to you Himself (2CO 13:3). 2. The members of the Ephesian church are called saints and faithful brethren in Christ. a. They were saints. A saint is a holy person. i. The words saint and sanctify both come from the Latin word sanctus meaning holy. To sanctify is to saintify, to set apart as holy or to make holy (EXO 30:29). ii. These people were saints on four counts: 1. They were sanctified in God s election of them to be holy (EPH 1:4; 1PE 1:2). 2. They were sanctified by the offering of Christ (HEB 1:3; 10:10). 3. They were internally sanctified in regeneration (TIT 3:4-5; EPH 4:24). 4. They were sanctified by obedience to the truth (1PE 1:22; ACT 26:18). Ephesians Page 2 of 56

3 iii. They were saints in Christ. Outside of Christ there is no sanctification (1CO 1:30). b. They were faithful in Christ, i.e. they were believers. i. Faithful - Of persons, their actions, etc.: Full of or characterized by faith; believing (NEH 9:8; GAL 3:6, 9; 1TI 6:2). ii. There is no true faith outside of Christ. c. Consider some of the blessings that belong to the saints. i. He will keep their feet (1SA 2:9 w/ JUD 1:24-25). ii. The Lord will not forsake them; He will preserve them forever (PSA 37:28). iii. The saints shall be gathered unto God at His coming (PSA 50:3-6). iv. God will speak peace to His saints, as He does in EPH 1:2 (PSA 85:8). v. God preserves the souls of His saints and delivers them out of the hand of the wicked (PSA 97:10). vi. Their death is precious in His sight (PSA 116:15). vii. They are a people near unto God (PSA 148:14). viii. They will execute judgment upon the heathen (PSA 149:5-9; 1CO 6:2). ix. The saints shall possess the kingdom forever (DAN 7:15-27). x. The Spirit maketh intercession for the saints (ROM 8:26-27). xi. The Lord Jesus is coming with His saints (1TH 3:12-13; JUD 1:14). xii. The saints shall be rewarded at the judgment (REV 11:18). xiii. God is the king of saints (REV 15:3). xiv. The righteousness of saints is fine linen, white and clean (REV 19:8). 3. Paul wished upon these saints grace and peace from God our Father and the Lord Jesus Christ. a. Consider the nature of grace. i. Grace - Favour; favourable or benignant regard or its manifestation (now only on the part of a superior); favour or goodwill, in contradistinction to right or obligation, as the ground of a concession ( RUT 2:8-10, 12). 1. Favour Propitious (disposed to be favourable; favourably inclined) or friendly regard, goodwill, esp. on the part of a superior or a multitude. To find favour in the eyes of (orig. a Hebraism): to gain the goodwill of. 2. Benignant Cherishing or exhibiting kindly feeling towards inferiors or dependants; gracious, benevolent (with some suggestion of or condescension or patronage). 3. Goodwill The state of wishing well to a person, a cause, etc.; favourable or kindly regard; favour, benevolence. Ephesians Page 3 of 56

4 ii. When God bestows grace, He is doing a favour, not paying a debt (ROM 4:4). iii. Grace and works are mutually exclusive (ROM 11:5-6). iv. Mercy is a manifestation of grace in that no one has a right to mercy by definition (GEN 32:10). 1. Mercy - Forbearance and compassion shown by one person to another who is in his power and who has no claim to receive kindness; kind and compassionate treatment in a case where severity is merited or expected. 2. In mercy one is not given the severity he deserves but is rather given kindness he does not deserve. b. These saints had already received God s grace in eternal salvation. God was already their Father. And they gave evidence of grace in that they were saints and faithful. i. But God gives additional supplies of grace (JAM 4:6). ii. Grace is received for (JOH 1:16). 1. Grace is not received for works. 2. God saves men by grace and then for that grace gives them more grace (EPH 2:5-7). c. No matter what the condition of the church or the individual was, Paul desired grace for them because grace is all-sufficing for every need and condition. i. It is grace that teaches and enables us to live righteously in obedience to God (TIT 2:11-13; 2CO 9:8; 1CO 15:10). ii. Grace enables us to endure our trials (2CO 12:7-9). iii. Grace is the source of strength for obedience and endurance (2TI 2:1). d. To desire God s grace for someone is to desire God to so deal with that person that he might have access into those supplies of grace. i. Pride will hinder the supply of grace since God resisteth the proud, but giveth grace unto the humble (JAM 4:6). ii. This could means trials to prevent pride (2CO 12:7). iii. This could means chastening to correct pride (MAT 23:12; HEB 12:9-11). e. Paul desired peace as an accompaniment of grace. i. There is no true peace apart from the favour (grace) of God. ii. Paul always desired peace for the churches (PSA 122:6). iii. As noted above, grace produces righteousness in us. The effect of righteousness is peace (TIT 2:11-12; ISA 32:17). 1. Righteousness comes before peace (HEB 7:1-2; JAM 3:17). 2. By contrast, there is no peace to the wicked (ISA 57:20-21). Ephesians Page 4 of 56

5 iv. Peace 1. Freedom from, or cessation of, war or hostilities; that condition of a nation or community in which it is not at war with another. 2. Freedom from civil commotion and disorder; public order and security. 3. Freedom from disturbance or perturbation (esp. as a condition in which an individual person is); quiet, tranquility, undisturbed state. 4. Freedom from quarrels or dissension between individuals; a state of friendliness; concord, amity. 5. Freedom from mental or spiritual disturbance or conflict arising from passion, sense of guilt, etc.; calmness. v. Peace is a gift from God. 1. The fall of man into sin has destroyed peace. a. There is hostility between God and men (ROM 1:18; 8:7). b. Fallen men by nature are in a condition of war against one another (ROM 3:17: TIT 3:3). c. The environment wars against men (GEN 3:17-18). d. Fallen man is also not at peace with himself as is evident in the guilty conscience, fear, and mental disorders. 2. Peace can only be had through the grace of God in salvation restoring us to a right relationship with God, which leads to a right relationship with others and with ourselves (COL 1:20-22; 3:15). 3. There are three great phrases in which peace and God are brought together. They are Peace from God, Peace with God, and Peace of God. They are all the result of a truth enshrined in another, the God of peace. The first, Paul constantly employed in the introduction to his letters. It reminds us that our peace comes to us a gift from God. The second describes the relationship into which we are brought with God, through Christ Jesus. The third refers to the peace which is the experience of God Himself, because of what He is in Himself, the God of peace (G. Campbell Morgan). vi. As we receive more grace and become more righteous in our walk, the more peace we will have with ourselves and with others (LUK 1:79; ROM 14:19). vii. We can experience peace from God even when war rages without (JOB 34:29; PSA 3; 4:8). f. With the coming into the world of Jesus came grace (goodwill) and peace (LUK 2:14). g. This is the blessing that the priests were to invoke upon Israel (NUM 6:23-27). i. To shine upon: to look favourably upon, be favourable to, said of a star, or (in biblical language) of the face of God. ii. A smiling countenance (face) is a countenance that is lifted up. It suggests a look of favour (grace). iii. As in Paul s blessing, grace is sought first, then peace. Ephesians Page 5 of 56

6 4. Grace and peace come from God our Father. a. If God is our Father, then we are His children. b. Consider the benefits that arise from having God as our Father. i. His love is bestowed upon us (1JO 3:1-2). ii. He bears us through this world (DEU 1:31 w/ ISA 46:3-4). iii. We are objects of His care (MAT 6:25-33). iv. We receive good gifts when we ask Him (MAT 7:11). v. We are objects of His pity (PSA 103:13). vi. We receive His instruction (PRO 4:1; 1TH 2:11; ISA 48:17). vii. We receive His chastening for our profit (HEB 12:5-8). viii. We have the liberty of sons (GAL 4:4-7; ROM 8:21). ix. We are heirs of God (ROM 8:16-17; REV 21:7). 5. Grace and peace come from the Lord Jesus Christ. a. God the Father has made the Lord Jesus Christ the reservoir of grace (JOH 1:14, 17). b. Jesus Christ mediates the blessings of grace and peace (1TI 2:5; JOH 1:16; ISA 9:6-7; JOH 14:27). c. Consider the meanings of the name of the Lord Jesus Christ. i. The title Lord means a master, ruler. ii. The name Jesus means Jehovah is salvation. 1. MAT 1:21 cites that fact that He shall save His people from their sins as the reason for calling His name Jesus. 2. There is no saviour beside Jehovah (ISA 43:11) and Jesus is a saviour. Therefore, Jesus is Jehovah Who is salvation as His name declares. 3. Jesus divided the Old Testament, which testifies of Him, into the Law, the Psalms, and the Prophets (LUK 24:44; JOH 5:39). All three parts of the Old Testament declare that Jehovah is become salvation, that is, Jehovah becomes Jesus (EXO 15:2; PSA 118:14; ISA 12:2). iii. The word Christ means anointed (ACT 4:26 w/ PSA 2:2). 1. The word is Messiah in the Hebrew (JOH 1:41). 2. Jesus was anointed at His baptism and thus became officially the Christ (DAN 9:24-25 w/ JOH 1:29-34; ACT 10:37-38). 3. Christ was anointed to be the king. a. Israel s king was called the Lord s anointed (1SA 2:10; 15:17; 16:1, 6, 13; 24:6, 10; 2SA12:7; 22:51; PSA 2:2, 6). Ephesians Page 6 of 56

7 b. King - The usual title of the male sovereign ruler of an independent state. c. Messiah is also called the Prince (DAN 9:25). A prince is a king, a sovereign ruler by definition. d. Hence, when God made that same Jesus both Lord and Christ, He made Him king (ACT 2:36). 4. Christ the King wields His sovereign might in saving His people (LUK 2:11; JOH 4:42; ACT 5:31; JER 23:5-6). a. By the king s judgment men live or die (PRO 16:14-15; DAN 5:18-19; 2SA 8:2). b. Christ having the power to execute judgment, wields that power in giving life to His people (JOH 5:21-22). iv. Connected with Jesus, the Saviour, is the fact that Jesus is Lord and King, a master, a sovereign ruler. 1. Jesus is a sovereign Saviour. Salvation is His to give or withhold as He dictates. 2. Since the Ruler King Jesus saves by grace, that grace is sovereign grace! 1:3: Paul blesses God Who has blessed us with all spiritual blessings 1. Bless II. To hold or call holy; to extol as holy, divine, gracious, esp. with an added notion of thanksgiving or acknowledgement of gracious beneficence or goodness (PSA 103:1-2). III. To declare to be supernaturally favoured; to pronounce or make happy. 7. To confer wellbeing upon; to make happy: to prosper, to make successful. To make happy with some gift. 2. Paul extols God as gracious who has favoured us by giving us all spiritual blessings. 3. The Lord Jesus Christ of v. 2 is here described as our Lord Jesus Christ. He is lord, saviour, and king to each believer personally (PHI 3:8; 2SA 22:3; PSA 5:2) and to the church collectively. 4. God is the God our Lord Jesus Christ. a. How can God be the God of the Lord Jesus Christ if Jesus Christ is Himself God? i. Jesus Christ is God (JOH 1:1-3; ROM 9:5; HEB 1:8). ii. Jesus Christ is also man (1TI 2:5; HEB 2:14). iii. The eternal Word, the God-nature, assumed a human nature. Jesus Christ is thus God and man (JOH 1:14; 1TI 3:16; COL 2:9). iv. The name Jesus Christ specifically refers to the human nature that the Godnature assumed (MAT 1:1, 18-21). v. As a man Jesus is subject to God (PHI 2:4-8). Therefore, God is His God. b. Jesus was an obedient servant of God (MAT 12:18). Ephesians Page 7 of 56

8 c. Being the God of Jesus Christ implies a covenant relationship between God and Christ (GEN 17:7 w/ GAL 3:16). i. Covenant A mutual agreement between two or more persons to do or refrain from doing certain acts; a compact, contract, bargain; sometimes, the undertaking, pledge, or promise of one of the parties. ii. Jesus Christ s mission on this earth was according to that covenant (JOH 6:38-39; 17:4; HEB 10:5-10). iii. God raised Jesus Christ and set Him at His own right hand in the heavenly places according to that covenant (HEB 13:20-21; PSA 2:6-8; 110:1). iv. In that covenant God appointed Christ to be the reservoir of all spiritual blessings for His people. v. Had not Christ died for us and had not God raised Him from the dead and exalted Him to the heavenly places, we would never have been blessed with these blessings in heavenly places in Christ. 5. God is the Father of the Lord Jesus Christ. a. Again, Jesus Christ refers to the human nature that the God-nature assumed. b. God is the Father of that human nature (LUK 1:30-35; 2SA 7:12-14). i. Since God miraculously induced the biological conception of Jesus Christ, He is the Father of Jesus Christ and Jesus Christ is His Son. ii. Jesus Christ is the only man God ever begot in the womb of a virgin. Therefore, He is the only begotten Son of God (JOH 3:16). iii. The generation of Jesus Christ refers to the begetting of His human nature; His God-nature was never generated (MAT 1:1). iv. The Son of God is the man, Christ Jesus (MAT 16:13-16). c. As the Son of God, Jesus is subordinate to the Father (JOH 14:28). d. Jesus was an obedient Son of God (MAT 3:17). 6. God has blessed us with all spiritual blessings in Christ. a. Jesus Christ is the only mediator between God and men (1TI 2:5). i. God is the God and Father of our Lord. Hence, Jesus is connected to both God and us. ii. Having both the nature of God and of man, Jesus Christ is perfectly qualified to represent both parties. iii. As an obedient servant and Son of God, Jesus has secured the Father s favour on our behalf. iv. As the only mediator, He is the channel of all spiritual blessings from God to us. Ephesians Page 8 of 56

9 b. This fulfills God s promise to Abraham that in his seed, that is, in Christ should all nations be blessed (GEN 22:18 w/ GAL 3:16). c. Since all spiritual blessings are in Christ, there is no spiritual act, such as faith, that we can perform to put us in Christ. 7. These blessings are said to be in heavenly places in Christ because that is where Christ is. a. These blessings originate in heaven, not on earth. b. Therefore, these blessings come from heaven to us (JOH 3:27 JAM 3:17). 8. It is God Who blesses us with them. We do not bless ourselves with them! 9. The blessings with which we are blessed are spiritual blessings. a. Spiritual - Of or pertaining to, affecting or concerning, the spirit or higher moral qualities, esp. as regarded in a religious aspect. i. Spiritual things stand in contrast to natural things (1CO 15:44-46). ii. Natural - Having a real or physical existence, as opposed to what is spiritual, intellectual, fictitious, etc. b. The existence of spiritual things stands in contrast to the philosophy of materialism. i. Materialism - A theory that physical matter is the only or fundamental reality and that all being and processes and phenomena can be explained as manifestations or results of matter. ii. Hence, materialists deny the existence of God, heaven, hell, spirits, and souls. They deny the supernatural. iii. Materialists restrict all knowledge to what can be verified by our five senses. iv. Materialism is self-refuting. 1. The theory that all knowledge is limited to what can be verified by the senses cannot itself be verified. 2. For the materialist, thoughts are no more than chemical secretions or electrical charges in the brain. a. C. S. Lewis said: No thought is valid if it can be fully explained as the results of irrational causes." b. Chemical secretions and electrical charges are impersonal and irrational things. c. Materialists thus believe that rationality comes from irrationality and personality comes from impersonality. d. Why should the thought of materialism be any more valid than the thought of supernaturalism if both thoughts arise from irrational causes? Ephesians Page 9 of 56

10 e. Who is to say that the chemical secretions of the materialist are superior to the chemical secretions of the supernaturalist? v. Therefore, a spiritual dimension exists! c. There are spiritual blessings in contrast to natural blessings such as: i. The common blessings of creation bestowed upon the just and the unjust alike (MAT 5:45). ii. The material blessings promised to Israel in DEU 28:1-8. d. These are blessings that pertain to the Holy Spirit of God. They are the things that the Holy Spirit reveals and bestows. e. Following are examples of these blessings: i. The new birth and eternal life (JOH 3:3-5; TIT 3:4-7; ROM 8:9-10). ii. Salvation with all that it entails in redemption, justification, sanctification, and glorification. iii. The eternal inheritance (MAT 25:34 w/ 1CO 15:50-53). iv. The things revealed in the Scriptures and the ability to receive them (JOH 14:26; 16:13-15; 1CO 2:9-14; 2PE 1:21). v. The effectual preaching of the gospel (1PE 1:12; 1TH 1:5-6). vi. The ability to obey God (ROM 8:13; 1PE 1:22). vii. The fruit of the Spirit (GAL 5:22-23). viii. Hope (ROM 15:13; GAL 5:5). ix. Comfort (ACT 9:31). x. Addition to the church (1CO 12:13). xi. Church unity (EPH 4:3). xii. Access to God (EPH 2:18). f. In the remainder of this epistle Paul will expound upon these spiritual blessings. g. These blessings should most be desired and sought (PSA 19:10; COL 3:1-2; 1TI 6:11). i. These blessings belong only to God s elect in Christ as the next verse reveals. Therefore, the possession of them proves we are God s elect. ii. Only those who are after the Spirit can comprehend and desire these blessings (ROM 8:5). 10. God hath blessed (present perfect tense) will all spiritual blessings (cp. 2PE 1:3). a. All these blessings are already ours in Christ. Ephesians Page 10 of 56

11 b. Some of these blessings are experienced without our obedience, such as the blessing of eternal life, while some of these blessings are experienced through our obedience, such as the blessing of wisdom given to those who ask in faith (JAM 1:5-6). c. This corresponds to the words of JOS 1:3-5 in which God told Joshua that every place the soul of their foot would tread had been given to them. i. By means of obedience to God Israel would lay claim to the blessings that were already theirs (DEU 11:22-25). ii. Similarly, any blessing we presently enjoy through obedience was already ours in Christ. d. Because of God s election of us in Christ, we are entitled to these blessings. Let us claim all we can. 1:4-6: God s election and predestination of His people 1. God has blessed us with all spiritual blessings according as He has chosen us. a. According as Consistently as, exactly or just as, in a manner corresponding to the way in which b. These blessings are granted strictly in keeping with God s election of His people. Only God s elect are blessed with them. 2. This passage plainly declares that it is God that has chosen us. a. Choose - To take by preference out of all that are available; to select; to take as that which one prefers, or in accordance with one's free will and preference. b. We are not blessed with all spiritual blessings because we choose God by our free will. It is rather because He chooses us by His free will. 3. This is a choice of persons, both Jew and Gentile (PSA 65:4; ROM 16:13). a. Paul, the writer, is part of the us and Paul was a Jew. b. The Ephesians, part of the us, were Gentiles. c. Therefore, God s election extends beyond God s election of the nation of Israel in the Old Testament. d. It also extends beyond Christ s choice of His apostles (2JO 1:1). 4. God has chosen us in Christ. a. 1CO 15:22-23 clearly shows that those who are in Christ are those who are Christ s. b. The noun form Christ s is the possessive case denoting that we belong to Christ. c. To be in Christ is to have been given to Him by God the Father so as to be His and in His hand (JOH 10:27-29). d. It is of God that men are in Christ, and not of themselves (1CO 1:30). Hence, this election is of God (1TH 1:4). Ephesians Page 11 of 56

12 5. This choice was made before the foundation of the world. a. This was when God promised eternal life (TIT 1:2). b. This was when the grace, according to which we were saved, was given us in Christ Jesus (2TI 1:9). c. This was when Christ was foreordained as the Lamb of God to redeem us with His precious blood (1PE 1:18-20). d. We were comprehended in Christ before the world began. It is, therefore, too late for us to do anything to put ourselves in Christ. e. The plan of eternal salvation and the means of its accomplishment were all arranged before we were around to be consulted. 6. The end unto which we were chosen is that that we should be holy and without blame before Him in love. a. We were chosen that we should be holy, not because we were holy. i. God saw His people in a state of unholiness and chose to save them from it. ii. Therefore, election is not based on foreseen merit in those elected. iii. We were plunged into this state of unholiness by the sin of Adam, and being unholy we have only continued to sin ourselves (ROM 5:12, 19). iv. God foreseeing mankind as fallen, chose some of them to be saved from that fallen state while leaving the rest to face the just consequences of their sin (ROM 9:21-23). v. God elected His people unto the obedience and sprinkling of the blood of Christ, which are the means whereby we are saved from unholiness (1PE 1:2). b. The elect will be presented holy and without blame before Him (God) (EPH 5:25-27; COL 1:21-22). i. This is a holiness that will bear the scrutiny of Him Who is incomparably holy, yea, even Him Who only is holy (1SA 2:2; REV 15:5). ii. Imagine having nothing in yourself that can be blamed! c. We will be holy and without blame in love. i. Love is the fulfilling of the law (ROM 13:8-10; 1TI 1:5). ii. When love abounds in us its end is the establishing of our hearts unblameable in holiness (1TH 3:12-13). iii. All traces of ungodly, defiling hate shall be removed from our persons. Our entire being will be swallowed up in love. iv. We can say that the whole process of salvation is to transform us from monsters of hate to creatures of love in the image of Him Who is love (1JO 4:7-12). Ephesians Page 12 of 56

13 v. Hence it is that charity (love) never faileth, but will endure throughout all eternity (1CO 13:8). d. The more holy we are, the more evidence we have of our election since we are chosen to be holy (1PE 1:13-16; ROM 6:22). 2. Those whom God has chosen He has predestinated (destined beforehand) to the adoption of children to Himself. a. Adoption - The action of voluntarily taking into any relationship: esp. of taking into sonship. b. Adopt is derived from the Latin word adoptare which means to choose for oneself, esp. a child. c. This is an adoption of children to God. We are predestinated to be children of God. d. Forms of the word predestinate occur in EPH 1:11 and ROM 8: i. These verses cover all that and only that which God has predestinated. ii. In every case the word refers to the destiny of persons. iii. Predestination refers to the act of God in bringing men to sonship and conformity to the image of Jesus Christ. e. Predestination takes some of the fallen race of mankind and changes their destiny without regard to anything they are or do of themselves. 3. The means of the adoption is Jesus Christ (GAL 4:4-5). Christ had to redeem us from the curse of the law in order for us to have a relationship with God as His children (GAL 3:13). 4. Election and predestination are according to the good pleasure of God's will. a. According to In a manner agreeing with, consistent with, or answering to; agreeably to. b. God elects and predestinates us because He wants to and because He delights to. c. The sinner s freewill plays no role in effecting election and predestination. 5. God s work in the salvation of His people is to the praise of the glory of His grace. a. The word glory suggests honour, renown, and magnificence. b. The word glory is used to describe a great and prosperous kingdom (DAN 4:36; 5:18-19; MAT 6:29). c. God s grace overcomes sin and death and reigns unto eternal life (ROM 5:20-21). It is a glorious kingdom that endures forever (PSA 145:10-13). d. When we think of the depths of our depravity from which grace has brought us and of the heights to which grace has raised us, we realize how magnificent God s grace is. e. When it comes to our being made holy, unblameable, children of God blessed with all spiritual blessings in heavenly places, all the praise goes to God s magnificent grace. 6. In this glorious grace, God has made us accepted in the beloved. Ephesians Page 13 of 56

14 a. God makes us accepted. We do not make ourselves accepted. b. We are made accepted, not merely given a chance to be. c. We are made accepted in God s grace, not in ourselves or in our works. d. We are made accepted in Jesus Christ, Who is God s beloved (MAT 3:17; 12:18; 17:5). i. We are made the righteousness of God in Jesus Christ and thus acceptable to a holy God (2CO 5:21). ii. Outside of Christ there is no acceptance, but only rejection (PSA 5:4-5; MAT 25:41; 2TH 1:9). e. The question upon which hangs my eternal destiny is not, Have I accepted Him? But it is rather, Has He accepted me? 1:7: Redemption through the blood of Christ 1. It is fitting that redemption should be mentioned in the context of a discussion of our adoption since redemption is part of that process as we have already seen. 2. Redeem - To buy back (a thing formerly possessed); to make payment for (a thing held or claimed by another); to ransom, liberate, free (a person) from bondage, captivity, or punishment; to save (one's life) by paying a ransom. 3. Redemption involves both payment of a ransom and freedom from bondage. 4. Redemption is in Christ. a. This is one of the spiritual blessings with which God has blessed us in Christ according as He has chosen us. b. Redemption only extends to God s elect (PSA 111:9). c. Christ has redeemed a peculiar people (TIT 2:14). i. Peculiar - That is one's own private property; that belongs or pertains to, or characterizes, an individual person, place, or thing, or group of persons or things, as distinct from others. ii. Christ gave Himself for a group of persons that are the private property of God and thus distinct from others. iii. God's peculiar people are His elect (DEU 14:2). d. There is no redemption outside of Christ in Whom we are by God s election. 5. This verse proclaims that we (the elect) have redemption. a. It is not something we yet need to get. b. Christ had obtained this for us when He entered in once into the holy place (HEB 9:12). c. Since it is an eternal redemption (HEB 9:12), we will always have it. 6. This redemption is through Christ s blood and is defined as the forgiveness of sins. Ephesians Page 14 of 56

15 a. The necessity for redemption by blood is founded in the absolute holiness of God. i. This holy God hates sin and sinners (DEU 12:31; AMO 5:21-23; PRO 6:16-19; PSA 5:4-5). ii. Because He is holy, God is angry with sinners and punishes them (PSA 7:11-13; 11:5-7; ROM 1:18; GAL 3:10). iii. Bondage and captivity are punishments for sin (1KI 8:46; PSA 106:39-42; 107:10-11) and hence the need for redemption. iv. God demands a payment in blood for the sin of man (HEB 9:22). 1. The wages of sin is death (ROM 6:23; EZE 18:4). 2. Since the life of the flesh is in the blood, the loss of the blood is the loss of the life, which is death (LEV 17:11). 3. God will exact a payment of blood in the day of judgment (DEU 32:40-43; ISA 34:5-6; 63:1-6). b. Christ bought us out of bondage by paying His blood to God's justice, which demanded our death because of our sin (MAT 26:28). c. The sword of God's justice, that will be bathed in the blood of the wicked, was thrust into God's Son that He might deliver us from the wrath to come (ZEC 13:7 with MAT 26:31; ROM 5:9; GAL 3:13; 1TH 1:10). d. Because the price has been paid, sin is forgiven. i. Forgive - To give up, cease to harbour (resentment, wrath); to remit (a debt); to give up resentment or claim to requital for, pardon (an offence). ii. The prefix for in the word forgive negates the word give, hence, the idea in forgive is not to give. iii. When one is forgiven, he is not given the wrath and punishment he deserves. iv. The parable of the debtors in MAT 18:23-27 provides an excellent example of the meaning of forgiveness. 1. When one is forgiven, one is freed from what was held against him. 2. Therefore, redemption, freedom from bondage, is defined as forgiveness. v. This forgiveness extends to all the sins of God s elect (PSA 130:8; TIT 2:14). e. Because sin is forgiven, we are freed from bondage to Satan, death, and corruption, which are the consequences of sin (HEB 2:14-15; COL 2:13; ROM 8:21-23; PSA 49:7-9, 15). 7. This redemption is according to the riches of God s grace. a. Recalling the definition of grace we see that redemption is not something we merit. b. Considering the magnitude of our sin and the magnitude of the price paid there are certainly riches of grace displayed in redemption. Ephesians Page 15 of 56

16 c. God's redemption is wrought freely (ROM 3:24). i. Freely - Of one's own accord, spontaneously; without constraint or reluctance; unreservedly, without stipulation; readily, willingly. ii. There is no stipulation that man must meet in order to be justified through Christ's redemption. iii. Redemption is accomplished and that by God's freewill! 8. The redeemed of the Lord ought to speak forth the praise of their Redeemer (PSA 107:1-3). 1:8-10: God has made known to us the mystery of His will 1. God s will is here described as a mystery. a. Mystery - A religious truth known only from divine revelation (1CO 2:7-10; ROM 16:25-26). b. God s will as set forth in these verses could only be known by God revealing it to us. 2. In making known to us the mystery of His will, God has abounded toward us in grace. a. Recall that grace is favour or goodwill, in contradistinction to right or obligation, as the ground of a concession. Grace is unmerited. b. Our election, adoption, acceptance, and redemption are acts of grace on the part of God. Indeed, we are saved by grace. c. But it is also an act of grace on God s part to let us know about this salvation. 3. In making known the mystery of His will, God has abounded toward us in all wisdom and prudence. a. Wisdom - Capacity of judging rightly in matters relating to life and conduct; soundness of judgment in the choice of means and ends. b. Prudence Ability to discern the most suitable, politic, or profitable course of action, esp. as regards conduct; practical wisdom, discretion. Wisdom; knowledge of or skill in a matter. c. Wisdom dwells with prudence according to PRO 8:12. d. All wisdom is displayed in the mystery of God s will. Anything and everything that characterizes true wisdom is found here. e. The gospel of Christ which makes known the mystery of God s will is a declaration of God s wisdom and prudence (1CO 1:17-24; 2:1-8; COL 1:28; 2:3). f. Since all wisdom is set forth in the gospel, there is no true wisdom apart from it. i. Therefore, the wisdom of this world is in reality foolishness (1CO 1:20; 3:19). ii. The wise and prudent of this world do not see the gospel because their wisdom blinds them (1CO 1:21; ROM 1:21-22). Ephesians Page 16 of 56

17 iii. Therefore, in making known the mystery of His will in all wisdom and prudence God is hiding it from the wise and prudent of this world. iv. The wise in this world must abandon their wisdom to become truly wise (1CO 3:18-20; ISA 55:6-9). g. Consider the soundness of God s judgment in His choice of means and ends in saving our souls. Did God not devise a most suitable and profitable course of action to rescue us from ruin? i. Consider how God devised a plan that would not compromise His justice and yet would make a way for His mercy. ii. Can you think of a greater way to display love than the one God devised? 1. Here is the ultimate pattern of self-sacrifice for the good of others (1JO 4:9-11; 3:16). 2. This contrasts with the wisdom of the world that teaches that interests of self are paramount. iii. The scheme of salvation by grace through Jesus Christ is the surest and best plan of all to save sinners. It guarantees their salvation and gives all the glory to God. iv. The more we delve into this mystery, the more we admire the wisdom of it. 4. In making known this mystery God has abounded toward us in all wisdom and prudence. a. To abound in: To be plentiful, wealthy, or copious in; to possess to a marked extent, so as to be characterized by; to have wealth of. b. There is such a wealth of wisdom and prudence in the mystery of God s will that He has made known to us, that we can never exhaust it no matter how much we delve into it. c. The riches of Christ, in Whom are hid all the treasures of wisdom and knowledge, are unsearchable (COL 2:3; EPH 3:8). 5. It is according to the good pleasure, which He hath purposed in Himself that God has made known to us the mystery of His will. a. Pleasure With possessive pronoun, or sb. In possessive relation: How one is pleased or wills in reference to any action contemplated; that which is agreeable to one or in conformity with one s wish or will; one s will, desire, choice. b. Purpose v. To set before oneself for accomplishment. c. The mystery of God s will is known because God decided within Himself that this was what He wanted to do and that this was good to do. d. Jesus expresses the same thought in LUK 10:21: In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. Ephesians Page 17 of 56

18 6. The mystery of God s will is defined in v. 10: That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him. a. Dispensation ad. L. dispensation-em dispensation of money or property, management, stewardship, regulation, economy, from dispensare to dispense. I. The action of dealing out or distributing. II. The action of administering, ordering, or managing; the system by which things are administered. Theol. A religious order or system, conceived as divinely instituted, or as a stage in a progressive revelation, expressly adapted to the needs of a particular nation or period of time, as the patriarchal, Mosaic(or Jewish) dispensation, the Christian dispensation; also, the age or period during which such system has prevailed. b. The Greek word translated dispensation is oikonomia and means administration (of a household or estate); specifically a (religious) economy. The word is also translated stewardship in LUK 16:2-4. c. The administration of the fullness of times was inaugurated with the first coming of Christ. i. We are living in the last age when times are being fulfilled or completed. ii. The time since the first coming of Christ is called the last days (HEB 1:2; ACT 2:16-17), the last time (1JO 2:18), and the end(s) of the world (HEB 9:26; 1CO 10:11). iii. In this age some times have already been fulfilled. 1. The time for the sending of God s Son has fully come (GAL 4:4). 2. The time for the setting up of the kingdom of God has been fulfilled (MAR 1:15). 3. The seventy weeks of DAN 9:24-27 and the events to occur in those weeks have been fulfilled. 4. The time of the Old Testament administration has ended (GAL 3:24-25; HEB 8:13; 10:9). iv. When these days are ended, the fullness of times will have arrived. 1. The times of the Gentiles will be complete (LUK 21:24). 2. The time of the man of sin will be complete (2TH 2:6). 3. The devil s time will be ended (REV 12:12). 4. The times of the restitution of all things will be complete (ACT 3:21). 5. At the end of this age, time will end and be no more. d. During this dispensation of the fullness of times God is gathering together in one all things in Christ. i. This is a gathering together of things in Christ, not of things outside of Him. Ephesians Page 18 of 56

19 ii. This gathering together is the outworking of the reconciliation made at the cross (COL 1:20). iii. Throughout this dispensation things in Christ are being gathered together. 1. Jews and Gentiles were both reconciled to God in one body by the cross (EPH 2:16). a. They are thus gathered together in one in Christ in His work on the cross. b. They are legally one being both reconciled by the same blood. 2. Christ s spirit, soul, and body were gathered together when He rose from the dead. 3. We are quickened together with Christ and raised up together and made to sit together in the heavenly places (EPH 2:5-6). 4. The Jews and Gentiles are being gathered together in one in the same body, the church (EPH 2:19; 3:6; 1CO 12:13). This translates their legal oneness into an experience of oneness. iv. At the second coming of Christ, when time shall end, all things will experientially be gathered together in one in Christ. 1. All of God s elect shall be gathered together in Christ in body, soul, and spirit (1CO 15:22-24; 1TH 4:14-17). 2. Everything in Christ, which includes God (COL 2:9; JOH 14:11), all the elect (EPH 1:4), all spiritual blessings (EPH 1:3), and our eternal inheritance (EPH 1:11) will the gathered together so as to never be separated again. 3. The elect angels will also be part of this gathering (HEB 12:22-23; REV 7:9-12; 19:10). 4. At present some things in Christ are gathered together, as in a local church, but not all things in Christ are gathered together in one. v. This gathering is the ultimate undoing of the effect of sin, which is to be scattered and separated (NEH 1:8 w/ LEV 26:33 & DEU 28:64; PSA 92:9; ISA 59:2). 1. The words gather and scatter are antonyms (LUK 11:23). Therefore, in gathering us together the Lord is reversing the effect of sin. 2. As a result of sin this universe is subject to entropy, which is the disorganization to which everything is gradually reduced (ISA 51:6). a. When things are disorganized they are scattered. b. Everything in the universe is falling apart. c. Man is under a sentence of death, which is separation. Ephesians Page 19 of 56

20 i. Bodily death is the separation of the spirit from the body (JAM 2:26). ii. The second death is separation from God (MAT 25:41; REV 21:8). iii. When the prodigal son was separated from his father, his father said he was dead (LUK 15:24). 3. We spend so much of our life trying to get it together. a. We often express our frustration by saying, I can t get it together. It is just not coming together like I want it to. b. This is an effect of our being sinners. c. We will never get it totally together in the process of time. That is reserved for the fulness of times. 4. Christ endured the judgment of being separated, broken, and scattered that we might be gathered together in one (JOH 11:49-52). a. His beloved disciples were scattered from Him (MAT 26:31, 56). b. His body was broken (1CO 11:23-24). c. His blood was shed, separated from His body (MAT 26:28). d. His heart was broken (PSA 69:20). e. All His bones were out of joint (PSA 22:14). f. He was forsaken of God (MAT 27:46). g. His soul was poured out unto death (ISA 53:12). h. His spirit departed from His body (LUK 23:46). 5. But Christ came back together in the resurrection and ascended into heaven to be rejoined with His Father. a. He is the firstfruits of them that sleep and our forerunner into glory (1CO 15:20; HEB 6:20). b. He is the guarantee that all things in Him will be gathered together in one. vi. With this gathering together there will be no more separations, divisions, or partings, but rather never ending oneness in Christ. 1. All things that offend and them that do iniquity will have been gathered out of His kingdom (MAT 13:40-42). 2. Nothing divisive will be commingled as is now the case (ROM 16:17). e. The phrase even in Him gives emphasis to the fact that this gathering together in one is in Christ. Only in Christ can this truly occur. Ephesians Page 20 of 56

21 f. This mystery of God here made known will be finished in the days of the seventh trumpet, which will mark the fulness of times (REV 10:5-7). i. When the seventh trumpet sounds, the resurrection and the final judgment will occur which will finish the mystery of God (REV 11:15-18; 1CO 15:51-54). ii. The day of the resurrection and the final judgment is called the last day since it signals the end of time with no more days to come (JOH 6:39; 12:48). iii. When times have reached their fullness, time will be no more. 1. Time as we know it in this world had a definite beginning and will have a definite ending. 2. Jesus spoke of this present time in contradistinction to the world to come (LUK 18:30). 9. Those gathered together will be ushered into their everlasting inheritance (MAT 25:34). 10. In verses 7-10 we see the themes of redemption and restoration. JER 31:10-14 beautifully brings together these themes of redemption and restoration with subsequent rejoicing. 11. Consider the expanse covered by Paul in verses a. In verse 4 Paul reaches back before time and informs us of God s election and predestination of His people to the adoption of children. b. In verse 10 Paul reaches forth beyond the end of time to show God s people arriving at that destination. c. The number in the middle of 4 and 10 is the number 7. i. Verse 7 tells us of the redemption through the blood of Christ, which is the means whereby what was predestinated before time is realized at the end of time and forever thereafter. ii. The two ends of eternity meet together at the cross. 1:11-12: An inheritance obtained 1. In addition to the blessings listed thus far, we have also obtained an inheritance. 2. This inheritance is obtained in Christ. Only those chosen in Christ obtain this inheritance. 3. We have obtained this inheritance. a. It is reserved in heaven for us (1PE 1:4). b. This is our hope (expectation) that is laid up in heaven for us and of which the gospel informs us (COL 1:5). c. It is ours already. There is nothing for us to do to obtain it for ourselves. 4. Consider the nature and substance of this inheritance. a. It is an heavenly country (HEB 11:9-10, 13-16). Ephesians Page 21 of 56

22 i. It is a new heavens and a new earth (2PE 3:13; REV 21:1-7). ii. This was the everlasting inheritance that God promised to Abraham and to his seed, which is Christ (GEN 17:8; GAL 3:16). iii. If we are Christ s or are in Christ, then we obtain this inheritance in Him as EPH 1:11 declares (GAL 3:29). b. It is eternal. It will last forever (HEB 9:15). c. 1PE 1:4 describes this inheritance. i. It is incorruptible. 1. Corruption - The destruction or spoiling of anything, esp. by disintegration or by decomposition with its attendant unwholesomeness and loathsomeness; putrefaction. spec. Decomposition as a consequence of death; dissolution. 2. Incorruption - Freedom from physical corruption or decay; incorrupt condition (a sound condition not infected by that which causes decay). 3. This inheritance cannot decay or perish (MAT 6:20). ii. It is undefiled. 1. Defile To render (materially) foul, filthy, or dirty; to pollute, dirty; to destroy the purity, cleanness, or clearness of. To render morally foul or polluted; to destroy the ideal purity of; to corrupt, taint, sully. 2. Undefiled Not rendered morally foul or impure; unpolluted, untainted. 3. Nothing defiling enters this inheritance (REV 21:27). iii. It does not fade away. 1. Fade intr. 1. Of a flower, plant, etc.: To lose freshness and vigour; to droop, wither. 2. To grow small or weak; to decline, decay, fail, or faint; to shrink. 4. Of colour, light, or any object possessing these qualities: To lose brightness or brilliance; to grow dim, faint, or pale. Also with away. 6. To pass away or disappear gradually; vanish, die out. 2. Our lot in this life is to fade as a leaf (ISA 64:6). There we and everything else will retain freshness, vigour, and brilliance forever. 3. Indeed, this is a place where the roses never fade. 5. We should keep our sights fixed on this heavenly inheritance. a. Because this heavenly inheritance is our home, we are strangers and pilgrims in this world (HEB 11:13-14; 13:14). i. Stranger - One who belongs to another country, a foreigner. ii. Pilgrim - One who travels from place to place; a person on a journey; a wayfarer, a traveller; a wanderer; a sojourner. Ephesians Page 22 of 56

23 iii. These words suggest that we do not belong in this world yet we are travelling somewhere. b. This puts our present sufferings into perspective (2CO 4:17-18). c. This is Jesus antidote to a troubled heart (JOH 14:1-3). i. Mansion - The action of remaining, abiding, dwelling, or staying in a place. Also, permanence or continuance in a position or state. A place where one stays or dwells; a place of abode, an abiding-place. ii. The Greek word translated mansion is mone and means a staying, i.e. residence (the act or the place). iii. Mone derives from the Greek verb meno, which is rendered in the New Testament as abide, continue, dwell, endure, remain. iv. There is none abiding in this world (1CH 29:15). v. Our permanent dwelling place is in the Father s house above, not in this world. 6. We have obtained this inheritance being predestinated. a. According to v. 4 we have been predestinated unto the adoption of children. b. If we are children of God, then we are heirs of God (ROM 8:16-17; GAL 4:7). c. Our heirship is the result of our sonship to which we were predestinated. d. Hence, our destination in heaven is owing to God s predestination. 7. We are predestinated according to the purpose of Him (God). a. Purpose That which one sets before oneself as a thing to be done or attained; the object which one has in view. b. We do not have an inheritance in heaven because we set it before ourselves as a thing to be attained, but rather because God set it before Himself as a thing to be attained for us. c. We are also saved and called according to God s purpose (2TI 1:9; ROM 8:28). 8. God works all things after the counsel of His own will. a. All things are governed by God (DAN 4:34-35; 1CH 29:11-12). i. Dominion - The power or right of governing and controlling; sovereign (supreme) authority; lordship, sovereignty (supremacy); rule, sway; control, influence. ii. God's reign or dominion extends over all. iii. God's dominion is everlasting. It is never overthrown. iv. God's dominion is irresistible in the execution of His will. v. No creature has a right to call God's dominion into question. Ephesians Page 23 of 56