Loudonville Community Church Volume 3 - Number 5 The week of November 12, 2017 Sermon Series: Seizing the Solas Sola Gratia: Grace Alone Ephesians 2:1-10 THIS WEEK S CORE STATEMENT Salvation by Grace: We believe that for the salvation of lost and sinful man, regeneration by the Holy Spirit is absolutely essential and that a person comes into a right relationship with God by His grace, through faith in Jesus Christ. John Samson is the pastor-teacher of King s Church in Peoria, Arizona, as well as an author and conference speaker. He has a passion for the local Church and for the free offer of the gospel to be proclaimed far and wide. Samson s article below contains his reflection on the third Sola and is aptly entitled: Sola Gratia - Grace Alone The religions of man often like to bring grace into the equation. Human works always play a role in obtaining salvation in these man made formulas. An appeal is often made that although works (human actions) must be involved before salvation can occur, it is still grace alone that saves because it is God alone who is the ultimate source of power for these works. They say that God (in the end) therefore gets the glory for the works we do to save ourselves. While it is true that for the Christian, God's grace empowers us for Christian service (sanctification), the Bible makes it abundantly clear that the works we do play no role whatsoever in our salvation (justification) (Romans 4:4, 5). In contrast, Rome confuses justification with sanctification for in their scheme, only when a man is fully sanctified will he be declared right with God (or justified). Yet Romans 5:1 declares that justification is a past tense event for the believing Christian - having been justified by faith we have peace with God through our Lord Jesus Christ. Ephesians 2:8, 9 also declares, For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. According to the Bible, for grace to truly be grace, works cannot be mixed in. Romans 11:6 says, But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace. In contrast with all man made concepts, the Protestant Reformers heralded the message of "Sola Gratia," or Grace Alone. There was no confusion as to the meaning of the term. Sola Gratia meant grace at the start, grace to the end, grace in the middle, grace without fail, grace without mixture, grace without addition, grace that allows no boasting, grace that precludes all glorying but in the Lord. All false concepts of grace would seek to eliminate at least one of these clauses, but the biblical Gospel stands firm. Unless Grace Alone is understood in this manner, man will always have some room for boasting. The Reformers understood that man s only contribution to the table of redemption is in fact his sin. Man s will is not a deciding factor (Romans 9:16) because it is inseparably linked with his heart which is desperately wicked and while still in the flesh, he cannot submit to God (Rom 8:7,8). It takes a new heart - a regenerated or born again heart - to enter or even see the kingdom of God (John 3). As Martin Luther said, If any man ascribes salvation, even the very least, to the free will of man, he knows nothing of grace, and he has not learnt Jesus Christ aright. Even though we are justified by simple faith, without any human works or human merit involved, even this faith is the gift of God and not a reason for which to boast, for any boasting of man robs God of His glory. The works we do are the fruit and not the root of our salvation. The fruit is necessary to affirm that the faith is genuine, but Jesus Christ is the Savior who saves through faith alone - plus nothing! Only when Sola Gratia is properly understood does Soli Deo Gloria (the fifth sola) maintain its integrity. The issue has never been the necessity of grace, but the sufficiency of grace. All man made religion believes grace is
necessary but cannot embrace grace's sufficiency, and because of this, stands in opposition to the only Gospel that saves. Sola Gratia, Soli Deo Gloria. It is because God saves us by His Grace Alone that all the glory for it goes to God alone. STEP ONE... READING what the passage says (Read it at least three times) Ephesians 2:1-10 (ESV) And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. 4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ by grace you have been saved 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. STEP TWO... OBSERVING how the passage moves Return to the passage and mark key words, phrases and movements: Circle all of the words in these passages that speak of the Triune God (Father, Son, Holy Spirit, etc.). Underline the significant verbs/action words in these passages. In Ephesians 2:1, underline the phrase: you were dead in the trespasses and sins. In Ephesians 2:4, highlight the phrase: But God. In Ephesians 2:4, underline the phrase: being rich in mercy, because of the great love with which he loved us. In Ephesians 2:5, underline the phrase: made us alive together with Christ - by grace you have been saved. In Ephesians2:7, underline the phrase: he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. THIS WEEK S COMPLEMENTARY PASSAGE Titus 2:11-15(ESV) 11 For the grace of God has appeared, bringing salvation for all people, 12 training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, 13 waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, 14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. 15 Declare these things; exhort and rebuke with all authority. Let no one disregard you. 2
STEP THREE... Ask the five W questions and the one H question: 1. WHO is speaking? Who is this about? Who are the main characters? And, to whom is it speaking? 2. WHAT is the subject of the passage? What does the passage say about the subject? 3. WHEN do or will the events occur? When did something happen to a particular person, people, or nation? 4. WHERE did or will this happen? 5. WHY is something said or mentioned? Why would or will this happen? Why at this time? Why this person? 6. HOW will it happen? How is it to be done? How is it illustrated? STEP FOUR... UNDERSTANDING what the passage means This commentary is intended to enhance your own study of the text. Ephesians 2:1-10 (ESV) 2:1-Either verses 1 7 or 1 10 form one sentence in Greek, with the main verb in v. 5. It is one sustained argument. Paul s presentation includes (1) the hopelessness, helplessness, and spiritual lostness of all mankind, vv. 1-3; (2) the unmerited grace of God, vv. 4-7; and (3) the necessary human response, faith and life, vv. 8-10. You. In Colossians and Ephesians this plural pronoun always refers to believing Gentiles. Were dead. This word may also be rendered being dead. It refers to spiritual death. The Bible speaks of three stages of death: (1) spiritual death (cf. Gen. 2:17; 3; Isa. 59:2; Rom. 7; 10-11; James 1:15); (2) physical death (cf. Gen. 5); and (3) eternal death, called the second death (cf. Rev. 2:11; 20:6, 14; 21:8). Trespasses. This Greek term (paraptōma) means falling to one side (cf. 1:7). All Greek words for sins are related to the Hebrew concept of deviation from the standard of God s righteousness. The term right, just, and their derivatives in Hebrew are from a construction metaphor for a measuring reed. God is the standard. All humans deviate from that standard (cf. Ps. 14:1-3; 5:9; 10:7; 36:1; 53:1-4; 140:3; Isa. 53:6; 59:7-8; Rom. 3:9-23; 1 Pet. 2:25). Sins. This Greek term (hamartia) means missing the mark (cf. 4:26). The two terms for sin in verse 1 are used as synonyms to illustrate mankind s fallen, estranged condition (cf. Rom. 3:9, 19, 23; 11:32; Gal. 3:22). 2:2- In which you once walked. The Greek term that is translated as walk is a biblical metaphor for one s lifestyle. Following the course of this world. This current fallen world system is personified as an enemy (cf. Gal. 1:4). It is fallen mankind attempting to meet all of their needs apart from God. In John s writing it is called the world (cf. 1 John 2:2, 15-17; 3:1, 13, 17; 4:1-17; 5:4, 5, 19) or Babylon (cf. Rev. 14:8; 16:19; 17:5; 18:2, 10, 21). In our modern terminology it is called atheistic humanism. 3
Following the prince of the power of the air. This is the second enemy of fallen mankind, Satan, the accuser. Mankind is subjected to a personal angelic tempter (cf. Gen. 3, Job. 1-2, Zech. 3). He is called the ruler or god of this world (cf. John 12:31; 14:30; 16:11; 2 Cor. 4:4; 1 John 5:19). In the New Testament the air is the realm of the demonic. The lower air was viewed by the Greeks to be impure and therefore the domain of evil spirits. The sons of disobedience. This was a Hebrew idiom for rebellion and settled character. 2:3- Among whom we all once lived. In Ephesians we refers to the Jewish believers, in this case, Paul and his ministry team. This Greek employs the passive voice which emphasizes that fallen mankind was being manipulated by outside evil spiritual forces, like Satan or the demonic, mentioned in v.2 and 3:10; 6:12. In the passions of our flesh. This is the third enemy of fallen man. Although it is not listed in a grammatically parallel structure ( according to ) with the two enemies in v. 2, it is a theological parallel. Mankind s fallen, egocentric self is its worst enemy (cf. Gal. 5:19-21). It twists and manipulates everything and everyone to one s own self-interest (cf. Rom. 7:14-25). Paul uses the term flesh in two distinct ways. Only context can determine the distinction. In 2:11, 14; 5:29, 31; 6:5 and 12 it means the human person, not the fallen sin nature as here. Carrying out the desires of the body and the mind. This verb in in the present tense and emphasizes continual, ongoing, habitual action. The human body and the mind are not evil in and of themselves, but they are the battleground of temptation and sin (cf. 4:17-19; Rom. 6 & 7). By nature. This refers to mankind s fallen, Adamic propensities (cf. Gen. 3; Ps. 51:5; Job 14:4; Rom. 5:12-21; 7:14-25). It is surprising that the rabbis in general do not emphasize the fall of humanity in Gen. 3. They instead assert that mankind has two intents (yetzers), one good, one bad. Humans are dominated by their choices. There is a famous rabbinical proverb: Every man has a black and a white dog in his heart. The one he feeds the most is the one that becomes the biggest. However, the New Testament presents several theological reasons for mankind s sin (1) the fall of Adam, (2) willful ignorance and (3) sinful choices. Children of wrath. This term is a Hebrew idiomatic phrase used to refer to a person s character. God is opposed to sin and rebellion in His creation. The wrath of God is both temporal (in time) and eschatological (at the end of time). Like the rest of mankind. This refers to the lostness of all humans; both Jew and Gentile (cf. Rom. 1:18-3:21). Paul often uses the term rest to refer to the lost (cf. 1 Thess. 4:13; 5:6). 2:4- But God, being rich in mercy, because of the great love with which he loved us. There is such a dramatic switch between the hopelessness and helplessness of vv. 1-3 and the marvelous grace and mercy of God in vv. 4-7. What a great truth! God s mercy and love are the keys to salvation (cf. v. 7). It is His character, not mankind s performance that offers a way of righteousness. It is significant that God has loved us in the past and continues to love us (cf. 1 John 4:10)! 2:5- Even when we were dead in our trespasses. This phrase is parallel to v. 1a. Paul returns to his original thought after his parenthetical thought (cf. vv. 1-3) about the lostness of mankind. In the midst of our need, God acted in love (cf. Rom. 5:6, 8). Made us alive together with Christ. This English phrase reflects one Greek word (suzōpoieō). This is the main verb of the sentence which begins in v. 1. This is the first of three compound verbs with the Greek preposition, syn which meant joint participation with. Jesus was raised from the dead in 1:20 and believers have been quickened to spiritual life through Him (cf. Col. 2:13). Believers are now truly alive with Christ. 2:5- By grace you have been saved. This phrase meant that believers have been saved in the past, by an outside agent, with abiding results; they have been and continue to be saved by God. This same construction is repeated in v. 8 for emphasis. 2:6- And raised us up with him. This is the second of the verb compounds with syn. Believers have already been raised with Christ. Believers were buried with Him in baptism (cf. Col. 2:12) and raised with Him by the Father (cf. Col. 2:13) who raised Jesus (raised by the Spirit in Rom. 8:11). These are special redemptive analogies. Believers spiritually participate in the major events of Jesus experience: crucifixion, death, burial, resurrection and enthronement! Believers share His life and suffering; they will also share His glory (cf. Rom. 8:17)! And seated us with him. This is the third of the verb compounds with syn. Our position in Him is one of present, as well as future, victory (cf. Rom. 8:37)! The concept of sitting down with Him meant reigning with Him. Jesus is the King of Kings sitting on the throne of God the Father and believers are even now co-reigning with Him. In the heavenly places in Christ Jesus. This phrase is only used in the book of Ephesians (cf. 1:20; 2:6; 3:10; 6:12) and from the context of all of its usages, it must mean the spiritual realm in which believers live here and now. 2:7- So that in the coming ages. The Jews believed in two ages, the current evil age (Gal. 1:4) and the coming righteous age. This New Age of righteousness would be inaugurated by the coming of the Messiah in the power of the Spirit. This implies that (1) there are at least two ages, or (2) the plural is used to accentuate and magnify the coming age. This use of the plural in a symbolic sense can be seen in the passages that refer to the past ages (cf. Rom. 16:25; 1 Cor. 10:11; 2 Tim. 1:9; Titus 1:2). Some scholars believe this was simply a metaphor for eternity because of the way the phrase was used in secular Koine Greek and in several places in the New Testament (cf. Luke 1:33, 55; John 12:34; Rom. 9:5; Gal. 1:5; 1 Tim. 1:17). 4
He might show. God clearly manifested His own character (cf. 1:5-7). This term means to publicly display (cf. Rom. 9:17, 22). God s mercy and purpose in Christ are clearly manifested to the angels by His treatment of fallen mankind (cf. 3:10; 1 Cor. 4:9; 1 Pet. 1:12). 2:8- For by grace. Salvation is by the grace of God (cf. Eph. 1:3-14). The character of God is revealed through His mercy (cf. vv. 4-6). Believers are the trophies of His love. Grace is best defined as the unmerited, undeserved love of God. It flows from God s nature through Christ and is irrespective of the worth or merit of the one loved. You have been saved. This is also parallel with v. 5. Its thrust is that believers have been and continue to be saved by God. In the Old Testament the term save spoke of physical deliverance (cf. James 5:15). In the New Testament this meaning has taken on a spiritual dimension. God delivers believers from the results of sin and gives them eternal life. Through faith. Faith receives God s free gift in Christ (cf. Rom. 3:22, 25; 4:5; 9:30; Gal. 2:16; 1 Pet. 1:5). Mankind must respond to God s offer of grace and forgiveness in Christ (cf. John 1:12; 3:16-17, 36; 6:40; 11:25-26; Rom. 10:9-13). God deals with fallen mankind by means of a covenant. He always takes the initiative (cf. John 6:44, 65) and sets the agenda and the boundaries (cf. Mark 1:15; Acts 20:21). He allows fallen mankind to participate in their own salvation by responding to His covenant offer. The mandated response is initial and continuing faith, repentance, obedience, service, worship, and perseverance. The term faith in the Old Testament is a metaphorical extension of a stable stance. It came to denote that which is sure, trustworthy, dependable and faithful. None of these describe even redeemed fallen mankind. It is not mankind s trustworthiness, or faithfulness or dependability, but God s. We trust in His trustworthy promises, not our trustworthiness! Covenant obedience flows from gratitude! The focus has always been on His faithfulness, not the believers faith! Faith cannot save anyone. Only grace saves, but it is received by faith. The focus is never on the amount of faith (cf. Matt. 17:20), but on its object, namely Jesus Christ. And this. This phrase refers to the whole process of our salvation in the finished work of Christ. There is another possibility based on a similar grammatical construction in Phil. 1:28. If this is the case then this phrase relates to faith, which is also a gift of God s grace! Here is the mystery of God s sovereignty and human free will. Is not your own doing. This is the first of three phrases which clearly show that salvation is not based on human performance: (1) not of yourselves v. 8; (2) gift of God v. 8; and (3) not as a result of works v. 9. It is the gift of God. This is the essence of grace-love with no strings attached (cf. Rom. 3:24; 6:23). The paradox of salvation as both a free gift and a mandated covenant response are difficult to grasp. Yet both are true! Salvation is truly free, yet costs everything. Most biblical doctrines are presented as tension-filled pairs of truths (security vs. perseverance, faith vs. works, God s sovereignty vs. human free will, predestination vs. human response and transcendence vs. immanence). 2:9- Not a result of works. Salvation is not by merit (cf. Rom. 3:20, 27-28; 9:11, 16; Gal. 2:16; Phil 3:9; 2 Tim. 1:9; Titus 3:5). This stands in direct contrast to the doctrine promoted by the false teachers. So that no one may boast. Salvation is by God s grace, not human effort, so there is no room for human glorying (cf. Rom. 3:27; 4:2). If believers boast, let them boast in Christ (cf. 1 Cor. 1:31). 2:10- For we are his workmanship. The English word poem comes from this Greek term (poiēma). This word is only used two times in the New Testament, here and Rom. 1:20. This is the believers position in grace. They are paradoxically His finished product which is still in process! Created in Christ Jesus. This means that the Spirit forms believers through Christ s ministry by the will of the Father (cf. 1:3-14). This act of a new spiritual creation is described in the same terms used of the initial creation in Genesis (cf. 3:9; Col. 1:16). For good works. Believers lifestyles after they meet Christ are an evidence of their salvation (cf. James and I John). They are saved by grace through faith unto works! They are saved to serve! Faith without works is dead, as are works without faith (cf. Matt. 7:21-23 and James 2:14-26). The goal of the Father s choice is that believers be holy and blameless (cf. 1:4). Paul was often attacked for his radically free gospel because it seemed to encourage godless living. A gospel so seemingly unconnected to moral performance must lead to abuse. Paul s gospel was free in the grace of God, but it also demanded an appropriate response, not only in initial repentance, but in ongoing repentance. Godly living is the result, not lawlessness. Good works are not the mechanism of salvation, but the result. This paradox of a completely free salvation and a cost-everything response is difficult to communicate, but the two must be held in a tension-filled balance. American individualism has distorted the gospel. Humans are not saved because God loves them so much individually, but because God loves fallen mankind, mankind made in His image. He saves and changes individuals to reach more individuals. The ultimate focus of love is primarily corporate (cf. John 3:16), but it is received individually (cf. John 1:12; Rom. 10:9-13; 1 Cor. 15:1). Which God prepared beforehand. This strong term (pro + hetoimos, to prepare before ) relates to the theological concept of predestination (cf. 1:4 5, 11) and is used only here and in Rom. 9:23. God chose a people to reflect His character. Through Christ, the Father has restored His image in fallen mankind (cf. Gen. 1:26-27). Resource for Commentary: Robert James Utley s Study Guide Commentary Series from Logos software. 5
STEP FIVE SUMMARIZING the message It s a fundamental truth that we are saved by grace alone and not by anything we do. We can t earn our way into heaven. This truth, however, was once lost and people were deceived into believing they had to work their way into heaven by the accumulation of merit. Many people still believe that today. It can t by any further from the truth. In this message, we re going to look at the shocking truth of Sola Gratia as explained by the Apostle Paul in Ephesians 2:1-10. These words, first scribed by the Apostle Paul, were restated in one way or another by the tireless focus of the Reformers. They saw the truth of Sola Gratia plainly revealed in Scripture, understood how it was directly related to the majesty and character of God, and expressed how it captured the heart of the gospel. As the church prior to the Reformation replaced the biblical truth of Sola Gratia with sacramental merit and a host of human mediators instead of Christ, grace was forgotten and the reality that it creates was lost. God s Character Our Problem God s Provision Our Response A Grace Alone church takes Sin seriously. Christ seriously. Assurance seriously. The corporate gathering of the church seriously. The Bible seriously. Preaching seriously. Prayer seriously. A gospel-culture seriously. Good works seriously. STEP SIX EXPLORING the passage through discussion Please try and read the entire passage before gathering with your Growth Group. Questions 1. Define Sola Gratia or Grace Alone. Why do you think it is still important today? 2. Why is Sola Gratia a difficult doctrine for people to accept? What different slogans or ideas does our culture communicate that flies in the face of Sola Gratia? 6
3. In what ways do people try to earn salvation? Before you became a disciple of Jesus, how did you think salvation was possible, if you even cared? 4. What do we learn about the nature of sin from the description of our spiritual deadness in Ephesians 2:1-3? Are people really dead spiritually? Are some people more dead than others? 5. What motivated God to save us from our sin and its effects? (v.4). 6. According to verses 6-7, what is God s end game in His work of redemption? 7. What role do the following three truths play in our redemption? God s grace. Our faith. Our works. 8. How would you answer this question: Are our good works necessary for our salvation? If we are not saved by our good works, why in the world would we ever be motivated to do good works? 9. Review the marks of a Grace Alone church on the previous page. In what areas do you and your family, your Growth Group, and our church need to take more seriously and why? STEP SIX... APPLYING the passage to my life Our desire is to not be merely hearers of the Word but doers ~ James 1:22 When you apply God s Word, you are thinking about what God might be saying to you through the Scriptures. Application involves action. Application makes your reading become a reality in your own life. Make your applications specific (state who, what & when). You are encouraged to use the S.P.E.C.K. method to apply God s Word to your life. Remember that each passage of Scripture may not lend itself to answering all five of these questions. S - SINS to confess and avoid (Are there sinful actions, attitudes, or thoughts that you need to confess to God based upon your study of these Scriptures?) P - PROMISES to claim (List God s promises for you from these Scriptures.) 7
E - EXAMPLES to follow (What examples, for right thinking or right actions, can you take for you own life from these Scriptures?) C - COMMANDS to obey (List God s commands for you from these Scriptures and seek to be obedient to them.) K - KNOWLEDGE of God to apply (God s character is visible throughout the Scriptures as an example to us. What attributes and/or attitudes does God display that you can apply to your own life?) Sermon Notes: #asithappened (one-year chronological walk through the Bible) Sunday, November 12 thru Saturday, November 18 Matthew 27, Mark 15,; Luke 23, John 18-19; Matthew 28, Mark 16; Luke 24, John 20-21; Acts 1-3; Acts 4-6; Acts 7-8 Memory Verse Ephesians 2:8-9 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. The Abide in Me Bible study series is written by the pastoral staff of Loudonville Community Church, 374 Loudon Road, Loudonville, NY 12211 (www.lcchurch.org)