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The church is made up of small groups of Christians spread throughout Asia Minor
worshipping in homes.
Paul, one of the key leaders, is imprisoned and will soon die.
2. A culture that appears too large, too confident and too powerful to be threatened.
Cult of Diana and Mystery Religions – The temple to Dinah (Artemis in Greek) in
Ephesus was considered one of the wonders of the world. It contained an image of Diana
that had fallen from the heavens. Diana was depicted as a multibreasted goddess. A body
of eunuch priests ran the temple. There were no bloody sacrifices. She was considered the
mother of all living things. Large donations flooded her temple and priests every year.
Each year the city of Ephesus threw a large festival in her honor. The Ephesian Diana
was worshipped more than any other deity and statues of her filled the homes of the
people. Acts reveals the magical arts were practiced in relation to her.
Mystery religions were popular all through Asia Minor. These cults promised power to
their adherents; power of knowing the future as well as insight into secrets. These cults
were formed around a series of initiations. To enter the cult one had to be initiated and to
advance up through the various levels required a variety of initiations. Mystery religions
viewed life as trapped by cosmic forces. Ritual was a means of escaping the bonds of this
material prison.
Imperial Cult – Minucias Felix (2nd century Christian) writes about the Romans, “their
power and authority has occupied the circuit of the whole world: thus it has propagated
its empire beyond the paths of the sun, and the bounds of the oceans itself. Rome is the
great city that rules over the kings of the earth (Rev 17:18). “The imperial cult was a
“natural response on the part of provincials to the tremendous power of the emperor,
which was perceived as truly god-like, and to the benefits that the rule of the emperor
brought to the provinces. The imperial cult especially focused attention on the emperor as
the patron of the world. Since his gifts matched those of the deities, it was deemed only
fitting that the expressions of gratitude and loyalty should take on the forms used to
communicate with the patron deities themselves.” David DeSilva
Eventually temples were built in his honor. Although he rejected at first, eventually he
realized the power the imperial cult could have for uniting the kingdom. He agreed as
long as the deity Roma would also be honored alongside him.
The people looked to Augustus as ruling regent of the gods. The imperial cult continued
to grow under other emperors up through Constantine. It was particularly powerful and
popular in Asia Minor. The Christians in these areas would be surrounded by statues of
the emperors. Many of the social events in the cities would revolve around emperor
worship and Christians would feel intense pressure to participate. By refusing, Christians
limited their opportunity to participate socially, economically or politically.
Power
The cult of Diana, the mystery religions and the imperial cult all offered various forms of
power. Some of it was practical social or economic power. Other parts esoteric power
living one to higher states of consciousness.
3. A power that is greater than power, preceding all things and transforming all
things in love.
Paul writes a song in praise of the God of all power. He weaves prayers and songs
throughout the letter to proclaim the glory of God who expresses his power not in world
power but in the power of a love that transforms people. The expression of his power is
love.
In the midst of a world consumed by power, Paul writes a letter to encourage the
Christians through Asia Minor. In his letter he reveals the true source of power, Jesus
Christ. He explains how this power is revealed on earth through his chosen vessel: the
church. This power takes the form of expressed love that unites those divided by race and
Ephesians 1:20-2:1
20 All this energy issues from Christ: God raised him from death and set him on a
throne in deep heaven, 21 in charge of running the universe, everything from
galaxies to governments, no name and no power exempt from his rule. And not
just for the time being, but forever. 22 He is in charge of it all, has the final word
on everything. At the center of all this, Christ rules the church. 23 The church,
you see, is not peripheral to the world; the world is peripheral to the church. The
church is Christ's body, in which he speaks and acts, by which he fills everything
with his presence.
(from THE MESSAGE: The Bible in Contemporary Language © 2002 by Eugene
H. Peterson. All rights reserved.)
Christianity enters a world of chaos. The power of the gospel is moving all things from
chaos to harmony: glory to glory. Christianity moves toward the future with hope. Jesus
brings the kingdom of the future into the present when he raises from the dead. He
interrupts time.
Living the kingdom, bringing back from the end of time and embodying some of it here
and now, is the process by which man, ever since Jesus, consciously participates in his
own creation.
Center of all things - a person - church (not individuals) - we are working out his
kingdom - in the power of his life (spirit) - through relationships of love
“So pagan thought almost universally pictures human life as a decline from a golden age
in the past toward ultimate destruction in the future.”
Christianity…has shown ‘how man can be eternal in the moment, how he can act once
for all.’”
“Bombs get better all the time. But this improvement does not determine progress.”
Progress is an act of our own creative faith, breaking with the past and embracing the
future that God is unveiling in Christ.
Christian progress involves embracing the cross (death) to reveal the life of God
“It would be a mistake to consider all repetition bad. Life itself rests in a certain balance
between recurrent and novel processes; the former are our fixed capital investment, the
latter our free range of choice, selection, change, at any given moment. Unless the
achievements of the past were continually reproduced along with the fresh creations of
the present, there would be mere mutation without cumulative growth of any kind.”
“But the natural tendency of life when left to itself is to relax from initiative to routine,
and thereby to upset the balance between past and future, recurrence and innovation. That
is why the automatic concept of progress is fallacious.
We are moving from glory to glory. Each step upward is through the death. I am crucified
with Christ and I no longer live. This laying down our life, the embracing the cross, this
being renewed in the love of God in Christ, renews and glorifies us and works through us
to renew all things.
Paul, in his typical style, introduces the letter with a greeting we might be tempted to
overlook when trying to get to the heart of his argument. But if we do, we miss the
starting point. In these few words, we can gain insight into Paul’s identity as well as
God’s purposes.
In seed form, Paul introduces this letter with potent words that unfold throughout the
letter to reveal the beginning and end of all reality. This grand drama proceeds from the
will of the Father, through the Son by the power of the Holy Spirit.
Paul
Saul was a Hebrew of Hebrew whose passion for Israel led to the persecution of the
church. This holy warrior meets the Lord of Glory and becomes a follower of Jesus. Over
time, his ministry becomes focused more and more upon proclaiming the good news
outside the Jewish world among the gentiles. Paulus, his Roman name, gradually
becomes the name his uses instead of his Hebrew name. Paul opens this letter to the
Ephesians using his name.
He takes his stand in the name that reveals his calling to the Gentiles. By using this name,
Paul accepts his calling and takes a stand in it. This simple act demonstrates to us the
power of standing behind our name in all we say and do as people called by God.
apostle
Paul uses the word apostle in an original manner. His meaning appears to derive from
two different cultures and applications.
Apostolos – This is a Greek word that originally referred to sending out a fleet on a
military expedition. Over time, the meaning became applied more generally to a variety
of naval enterprises. Eventually the word extends beyond fighting to exploring and
colonizing.
Saliah – This is a Hebrew word indicating the legal authority a messenger carries on
behalf of a person or a community. Take for example, Abraham’s servant who goes on
mission for Isaac. He carries the legal authority to represent Abraham in the marriage
negotiation.
Paul is both a herald and a colonizer. He is announcing the gospel (Good News) of the
new king who rules over all. He is also establishing colonies of heaven whom he referred
to as ekklesia or called out community and we call the church.
Paul’s apostleship is not based on a human command but on the will of God. Unlike the
Hebrew saliah Paul’s authority comes from the message. The “good news” carries
authority and power. And every time the “good news” is faithfully proclaimed it comes in
power.
Jesus
Paul speaks as a herald of Jesus. The name Jesus derives from the name Joshua, which
means Yahweh Saves. In the Old Testament Hoshua (meaning salvation) is chosen by
God to succeed Moses and lead the children of Israel into the Promised Land. But before
he can take his position as leader, God changes his name. He simply inserts his name
YHWH (or JA) into Hoshua’s name, so that the salvation becomes YHWH Saves.
Joshua’s mission will embody the presence of God as the true deliver and savior of the
children of Israel. The writer of Hebrews suggests that the work of entering the Promised
Land was not complete.
Hebrews 4:8-10
8 For if Joshua had given them rest, then He would not afterward have spoken of
another day. 9 There remains therefore a rest for the people of God. 10 For he
who has entered His rest has himself also ceased from his works as God did from
His.
NKJV
Jesus comes as the second and final Joshua. He comes to fulfill the call and mission of
Joshua. In his own name, Jesus bears the reality of his prophetic mission. He comes to
Israel with a message: YHWH will redeem his people. Jesus himself is the prophetic
message for he comes bearing the presence of YHWH in the midst of the people. Jesus
literally is “YHWH saves.” Everything about him communicates the redeeming,
restoring, active power of YHWH that fulfills the mission he began with his people when
he led them out of Egypt. Jesus will save the people from their sins.
Jesus will restore the people to their proper position as kings and priests of YHWH.
Bearing the light and power and glory of the Creator as they reveal his covenant of love
to all people.
Jesus stands in both offices. He is the High Priest who forever stands at the mercy seat
interceding on behalf of the people of God. Yet he is also King. In fact, Jesus is the final
Hebrew King. He completes both offices: King and High Priest. As King, he fulfills the
line of David kings and restores the people of God to their proper status as Lords of
Creation.
He does not simply restore the Hebrew nation but opens the doors for all nations to enter
into Hebrew history as descendents of Abraham on the basis of faith. Thus he is king of
completely new race of people: made up of Jew and Gentile, forming one new man.
This new man, this people of God, now become the body through which Jesus reveals his
kingdom and glory and power to the cosmos.
Will
The whole world exists and is governed on the basis and power of God’s will. Everything
depends on the will of God, his will sets the world in place, his will keeps the sun
shining, his will sustains us each moment of our life—this world is not simply an
amalgamation of natural laws is the express will of God: Jesus is the express will of the
Father—the Holy Spirit precedes Him and proceeds from Him.
His will is his intention and purpose as well as his action in history. From the loving
communion of Father, Son and Holy Spirit, God conceived all creation. He created all
things from nothing. He spoke the world into existence and upon His word all things
remain.
In the mystery of his wisdom and purposes, he chose to give man a will that could resist
the purposes of God. This ability to resist also contains the possibility of yielding in a
way that far exceeds instinct—man had the capacity to respond in love. On the one hand,
we might think the story of human history is the story of man’s squandering this precious
gift of freedom.
This story of man’s sin corrupting the glory of God’s creation but in the end, all things
proclaim the glory of God. Thus, whether man is in submission or resistance, God’s will
still accomplishes his purposes and in the end his glory will shine so brightly that all
living things will recognize his rule and proclaim his glory.
Jesus completely yields his will to the will of the Father, thereby expressing the will of
the Father in all actions and all words—thus he is the image of the invisible God. His will
is also his rule. He has created us free beings—we respond to him freely by the power of
his Spirit. It is his Spirit that is transforming us that we might will and do the will of the
Saints
This comes from the word hagios, which indicates holiness. Holy is an ancient
Mesopotamian word that various Semitic tribes used to indicate the nature of their gods.
Holy indicates a state of terror. The gods are powerful and terrifying. Also all element
and rituals used in service of the gods were considered holy: separate.
It did not have a moral component until the ancient Hebrews applied it to YHWH. They
suggested that God is not simply powerful but he is all-powerful—there is no god beside
him. Plus his terrifying, otherworldly power is completely pure, completely just,
completely trustworthy, completely loving. So they equated absolute moral purity with
holiness. If YHWH was holy, so they should also be holy.
The understanding of holiness develops over time among the ancient Hebrews. Hosea
comes to realize that it is the holiness of God which can embrace the un-holiness of man:
The opposition of God's holiness to Israel thus works itself out in His love which
is quite incomprehensible to human nature. In Hosea, therefore, the concept of
holiness takes up into itself as the fullness of deity the thought of love — an
insight never again attained in the OT. As Hosea himself in his shattered
happiness learned to know love as the indestructible force which could save even
his lost wife, so Yahweh's holiness as the sum of His being must contain the
creative love which slays but also makes alive again (cf. 6:1 f.). In the older
Hebrew concept the divine stands in mortal opposition to the human and
especially the sinful. This opposition remains in Hosea's view of God, but it is
absorbed into the opposition of holy love to unholy nature. What God in virtue of
His holiness may do to love unholy nature, no man may do, and therefore the
antithesis between God and man consists in the very love which overcomes it.
(from Theological Dictionary of the New Testament. Copyright © 1972-1989 By
Wm. B. Eerdmans Publishing Co. All rights reserved.)
If YHWH forms relationship with his people, then they must become holy. His power
works to purify them. Otherwise, they cannot stand in his presence (No man can see God
and live.) So God in his holiness is God the redeemer.
Notice this passage says to the saints: plural. This is to the holy community of believers
gathered around Jesus Christ (that is faithful followers of King Jesus). We as a people are
being transformed into a state of holiness, but Paul refers to the community in their final
state—not in their current expression. He is calling forth their destiny. We are destined to
be holy—not simply to be pure but to image God; to reveal the express will of God in our
thoughts, actions and desires. We are becoming reflections of His glory—thus we are
becoming saints: this is an awe filled and beautiful destiny.
A. This concise blessing proclaims the complete fulfillment of God’s purpose among
His people.
A short blessing precedes a longer blessing (3-14). The short blessing contains a potent
vision of possibility rooted in the action of a Triune God. The Father blesses through the
Son by the power of the Spirit (Spirit is implied). The words “grace” and “peace” are not
simply friendly greetings but contain actual power directed toward fulfilling our purpose.
Grace
(Root meaning – to stoop, to turn as an expressed act of assistance, to be inclined)
Grace is a gift of God’s welcoming favor bestowed upon his people. The state of sin is a
state of personal isolation. Thus we are saved, redeemed as individuals. God turns toward
the repentant sinner and grafts her into his body, his chosen Bride. Thus grace is the
action of God whereby the isolated individual is joined to the family of God and welcome
to enjoy the benefits of the covenant people. In Ephesians, this favor is exemplified as a
welcoming of the Gentiles into the covenant community of God.
It is important to note that grace is not simply an antidote for sin. God’s unilateral favor is
present before and after sin. His presence, his face, his favor, his grace is the power of his
presence realized in the life of believer raising them up to a higher place, lifting them into
the glory of his love.
Peace
(Rooted in the Hebrews idea of Shalom)
Yahweh's punishment of enemies, is explained by the fact that it is seen as part of
Yahweh's plan to restore his order in the world. Peace is that restored state of well-being
for God’s covenant people. Peace indicates wholeness, completion and fulfillment of the
ultimate purpose of being.
The idea of shalom seems intertwined with the idea of Sabbath. To fully grasp the
meaning of peace, we might find it helpful to reflect on the meaning of Sabbath. I’ve read
a several Jewish Rabbis to better understand their idea of Sabbath. Abraham Joshua
Heschel is my primary source.
Sabbath is like a prince who was sent away from His Father. He spends many years away
longing for His Father’s presence. One day he receives a message to prepare to return
home for he will soon see his father again. The prince is so overcome with joy he wants
Sabbath is not so much a day as an atmosphere of rejoicing. Not a day for fasting and
mourning but for feasting, rejoicing, celebrating: a day to rest from work and enjoy the
Lord, his provision for us and our family.
Sabbath requires a day of preparation. Special foods are prepared for Sabbath.
The table is set with the finest china and silver in the house.
At sundown. The priest blow three blasts on the trumpet. Sabbath is come!
Mother covers table with a white cloth, lights the sabbot candles, encircles the flame with
her hands, and welcomes the holiness of the Sabbath. She prays ceremonial and private
prayers and often weeps tears of joy.
Everyone waits with excitement as the Sabbath arrives like a bride or a queen illustrating
God’s passion for His people.
Two loaves of bread are served to symbolize the double portion of manna given in
preparation for the Sabbath in the wilderness.
The next day is set aside. No work of any kind. Instead the day is divided between
feasting and instruction (feasting on God’s works). Synagogue – Torah is read and men
are free to get up and speak.
At the end of the day, another meal. A candle is lit to separate the sacred and the eternal
returning to normal time.
For six days, each person toils and sweats, longing for the coming Sabbath. The literally
counted their week in relation to Sabbath. One day after Sabbath, two days after Sabbath,
three days after Sabbath, three days before Sabbath, two days before Sabbath, the day of
preparation, Sabbath.
Moses went up to the mountaintop to meet God. The people wanted something to connect
them to God, so they built a Golden Calf: an object in space that could focus their prayers
and desires toward God. Moses returns from the mountain but does not give them an
object of space, he gives them a moment of time: the Sabbath.
“We are infatuated with the splendor of space, with the grandeur of things of space.
Thing is a category that lies heavy on our minds, tyrannizing all our thought. Our
imagination tends to mold all concepts in it image. On our daily lives we attend primarily
to that which the senses are spelling out for us: to what the eyes perceive, consisting of
substances that occupy space; even God is conceived by most of us as a thing.”(Heschel,
5)
The seventh day is the climax of creation. It a day of rest. It reveals the whole meaning of
creation in shared communion with the Creator. The Sabbath reveals the harmony of all
things united in loving embrace of the Creator.
“The Sabbath day is a mine where spirit’s precious metal can be founds with which to
construct the palace in time, a dimension in which the human is at home with the divine;
a dimension in which man aspires to approach the likeness of the divine.” (Heschel, 18)
The Jews sometimes refer to Sabbath as a bride and the people of God as a husband. This
is to indicate that the Sabbath. “To name it queen, to call it bride is merely to allude to the
fact that its spirit is a reality we meet rather than an empty span of time, which we choose
to set aside for comfort or recuperation” (Heschel, 59)
“A thought has blown the market places away. There is a song in the wind and joy in the
trees. The Sabbath arrives in the world, scattering a song in the silence of the night:
eternity utters a day. Where are the words that could compete with such might?” (Hechel,
67)
The Sabbath has sustained the Jewish people when everything was stripped from them:
their homes, their land and even their lives. And yet the great empires of space fall to the
ground and pass away. Israel, the tiny empire of time, continues even to this day.
“One must be overawed by the marvel of time to be ready to perceive the presence of
eternity in a single moment. One must live and act as if the fate of all time would depend
on a single moment.” (Heschel, 76)
“The “day of the Lord” is more important to the prophets than the “house of the Lord.”
(Heschel, 80)
“Looking out of the window of a swiftly moving railroad car, we have the impression that
the landscape is moving while we ourselves are sitting still. Similarly, when gazing at
reality while our souls are carried away by spatial things, time appears to be in constant
motion. However, when we learnt to understand that it is the spatial things that are
constantly running out, we realize that time is that which never expires, that it is the
world of space which is rolling through the infinite expanse of time. Thus temporality
may be defined as space relating to time. Time, that which is beyond and independent of
space, is everlasting; it is the world of space which is perishing. Things perish within
time; time itself does not change. We should not speak of the flow or passage of time but
of the flow or passage of space through time.” (Heschel, 97)
“In the spirit, there is no difference between a second and a century. One good hour may
be worth a lifetime; an instant of returning to God may restore what has been lost in years
of escaping from Him.” (Heschel, 98)
During the exile, many rules were added to help protect the Jews from enculturation. In
fact, one Syrian ruler realized the power of the Sabbath to keep them separate from the
culture and he outlawed it.
Jacob Neusner talks about how the rabbis used analogy to extend the prohibitions and
expected actions. He says, “The result was a system of law that, in the rabbis’ own
description, hung like a mountain from a strand of hair, containing an inordinate number
of rules, based on a small biblical foundation.”
16 So let no one judge you in food or in drink, or regarding a festival or a new moon or
sabbaths, 17 which are a shadow of things to come, but the substance is of Christ.
Colossians 2:16-17
The people of God are called to live perpetually in the life of the Spirit, the Sabbath.
Through his “called out community,” Shalom will become a living reality. Shalom is the
result of the Sabbath. Shalom is the completion of God’s purposes on the earth.
God’s transforming power if revealed in the rest of the Spirit—not continuous activity.
So the grace and peace of God are gifts of the Father through the Son by the Spirit that
teach us to live in the reality of who we really are. We are Sabbath people: not bound by
the lusts and desires of a world of space, but consumed with longing for the harmony of
Shalom manifest in all our relations.
Once we begin to enter into this place of Shalom, we come to realize that space and time
allow differing types of movement. But the goal of this movement is always the same:
love. All things are being transformed by the love of God.
The word blessing in the Greek (eulogia) means to “speak well” or “to speak well of
someone” and originated in the theater. Paul uses the Greek word but actually infuses it
with a Hebrew meaning. The word blessing in Hebrew (barak) captures a whole concept
about life. A father can give his son a blessing. The blessing can only be given once and
it is irrevocable. The blessing was believed to embody a powerful force affecting
everything in the son’s life. The Hebrews come to understand blessing as a power that
proceeds from YHWH alone. God’s blessing cannot be thwarted, thus those who live
under God’s blessing cannot be cursed.
God blesses humans by speaking well of them. His words carry creative power that
manifests in a blessed life.
The more we meditate and reflect upon the Triune nature of God, the more we come to
realize the mystery of our own relation to God, other humans and this world. Jesus is
loved by the Father before the creation of the world. This love between Father, Son and
Spirit precedes all things.
In the creation of the world, we see the Father, Son and Holy Spirit working as one in
perfect harmony. Thus the source of all people and all things is the love of Father and the
Son and the Holy Spirit. The origin of all life is a loving relation between Father, Son and
Spirit. Within the Godhead, there is a continual fullness of joy.
We are created out from a loving relationship, and we all sense this longing for perfect
relationship in our hearts. We may compete with others, we may fight, we may grow
angry with God and others, but we were not created to be alone. And we cannot live in
isolation. We are created to live in love with God and one another.
In the Garden, man was sinless but not perfect (complete). Testing is part of the process
of completion. Man has a priestly, kingly and prophetic function. The tree of life
represented his priestly function. According to James Jordan, the tree of the knowledge of
good and evil represents his kingly purpose. Before he could function in his rightful
kingly authority, man had to develop his priestly role.
Communion with God (life/zoe) would prepare him to rule (take dominion) in the proper
way. For then his rule would proceed from and to love. But man interrupts the
developmental process and eat from the tree of knowledge of good and evil. This gives
on wisdom to rule. But without the properly formed priestly heart, the kingly function of
man corrupts man. His rule is not based on love.
Throughout history, one of the curses of man is to rule too early. Thus most of our kings
and leaders did not establish their rule in love. This is why David is such an important
king. He becomes a lover before he is a king.
The Ephesians blessing, suggests that God has restored man back to the proper position
so that he can serve properly and prophet, priest and king. Each person functions as a part
of the people of God in a particular way. (the mystery of particularity and universality)
Blessing God
How can man bless God? It is impossible for man to add anything to God and yet Paul
says, “Blessed be the God and Father of our Lord Jesus Christ…”
The blessing of God flows into man and as it completes its work in man—God is blessed.
God is blessed when his blessing attains its purpose.
“So long and intensively does he shower grace upon them that finally they cannot help
but sing paeans to his splendid grace. His joy and pleasure in doing good is only fulfilled
when they show themselves utterly please pleased.” (Markus Barth)
God creates the Jews as minstrels of God. Not simply by given times of worship but their
very existence become a hymn of praise to the creator. In their singing, praying, dancing,
crying, longing and struggling, they are emblems of his mercy and grace. They proclaim
his glory. Ephesians suggests that the Gentiles have now also been grafted into this
special calling.
Faith
There are two helpful words for thinking about faith. One is trust. Our trust in King Jesus
the person—not just trusting a concept. Also, faithfulness. Our trust in Jesus the person
results in a life centered in him. Thus both words point to faith as an ongoing
relationship. What does it mean to have a personal relationship with Jesus?
Love
Our faith manifests in love (Galatians 5:6). This is a particular love focused on the saints.
Because love is not simply a general concept—once again this is a relational word. I
cannot honestly love someone I do not know. My love for others will take a particular
form in each relationship.
Enlightened
He prays for the Father of glory (light) to enlighten. This light directs our path and leads
us upward into his Presence. “But the path of the righteous is like the light of dawn,
which shines brighter and brighter until full day (Proverbs 4:18).
Calling
Calling and conversion refer to the same action of God. He calls us from non-being into
being; unloved to loved; far off brought near. We are grafted into the chosen people.
Dietrich Bonhoeffer suggested, “When Jesus calls a man, he bids him come and die.” Our
calling is our destiny. Our sacrifice; our laying down our life to find it.
Power
King Jesus reveals power beyond all power. As the Church Fathers say, “he is always
greater than.” King Jesus rules over every power structure: nature; history; heredity;
culture; government; relationships; universe; science; knowledge;
Fullness
The Church as the body of Christ functions as a servant to all of creation. Rule of love
brings fullness, perfection, completion to all things.
In today’s passage, Paul introduces two ages of man. These two ages are actually two
worlds that overlap. One is the old creation—fallen under weight of Adam’s sin, and the
other is the new creation—revealed in the resurrection of the second Adam. All of us are
born under the old age, but by God’s grace can leave the old age (which is passing away)
and enter into the new age which never fades: world without end.
Matthew 13:39-40
39 The enemy that sowed them is the devil; the harvest is the end of the world
(age); and the reapers are the angels.
Matthew 28:20
20 Teaching them to observe all things whatsoever I have commanded you: and,
lo, I am with you alway, even unto the end of the world (age). Amen.
Luke 18:30
30 Who shall not receive manifold more in this present time, and in the world
(age) to come life everlasting.
John 6:51
51 I am the living bread which came down from heaven: if any man eat of this
bread, he shall live for ever (age or age after age): and the bread that I will give is
my flesh, which I will give for the life of the world.
John 14:16
16 And I will pray the Father, and he shall give you another Comforter, that he
may abide with you for ever (age or age after age);
Romans 12:2
2 And be not conformed to this world (age): but be ye transformed by the
renewing of your mind, that ye may prove what is that good, and acceptable, and
perfect, will of God.
2 Corinthians 4:4
4 In whom the god of this world (age) hath blinded the minds of them which
believe not, lest the light of the glorious gospel of Christ, who is the image of
God, should shine unto them.
Galatians 1:4-5
4 Who gave himself for our sins, that he might deliver us from this present evil
world (age), according to the will of God and our Father:
5 To whom be glory for ever and ever (age or age after age) . Amen.
Ephesians 1:21
21 Far above all principality, and power, and might, and dominion, and every
name that is named, not only in this world (age), but also in that which is to come:
Ephesians 3:21
21 Unto him be glory in the church by Christ Jesus throughout all ages, world
without end . Amen.
Rich in mercy.
This is the Father heart of God: rich in mercy. He will not let his creation waste away.
He acts “because of the great love with which he loved us.” The Father showers his love
upon his creation. In this shower of love, he comes to heal the breach between man and
God and man and man.
Resurrection power.
Jesus’ resurrection changes everything. When he dies, the old world dies. And when he
rises the new world rises. This present evil age has already died and passed away. The
age (the new heaven and earth) is here. The two ages overlap temporarily. One is fading:
one is growing brighter and brighter. He raises up divided man (Jew and Gentile
together). Resurrection is not for individuals but for one new man. The people of God
united as one in Christ.
What is resurrection?
James 1:18
18 Of his own will he brought us forth by the word of truth, that we should be a kind of
firstfruits of his creatures.
Romans 8:19-23
19 For the creation waits with eager longing for the revealing of the sons of God. 20 For
the creation was subjected to futility, not willingly, but because of him who subjected it,
in hope 21 that the creation itself will be set free from its bondage to decay and obtain the
freedom of the glory of the children of God. 22 For we know that the whole creation has
been groaning together in the pains of childbirth until now.
The Gentiles are told to remember their past separation from the covenant people. This is
one of the only times in Scriptures people are told to remember something about their
sinful past. Normally when sins are remembered this means judgment. If God remembers
our iniquities, he is getting ready to pour out his wrath. But in this instance, the Ephesians
are told to remember how they were outside the covenant of God and now they are
inside.
Things to remember:
Uncircumcision – ceremonial exclusion
Without Christ – social, political, sociological, psychological
Aliens from the commonwealth of Israel – social, political, sociological,
psychological
Strangers to the covenants of promise – social, political, sociological,
psychological
No Hope - theological
Without God - theological
This list is interesting because the Ephesians prior to conversion would have most likely
been in the cult of Diana or the Imperial cult. In other words, they would have had access
to social, economic, and political power. But they gave that up when they entered into the
community of faith. Yet Paul points out that they were on the outside (because the only
real, lasting power in this world is in the covenant family of God). Therefore, even
though they may have enjoyed certain temporary benefits, they were ultimately without
hope and without God.
2 Corinthians 5:1-2
For we know that if our earthly house, this tent, is destroyed, we have a building
from God, a house not made with hands, eternal in the heavens.
NKJV
Now those who were far off have been brought near. This is a reference to Is. 57:19:
And yet, the Isaiah passage is referring to Jew and Jew. Those who are in exile and those
are not. They will be restored. Eventually the rabbis thought this might apply to Gentiles
as well. Isaiah 49:5-6
Jesus removes the separation between man and man as well as man and God.
1. The two people (Jews and Gentiles) have become one. One culture did not trump
another culture. Instead both cultures become one new culture in Christ.
2. Wall of Separation
a. Israel and the Nations (wall at temple)
b. The Law
c. Enmity between Jews and Gentiles
d. Enmity between Jews and Gentiles and God
Worship is connected to our relation between one another. Perfect love. Prodigal son.
Different ages: medieval man and modern man. Teacher and Soldier. Pastor/teacher,
prophet, apostle and evangelist. Four directions. Peace – Shalom – Fulfillment of
Potential. Enemies and friends.
Think of Hebrew idea of temple (place where heaven meets earth). Temple not made by
hands. Temple of the Lord built out of God’s people spanning across space and time.
Celtic idea of communion. Apostle and prophet.
In chapters 1 through 3 of Ephesians, Paul seeks to make sure the believers grasp the
stunning glory of God’s revelation in Jesus Christ. In 3:14-21, he will offer the great
climax to this proclamation in an act of prayer and worship. Right before he does, Paul
once again reiterates the revelation that has been entrusted to him, the call to proclaim
that revelation and the cost of that calling.
2 Corinthians 3:12-18
12 Therefore, since we have such hope, we use great boldness of speech — 13 unlike
Moses, who put a veil over his face so that the children of Israel could not look steadily
at the end of what was passing away. 14 But their minds were blinded. For until this day
the same veil remains unlifted in the reading of the Old Testament, because the veil is
taken away in Christ. 15 But even to this day, when Moses is read, a veil lies on their
heart. 16 Nevertheless when one turns to the Lord, the veil is taken away. 17 Now the
Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. 18 But we all, with
unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into
the same image from glory to glory, just as by the Spirit of the Lord.
NKJV
B. Mystery - “To close” – something kept hidden but now is revealed in the preaching of
the gospel.
This mystery or secret is Jesus Christ. In him, dwells all the fullness of God. In him, is
our redemption. “In Christ” all through Ephesians. God’s secret is not some heavenly
mystery that only the initiated learn. It is God’s action in human history in Christ. God
reveals himself, his power, his redemption, his glory in and through Jesus Christ.
This mystery is now unveiled. While this mystery was not fully unveiled in previous
ages, it now is revealed in the act of proclamation (verses 5 and 9). The mystery hidden
for ages – aeons. For ages and ages it was hidden in God. The depths of God’s love
would only fully be unfolded after he created man. For man has been chosen by God to
be the recipient of the revelation of his unending depths of love.
This mystery grafts the Gentiles into the chosen people. When Jesus is proclaimed,
eyes of faith open to the mystery. Thus “faith comes by hearing and hearing by the
Word.” As Jesus Christ is proclaimed, the Gentiles realize that they are grafted into the
people of God by Jesus (verses 6 and 8). When the message is proclaimed and we
believe, we join the covenant community of God’s elect people, formerly limited only to
the children of Israel. Now we enter into their history by the culmination of their history
in Jesus Christ.
This mystery is unsearchable, unfathomable – beyond searching out (verse 8). God
does not open himself to man’s inquiry. God can not be studied in the lab or the
classroom. Rather, God reveals himself to man but man will never penetrate the depths of
God’s wonder and glory. So every time God reveals a glimpse of his person, we are
overwhelmed in worship and wonder. This knowledge does not puff up or make us
superior but like Paul is humbles us revealing our low estate and God’s incomparable
mercy and grace. So instead of making us spiritual snobs, it makes us people of prayer
and worship. In the Eastern Orthodox Church theology is a discipline of prayer. You
cannot be a theologian if you are not living a life of prayer.
B. Grace. Verse 7 like verse 2 emphasizes that the grace has been given to Paul to serve
the body. This grace has made Paul a minister. The actual word minister is diakonos
(deacon) or servant, a waiter (to serve at table). The revelation of Jesus Christ has called
Paul to serve and given him the resources (grace) necessary to wait upon God’s people—
the Gentiles.
The calling makes Paul into a prisoner, steward and servant of this revelation.
Prisoner for Jesus Christ on behalf of the Gentiles – Bringing liberty to the Gentiles
cost Paul his freedom. Proclaiming life led to his death.
The calling humbles Paul (verse 8). Instead of making Paul feel superior, he realizes
his lowly estate. It is only God’s call that animates him.
In Christ, the eternal purposes of God are revealed and this produces boldness and
faith in Paul.
At first Jesus tells Peter, “Follow me and I will make you fishers of men.”
He calls Peter to be one of the twelve apostles.
He calls Peter to come to Him, walking on the water.
He calls Peter (and the others) to follow him by taking up the cross and dying.
He calls him to stay awake in the garden.
Finally, he calls Peter to let go of everything, even his own power of life. “Most
assuredly, I say to you, when you were younger, you girded yourself and walked
where you wished; but when you are old, you will stretch out your hands, and
another will gird you and carry you where you do not wish."
The calling in the end was no different from the calling in the beginning. Bonhoeffer said
that “When Jesus calls a man, he bids him come and die.”
In the beginning the call simply comes as an invitation to “Follow Me.” This path, this
quest, this journey will reveal more wonder and glory than we thought possible on this
earth, but at the same time, it will ultimately make us of prisoners, servants, and stewards
of the call. So that eventually our lives will be but a dim reflection of the shining glory
emanating ever forth from Jesus Christ.
This prayer is one of the towering peaks of Scriptures. Doxology (prayer and worship)
takes a us to a place far above the heights of intellect. After behold the goodness and
blessing of God’s life poured upon his people, all generations can only respond by
shouting, “Glory!”
B. The Father has named his whole family in heaven and earth. God has created this
family that is not limited to time and space as we know, but extends in all directions.
Naming is suggests covenant and authority. Jesus names the twelve apostles, giving them
authority of office; so his names all members of his family. Each one carries authority to
reveal his glory in a particular way, creating a stunning harmony when all voices rejoice
as one.
After introducing the blessings of covenant in chapter 1 through 3, Paul turns his focus to
the expectations of the covenant. These come second because obedience must never be
confused with merit. Obedience is in response to God’s action. Merit is an attempt to get
God to act. But God has already acted. He has blessed us exceeding above all we could
ask or imagine. We respond in worshipful obedience as children of the covenant.
We work our calling in particular contexts. These words are not pointing toward some
general disposition of life but rather, specific relationships. We cannot love people in
general. We love persons with whom we enter into relationship. It requires a specific
context and as a result, it means we will literally bear one another’s burdens.
In verse 1-16, Paul is beginning to show how we can live as the family of God without
sacrificing our personalities or the unity of faith.
9(Now this, "He ascended" — what does it mean but that He also first descended into the
lower parts of the earth? 10 He who descended is also the One who ascended far above
all the heavens, that He might fill all things.) 11 And He Himself gave some to be
apostles, some prophets, some evangelists, and some pastors and teachers, 12 for the
equipping of the saints for the work of ministry, for the edifying of the body of Christ, 13
till we all come to the unity of the faith and of the knowledge of the Son of God, to a
Perfect Man, to the measure of the stature of the fullness of Christ; 14 that we should no
longer be children, tossed to and fro and carried about with every wind of doctrine, by
the trickery of men, in the cunning craftiness of deceitful plotting, 15 but, speaking the
truth in love, may grow up in all things into Him who is the head — Christ — 16 from
whom the whole body, joined and knit together by what every joint supplies, according to
the effective working by which every part does its share, causes growth of the body for
the edifying of itself in love.
Ephesians 4:7-16/NKJV
Paul alludes to the enthronement Psalm 68 as he introduces the idea of Jesus’ triumphant
ascent into heaven. This psalm celebrates the Ark of the Covenant being restored to Israel
and being put atop Mount Zion by picturing God as a conquering warrior that leads his
people from captivity to becoming a great nation (to which all nation flock). With this
image in mind, Paul discuss the descent of Jesus to earth and his ascent into the heavens.
He is leading His people out from slavery and into the freedom of God’s family of priests
and kinds who move ever upward into His glory and who express the reality of His love.
1. Jesus comes to earth to rise us up to heaven. “God became man so that man might
become god.” Vs 7-10. Jesus comes to us because we cannot go to him. This descent was
a sign of God’s willingness to enter into loving relationship with His people.
2. Jesus gives servants to his ministers (priests and kings). Vs. 11-12
3. Jesus is raising up a body of priestly lovers who flow by Word (Son) and Power
(Spirit) of God. Vs. 13 - 16
Clothing can communicate status, job description, personality, spiritual power, and
transformation. Paul uses the metaphor of clothing to discuss the change that comes both
as a result of Christ’s finished work as well as through our choice to live in the reality of
that finished work.
The clothes are representative of the whole person. Paul demonstrates that everything
about life under the rule of Adam is futile and doomed: thoughts, understanding, feelings,
vision, words and action. The whole person is dominated by rebellion against God and
his truth. All the sins Paul mentions are ultimately forms of idolatry. We think of sins like
fornication as moral sins, but Paul sees them as idolatry.
Paul explains that we have attended the school of Jesus. At this university we discover
“truth in Jesus.” Jesus is the complete expression of truth. There is no more revelation I
need. God has provided everything in Jesus. He incarnates truth in his words and action.
Paul moves from the image of clothing (putting off the old man Adam and putting on the
new man Jesus) to the image of light. He alludes to Greek culture to reveal the contrast
between life in Jesus and life outside of Jesus.
I. Finally
Written to a fragile band of Christians meeting in homes throughout Ephesus, Paul writes
Ephesians to encourage this family of God that they are more powerful than they realize.
While addressed to the Ephesians, we receive his letter as an inspired word to us today.
The first half of the letter emphasizes the unfathomable blessings the church community
enjoys in Christ as the Father’s dearly beloved. Paul shows how God has taken two
groups of people, the Jews and the Gentiles, and forged one new man in Christ Jesus.
Jesus Christ is not simply another god among gods, he is the Lord Supreme over all
powers and principalities, and the church is his ruling body on the earth. Thus God has
chosen to reveal his glory in the church and display her as a masterpiece before all. The
family of God is immersed into His fathomless love and it is transforming us into His
glory. Once the people of God begin to grasp the depths of God’s blessings, we can live
from the position of blessing in Christ. Our words and actions all serve to strengthen the
bonds of love between the body. Instead of being seducing by the old dead-end lifestyle
that worships a false power (Diana and the Imperial Cult) and leads to corrupting
behavior, we embrace our high calling and submit ourselves to one another to serve in the
love. In so doing, we are transformed and the world around us is transformed. With this
glorious vision in mind, Paul now exhorts the community to find their power in the Lord
as they face attacks ultimately coming from the forces of darkness designed to break the
bond of love within the community.
13 And it came to pass, when Joshua was by Jericho, that he lifted his eyes and
looked, and behold, a Man stood opposite him with His sword drawn in His hand.
And Joshua went to Him and said to Him, “Are You for us or for our
adversaries?”
14 So He said, “No, but as Commander of the army of the LORD I have now
come.”
And Joshua fell on his face to the earth and worshiped, and said to Him, “What
does my Lord say to His servant?”
15 Then the Commander of the LORD’s army said to Joshua, “Take your sandal
off your foot, for the place where you stand is holy.” And Joshua did so.
Joshua 5:13-15
The Lord is not in our army. He is the Commander. We don’t send Him on mission, we
bow before His holiness. All throughout the Old Testament, He comes as the warrior that
truly leads the charge on behalf of His people. The battle is not in the strength of the
horse or the rider, the battle belongs to the Lord. This is the only way we can begin to
talk about or understand spiritual warfare. He comes to a people who are oppressed by
evil attackers and He defends his people and ultimately vindicates them.
With this in mind, we might speak of the splendid or glorious armor instead of the
whole armor. This armor is a splendid public display of God’s favor, revealing
beauty, honor, radiance, and terror upon our enemies.
A. Girdle of Truth – There were at least three different types of girdles used by
the military when Paul was writing.
a. One leather apron design to protect the lower abdomen.
b. A belt used to hold a sword and dagger.
c. A belt designating a high official or officer in the army.
The Isaiah passage above references a belt: “Righteousness shall be the belt of
His loins, and faithfulness the belt of His waist.” This belt is the distinctive sign
of the Messiah. If Paul is alluding to this passage, he might especially be
referencing the third type of belt: we wear the belt of truth (Jesus is the way, the
truth and the life.) He has called us and appointed us as kings and priests to reveal
his glory and rule and reign with Him.
D. Shield of Faith
All through the Old Testament we can find references to God as a shield.
Proverbs 30:5 “Every word of God is pure; He is a shield to those who put their
trust in Him.” He is the one who takes the fiery darts of the enemy. All we do is
rest in His faithfulness.
E. Helmet of Salvation
Isaiah 57:17 For He put on righteousness as a breastplate,
And a helmet of salvation on His head;
He put on the garments of vengeance for clothing,
And was clad with zeal as a cloak.
God’s helmet of salvation is a sign that He is the victories ruler. Much like a
crown, it indicates his glory and authority. This helmet of victory is God’s victory
handed to us so that we are “more than conquorers.
Concluding thoughts to a blessed community who lives and moves in and through the
power of God’s blessing revealed in the cross.
A. Though Paul is in chains, his concern is for their welfare. He sends Tychicus that he
might
• Make all things known to them
• Reveal Paul’s affairs to them
• Comfort their hearts
In spite of his own discomforts, Paul’s focus is on building up the community of Christ in
their most holy faith.
B. Deviating from his normal “Grace and Peace” benediction, Paul mentions “Peace” and
then “Grace.”
C. He blesses the community (brethren) with peace and love with faith.
This peace is the power fo the cross that separates the dividing wall and brings Jew and
Gentile together. In this cross life, the two become one new man, thus they live in love
and faith with one another. In this verse, the love and faith most likely refer to the riches
of relationship shared between the believers.
D. He blesses the community with grace to all who love our Lord Jesus Christ. Grace is
the power of God that sustains the community, that causes brotherly love, that builds up
this community into Christ Jesus. So everything is dependent upon God’s action and
God’s power and God’s favor and God’s blessing. This overwhelming goodness of God
stirs the heart to overflow with love. This love cannot be compared with the redeeming
love that God demonstrates toward us, but rather it is a love that is in fact an overflow of
praise, reverence, delight, and desire for the Lord.
E. He ends with a word which can mean “in sincerity,” “in eternity” or “incorruptible.”
This grace the flows out in love toward God and peace and love and faith among the
brethren is not fleeting but sustains us now and forever.