Ephesians 2

Saturday, 30 July 2016

…that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world.  Ephesians 2:12

In one verse, Paul defines five conditions with which those outside of Israel were in. If considered in their proper light, the ramifications are terrifying. All people on earth, with the exception of those who were in a particular group were “without Christ.” As God is infinite and holy, and as man is finite and fallen, there is an infinite gap between the two. There is no possible way to bridge that gap apart from Christ. “Without Christ” then means “without access to God.” There was only birth into the stream of humanity apart from God, life of woe leading to death, life ending at death, and a continued and eternal separation from the Creator. Without Christ, there was (and still is) no hope. It is not that Christ was just not present with them, as if they could call out to Him and be reconciled to Him. Instead, they were without Him in the fullest sense; they had no part in Him.

He next notes that they were “aliens form the commonwealth of Israel.” The word in Greek is a verb, not a noun. It reads “being alienated from the commonwealth of Israel.” They were out, and they were kept out by the state they were in. With few recorded exceptions, this was the state of all people on the planet. They were born, lived, and died apart from the access to God which was provided through Christ to all who were of Israel’s commonwealth.

The importance of “being alienated” rather than “being aliens” is understood in the promise to Abraham that “all the families of the earth shall be blessed” through him. The alienation came from the fall; the commonwealth of Israel is a restoration of that. Until Christ came, this was the default position for all people outside of Israel. It should be noted that this is a spiritual, not a national commonwealth. Paul explains this in Romans 9:6 stating that “they are not all Israel who are of Israel.”

For those who lived by faith in the hope of Christ, they were set apart within this spiritual commonwealth, enjoying the benefits that are derived from it. As a side note concerning this, if we are brought into the commonwealth of Israel through Christ, then it shows that we are not Israel. The church has not replaced Israel, but is brought into a right relationship with God through this spiritual commonwealth. Israel is Israel; the church is the church.

To further highlight the plight, he moves on to “strangers from the covenants of promise.” The Greek reads “the promise.” Further, the word “covenants” is plural and the word “promise” is singular. A promise was made right after the fall that restoration would be made and that man would be brought back into a right relationship with God. After that time, a series of covenants was made in order for this to come about based on that one promise. This is reflected in the words of Hebrews 1:1 –

“God, who at various times and in various ways spoke in time past to the fathers by the prophets…”

The Gentiles were not a part of these covenants, and yet they were a part of the promise. Until Christ came, they had no hope in the world and were cut off from what Christ was doing through these covenants.

Paul then notes that the state of these people was, “having no hope.” They may have had thoughts about eternity, and indeed they wrote and spoke about such things, just as non-believers do today. However, these were and are merely speculations and fanciful wishes which are not based in reality. The word “hope” here doesn’t mean “an expectation of.” Today Muslims who blow themselves up in the name of their false god have “an expectation of” paradise, but it is not one based in God’s reality. The “hope” Paul refers to is “a certainty of that which is offered by the one true God through Christ.” The Gentiles were in this terrible state and were “condemned already” according to Jesus’ words of John 3:18.

Finally, Paul notes that they were “without God in the world.” They had God in the general sense of receiving His goodness in rains, sunny days, blue skies, and etc. These things reveal God and make us aware of His nature, but what Paul is referring to is the connection to Him which comes through Christ. Christ the Mediator is what allows us to be “with” God in the fullest sense; to be “children of God” through adoption; and to have the eternal inheritance that He offers through Christ.

Through Him, these five terrifying states of existence are obliterated. We now have full access because of what He has done. And yet, today, people voluntarily exist in the state that at one time they had no choice in participating in. God has offered the restoration of all things to us if we will simply receive them by faith. And yet, we as humans will do anything to set aside this grace and establish our own reconnection to God; something which is impossible.

Life application: In Christ, we who were once far off are now brought near to God. Let us never forget the magnitude of what He has done for us.

Lord God, we stand in awe of what You have done through Jesus Christ. The connection was severed; the gap was infinite. Man had no hope in this world but being born into a state of expectant death and eternal separation from You. But in Your great love with which You love us, You sent Christ to reestablish the connection and to bring us back to You. May we not squander this marvelous offer! Open eyes and hearts to the truth of what He has done, O God. And may Your glorious name ever be praised. Amen.

Friday, 29 July 2016

Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— Ephesians 2:11

Paul gathers up the lesson of the previous verses into a summary thought with the word “therefore.” He is asking the Ephesians to reflect on what he has said and to consider their new status and position in Christ. Early in chapter 1, he said this to them –

“…that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth—in Him. ¹¹ In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, ¹² that we who first trusted in Christ should be to the praise of His glory.
¹³ In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, ¹⁴ who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.” Ephesians 1:10-14

He said in those verses that God had gathered together “all things in Christ.” He explained this as those things “both which are heaven and which are on earth.” He then noted that even they, the Ephesian Gentiles, had believed and they “were sealed with the Holy Spirit of promise.”

Now, in order to show the magnitude of what this means to them in particular, he asks them to “remember that you, once Gentiles in the flesh,” were now to be considered in a different light. They were without Christ, and they were not included in the overall redemptive plans of God concerning the nation of Israel. Circumcision was Israel’s mark of inclusion into this body, and it was that which marked them out as separate from the rest of the people groups of the world.

At that time, they were “called Uncircumcision by what is called the Circumcision. In this, he uses the abstract for the concrete – “Uncircumcision” for “uncircumcised,” and “Circumcision” for “circumcised.” However, he adds in a note of irony. It was the Circumcision who “called” the uncircumcised the “Uncircumcision.” It was a note of contempt. They looked down on those who were not a part of them as a cruel master might look down upon his dirty slave. The irony is that Paul gives back the term “called” to the Circumcision. In other words, “They are the ‘so-called’ Circumcision, but that term is now just as derogatory as ‘Uncircumcision’ once was.”

The reason for this is that it was “made in the flesh by hands.” He will explain the irony in the verses ahead, demonstrating that the external sign no longer meant anything at all. It is a thought which is comparable to many other verses in his letters, such as Romans 2:25 & 4:12; 1 Corinthians 7:19; Galatians 5:6 & 6:15; and Colossians 3:11. As far as the references in Galatians, they simply explain the thought which permeates most of the epistle.

Paul’s words are so clear and concise concerning this issue, that it is more than a wonder how people can still find some type of elevated distinction in being circumcised in the flesh, but it happens every day. If one is “in Christ,” then circumcision of the flesh is nullified as a marker of distinction.

Life application: Where is your hope? Is it in a mark of the flesh? If so, then Christ’s marks of the cross mean nothing to you. Is it in an observance of the law such as not eating pork? Then Christ’s fulfillment of the law means nothing to you. His words, “It is finished” are abrogated by your futile attempt to do what He has already done. Trust in Christ, rest in Christ, and be reconciled to God through Christ. Put your useless deeds of the flesh away!

Lord God, I would rather trust in the marks on Jesus’ body than in any mark upon mine. If I am to boast in circumcision, then His scars become a pointless gesture to me. And I would rather trust in His work which led up to the cross than in anything I could do in hopes of pleasing You. If I am going to trust in my adherence to the law, then His words, “It is finished” are of no value to me. Instead, I trust fully in the Person and work of Jesus Christ alone for my approval in Your presence. Thank You for Jesus! Amen.

Thursday, 28 July 2016

For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. Ephesians 2:10

From the thought of being saved by grace and not of works, thus excluding any boasting on our part, Paul notes that we are His (meaning God’s) workmanship. The word “His” is emphatic, showing that it is solely a work of God. He has created us, He has redeemed us, and He has orchestrated His plan, which includes us. All of this was done apart from our participation. The Greek reads, “Of Him, indeed, we are workmanship.”

The word translated as “workmanship” is poiema. It is found only here and in Romans 1:20. There, it refers to that which God has made in the physical creation. The word means just that: “a thing made, a work, workmanship.” In this we can see that our works are excluded in the process of salvation. Instead, it is the work of God which saves. This word poiema, eventually came down to us in the form of “poem.” This doesn’t mean that we are “God’s poem,” but just as a poem is formed by a poet, so we are formed into that which God designs. We are the work of His intelligence, having been formed by His hands.

We, His work, have been “created in Christ Jesus.” Jesus is the means by which God has accomplished this. It is through faith in His work that we become a part of this “new creation.” Paul speaks specifically of us as a new creation, or new creatures, several times in his letters, such as in 2 Corinthians 5:17, Galatians 6:15, and again in verse 15 of Ephesians 2. God did the work, through Christ, for the purpose of accomplishing our own “good works.”

This then reiterates the thought of verses 8 & 9. Our works are not that which come before, but rather they are the consequence of what God has done. In our receiving of Christ, we are sealed with the Spirit as a guarantee of our salvation, but it is with the expectation of accomplishing good works.

This brings in an obvious question, however – “What works?” What is it that we are expected to do? Are we to help little old ladies cross the road? Don’t the unregenerate do this also? What works are required in order for us to fulfill this plan of God that we have been created for? In short, the answer is that whatever we do by faith which is good and acceptable after salvation is a good work, counted for righteousness.

Apart from Christ, the greatest and most noble deeds are counted as filthy rags. It is only through being “in Christ” that a deed is made acceptable before God. The very same deeds as the unregenerate are made acceptable; they are sanctified, by being “in Christ” as long as they are deeds of faith. This is further explained in Hebrews 11, using one example after another, by showing  us that it is faith which pleases God.

This further explains the very difficult and often misunderstood passage in James 2, especially James 2:24 which says that “man is justified by works, and not by faith only.” It is deeds of faith which justify us, not deeds in and of themselves. Any deed not of faith is not acceptable for credit. Therefore, it is ultimately faith which justifies the man.

This is then reflected in the final words of the verse. We have been “created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” These words again show us the synergistic relationship between God’s work in Christ and our faith. In Philippians 3:12, 13, Paul will say –

“Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; ¹³ for it is God who works in you both to will and to do for His good pleasure.”

We are told in both passages that it is God who works, and yet we are expected to work. In God’s plan, there is His predestination of the matter, and yet man’s free-will is also highlighted. That free-will is man’s faith, both for salvation, and for deeds which follow salvation. Faith is never considered a work, but rather a necessary part of the process. God prepares the salvation; man receives the salvation by faith. God prepares the workmanship; man walks according to God’s preparation. On both sides of the process, there is a synergism which is evident. It is that faith is a necessary requirement of pleasing God.

Life application: What more could we give to God than to live holy lives of faith? Heaven is not the purpose of our salvation; holiness is. And one cannot be holy without exercising faith in that which God has revealed – both for us, and for us to do.

Lord God, our faith is small and fragile, but by keeping our eyes on Jesus and our minds in contemplation of Your word, it will surely increase. What else is there to carry us through the times of difficulties and trials which hem us in on all sides? Help us, O God! Remind us to pursue You through the sure word You have given and to trust in the work of Christ which is detailed there. Help us to be people of great faith, with whom You will be pleased. Amen.

Wednesday, 27 July 2016

…not of works, lest anyone should boast. Ephesians 2:9

In the Old Testament, the focus for the people of Israel was to be the glory of God. This is seen consistently from the very beginning, all the way through the time of the law. The people were to glory in the Lord, and in Him alone –

“Thus says the Lord:
‘Let not the wise man glory in his wisdom,
Let not the mighty man glory in his might,
Nor let the rich man glory in his riches;
²⁴ But let him who glories glory in this,
That he understands and knows Me,
That I am the Lord, exercising lovingkindness, judgment, and righteousness in the earth.
For in these I delight,” says the Lord.’” Jeremiah 9:23, 24

So important to the Lord is this precept that He further stated the following through Isaiah –

I am the Lord, that is My name;
And My glory I will not give to another… Isaiah 42:8

Paul directly equates our salvation with this same precept. Verse 9 is given to explain the words of verse 8 –

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, ⁹ not of works, lest anyone should boast.”

There can be no boasting before the Lord in that which He alone has accomplished. This brings in the obvious, and often argued, point concerning the exercising of faith. Is free-will a work? Does the free-will choice of calling on Christ bring us to a point where we can boast before Him? This was dealt with in verse 8, and the answer is no. In fact, it is just the opposite. We are already in the sea, we are already without hope, the waters already surround us. There is nothing we can do to save ourselves.

However, God provides a way out. Is it wrong to choose that avenue? Or should we ignorantly say, I will deprive God of His glory if I reach out my hand and receive His salvation? There is no other hand, there is no other salvation. If God asks us to receive His offer, it is not a work to do so. But in this same sea are all others of the human race. They would rather stay in the depravity of sin and so choose to not respond to the offer. Their refusal is no more a work than our acceptance. Only God will receive the glory for the salvation or the just condemnation.

This line of thought is reflected beautifully the 115^th Psalm. Take time to read that psalm today and to contemplate what the writer is telling us. The Lord chose Israel, but Israel had to respond, individually, as to whether they would comply with the Lord’s directives or not. The Lord has chosen a church, and each of us has a choice to do the same –

“Not unto us, O Lord, not unto us,
But to Your name give glory,
Because of Your mercy,
Because of Your truth.
² Why should the Gentiles say,
‘So where is their God?’” Psalm 115:1, 2

In Romans 3:27, 28 Paul makes a clear and concise distinction between “faith” and “deeds of the law.” Faith is not reckoned as a deed. It is reckoned as a response to Christ’s work. To teach others that they do not need to receive Jesus Christ is to simply lead them to hell on that great day of judgment.

Life application: Let the redeemed of the Lord say so. This way, others can hear and respond.

The offer is made, the deeds have been accomplished. The choice is now up to each of us. Lord God, You have sent Your Son, the Messiah. He has fulfilled the law and now offers peace through the blood of His cross. Help us to not be silent, but to speak out now about the glory of Christ and the marvel of Your offer of grace and mercy. Let us never shy away from the proclamation that Christ has come. And thank You for His coming! Amen.

Tuesday, 26 July 2016

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, Ephesians 2:8

In verse 2:5, Paul parenthetically stated, “by grace you have been saved.” After that, he explained what the resulting actions of that salvation were. Now he returns to that same parenthetical thought to further define what being saved by grace means.

He begins with “For” in order to show that all of the things which resulted from that salvation are connected to this act of grace. In other words, the entire deal is of grace; none is merited. We “were dead in trespasses” but “He made us alive together with Christ” in an act of grace. He raised us up by an act of grace. He made us sit in the heavenlies with Christ by an act of grace.

He continues on with “by grace you have been saved.” It is a repeat of the parenthesis of verse 5. The words “you have been” are in the present indicative active. An indicative serves as a sign or indication of something. In this case, it serves to mean, “ye were saved at first, and continue in a state of salvation” (Charles Ellicott). It is a done deal; salvation is eternal, and it has been “through faith.”

Here he moves from the effect of verse 5 (being saved by grace) to the cause of that occurrence (by faith). The “grace” comes from God while the “faith” came forth from the object of the grace, meaning the man. The faith is the cause of the action, the grace is the effect of the exercise of that faith. Further, “grace” has the article in the Greek, thus it is “the grace.” It is not just any grace, but “the grace of God” which is bestowed upon the believer in Christ and His work.

Next, to demonstrate that “the grace” is truly “grace,” he says, “and that not of yourselves.” One cannot merit grace. The exercise of faith cannot be said to be a work or deed of merit. Instead, it is a logical, necessary choice which one must make in order to be saved. If we want to continue to live, we must breathe. It is not a work of merit, it is a necessary requirement of sustaining life.

When we do what is necessary in order to live, the salvation is bestowed upon us; “it is the gift of God.” A gift is something which costs nothing. It is free and it is without strings attached. Further, a gift is a gift. It is not something that can later be taken back based on another action. If it could be, then it was not a gift from the start. Again as before, logic dictates that salvation must be an eternal decree of God. When faith is exercised, the person is sealed with the Holy Spirit. They are saved and they will keep being saved; once and forever. Therefore, “that” and “the gift of God” are synonymous; the second merely explains the first.

To understand the verse more fully, it needs to be noted that both “grace” and “faith” are in the feminine, but the word “that” is in the neuter. Therefore, “that” is not speaking of only “grace” or “faith.” Instead it is speaking of the entire process of salvation by grace which is through faith. Thus “faith” cannot be considered a work. Here is how the verse looks –

For by grace (feminine) you have been saved through faith (feminine), and that (neuter) not of yourselves; it is the gift of God…

The importance of this is seen in in refutation of the doctrine of those who claim that man is “regenerated in order to believe,” and that man does not possess free-will. The argument is ridiculous on the surface, but this is what is taught by some. Instead, the faith is exercised, and the result is being saved by grace, the very thing Paul has been speaking about since verse 5.

The Pulpit Commentary correctly states the nature of the faith –

“It is not that faith is accepted by God in place of works, but because faith indicates that attitude of men towards Christ in which it pleases God to save them, transferring to him all their guilt, imputing to them all his merit.”

Finally, there is an emphasis on the word “gift.” Using an article, the Greek says “of God it is the gift.” The salvation of God is the gift of God based on a mere act of faith by the man. If the faith were a part of the gift, then it wouldn’t really be a gift in the truest sense. At best it could be considered a forced gift, but even that is a contradictory thought.

Life application: Precision of thought is required in order to keep from being duped into bad theology. Please take time to read more commentaries on this verse and then make a logical conclusion based on the best evidence provided.

Lord God, thank you for the gift of salvation which comes by a mere act of faith. Our bodies are pleased to continue functioning when we continue breathing. Breathing is not a work, it is a necessity. In the same way, you offer us life-eternal by exercising a mere act of faith. It is not a work, but rather a necessary condition of life. And when we reach out and believe in the work of Christ, we receive the gift. That is grace! This is simply beyond understanding. Thank You for giving us the avenue of hope which leads back to You! Amen.