Ephesians 4:1-16

Ephesians 4:1-16

The transition between chapters 3 and 4 is marked by the word “therefore” and shifts the emphasis of a letter from doctrine to behavior, from orthodoxy to orthopraxy. This passage is a beautiful description of the functional unity of the body of Christ. It works toward the conclusion of the church and its individual parts, the people, maturing into a body that fits the head and lives in perpetual support and love for each other. Working backwards from there, we see that this mature body is a result of the functionality of the works the church does, which is based on unique gifts. This in turn is a result of the unity of the foundation of the church. Verses 4-6 are a powerful statement of the oneness of the church.

Sadly, unity is not what we see in the church today. Some have said that Satan’s greatest victory in his long war against God has been the divisions he has created within the church. It has hampered our effectiveness; it has compromised our maturity; and worst of all, it has broken the heart of God. My own tradition, or fellowship, began primarily as a unity movement. Ironically, it has become divided into three major parties with numerous subsets. Thankfully, God‘s grace is greater than even our disunity, and that ought to call us to pursue unity.

There’s little we can do, especially as individuals, about the great divisions between Roman Catholicism, Eastern Orthodoxy, and Protestant Christianity, nor even the schisms that occur within our own fellowships or denominations. However, the practical call for unity Paul gives us is not at the macro level but at the micro level. In verse three we see we are called to persevere, guard, or keep intently the unity of the Spirit. Unity is the Holy Spirit’s responsibility, not ours. Our goal is to protect it. How do we do that? Working back to verse two, we see how. Opportunities in the sphere, are guided by love, and we see four behaviors or character traits of which we are capable and for which we have a responsibility: humility, gentleness, patience, and forbearance. Space does not allow us to study each of these words in great detail, but we are capable of practicing these. We can’t change or affect the head of denominations, the pope, or even our local preacher. But we can all impact those near us by these practices.

“Lord, may my life and work always be toward godly unity.  AMEN”

Ephesians 3:14-21

Ephesians 3:14-21

This has been called the boldest prayer ever prayed. This picks up from where Paul interrupted himself back in verse one. Verses 14-19 are one complex sentence, and for those who love to diagram sentences, this would be a worthy challenge. In short, Paul prays that Christians would be strengthened so that Christ may dwell in their hearts and that they would comprehend the length, breadth, and depth of what Paul purposely omitted saying. We can’t say definitely what he was referring to. He also prays that disciples would know the love of Christ and that they may be filled with the fullness of God. Or to simplify it more and paraphrase it slightly, “I pray that He would grant you to be strengthened so that Christ may dwell in your hearts so that you may be filled up to all the fullness of God.” Clearly in this devotion we cannot fully deal with such a sentence, but we can look at it and apply the key themes.

First, in that cultural context, it was thought that the pagan god lived in the temple. The pagan Ephesians believed that their goddess lived in the temple dedicated to her in that city. But there is no structure or building that is the temple of the one true God. Rather, the temple of God is the church, the people. It is important to note that the “your” in verse 17 is plural. Paul is not talking about Christ dwelling in the individual hearts of believers but the collective hearts of all the people of the church. There are no Lone Ranger Christians.

The second key point Paul makes is that the goal of every believer is to be “filled up” to the fullness of God. If a person is a Christian, then their goal is to be like their heavenly Father. Our goal is to be filled with their character and the holiness of God. To accept sin as a given or to tolerate sin in our life is counter to God’s expressed purpose for us. For a person to say, “I know that is what God wants, but I want and will choose something else,” is to defy God. To say, “That is not what God means” is to presume you know more than the Scriptures; you aren’t that smart. God‘s purpose for us is to be like Him; to neglect that purpose or pursue anything else is foolish.

In the context of this conversation about holy maturity, Paul explodes into praise in verses 19–21. These verses are about spiritual maturity and holiness; let us not cheapen them to try to make them about our agenda or pet projects. These verses are not about a great big ministry, a big house, a new car, or some of our enterprises. It is about God‘s work in us to develop in us holiness.

“Lord, be at work in my will so that I conform to Yours. AMEN”

Ephesians 3:1–13

Ephesians 3:1–13

Here Paul explains powerfully and beautifully the culmination of God’s great plan to bring all nations to Himself. Paul may have been a little ADD, or he may have been very excited about the marvel of what God was doing. He begins and then digresses. Verses 2-13 are sort of a parenthetical statement. Note in verse one and in verse 14 he says, “For this reason I…” What is in between these verses is Paul’s digression into the beauty of God’s plan to redeem all mankind. 

Part of our fallen human nature is to assume that those who are different are in some way inferior. The Jews took this to an extreme. The fact that Paul would believe that God loved non-Jews was nothing short of miraculous. This welcoming of all men to God was only possible by grace. The cross is the focal point of all history. Having received that amazing news, Paul was compelled to share the good news with everyone. Paul did not consider himself a prisoner of Rome or of Nero. Rather, he was captivated by the mystery of Christ. That which captivates us we are bound to share. Which may explain why so many believers never share their faith. They know it well enough to live a semi-good moral life or at least to feel guilty if they don’t. But a shallow knowledge of the gospel will never captivate us or be enough to compel us or excite us enough to share it.

This mystery is not something hard to figure out. But something that has been hidden all along and now has been shown. Like a gift in the box, it was hidden, but now it is seen. Paul describes this mystery in three ways: “fellow heirs,” “fellow members of the body,” and “fellow partakers of the promise.” The term “fellow heirs” is from the word, which at its root means “with lot” or we might say “by dice.” Casting lots was a way to decide who would get what in terms of inheritance. Once the lot was thrown, it was settled ownership once and for all. This means that once and for all, Gentiles are inside of God‘s grace. Next he used the term “fellow members”; literally this means “with” or “together body.” Paul may have coined this word. The best description we might have is the Borg from the Star Trek TV show. The interrelationship between Jews and Gentiles is so extreme that it would be impossible to separate one or the other out of the body. If you did this, it would no longer be the body of Christ. The final description is “fellow partakers.” This is in fact a triple compound word from the words “with,” “change,” and “have.” It means, “the change that has come because of what we have shared.” 

The gospel changes everything; it isn’t just that we go to heaven when we die. That is only a part of the Gospel message. It also means that all that was lost in Eden is regained and Christ and we share, Jew and Gentile alike, in Him.

“Help me Lord to have the passion for the Gospel that is captivating.  AMEN”

Ephesians 2:11-22

Ephesians 2:11-22

All men are equally lost, but not all men are equally aware of being lost. That awareness of being lost is the first step in our coming to God. Paul describes being lost in what we might call five degrees or expressions of our separation. First, Gentiles who are physically uncircumcised lack the physical sign or evidence of a relationship with God. Second, they were not part of the chosen people, the nation of Israel, the people called to bear witness to God. Third, they did not share in the covenants that promised any relationship with God. Fourth, they were without hope; there was no better future for them. Fifth, and finally, they were without God. The word used here is atheist.

“But,” here Paul places emphasis on the word “now.’ In verse 13, we have been brought close by the blood of Christ. And we have peace because of what Christ has done. Likely Paul had Isaiah 57:18-21 and his mind as he wrote these words. There is peace and healing in the Lord, but there is no peace for the wicked, those who are outside of Christ. It is worth noting that anyone who is outside of Christ is wicked, regardless of his or her conduct. Paul subtly explains the terms of the peace accomplished by Christ. First there is the peace between two groups (or more) of people. Anywhere we can find a dichotomy and hostility in the world, we can also find peace if we find it in Christ, Jew-Gentile, Greek-Barbarian, Roman citizen – non-citizen. But even greater, the barrier between this one common humanity and God is now removed. Access to God is now a possibility by Jesus‘ work on the cross.

Paul would have been well aware of the barriers that were part of the Jewish temple worship. There were the barriers beyond which a Gentile who came to the temple was not allowed to pass. There was the barrier of the veil in the temple that separated the holy place from the most holy place. Paul would’ve been aware that when Jesus died, the veil was torn into. In His body on the cross, Jesus removed and eliminated the hostility that separates people from each other and from God. What is more, these new united people are becoming a temple made to fit perfectly together. Since we are the temple, we must never forget the purpose of the temple: to be the presence of God on earth and to serve the God of heaven from here on earth.

“Lord, help me to live out my reality of being part of Your temple. AMEN"

Ephesians 2:1-10

Ephesians 2:1-10

In this passage Paul describes the marvel by which we are changed from corpses to works of art. The first problem everyone must overcome in their coming to Christ and their life as a disciple is to comprehend the extreme evil of our conditions before and apart from Christ. We would like to imagine ourselves as pretty good folks who at worst might need a little touch here or there. Paul says in “Trespasses and Sins” that is either minor occasional infractions or all-out gross rebellions, we are a corpse. The picture is more than lifelessness; it carries the ideal of rot, filth, and decay—a physical nightmare. Jesus did not come to make nice people better; there are no nice people, nor to make bad people good; we are all worse than bad. The purpose of Christ was to make dead people alive. The analogy of a dead body is especially powerful because a dead body can’t do anything to improve itself but can only go on to greater levels of decay. It is completely helpless to solve its own problem. We need to remember that the disgusting condition is not the result of only horrific acts of evil but also those things we might think are inconsequential things or minor trespasses. 

The rescue is not a result of any act of holiness or goodness we can accomplish. We accept His grace but are but passive participants of what God does because of His mercy motivated by His love. Mercy carries the implication of actions that treat the misery caused by sin. Verse 6 has given rise to a number of fantastic and complex explanations about our spiritual place in the universe. But all things being equal, the simplest answer is most likely the best. The language of v. 6 is shared in Romans 6:4 and Col 2:12 to refer to baptism. In baptism God seats us in the heavenly order as a people who are to do good works or live holy lives. The manifestation of His greatness is accomplished in our holy living. Again, this life is itself not the result of our goodness but God’s great grace. As a result we are God’s workmanship, that is, His highly crafted, skillfully produced work of an artisan, made for the purpose of good works. The life of good works is vital for the disciple, not as a way to earn salvation, but because it is our new life. Good works are as much a part of who we are as walking, talking, breathing, and eating. The person who claims to be a disciple but isn’t living holy needs to examine themselves and ask if they are a corpse or a work of art. 

“Lord, grant that I will live holy because that is what You made me to do. AMEN”

Ephesians 1:15-23

Ephesians 1:15-23

What we pray about tells us a great deal about our faith. When the priority of our prayer life is getting stuff, health, wealth, and happy circumstances, our faith is very likely shallow. What we see Paul praying for and on behalf of the Ephesians was something very different. His prayer begins that they would have a spirit, not specifically the Holy Spirit, but their own spirit or attitude of “wisdom and revelation.” Wisdom means the ability to apply the truth to life’s circumstances. Revelation means to understand the truth. The man who cannot understand the scripture is no better off than the man who has no scripture. The man who doesn't apply what he knows is no better off than an ignoramus.

Paul prays that they will have the eyes of their heart enlightened or opened. It is sadly too frequent that as believers we are oblivious to what is available to us. Paul wants believers to see with their hearts. “Heart” for the ancients was not the emotion but the desire or the will. What Paul wants is for disciples to have a clear vision of the right desires based on three key points.

The first is the “hope of His (Christ’s) calling.” Hope is a preferred vision of the future. We all have hope. It is that future in which our deep heart desires are fulfilled. God has for us a very specific preferred vision of our future. That hope must displace our self-made hope; there isn't room for two hopes in our heart. Never forget God's hope for us is always better.

Second, and related to that, we see “the riches of the glory of His inheritance in the saints.” So what is this rich inheritance in us? It is that ‘something’ we all lost in Eden and has been restored in Jesus and will be ours again. It has already begun in us and will be fulfilled in the new heaven and new earth.

Finally, Paul also wants us to comprehend “the power towards us who believe.” An eternity with God would not be very joyful for a person who does not want to be with Him or who does not love Him. But the power of becoming a person who would want to be with God is already at work in us. This gives us the power to cope with the challenges we face. It gives us the power to see not from a momentary perspective but from the holy perspective. It is the power that works out in daily living, the eternal life that has already begun in us. By the hope of His calling, by the riches of His glory, and by His power towards us, we are living from the throne room of Heaven even while here on earth.

“Lord, give me the wisdom to apply the understanding of the truth. AMEN”

Ephesians 1:1-14

Ephesians 1:1-14

Paul's letter to the Ephesians is a dynamo of truth and application. If Romans is Paul's systematic theology, then we might call Ephesians his explosive theology. While less orderly, it explodes from Paul's love for the gospel and the audience. Sometimes digressing, sometimes leaping forward, but always exalting the gospel. In fact, Ephesians 1:3-14 is actually one excited sentence that poured off of Paul's pen. In English we have broken it up, but for Paul it was one breathless race toward the conclusion in verse 14: “to the praise of His glory.” It would be a great thing to study in detail every verse and every word of the sentence and book, but for our purposes we will look at two words that can shape us as disciples.

In verse 4 Paul says that we should be “holy and blameless” before God. God’s intention for us from before the beginning of time is that we would be holy and blameless. We must avoid two mistakes as we consider being holy and blameless. The first is to say, “I am forgiven; that makes me perfect, so check that box off.” While that is true, it misses the point Paul is making. The second mistake we might make is to say, “I can't do that, so why even try?” Both of these stem from a misunderstanding of the words holy and blameless. The word holy means different or separate. The temple was holy because it had a different purpose. The Sabbath was holy because it was set apart and different from other days. God is holy because He is completely different from all else. We are to be holy, which is different from other people because we are set apart for God. To be a holy person does not mean that God wants us out of our community to be a monk in the desert. Rather, we are different in our world, a difference that should be obvious.

The second word in this couplet, “blameless,” is not well understood. We think of the word meaning having never done anything wrong. That kind of person would certainly be blameless, but that is not what we are looking at here. The word literally means “no blemish” and was the requirement for a sacrificial animal. A blemish is that which spoils the reputation or causes the blame. Blameless is descriptive of a pattern of life. It is one thing to say something sharp once but different to have a consistently sharp tongue with everyone. Blameless or unblemished describes the person who is not hiding a pattern of consistent sin. The point here is being the real deal. The absence, complete absence, of sin in our lives is the goal; “holy and blameless” is descriptive of the journey we walk by grace to get to being the real deal.

“Lord, help me to be holy and blameless.  AMEN”