In Ephesians 5:22-33, Paul drew an analogy betweenthe relationship of husband and wife and that of Christand the church. He summarized it all by saying "This isa great mystery: but I speak concerning Christ and thechurch" (verse 32). "Concerning Christ and the church"

— that is what the book of Ephesians is all about. And that is what this special edition of this paper is all about.In fourteen articles those who write regular columns inthis periodical have summarized the divine syllabus onChrist and the church.

Why This Special Edition?

For many years, denominationalists of every kindhave so distorted the image of religion in the minds of the masses (both friends and foes of religion) that the beauty and simplicity of divine truth on the church of the Lordas presented in scripture has been all but lost. Modernreligion is in shambles. From the cold, sterile formalism of dead ritual performed in imposing sanctuaries of thetraditional churches, to the more exuberant exercises ofcharismatic sects, people of religious inclination wouldhave a hard time discovering the simple facts about thebody of the saved which is presented in the New Testament.

An honest seeker for truth about the church revealed in the Bible would never learn it from listening to thepopular media preachers of the day. Even aside from thescandals which have rocked the world of media religion,one would not learn what to do to be saved, nor what theNew Testament church is, nor how it is structured, norwhat is its work. These "ministries" involve organizations which are without precept or precedent in the wordof God.

It has been preached up and down the land that thechurch is not essential. We should just "preach Christ"and say nothing about the church. Those who say this donot know what "church" is in the Bible. Dispensationalists reduce the church to nothing more than an afterthought, or an interim arrangement to offer a sop to manuntil such time as their speculative millennium kingdom can be set in motion. Even among those who profess to be nothing more than simple Christians,there is often either a nebulous notion about Christ and the church, or

an outright denominational concept. To preach that onewho is "in Christ" is in the body of Christ, the church, isoffensive to many. Their limited understanding of whatthe church is and its true relationship to Christ, causesthem to view such preaching as too narrow and restrictive. Second and third generations of church members,who did not have to struggle their way out of denominational creeds and loyalties, have become what they are,many times, more out of tradition that clear understanding and deep conviction.

The book of Ephesians is good medicine for all suchills. In this grand treatise, the apostle Paul transports usto the inner chambers of the divine purpose and planning of the Almighty "before the foundation of the world," thence to the earthly scene of blood sacrifice,then to the elevation of the Son of God to the right handof Majesty and the possession of authority over thingsvisible and invisible and headship over all things to the church, which is his body. From that vantage point, hisreign of grace in the hearts of men is presented as itblends the previously discordant elements of Jew and Gentile into one body by the cross and rears the majesticholy temple in the Lord for the habitation of God throughthe Spirit. Such wondrous prospects for alienated humanity explains the urgency of gospel preaching aspresented in chapter three. All men must have opportunity to be "partakers of his promise in Christ by thegospel." This work must be done so that Christ may dwell in our hearts by faith and that we might be filledwith all the fulness of God. We are then shown how God made every provision necessary for this body to exist andfunction according to divine wisdom to the end that thesaved might be edified and developed to their maximumpotential in Christ. Such a noble calling is not without price. We must reject the vanity of human wisdom andorder life and its pursuits according to God's purpose forus. There is a continuing walk before him. Even thevaried relationships of social life must be ordered according to his will. In all of this, Satan will oppose us andwe must arm ourselves with the whole panoply of god in order to "withstand in the evil day."I do not believe that one can hold to the common notions about the church which are so pervasive indenominational circles, and even among the irreligious,when the book of Ephesians is clearly understood. And it is mandatory that those within the church maintainsharp and clear understanding on this vital theme.

Concerning Christ

The coming of Jesus Christ into the world in the"dispensation of the fulness of times" summed up the divine and human. The "Word" which was "with" God and which "was" God (Jno. 1:1), "became flesh" and dwelt"among us" (Jno. 1:14). This enabled mankind to "beholdhis glory." All the attributes of Deity were in him and hedemonstrated them in the world before witnesses who testified as to what they saw and heard (1 Jno. 1:1 -3). Hewas not only "the Word," he was the Messiah of OldTestament expectation. He was the seed of Abraham,the root of Jesse, the son of David, the Sun of righteousness with healing in his wings. He is the central figure of all human history. The world cannot ignore him. Tothose who believe, he is precious, while to the unbelieving he is a "stone of stumbling and a rock of offense." Hislife, death and resurrection summed up the divine planof the ages and brought earthly fulfillment to heavenlypurpose. There is no salvation apart from him.

In Ephesians, Christ is the location of spiritual blessings, the object of God's choice in salvation, the means ofour adoption into the family of God, our redemption fromsin, the means of our inheritance, the head over allthings to the church, our means of peace with God, the chief corner stone of our spiritual edifice, the provider ofevery necessary function for the church and its work,and the motive power for us to walk in love. He is oureverything.

Concerning the Church

But Ephesians inseparably connects Christ and the church. The church is "his body, the fulness of him thatfilleth all in all" (1:23). The fulness of the Godhead wasin Christ (Col. 2:9). Even so, the fulness of Christ is thechurch. Whatever spiritual blessings are offered to the human race through Christ (and they are all in him), are obtained in the church, the body of Christ. The church isthe body of the saved. Whatever it takes to save one,makes him a member of the church. There is no salvation apart from the Lordship of Christ, but he is "head overall things to the church." He is the "saviour of the body."He is neither the head nor saviour of those outside the body. There is one head and one body (4:4). That is the usual arrangement, is it not. One body with two heads is a freak. One head with multiple bodies is impossible. Yetthat is the popular notion among many. The church ispresented in Ephesians as "an holy temple." This is theplace of spiritual service. The church is said to be thefamily of God (3:15). It is the explanation to "principalities and powers in heavenly places" of "the manifoldwisdom of God" (3:10). Through its existence and function according to divine wisdom, it glorifies God byChrist Jesus.

The church is God's calling (4:1). The word "church" istranslated from EKKLESIA. The first part of this word,EK means "from," or "out of." The last part, from KLESIS means "a calling." The verb form, KALEO means "to call." Hence, the church means those called out. In itsuniversal import, it indicates a people called by the gospel (2 Thes. 2:14), out of the darkness of sin (1 Pet.2:9), and into marvelous light (1 Pet. 2:9). We are called out of alienation into citizenship, out of despair intohope, out of the kingdom of Satan into the kingdom ofChrist. This is the church in the aggregate. This is thepicture of the church in Ephesians. Other passagespresent the local EKKLESIA, a body of saved people ata given place. It has form or structure and function as toworship and work. Those who comprised local churcheswere all saved the same way and added to the great bodyof the redeemed presented in Ephesians. They all believed and practiced the same things. They were all subjects of the one Lord, the one head over the one body,the church.

We must not lose the Biblical image of Christ and hischurch. It is our hope and prayer as we send forth thisedition of SEARCHING THE SCRIPTURES that the material offered here will sharpen your focus on these grand and fundamental truths about Christ and thechurch as they are presented in God's essay on the church — Ephesians. We are indebted to these good men who have given of their time, knowledge and talent toexpress their thoughts for our learning and edification.

WHAT IT MEANS TO PREACH CHRIST

The following points constitute the outline of the subject of this writing: (1) What is the meaning of theword preach as here used; (2) Significance of the wordChrist as here used; (3) Reactions where "Christ" was"preached" in apostolic days; and (4) What happened and happens when "Christ" was and is preached.

What Does "Preach" Mean?

In his Expository Dictionary of New TestamentWords W. E. Vine declares that the Greek verb euangelizo, translated "preach," "is almost alwaysused of the good news concerning the Son of God asproclaimed in the Gospel." Kerusso, the word used more than fifty times in the Greek text, signifies (1) to bea herald, or, in general, to proclaim...; (b) to preach theGospel as a herald...; or (c) to preach the word, 2 Tim. 4:2 (of the ministry of the Scriptures, with special referenceto the Gospel)", (Vol. III, p. 201). Vine suggests "proclaim" and "publish" as additional word studies in connection with "preach."

What Does "Christ" Mean?

The Greek word Christos means "anointed." In the Old Testament prophets, priests and kings were identified by "anointment" authorized by God. (Psm. 105:15; Lev. 4:3, 5,16; 1 Sam. 2:10, 35: Psm. 2:2). Three timesJesus accepted this identification: (1) when Peter declared him to be "the Christ, the Son of the living God" (Mt. 16:17,18); (2) when he responded "I am" to the highpriest's question, "Art thou the Christ the Son of the Blessed?" (Mk. 14:61, 62); and (3) when responding tothe Samaritan woman's statement, "I know that Messiah cometh (he that is called Christ): when he is come,he will declare unto us all things." Jesus replied, "I thatspeak unto thee am he" (John 4:25, 26).

It is interesting to remember that in Old Testamenttimes three classes — prophets, priests and kings — were "anointed" out of divine consideration for their identity and function in the service of God. (Ex. 29:7;30:30; Lev. 4:3; 8:12; 1 Kgs. 19:16; 1 Sam. 12:3,5; 2 Sam.1:14; Psm. 20:6). It was no accident that Jesus is thusdescribed (Acts 4:27, 10:38; Heb. 1:5, 9). "I know thatMessiah cometh (he that is called Christ): he will declareunto us all things," said the Samaritan woman to him.This prompted our Lord's reply, "I that speak unto theeam he." (Jno. 4:25,26). It should be no surprise to Biblereaders that when Jesus had earlier read from Isaiah,chapter 61, in the Nazareth synagogue, that God "anointed" him " to preach good tidings to the poor" and perform other divine works, that the eyes of all present were "fastened on him" (Lk. 4:16-21). Again, in Acts4:23-31 Jerusalem saints quoted Psalm 2 and spoke tothe heavenly Father about "thy holy Servant Jesus,whom Thou didst anoint." Likewise, Peter reminded thefirst Gentile converts that Jesus of Nazareth God had anointed ... with the Holy Spirit and with power" (Acts10:37, 38).

In Acts 8 five kindred statements occur regarding"preaching." The scattered disciples "went about preaching the word," v. 4; to the Samaritans Philip"preached (proclaimed — ASV) Christ," v. 5; they "believed Philip preaching," v. 12; he "preached Jesus" tothe Ethiopian eunuch, v. 35; and Peter and John"preached the gospel" among Samaritans, v. 25. Repeatedly in the New Testament "preaching the gospel," and"preaching the word," are used synonymously with"teaching." Some persons think that "preaching" connotes more of a public conveyance of thought than"teaching," but this may be questioned — at least, insome instances. Maybe such a distinction was intendedin the Acts 5:42 text yet Philip's "preaching" Jesus to the Ethiopian, apparently a private encounter, and thesame Philip's "preaching Christ" to the Samaritans(Acts 8:5) with a ready response in both instances, wouldseem to negate any major distinctions between the two words. The same situation exists with "teaching" asevidenced by Paul's statements to the Ephesian elders,i.e., "teaching you publicly and from house to house" and "I know that ye all, among whom I went about preaching the kingdom, shall see my face no more" (Acts 20:20,25).The point in each instance is the proclamation, thedeclaration, i.e., making known or declaring — the "good news" about Jesus!

Reactions When Christ was Preached

The Book of Acts is our basic source of information on reactions of persons who heard the apostles and earliestevangelists preach Christ. He was the center and circumference of their proclamations.

One need not leave the Book of Acts to understand what was involved in apostolic days in "preaching Christ." Old Testament history projects the person of the "anointed one" to come to fulfillment of God's purpose to redeem Eve's descendants from sin when he said to the serpent, "I will put enmity between ... thy seed and herseed; it shall bruise thy head, and thou shall bruise his heel" (Gen. 3:15). This was the gospel of Christ in purpose. This purpose took the form of promise when God told Abraham to leave his native land and father's house and said to him, "In thee shall all families of theearth be blessed" (Gen. 12:1-3). This purpose and promise were expressed in prophecy through various Old Testament persons. Illustrative is Abraham's grandson Jacob who, in blessing Judah, said, "The scepter shall not depart from Judah, nor a lawgiver frombetween his feet, until Shiloh come; and unto him shall the gathering of the people be" (Gen. 49:10). Isaiahforesaw the seed of the Abrahamic promise when heforecast the peaceful nature of his reign. Said he of theMessiah: "They shall beat their swords into plough-shares, and their spears into pruninghooks: nation shallnot lift up sword against nation, neither shall they learn war any more" (Isa. 2:4). John the Baptist broke thesilence of four hundred years when he announced "Thekingdom of heaven is at hand!" (Mt. 3:1,2). This was thesame kingdom of which Daniel had spoken some sixcenturies previous when he referred to the Roman Caesar's and said, "In the days of these kings shall theGod of heaven set up a kingdom which shall never bedestroyed ... and it shall stand forever" (Dan. 2:44).

Jesus of Nazareth came in fulfillment of numerous prophecies, was baptized by John the Baptist to fulfill all righteousness, and taught more than three years about the peaceful, spiritual kingdom purposed, promised andforecast for centuries. At the instigation of jealousJewish religious leaders Jesus died on a Roman cross for those who manipulated his death but, in keeping withhis promise, He conquered death through his resurrection. Forty days later he ascended to the Father's righthand in heaven where he was crowned and proclaimed King and Lord in fulfillment of Old Testament prophecies. Believing, sorrowful sinners, who fifty days earlierclamored for his crucifixion, now cried for his pardon.Apostle Peter, the Kings' spokesman, gave the King's answer of mercy to their "What-shall-we-do?" when hesaid, "Repent ye, and be baptized, every one of you in the name of Jesus Christ for the remission of sins" (Acts 2:37,38). Three thousand Jews who fifty days previouslyhad demanded His death now found their forgiveness inthe very blood he applied to them in baptism, and "theycontinued steadfastly in the apostles' teaching and fellowship, in the breaking of bread and the prayers" (Acts2:42). The number of converts rapidly grew until themen alone numbered "about 5000," "The word of God increased; and the number of the disciples multiplied inJerusalem greatly; and a great company of the priestswere obedient to the faith" (Acts 6:7).

Stephen, an eloquent convert, was murdered by stoning when he accused the high Jewish officials of crucifying the now resurrected Savior, in whose name heprayed for their forgiveness, even as he was dying bytheir cruel hands. This death of the first martyr sparkeda persecution against the disciples which scattered themover the Roman Empire; but wherever they went, theirpreaching of Jesus was their preeminent commitment.One of them, Philip, "went down to the city of Samaria,and preached Christ unto them" with the result that"when they believed Philip preaching the things concerning the kingdom of God, and the name of JesusChrist, they were baptized, both men and women."

These simple statements of Acts 8:5,12,13 summarize "What It means to Preach Christ." Philip's preaching and the Samaritans' response tell the story. When Philip preached "the things concerning the kingdom ofGod" he was establishing the identity of God's rule over the hearts of all men. When he proclaimed "the name ofJesus Christ" he thereby inferred the authority behindthat kingly function, and when he preached baptism, hewas telling them they must obey God to be saved. (Nonecould or would have known the role of baptism regarding entrance into the kingdom if inspired men had notpreached it). All of this tells us that since salvation is "in Christ" (2 Cor. 5:17) sinners must be baptized in order to have sins remitted. They must believe and obey thiscommand of the King (Acts 2:33). Results of such faithare forgiveness of sins by the King's authority, promiseof the King's presence in His faithful subject's life, andeternity with the King's Father. This is but a brief analysis of "What It Means To Preach Christ." It is topreach his God-given authority, and man's obedience tohis commands. It is to preach the realm of his rule—hiskingdom which involves his right to make and enforce his Father's law and to exclude unwilling subjects to these laws. It is to preach baptism as the act of obedience which demonstrates the willingness of the sinner's heart to obey the King, to be "born again," i.e., newly "born ofwater and the Spirit" (Jno. 3:5). This, in principle, iswhat it means to preach Christ, viz. his realm of rule,conditions of citizenship, and obedience to the King inthought, word and deed.

AN OVERVIEW OF EPHESIANS

I find it increasingly difficult to carry out my plans forthe future. All sorts of physical circumstances makeimpossible what I want to do. Unexpected health conditions or accidents change my plans, sometimes againstmy will. The plans and activities of other people (including my own children) interfere with mine. More often than not my own activities inadvertently bring changesin my other plans. There is so much I do not know and cannot predict that I sometimes wonder why I makeplans at all. Practically, however, life cannot go on if I donot project myself at least into the immediate future.And yet, I must do so cautiously and with the realization that all my plans may be changed in a moment withoutprior notification (James 4:13-17).Is it not wonderful that God can plan and it all comes topass without change. His decision is as good as action. He speaks and it is done. He planned before the creation andnone of his plans have failed. Thousands of years havepassed. Millions of human beings have been free to actand interact at their own choice. Yet all of God's unconditional plans have come to pass. We are heirs ofthe greatest of these: THE "PLAN" OF SALVATION.What wonderful evidence of His divinity, omniscience,omnipotence, and omnipresence the plan of salvation provides! The book of Ephesians is designed to help us toappreciate GOD'S ETERNAL PURPOSE IN CHRIST.

God's Plan in Christ

The first chapter of Ephesians is dedicated to explaining two great truths: a) that God's planning centers in providing spiritual blessings; and b) that all spiritualblessings are in Christ Jesus.

Whatever else we may think or hear preached fromtoday's pulpits, God is most interested in our spiritualwell-being, not in our physical or social happiness. Justlook at the list of blessings attributed to the "riches" ofhis grace (1:7; 2:4, 7; 3:8, 16): He chose us (1:4); Headopted us (1:5); He redeemed us (1:7); He forgave us(1:7); He revealed the mystery of His will to us (1:9); Hegathered us together in one body (1:10); He provided aninheritance for us (1:11); etc. etc. etc.! Nothing is saidhere about material prosperity or physical welfare and yet we are "rich." We really must come up higher in ourthinking and set our minds on the things of God (Phil.4:8). He has planned wonderful blessings for us but wewill miss them if we place our affections on this earth (Matt. 6:19-21; Luke 12:13-21).

God's plans find fulfillment in Christ and those who

receive them must be in Christ. Election, adoption,redemption, forgiveness, the gathering together, andthe inheritance are all in Christ (see 1:3-l 4). "Predestination," "foreordination," and "election" are sound Biblical concepts when they are understood within theframework of faith in Christ. Before the world was created God chose (He "predestined," "foreordained," or"elected") to save those who faithfully serve Him inChrist. Since being in Christ is conditional (Gal. 3:2627), the reception of spiritual blessings in Christ isconditional. God first chose Christ (1 Pet. 1:20; 2:4, 6)and then he foreordained that He would save all who are truly in Christ. Being "in Christ" is being in His "body,""the church" (1:22-23). Christ is Head over all things tothe church. God "raised him from the dead," "seated Himat His right hand," and "put all things under His feet"(1:20-21). God tied all His planning to Christ!

The Objective of God's Plan

The great goal of God's planning is man's salvation.We have all sinned (Rom. 3:23) and that means we wereall dead in sin (Rom. 6:23). Ephesians chapter twoexplains that God is so full of love that although we weredead in sin He raised us up to sit with him in the spiritual realm. We are saved by grace. We all deserve to dieeternally. Nothing we could possibly do can merit oursalvation. Only God can save us and that is what He planned to do on condition that we respond through faithand become His workmanship (Eph. 2:4-10).

The nature of God's plan provides for the breakingdown of former barriers (such as that between Jews andGentiles) and the building together of all men into agreat spiritual temple. No one in the Lord's house is a stranger or foreigner (Eph. 2:14-22). We are one! Howdifferent is God's plan from the denominational ways of men.

The Revelation of God's Plan

Ephesians chapter three explains how and why God has revealed his plan to man.

God did not fully reveal his plan until it was enacted in Christ. In earlier times, He did not completely makeknown "that the Gentiles should be fellow heirs, of thesame body, and partakers of His promise in Christthrough the gospel" (3:6). Now it is written in such a waythat when we read we can understand it as fully as did Paul (3:3-4). This revelation was made not only so thatwe would know God's will but also: a) that through itsresulting effects upon our lives the marvelous wisdom ofGod would be known to all in the spiritual realm (3:10);and b) that God would be given the glory which He sorichly deserves (3:21).

Gifts Provided in God's Plan

God's plan calls for men to mature spiritually afterhaving been forgiven of sin and to be united in the Truth with all others who are the children of God. We are responsible to provide: a) a proper attitude toward ourfellow Christians making an honest effort to be unitedwith them (4:1-3); and b) an unconditional commitmentto uphold the truths upon which God's plan is based (4:46). God, on the other hand, gave gifts to help us to grow.These gifts are functionaries (apostles, prophets, evangelists, pastors and teachers) designed to equip saints for the work of ministering and building up the body ofChrist until we all come to full maturity. God's plan isthat each Christian should do his part to cause the wholebody to grow in love (4:7-16). we must not let him down.

The New Man Created According to God's Plan

God's plan provides for a complete spiritual re-creation of those in Christ. God not only purposed to forgivebut he wants us to be changed from the worldly, materialistic persons we were before we were created in righteousness and holiness. The last half of chapter four andthe first half of Ephesians chapter five tell us how to livebefore the Lord. We are not to grieve the Spirit by corruptthoughts, speech, and activities (4:25-32); but rather we are to walk in love (5:2), walk in light (5:8), and walk inwisdom (5:15) always giving thanks to God for all thingsin the name of Christ (5:20).

God's Plan Explained and Illustrated

To illustrate His plan, God chose to explain the order and arrangement He has ordained for the domesticrelationships of life (5:22-6:9). Wives are to submit totheir own husbands as the church submits to Christ. Husbands are to love their wives as Christ loved the church and gave himself for it. Children and servantsare to be obedient while parents and masters are to fullyprovide the needs of those in their charge as the Lordprovides for His own. These passages instruct us inhuman relationships, but they are really designed toteach us about God's purposes in Christ and the church(5:32).

Persevering in God's Plan

Finally, Paul encouraged the Ephesians to take upthe armor of God so that we may withstand the enemy and receive those eternal blessings God has planned toprovide (Eph. 6:10-24). God has certainly done His part.He has even given the means by which we can do ourpart. We must, however, apply it. Our enemy is not fleshand blood. We are not fighting other people. We are not fighting physical circumstances. We are fighting the devil! We must be armed! We must apply the Truth toour lives and wage the battle against sin. If we do not,insofar as we are concerned, God's plans and purposeswill not be applied. Won't it be sad at the judgment, afterGod has so wonderfully planned for our salvation andworked out His purposes in Christ through the centuries, for us to fall short because of our shortsightedselfish worldliness?

The thrilling responsibility of this assignment entailsanalysis of the lengthy context, Ephesians 1:3-14, as itcomplements the thesis in verse three. "Blessed be theGod and Father of our Lord Jesus Christ, who hathblessed us with all spiritual blessings in heavenly placesin Christ" (1:3). The extent, nature, and relationshipwhere God has, before the fact, decided to bestow everyblessing will, hopefully, stand out more clearly. Properperception will surely generate within each Christian athankfulness of heart and fulness of spirit which willcause a rising up to cry out, "blessed be the God andFather of our Lord Jesus Christ."

God is the author of "all" or "every" blessing; theirnature and sphere is spiritual; the medium through whom we have them is Jesus Christ. Thus we must immediately conclude that this text addresses not the natural blessings of God, but the fruit of the redemptivework of Christ. "Every" blessing includes all the Fatherintended and can bestow; all the Son can provide; all theSpirit can apply. The conspiring of Deity is here embraced in the blessings to those in Christ.

"Heavenly places," or, in the heavenlies, in the verynature of the expression is the idea of an exalted spiritual relationship, the highest of the high. A relationshipinto which God had brought these of the Ephesianchurch, into which all in Christ are brought. This is thechurch as perceived within the eternal purpose of God and revealed in the New Testament. Indeed, it is inChrist that all spiritual blessings are received. To be inChrist is to be in the church which is a reserved and peculiar relationship to God through Christ where, andonly where, the redeemed obtain all spiritual blessings."In Christ" produces an overriding idea of fellowship.Every spiritual blessing we have received, the exalted spiritual relationship in which they are received, is allcontingent upon our relationship with Christ. The keynote of the whole epistle is unity of all in Christ. Thingsin heavens and in earth, Jew and Gentile, all are one inhim. It is then, by reason of this "in Christ," that weattain to the highest of the high where all spiritualblessings are. In this section of the text these words seemto express the very heartbeat of the apostle. The sentence beginning in verse three runs continuously through fourteen and is marked all the way by many rich and happy turns of expression. The bottom line, however, is redemption, this epitomizes the work of Christand the ultimate provision of the grace of God.

What God purposed and decided in respect to man's redemption, the choice made, was in deference to those in Christ, (verse four). While nothing is said as towhether those chosen are chosen conditionally or unconditionally, verse five makes the choice "according to the good pleasure of his will." God foreordained the provisions of salvation and decided before the fact of salvation what it would take on his part as well as man's. Hedecreed the conditions which man had to meet if he was to be saved and enjoy all spiritual blessings. Every man is free to choose, whether to reject or accept the conditions of God for salvation. The chosen ones are distinct in character, "holy and without blame." The intimationis not that God makes one so by his direct power. Rather,God has chosen the class as object of his abiding love and leaves it to every man to decide whether he will be in thatclass or group. Further, the only way to be "holy andwithout blame" is to be "in him," in Christ, the idea offellowship again.

Verse five introduces the idea of adoption by God through Jesus Christ. Adoption is a term of relationship,sonship in respect to standing. It is the taking of a child not one's own by birth to be a son, a legal heir, with allrights and obligations to that relationship. Sonship inChrist, here argued by Paul, is a new relationshipfounded upon the "good pleasure of his will." ThroughJesus Christ the will of the Father is executed, theconditions of which not only provide for sonship butevery blessing of sonship, every spiritual blessing.

What are some of those spiritual blessings which are reserved for a holy and blameless class, those inChrist, in fellowship with him and all involved? Whileour list will not be exhaustive, gleanings from thiscontext will stir appreciation and provoke a more extensive consideration. Redemption is certainly to be ofprimary consideration, the forgiveness of sins, which isthe consummate expression of God's rich grace (verseseven). Actually, all spiritual blessings revolve withinthe fact of forgiveness. It is in Christ, through his deaththat redemption is made possible. Redemption involvesthe idea of rescue from bondage. Man is in bondage tosin, Jesus died to redeem from that bondage, by hisdeath made release possible. Let us not lose sight of thefact, however, that redemption is only to those whoaccept it on the terms offered. Redemption accordinglyto the riches of God's grace, while available to all, mustbe appropriated.

Jesus shed his blood, this was the ultimate price hewillingly paid to redeem sin-cursed man. "For this is myblood of the new testament, which is shed for many forthe remission of sins" (Mt. 26:28). "Being justified freely by his grace through the redemption that is in ChristJesus: whom God set forth to be a propitiation, throughfaith in his blood, to show his righteousness because ofthe passing over of the sins done aforetime, in theforbearance of God; for the showing, I say, of his righteousness at this present season; that he might himselfbe just, and the justifier of him that had faith in Jesus"(Rom. 3:24-26). Redemption was provided in Christ andonly in the death of God's own son, was God able to be justand at the same time justify the guilty. In so doing heshowed abhorrence for sin and love for the guilty of sin, justice satisfied, death for sin. Justification at the sametime was made available through faith and obedience forall choosing to be in Christ. "In whom" (verse 7) looks toverse three, the antecedent of the pronoun "whom" isChrist.

Forgiveness by grace is a proposition frequentlyabused. The grace of God is not negated by faith and obedience on the part of man but rather appropriated."For by grace are ye saved through faith; and that not ofyourselves; it is the gift of God: not of works lest any manshould boast" (Eph. 2:8-9). Grace embraces all God hasdone in salvation, faith is man's part and the two, graceand faith, are brought together in obedience. Without faith and obedience on the part of man the grace of God cannot be appropriated. God makes available, man chooses to accept or ignore the gift.

The revelation of God's will and purpose is a complement to redemption. Our attention in this considerationis arrested by two expressions in verse nine, "made known" and "mystery." Since mystery suggests something unknown, hidden if you will, here it is declared that the "mystery of his will" is "made known." Everything in connection with redemption God has clearlyrevealed. Grace and revelation are united to enable man to know what God had in store for him and to become knowledgeable of the conditions essential to receiving it.Significantly, every passage in the Bible speaking ofmystery, within context punctuates revelation. We confidently conclude, the mind of God has been clearlyrevealed to man, all can know the way of salvation. All this is in the "dispensation of the fulness of time." Thedivine plan, formulated in eternity, giving expression to the miraculous as well as the providential, reachesthrough the ages to become reality in the coming ofChrist. At last, the coming of the Messiah into the world establishes the pivot on which God's plan and purpose revolves. The death, burial and resurrection of Christ,the publication of the facts, conditions and promisescontingent upon this, the very essence of the gospel,ushered in the age of fulness looked for. All thingsessential to the good pleasure and purpose of God hadcome into place.

The age which saw the coming of Christ was ripe forthat event. God's time had come, it was, "the time appointed of the father" (Gal. 4:2). The Roman Government had opened a system of highways for the gospelinto every nation by conquest and toleration. Greece hadgiven the world a universal language which would provide the richness for New Testament revelation. Idolatry was in process of erosion, superstitions were in decayand the skepticism for these things was common. "In the wisdom of God the world through its wisdom knew not God" (1 Cor. 1:21). Every aspect of man and his worldidentifies with readiness for the dispensation of fulness.

A dispensation for the gathering of all thingsin Christ. Here is established the keynote of theepistle, the unity of all in Christ. This is the sum,here is achieved the goal of the ages, the realization ofGod's eternal purpose. Jew and Gentile, all things,gathered as one in Christ. What had previously beenone but had suffered separation is united again. Sin'sseparation and

alienation, through Christ reconciled and made friends.No improvement can be made on the inspired commentand explanation of another passage, "For by him were allthings created, that are in heaven, and that are in earth,visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and byhim all things consist. And he is the head of the body, thechurch: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.For it pleased the Father that in him should all fulnessdwell; And having made peace through the blood of hiscross, by him to reconcile all things unto himself; by him,I say, whether they be things in earth, or things inheaven" (Col. 1:16-20).

Let our study jell in the idea of verse 11, "we haveobtained an inheritance." The reward of sonship nowpresents itself, the aim and ambition of our lovingFather, an inheritance described as "incorruptible andundefiled, and that fadeth not away, reserved in heavenfor you" (1 Pet. 1:4). We then have an inheritance now,it is a present possession, we can be confident because ofthe guarantee. By trust in Christ produced through hearing the word of truth, the gospel of salvation, we are sealed with the Holy Spirit, who is the earnest of ourinheritance, (cf. vs. 11-14).

Here is assurance, heaven is ours as an inheritance and we can be confident because of our trust in Christ,the faith of the gospel and the guarantee of the Spiritwhich has given the basis of our faith, the word of God.Every word, phrase and verse of the New Testamentwhich the Spirit has revealed is earnest, pledge, that itwill one day be the inheritance of those in Christ.

"All spiritual blessings in Christ" embraces a richnessfrom God epitomized in redemption but comprehendingall that heaven planned and that God could provide forthose who would choose to follow Christ.

Ephesians l:19b-23. (Go ahead and read the passage...) Is there a more majestic message in all ofScripture than Paul's great Ephesian affirmation of theunique supremacy and absolute sovereign rule of JesusChrist? I think not. It is the mountain top of holy writ;the pinnacle point of New Testament preaching. Itawakens our hearts to a hymn of praise for the unmerited mercies of God and inspires us to a more joyfulconfidence in the inexhaustible riches found in Him who occupies the Throne. Thank God for Jesus! — and forPaul's description of His exalted glory.

A Capsule Commentary

In verse 19 the apostle prays that we might come toknow what is the "exceeding greatness of His powertoward us who believe." Just how great is that power?How much strength is available for the Christian? Howmuch divine energy has God already poured forth on ourbehalf? The resurrection and exaltation of Christ are set forth as the answers to these questions (vs. 20-21). Paul urges us to open our eyesand see the inexhaustible power of God — a source ofstrength so great that it took a crucified Christ and raised Him in radiant glory to heaven's throne. That is the act above all others that shows the unlimited powerof God to do all that He has promised for His children.And Paul is affirming that that same power worksTODAY on our behalf if we belong to His body, thechurch. Is it possible, then, to overstate the worth of the church of Jesus Christ and the spiritual strength whichcomes as a result of being a member of it?

The exaltation of Jesus Christ is then depicted interms of two relationships (vs. 22-23). First, His relationship toward the created universe and second, Hisrelationship toward the new creation, His church.

"And He put all things in subjection under His feet."Jesus Christ has complete universal rule and authority.It is a dominion from which absolutely nothing thatexists is excluded. "And gave Him as head over all thingsto the church." The headship of Christ over the church isa result of His headship over all things and is includedin the thought. He is head of the church i.e., it is Christwho brought it into being; it is Christ who serves as itssource of life; it is Christ who supplies its strength; it isChrist who directs its activities and authorizes it to act as His agent in the performance of His purpose and work.

Paul here glorifies and elevates the church of Christin a way that staggers the imagination. He affirms that

Jesus Christ governs the universe in the interest

of His church! "He is head over all things TO THE CHURCH..." (emphasis mine — dwa). His love for the church is so great that He causes the entire universe tocooperate on behalf of His people. "Which is His body, the fulness of Him who fills all in all." The very one whogoverns the universe and supplies its every need alsogoverns the church and fills the need of every believer(3:14-21). Thus, we receive our fulness and completion inChrist (Col. 2:10).

A Kingdom Within A Kingdom

The headship of Jesus Christ is universal. He is Kingof kings and Lord of lords and there is no one on earth who is not subject to His reign and rule (whether theywant to admit it or not is beside the point). "JESUS IS HEAD OVERALL THINGS..."There is no passage thatsays it any clearer than this one. (See also Matt. 28:18;Col. 2:10; 1 Pet. 3:22.) However, there are some on earth who are not just subjects of Christ but willing subjectsof Christ. They have submitted willingly and lovingly tothe dictates of the King and have been ushered into aspecial relationship with Him. This special relationshipis the church. Let's illustrate it this way —

Yes, He who rules the world ALSO rules a select group of blood-bought people called the church. These havebeen chosen out of the world for the express purpose ofproclaiming the excellencies of Him who serves as theirsovereign Ruler, Lord and King (1 Pet. 2:9). These enjoya special spiritual relationship that invites fellowshipwith the King. A kingdom within a kingdom... (I don'tknow how else to explain it, do you?) What a thrill to bein Jesus and to be a part of the kingdom, a believer in thebody and a willing subject of Christ's headship.

Organized According To Divine Wisdom

Organization is the key ingredient for the accomplishment of anything worthwhile — including the things ofGod. (Isn't there a passage somewhere that says thatGod is not the author of confusion...) The term "organization" means "an arrangement to help prepare for action." Where there is no organization there will be noaction; chaos reigns and objectives fail.

The church of Jesus Christ is organized by the divinedirective. God could have chosen any number of ways torule and govern His church. For example:

(1) Monarchy — This is where all powers are invested in one man. He is the lawgiver, judge and executor of law. Henceforth, his subjects have only to submitand enjoy the blessings of his reign or rebel and sufferthe consequences.

(2) Communism — This is a totalitarian system ofgovernment in which a single authoritarian party rulesfor all. (3) Democracy — This is government where allpowers are divided equally among the peoples. (4) Republic — This is rule in which the powers areinvested in the elected representatives of the people. The elected delegates have the authority of making, judgingand executing laws for the people. Our country is an example of this form of governing procedure.

God chose the form of government He wanted for Hischurch — it is a MONARCHY. Jesus Christ is the head of the Church and He is the only head. Jesus Christ hasall authority over the church. Jesus Christ rules in thelegislative, judicial and executive levels of church organization. He is the supreme head and single source ofauthority for God's people. That is why the headquartersfor the church of Christ is in heaven — because Jesus is in heaven and headquarters is where the head is! Everyreligious group which seeks to depart from this monarchical form of government and turn the church intoany other kind of organizational structure is operatingin strict violation of New Testament teaching and hasrejected Jesus as the absolute ruler and king.

Please understand this one thing... The fundamentalreason why denominationalism is wrong is because theyhave rejected the headship of the very One they propose to serve. To denominationalists Jesus Christ is no more than a puppet king to be pacified rather than an absolutemonarch to be glorified.

But... Jesus as head of the church had the right todelegate authority to the church and He did so. (In fact,there are two types of authority: (1) inherent authority,and (2) delegated authority. See Rom. 13:1). Jesus Christ delegated authority to the apostles. To these Hegave the power to bind and loose what heaven hadalready bound and loosed (Matt. 18:18). The apostlesspoke and wrote with divine approval and delegated authority. To fail in hearing and heeding them is to reject Jesus (1 Cor. 14:37).

Furthermore, in the local church Jesus Christ exercises His headship through the eldership. The elders are to rule, lead and oversee (Heb. 13:17; 1 Thess. 5:12); 1Pet. 5:3) having received delegated authority to do sofrom heaven (Acts 20:28). Hence, to resist God-approvedelders (men who have met the scriptural requirementsof the office and are so recognized and appointed by thelocal church) is the same as resisting Jesus Christ! Thatis not to argue at all that elders have the right to make laws, change commands or set aside divine precepts.They do not. They are authorized to rule in the realm ofGENERAL authority and are delegated by Jesus to make judgment decisions in the best interest of theflock. Thus, when one rises up in opposition to God-approved men when they operate in the area of authoritydelegated to them by Jesus Christ — it is the same asrejecting Christ! Let's make this perfectly clear: To rejectthose who have delegated authority is the same as rejecting Him who delegated it! It is a serious offense. It is a crime of treason against the King!

We must respect the authority and headship of Jesus.We must take our stand upon Scripture and speak as theoracles of God in order to meet divine approval. Noteveryone has always done that. Some have espousedLIBERALISM and loosed where God has bound. Others have embraced LEGALISM and bound where God has loosed. Both extremes are wrong for both violate theauthoritative headship of Jesus.

The Glorious Body

In seeking to describe the unity, concern and cohesiveness in the church, Paul used a unique illustrationin which there could be no misunderstanding — thehuman body. Over thirty times in his writings he makesthis comparison. In so doing he emphasizes three vital points:

(1) No individual Christian can function effectively byhimself (Eph. 4:15-16). (What do you think that does to the "Christian at large" concept that some advance?) (2) No member of the body has the right to feel he/sheis more important than any other member of the body

(Rom. 12:3-4; 1 Cor. 14:12-14).

(3) There is only one head of the body (Eph. 1:22-23).

Usually when we emphasize this last point we thinkfirst of our Lord's authority, and rightly so. But anotherpoint needs to be made and that is the closeness of the bond between body and head. It is the unfathomablequality of LOVE between Christ and His church that isstressed in the head-body symbolism. "Husbands love your wives, just as Christ also loved the church and gaveHimself for her" (5:25). Jesus Christ stands today as thehead of the church because He willingly gave Himself tosave the body. It therefore behooves me to bow in Hispresence and dedicate my life to glorifying Him who ishead.

Christ, The Head of the Church. Is there a greater joyin all the world than to grasp the hand of a new-bornchild of God and say with exuberant enthusiasm — "Welcome to the body of Jesus Christ!"? Yes, to be amember of the church of Christ and submit willingly andlovingly to the precious headship of Jesus is the greatestthrill of all!

Ephesians 2:1-10

These verses set before us one of the most beautiful and thrilling experiences possible for the soul of man. Itfocuses attention upon the power and the grace of God by which a transition is wrought that involves the greatestpossible contrast. It involves a resurrection from death in sin with all its consequences to life in Christ with all its exceeding great and precious rewards. The efficacyand magnificence of the power is clearly seen in that itlifts a soul from the deepest and darkest dive of sin toheights that are brilliantly bright with righteousness. It is the same power by which Jesus Christ was raised up from the dead and seated at the right hand of theheavenly Father (Eph. 1:19,20). The beauty of the whole transition is seen in the grace of God which is the underlying and motivating force throughout the wholeexperience.

Our text very naturally divides itself threefold: 1) A State of Spiritual Death, 2) A Spiritual Resurrection,and 3) A Spiritual Objective.

A State of Spiritual Death

The spiritual resurrection, which is the heart of thistheme, is prefaced with a clear cut view of those involvedprior to their resurrection. They were "quickened) ("Made alive" — W. E. Vine) from being "dead in trespasses and sins" (v. 1). They were in a state of spiritualdeath which involves separation from God (Cf. Gen.2:17; Isa. 59:1,2;Jno. 5:24,25; 1 Tim. 5:6;Lk. 15:32). Thepronouns "you" (v. 1) and "we" (v. 3) show conclusivelythat both Jew and Gentile were equally guilty beforetheir spiritual resurrection. The expression "trespasses and sins" simply refers to specific transgressions andthose more general — it covers the whole realm of sinand shows that any sin — all sin — (whether by commission or omission) separates from God and leaves one ina state of spiritual death.

The gravity and depth of their sin is clearly set forthin the following expressions:1) They "walked according to the course of this world"

(v. 2). While the word "world" is used in different sensesin the Scriptures, I think it refers in this instance topeople in general who are alienated from God (Cf. 1 Cor.

2: 6,12; 3:18,19). Their manner of life was in harmonywith their present environment — a people without knowledge of God.

2) "According to the prince of the power of the air" (v.2). This obviously refers to the devil. Elsewhere he iscalled "the prince of the devils" (Matt. 9: 34,12:24; Mk.

3:22); "the prince of this world (John 12:31; 14:30; 16:11).These people were formerly under the control of Satan.

3)"According to ... the spirit that now worketh in thechildren of disobedience: (v. 2). This spirit is withoutrespect for duly constituted authority. Such is sometimes seen in a child who ignores and rebels against therules of parents. This spirit of disobedience has wroughthavoc in many homes—resulting in sorrow, shame, anduntold suffering. If not corrected early in the home, itwill magnify itself in rebellion to civil authority, and,certainly, it will show no reverence for divine authority.Jews and Gentiles of the Ephesian church were guilty ofthis spirit in their former life. Unfortunately, that spiritis too much in evidence today.

4)"The lustofour flesh" isthat in whichthey hadtheir"conversation" or manner of life in times past (v.3).While the word from which "lust" is translated is sometimes used to indicate a strong desire for that which isgood, it most often denotes an "inordinate desire" forthat which is evil. The word "inordinate" is defined byWebster to mean: "Not ordered or kept within bounds; unregulated; unrestrained."

God intends for man to be the master of his physicaldesires (1 Cor. 9:27). He has provided for the legitimatefulfillment of every desire in man. However, when these desires become so strong that God's order is ignored and fulfillment is sought otherwise, lust becomes the masterand leads one into sin (Jas. 1:14,15). Peter refers to such as having become "servants ("in bondage"—W. E. Vine)of corruption"(2Pet. 2:19). Such was the way of life ofthe Ephesians in the past.

5)"By nature the children of wrath." Unfortunately,this expression has been misunderstood and misused soas to teach false doctrine. Calvinists use it to teach "Hereditary Total Depravity" — that sin is inherent in one's nature — that one is born in sin. However, theGreek word translated "nature" is sometimes used to describe that which has become a habit with an individual — something that has developed over a period oftime. We sometimes refer to such as a person's "second nature." It is the nature of some to curse, but they werenot born that way. Such developed through practiceuntil it became a habit, and that is how it came to be a part of their nature. So it was with those of our text. Theywere by nature (habit) the children of wrath — theobjects of God's wrath. Since Paul has already describeda series of evil practices on their part, the context and allelse revealed demand that this meaning be given to theword "nature" in this instance.

A Spiritual Resurrection

This part of our text begins with the contrastingconjunction "But" (v. 4). This reverses the former pictureof the Ephesians and gives us a view of them in the highest position possible for one to occupy during hisjourney through time. It is called "heavenly places inChrist Jesus" (v. 6). While the word "places" or "things" (marginal reading) is elliptical in the original text, such is well supplied by our translators. The meaning is thatthese souls have been "raised up" to a position thatrelates them to heaven (Cf. Eph. 1:3, 20; 3:10). It is aspiritual relationship that identifies them with Christ and all things that pertain to heaven. They even sharein the reign of Christ who sits and reigns at God's righthand, and will till the last enemy, which is death, isdestroyed (1 Cor. 15:25, 26; Heb. 1:13). Christians alsosit and reign with Christ "in life" and "on earth" (Eph,2:6; Rom, 5:17; Rev. 5:9,10). What a privilege — to sitand reign with Christ in heavenly places! What a contrast to their former state!

Three things are identified as the means by which thisspiritual resurrection was wrought:

First, there is the power of God, mentioned first in relation to our Lord's physical resurrection and exaltation (1:19-23), and then in relation to our spiritualresurrection and exaltation (2:1, 5, 6). The same poweraccounts for both resurrections.

Second, there is the grace of God (vs. 5, 7, 8), usedinclusively of His "rich mercy" and "great love" (v. 4),without which one's salvation would be impossible. Theword "grace" basically means "unmerited favor." Moreexplicitly, it means doing something that needs to bedone for an individual which thing the individual cannot do for himself. This is the grace that accounts for thespiritual resurrection of our text — even our salvation.Man needs to be raised from a state of spiritual death tospiritual life in Christ, but cannot, of himself, accomplish it. What God does to make possible this resurrection is the grace by which we are saved. This includes thesacrifice of His Son, His atoning blood, the guidance ofthe Holy Spirit through the word — even the gospel ofour Lord. Remember, Paul said, "For the grace of God that bringeth salvation hath appeared to all men, Teaching us ..." (Titus 2:11). It includes the church which ourLord purchased with His blood, the providential care ofa loving heavenly Father, etc. Grace identifies God's part in man's salvation.

Third, faith is necessary to our salvation. Paul sayswe are saved "by grace... through faith" (v. 8). This faithis not a "gift of the Spirit" as per Calvinism, but rathera condition to be met by man in the saving of the soul. Itis something we "do" — a "work" we perform. Note the following:

"Then said they unto him, What shall we do, that we

might work the works of God? Jesus answered and

said unto them, This is the work of God, that ye

believe on him whom he hath sent" (John 6:28, 29).

Thus, the faith that saves is an obedient faith — aworking faith.

Because of some popular religious errors, someNEGATIVE OBSERVATIONS are in order concerningverses eight and nine: "For by grace are ye saved throughfaith; and that not of yourselves: it is the gift of God: Notof works, lest any man should boast."

The fact that salvation is by an obedient faith does notinvalidate its being a gift. Gifts are often conditional.The Israelites received Jericho as a "gift" (Josh. 6:2), butnot without meeting the conditions of faith given inverses three through five. Without this obedient faith —marching according to the instructions given — thewalls of Jericho would not have fallen.

It should be obvious by now that while we are saved by grace, we are not saved by grace alone, as per Calvinian theology. Calvinism teaches that there is nothing forone to do in saving the soul—no commands to be obeyed,no laws to be observed, no conditions to be met — thatsalvation is wholly a matter of grace. Such contradictsverse eight of our text, which names faith in addition tograce as a means to our salvation.

It should also be obvious that the faith that saves is not faith alone (Cf. Gal. 5:6; Jas. 2:17-24). Notice especially verse twenty-four" Ye see then how that by worksa man is justified, and not by faith only." The Greeklexicographer, Thayer, shows that every time the wordfaith (Gr. "pisteuo") is used in an acceptable sense, it is"conjoined with obedience: "Pisteuo —... used especiallyof the faith by which a man embraces Jesus, i.e., aconviction, full of joyful trust, that Jesus is the Messiah

— the divinely appointed author of eternal salvation inthe kingdom of God, conjoined with obedience to Christ"(Thayer's Greek-English Lexicon, p. 511).

This helps us to understand why the Jews, the chiefrulers, and even the devils (John 8:30, 44; 12:42; Jas.2:19) were not saved even though they believed. Theirfaith was not "conjoined with obedience."

Furthermore, the expression "Not of works lest any man should boast" (v. 9) does not contradict our beingjustified by an obedient faith. The works of which onemay boast are works of merit, which have nothing onearth to do with works of faith. He who fails to distinguish between the two, simply misses the truth. WhenPaul teaches here and elsewhere (e.g., Titus 3:5; Rom.3:20) that we are saved not by works, the context willalways show that reference is to works of merit. Our salvation is not by such works, but rather by works offaith. One of the greatest problems in the realm ofreligion today is a failure to understand and recognizethe difference between the two.

A work of merit is that by which one earns what hereceives. The reward is a matter of debt — not of grace (Rom. 4:4)—because the giver owes the worker. He hasearned it! In relation to salvation such works demand perfect obedience or perfect law keeping. Once the law istransgressed, one becomes a sinner (1 Jno. 3:4). Afterthis all the "deeds of law" will not take away his guilt(Rom. 3:19, 20) — something else is necessary. This iswhere the atoning blood of Christ comes into view.However, it applies only to those who meet conditions offaith.

A work of faith is a work by which one shows his faith.Even though he has not earned what he receives, itcomes to him as a gift because he has made his faithmanifest. Works of faith are within reach of every man,though he comes short of perfection. Only Christ keptthe law perfectly (1 Pet. 2:22). Thus, our salvation is "by grace... through faith."

Those dead in trespasses and sins (aliens, as were the Ephesians) must meet the following conditions of faith:believe (Mk. 16:16) — repent (Acts 17:30) — confess(Rom. 10:10) — and be baptized (Mk. 16:16; Acts 2: 38).Such have their past sins remitted — they are raised to spiritual life — they are raised up to sit in heavenlyplaces with Christ.

As a Christian, they must continue to "walk by faith" (2 Cor. 5:7), "For we are his workmanship, created inChrist Jesus unto good works, which God hath beforeordained that we should walk in them" (v. 10). Thus, ourfaith continues to manifest itself.

A Spiritual Objective

The ultimate objective of God's majestic power andmarvelous grace being manifested in raising up soulsfrom the depth of spiritual destruction to heights ofheavenly bliss was then and is now that such souls mayforever stand as a monument to "the exceeding riches ofhis grace in his kindness toward us through JesusChrist" (v. 7). This thought is extended by Paul in thenext chapter when these souls are pictured as thechurch, which, in all of its glory, stands as a monumentto and is a manifestation of the "manifold wisdom of God" (3:10).

Blessed, indeed, are those who are raised up fromspiritual death to sit in heavenly places in Christ Jesus!

The unity of Jews and Gentiles (and all men) in ChristJesus is one of the major themes of Paul's writings. Nopassage is more complete or compelling in this regardthan Ephesians 2:11-18.

Warren Wiersbe, in his commentary on this letter: Be Rich, entitles Eph. 2:11-22, "The Great Peace Mission." He says that from 1500 B.C. to A.D. 850, there were7,500 "eternal covenants" which were agreed upon byvarious nations with hope of bringing lasting peace. No covenant lasted longer than two years. But here we truly have an eternal covenant in Christ Jesus.

The apostle speaks here of separation (v. 11,12); and of reconciliation (v. 13-18).

When They Were Without

Paul calls upon these saints (and us) to remembersome things. Verse 11 begins with the meaningful word,"wherefore." This always points back to what has beensaid. In view of the tremendous truths revealed in v. 810, we are to remember our former condition. We mustnever lose sight of the fact that we are totally unworthyof the unsearchable riches of God's grace which has beenso abundantly bestowed upon us.

In time past these Gentile Christians had been called"Uncircumcision' by those who were called the "Circumcision." Paul was distinguishing between the false concepts of men and the truth of God. Those who were Jewsin the flesh, but were not Christians, were only called thecircumcision. They were not the true circumcision (Romans 2:25-29; Col. 2:11,12; Phil. 3:2, 3).

The significance of this epithet was that the Gentileswere unclean. They were held in utter contempt. Theywere called dogs.

Such was a superficial distinction, but in v. 12, Paulexpounds upon the true spiritual condition of the Gentiles prior to their conversion. They were spirituallybankrupt. Observe what they were without:

They were without Christ: The Jews were also without Christ but at least they were expecting a Messiah. To them, history was heading somewhere. To the Gentiles, it was going nowhere.

They were without citizenship: They were "aliensfrom the commonwealth of Israel." Israel was God's chosen nation. He gave her His laws and He was herKing. The Gentiles were not so blessed (Deut. 32:10-14;Ezekiel 16:l-14f).

They were without the covenants of promise:God made no covenants with the Gentiles as He had with the fathers of the Jews. Still, His purpose in so blessingthe Jews was that all nations should be blessed.

They were without hope: Almost any situation isbearable if one has hope. But these had no basis for hope. Their philosophies were empty and futile. Their religionwas powerless, for their gods were lifeless. They weregroping in darkness. Our age is much like theirs. Modern existentialism has rendered the universe and our brief existence in it but one vast joke. People withoutChrist have no hope.They were without God: This is the bottom line. They were not atheists, but the true God was unknownto them (Acts 17:16-23; 1 Cor. 8:5). See Psalm 115 for aninteresting description of their gods.

But Now

Paul now moves from the past to the present. The pastof their lives, when they were without, spelled a patheticspiritual poverty. But now the keyword is reconciliation. First, there is a reconciliation to oneanother to be considered; then the reconciliation to God.

God had put a difference between Jews and Gentiles.But now He no longer makes a difference between them.This was a hard lesson for the early church to learn. Jewsand Gentiles were different in diet, customs, religiousbackground and many other things. But now God saysthere is to be unity between them.

But, we may ask, what caused the enmity in the firstplace? Verse 15 gives the answer. It was the law ofcommandments. The middle wall of partition was theOld Testament law. It required a separation between Jews and Gentiles. There could be no possibility of unityuntil it was abolished.

In 1871 an inscription was found which came from thetemple of Jerusalem. It reads: "No foreigner may enter within the barricade which surrounds the sanctuaryand enclosure. Anyone who is caught doing so will havehimself to blame for his ensuing death."

Witness those Jews who thought Paul had defiled thetemple by bringing a Gentile into it (Acts 21:28-31).

It should be noted that the Greeks promoted divisionsalso. Racial pride is seen in all cultures and societies. Tothe Greeks, others were barbarians.

Such hostilities soon affected one of the cruelest wars ever fought which brought to an end, in A.D. 70, theJewish state and economy.

This "law of commandments" was abolished or nullified. The Old Testament law was no longer binding uponthem. It was abolished "in His flesh," or while He was inthe flesh.

This was in order to make of two, Jew and Gentile, onenew man in Christ. This new man is the body of Christ,His church (1:22, 23; 4:4). There were two Greek wordsfor "new." One denoted that which was new in point oftime, as a new suit or a new pen. It might be just likeothers but it was new. The other word was used of something that was new in quality, as a new invention.This is the word here. The church is not a new model of an old idea. It is a brand new development. Nothing like it has existed before.

Reconciled to God

Not only did Gentiles and Jews need to be reconciledto each other; more importantly they needed to both bereconciled to God. And not only do folks today who are estranged need to be brought together. They all need tobe brought together with God.

Many Jews did not recognize this need. They felt thatGentiles needed to become Jews (be circumcised andkeep the law) to be saved. Paul, however, taught that itwas necessary for the Jews to realize they were sinnersjust like the Gentiles. Such is the major thrust of Romans 1-3. Peter declared: "(God) put no difference between us and them, purifying their hearts by faith... butwe believe that through the grace of the Lord JesusChrist we shall be saved even as they: (Acts 15:9,11).

Jesus is our peace (v. 14); Jesus made peace (v. 15);Jesus preached peace (v. 17). This is not speaking of Hispersonal ministry. The gospel of reconciliation was delivered to the Gentiles through His chosen ones (Matt.10:40). It was not enough that peace was provided. It hadto be proclaimed.

"For by Him we both have access by one Spirit untothe Father." The words "reconcile," "slay the enmity,""peace," "access," and "one," all convey the same basicmessage. There are many in this world to whom we haveno access. It would be practically impossible for most ofus to be granted an audience with the President. It wouldlikely prove difficult to obtain access to the governor ofour state. Yet through Christ we have access to theCreator and Sovereign God of the universe.

Wayne A. Detzler in his New Testament Words in Today's Language" comments on "peace": "The world seeks peace in many places. When Neville Chamberlainreturned from meeting with the Germans at Munich in1938, he blithely said: 'I believe it is peace for our time ... peace with honor.'... What a difference marked the attitude of Winston Churchill, Chamberlain's successor.Of the same conflict Churchill insisted: 'In war: resolution. In defeat: defiance. In victory: magnanimity. Inpeace: goodwill.'"

As there was no possibility of peace to those whocapitulated to Hitler, so "... the wicked are like thetroubled sea, when it cannot rest, whose waters cast upmire and dirt. There is no peace,' says my God, 'for the wicked.'"

It has been truthfully observed that there can be no peace so long as God remains unseated at the conferencetable.

James P. Miller wrote: "No man can be saved without being reconciled, and the body is where this takes place.Men are not reconciled to God in the fraternity order,social clubs, and churches of men. It takes place in the body, the church. The religious leaders of our time would have to say that reconciliation is not necessary, if churchmembership is not necessary." ("The Glorious Bride")

Ephesians 2:19-22

"So then ye are no more strangers and sojourners, butye are fellow-citizens with the saints, and of the household of God, being built upon the foundation of theapostles and prophets, Christ Jesus himself being thechief corner stone; in whom each several building, fitlyframed together, growth into a holy temple in the Lord; in whom ye also are builded together for a habitation of God in the Spirit."

What a marvelous passage! These verses draw several inferences from the preceding verses. They all haveto do with the new fellowship and relationship intowhich believing Jews and Gentiles have been brought.There is, however, great emphasis on the elevating of the Gentiles to a position of equal privilege and benefit. Thisis illustrated with: a city (or nation), a family, a building.

"No More Strangers And Sojourners"

The Ephesians had just been reminded to look back atwhat they were so as to get the full effect in contrast ofwhat they had become. They had been as "strangers and sojourners." This was a comprehensive expressionwhich included all who for various reasons did not enjoythe full privileges of citizenship in a city or nation. Thiswas once the status of the Gentiles in regard to God'snation, Israel. "Strangers" refers to foreigners, as opposed to citizens. "Sojourners" were guests in a privatefamily, as opposed to members of the family. Adam Clarke points out that in Athens strangers were permitted to reside in the city and pursue their business, butcould perform no public duty; they had no voice in the public deliberations, and they had no part in the management of the state. They could only look on as spectators without interfering in any way in the affairs of thegovernment. They were bound to humbly submit to all the enactments of the citizens and observe all the laws. They could not transact business in their own name buthad to choose from among the citizens one to whose carethey committed themselves as a patron.

In Judaism, even proselytes were regarded as "strangers" as were all foreigners, and Jews only weresupposed to have near access to God. They had no rights,nor as mere heathens could they settle among them.

"But Fellow-citizens"

As a result of the cross of Christ, the Gentiles are nolonger strangers who have no home, no property, noprivileges, no interest in common with its inhabitants.They have now become naturalized citizens living onperfect equality with all other members with the sameprivileges, protection, and government — and all rightsof citizenship. Peace had been brought to those "afar offand those that were nigh" (v. 17). Here the glorious,blood-purchased church is depicted as a city. Abraham"became a sojourner ... as in a land not his own ... He looked for the city which hath foundations, whosebuilder and maker is God" (Heb. 11:9, 10). This is the new standing of the Gentiles which corresponds to theirlow estate of verse 12, when they were "separate fromChrist, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having nohope and without God in the world." This is what thegospel can do!

"The Household Of God"

First a city, now a family is used to illustrate thechurch. When they were sojourners they were guestswithout domestic rights. Now they are members of thefamily! This took place through adoption (Gal. 4:5). God is their Father, Christ their older brother. This is a moreintimate relationship than that of a citizen under a civilruler. It is a closer and more tender thought. What closerkin is there than being in the same family? This includes"the whole family in heaven and earth" (Eph. 3:15). Thisspeaks of the warmest and most intimate relationshipwhich all Christians sustain to God. They are his familyand may address him as Father. Where is this? It is inthe church He loved.

A Building

It is interesting how Paul (by the Holy Spirit) usesthese three examples (a city, a family, a building) toillustrate different aspects in the nature of the church.This building rests upon the foundation of the apostlesand prophets. How are we to understand this? Are theapostles and prophets themselves in the foundation? Ordoes it mean that the foundation is laid by them? In ICorinthians 3:11, Paul had said "Other foundation canno man lay than that is laid which is Jesus Christ."However, since the relation of Christ to the building is inthe context expressed by another figure (chief cornerstone), it is probably correct to think of the foundation asconsisting of the apostles and prophets (No doubt thisrefers to the new testament prophets, Eph. 3:5; 4:11).

Christ is the chief corner stone; the apostles andprophets are the foundation; all believers are the "livingstones" (1 Pet. 2:4,5) which make up the superstructure.Lenski well observes that the cornerstone was the greatstone put in the angle of the substructure where the walls met. It, also being joined to the foundation, was thestone on which the stability of the whole building depended. It actually formed a part of the two walls andgave this edifice its unity and strength. Jesus Christ isthe connecting medium by which both Jews and Gentileswere united in the same building. It is interesting to notethat both Jews and Gentiles are mentioned in the ancestry of Jesus (Matthew 1).

The Temple

In verse 21 Paul shows that "each several building"grows into a holy temple that is fitly framed together. Itis as though the temple was begun in several distinctcenters, and as the building progressed, these approached one another till they met and combined in onevast harmonious structure. The fitting together of thevarious parts of an elaborate structure constitutes the highest unity. This is what Jesus did for all men incementing Jew and Gentile together in this building. Inchapter four Paul gives instruction as to how this unityis maintained.

The temple of Diana at Ephesus might have in someway been used to illustrate what Paul was talking about.The pride of Ephesus was her world-famed temple inwhich the religion, the art and even the commerce of thecity centered and flourished. It was a visible symbol ofpomp and power, while the church has a higher splendorand a wider influence. The temple of Diana was reputed as one of the wonders of the world. However, though commentators are divided, it is this writer's opinion thatPaul did not have in mind just any sanctuary, includingthose of pagans but that he had in mind the sanctuary at Jerusalem which was a type and a symbol of Christ(John 2:18-22) and also of the church.

The comparison of the church with a building iscommon in the Scriptures (1 Cor. 3:9,10). The comparison was probably taken from the temple since it was anedifice of great beauty, expense, and sacredness, it wasnatural to compare the church with it. The temple wasthe sacred place where God dwelt and the church (not a physical building, but people) is the place where hedelights now to abide. The temple in Jerusalem is theonly one that could be referred to as "a habitation ofGod." In the temple as well as in the tabernacle God dwelt between the cherubim. There was the symbol ofhis presence and there was the worship performedwhich He prescribed. After the model is the spiritualtemple, the church, likened. God dwelt in the one, and henow dwells in the other. To have used the temple ofDiana to illustrate the church would have been a disgrace, not only because of the idolatry but because ofwhat happened to Paul and his companions when hepreached against the Ephesian idolatry and the worshipof Diana (Acts 19:23f).

The Cornerstone

The church is not a collection of loose stones and timbers. The materials are accurately and carefullyunited so that the building will be firm. Different materials may be used but one part is worked into another soas to constitute a durable and beautiful structure. The different materials are Jews and Gentiles throughoutthe world who have been touched with the gospel of a Savior who loved them more than words can express.

Christ is the corner stone of this beautiful temple, thechurch. The corner stone is the most important in the building. First, because the edifice rests mainly on the corner stone. It holds the building together. It is the binding stone holding the two walls (Jew and Gentile)and built into both. Second, because it occupies a conspicuous and honorable place.

Because of its foundation, corner stone, and living stones that are "fitly framed together," it is an indestructible temple, unlike the physical temple in Jerusalemwhich was destroyed just as Jesus prophesied (Matthew24:1, 2). It is unshakable. It cannot be moved. He "dwelleth not in temples made with hands" (Acts 17:24).Think of the safety and glory in the church!

Paul did not say the church was founded on Peter. Thefoundation is not in Rome, but in heaven. The stoneswhich make it up cross national, international, andracial boundaries.

Conclusion

There are many precious figures by which the church is depicted. Christ is the head, the church is the body;Christ is the bridegroom, the church is the bride; God isthe Father, the church is His family; Christ is thehusbandman, the church is his vineyard; Christ is the King, the church is His kingdom; Christ is the captain,the church is His army; Christ is the chief Shepherd, the church is His flock.

In this study we have examined Christ as the chiefcorner stone, and the church as a building, a temple.Each figure expresses the glory, the beauty, the strength, and the close relationship of Christ to thechurch.

Some build their hopes on ever-drifting sand,

Some on their fame or their treasure or their land;

Mine's on the Rock that forever shall stand,

Jesus, the "ROCK OF AGES."

(S.S. Journal)

"Unto him be glory in the church by Christ Jesusthroughout all ages, world without end, Amen" (Eph.3:21).

This verse is what is called a doxology. It shows thatthe church is to continuously glorify God by JesusChrist. The 19th Psalm tells us that "The heavens declare the glory of God; and the firmament showeth hishandiwork." The church is another thing that glorifiesGod, as the heavens and firmament.

Eph. 3:21 is thought by some to teach that every goodwork of Christians must be done in and through the local church in order that the church might get the glory. Thisconcept has caused some to object to schools, where the Bible is taught, papers, publishing houses, or any institution (organization) that does a good (Biblical) work, onthe basis that they rob the church of glory. This shows amisunderstanding of what this passage says. In the firstplace, this text refers to the church universal and not toa local congregation. Furthermore, the passage does notspeak of glory that COMES to the church, but the glorythat the church GIVES to God. To see how God is glorified in the church by ChristJesus, we need to answer two questions. (1) What is the church? and (2) How does it glorify God?

What Is The Church?

The church is glorious in itself because of it's origin,purpose, and destiny. The whole of Ephesians 3 showsthis.

THE CHURCH IS GLORIOUS BECAUSE IT WAS DIVINELY PURPOSED AND PLANNED. We are told in verse 11 that it is "according to the eternal purposewhich he purposed in Christ Jesus." Paul speaks of thiseternal purpose as a mystery (v. 3-4, 9) which wasdivinely revealed unto him, the other apostles, and prophets (v. 3-5; 1 Cor. 2:7-13). It is called the "manifoldwisdom of God" made known to principalities and powers in heavenly places (v. 10).

THE CHURCH IS GLORIOUS BECAUSE OF ITS MESSAGE OF SALVATION AND HOPE. It is called "the glorious gospel of Christ (2 Cor. 4:4) and said to be"the power of God unto salvation" (Rom. 1:16) for bothJews and Gentiles (Eph. 3:6). It involved the death ofChrist for our sins, his burial and resurrection (1 Cor. 15:1-4). It was preached to both Jews and Gentiles that"they might be fellow heirs of the same body, and partakers of his promise" (Eph. 3:6). Boldness and access withconfidence is through faith in Him" (v. 12). Those whohear, believe, and obey the gospel that Paul, other apostles, and prophets had revealed unto them, andpreached, have by faith in Him enjoyed the promise ofsalvation (sins remitted) and entered the one body which is said to be a family, bearing the name of Christ (v. 15).This family (church) is to be spiritually strong (v. 16),with Christ dwelling in their hearts by faith, rooted andgrounded in love (v. 17), understanding the breadth,length, depth, and height of the love of Christ and filled with all the fulness of God (v. 19).

Summarily, the church is glorious because it wasdivinely conceived and purposed, divinely revealed, hasa glorious message (gospel) for all nations, brings salvation from sin and makes one an heir of all the promisesof God.

These purposes and plans came to fruition on Pentecost (Acts 2). At that time, the previously chosen, prepared, and charged apostles (Mk. 3:13-19; Acts 1:3;Matt. 28:18-20; Mk. 16:15-16; Lk. 24: 44-53), who werewaiting for the promised power-Holy Spirit-kingdom(Mk. 9:1; Lk. 24:49; Acts 1:6-8), received it and began their preaching. Those convicted by the preaching asked what to do, and were told to "Repent and be baptized inthe name of Christ for the remission of your sins" (Acts2:38). Many did this and were "added to the church"(Acts 2:47).

For awhile, the church was only in Jerusalem, whereit "continued steadfastly in the apostle's doctrine, andfellowship, and in breaking of bread, and in prayers"(Acts 2:42). The number had increased to five thousandmen in just a few days (Acts 4:4), and "believers were themore added to the Lord, multitudes both of men andwomen" (Acts 5:14). Acts 6:7 says "And the word of Godincreased; and the number of the disciples multiplied inJerusalem greatly; and a great company of the priestswere obedient to the faith."

It was the Lord's will that the gospel be preached firstin Jerusalem; spread through Judea, Samaria, and theuttermost part of the earth (Acts 1:8; Lk. 24:47).

Persecution led to the dispersion of saints fromJerusalem and the evangelization of other places (Acts8:1-4). Churches, therefore, came to exist in Samaria,Antioch, and other places, in Asia, Europe, even thewhole world, as the gospel was preached and believersbecame obedient to the faith.

These churches were local congregations, composedof saved people through their obedience to the faith, wholooked to Christ and his word as their only head (seat ofauthority) (Col. 1:18; Eph. 1:20-23). Each church wasindependent, overseen by a plurality of elders (1 Tim.3:1-7; Tit. 1:5-9; Acts 14:23; 20:28; 1 Pet. 5:1-3), withdeacons performing the things authorized by the Lordand assigned by the elders (1 Tim. 3:8-13; Acts 6:1-4),and other members (saints) who worshipped and functioned as a part of that congregation (Phil. 1:1).

Each church had a common treasury into which members contributed (1 Cor. 16:1-2), and out of which money was used to support preachers (Phil. 4:15-16; 2Cor. 11:8), relieve needy saints (Acts 6:1-6; 1 Cor. 16:12), and things expedient to doing the Lord's work, worship and edification (1 Cor. 14:26; Eph. 4:16).

How The Church Glorifies God

This church (body or family) of special people, continually glorifies God as each member maintains thefaith and does not desecrate in any way what Godpurposed, planned, revealed, and brought to fruitionthrough Christ and the preaching of the gospel.

GOD IS GLORIFIED WHEN THE AUTHORITY OF CHRIST AND HIS WORD IS NOT USURPED by men,Counsels, Conventions, Boards or any man. This assures the will of God being done. Otherwise, human wisdom and traditions are glorified instead of God.

GOD IS GLORIFIED WHEN THE GOSPEL MESSAGE (TRUTH) THAT SAVES (MAKES FREE) ISFAITHFULLY PROCLAIMED ... without perverting,diluting, or mixing in any way (Gal. 1:6-7; 1 Tim. 1:3-4;4:1,6,16). False teaching glorifies only the teacher, fillshis hearers with false hope, and makes for vain worship.Such reflects no glory to God.

GOD IS GLORIFIED IN THE CHURCH WHEN MEMBERS ARE ZEALOUS ABOUT SERVING THE LORD AND ARE READY UNTO EVERY GOOD WORK. Fruitless branches, unprofitable servants, and lukewarmness rob the church of it's ability to glorify God and bring forth condemnation (Rev. 3:16; Matt. 25:30).

GOD IS GLORIFIED WHEN MEMBERS OF HIS CHURCH (BODY-FAMILY) SHOW THEMSELVESTO BE A "CHOSEN GENERATION, A ROYAL PRIESTHOOD, A HOLY NATION, A PECULIARPEOPLE ... OFFERING UP SPIRITUAL SACRIFICES" AND CONSTANTLY SHOW FORTH "THE PRAISE OF HIM WHO CALLED THEM OUT OF DARKNESS INTO HIS MARVELOUS LIGHT (1 Pet.2:5,9). Glorifying God is impossible when members lovethe world, are conformed to the world, and walk after theflesh (1 Jno. 2:15; Rom. 12:2; 8:1,12-13).GOD IS GLORIFIED IN THE CHURCH WHEN EACH MEMBER GIVES PROOF OF LOVE FOR GOD AND ONE ANOTHER. Jesus said "By this shall all men know that ye are my disciples, if ye have love one toanother" (Jno. 13:35). Envy, jealousy, suspicion, strife,and working ill to one's neighbor are the antithesis oflove and a destroyer of glory (Rom. 13:10; 1 Cor. 13:1-7).

Conclusion

The Lord's desire is that the church be "presented aglorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish"(Eph. 5:27). If the church is not this, it is becausemembers failed to do and be what the Lord enabled them to be and do, thus placing spots and blemishes on theLord's creation, created to glorify Him.

In order for one to glorify God in the church, he mustfirst be in it (a part of it). One can never glorify God apartfrom his purpose and plan, or have hope of entering theglory land at the judgment (Matt. 7:21).

One may enter the glorious body and still, by unfaithfulness, not glorify God, resulting in the loss of the soul.These are those who "receive the grace of God in vain" (2Cor. 6:1); who were once enlightened (Heb. 6:4) ... "escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ" but became"again entangled therein, and overcome" (2 Pet. 2:20).

Entering this glorious body (family), faithfully "walking in the truth" (2 Jno. 1:4), "by faith" (2 Cor. 5:7), "in thelight" (1 Jno. 1:7) and serving diligently (1 Cor. 15:58) ishow to glorify God in the church.

Christians are to grow to maturity. Babes in Christare to become spiritual adults, striving to attain thelikeness of Christ. We read,"... we are to grow up in all aspects into Him, who is the head, even Christ, fromwhom the whole body, being fitted and held together bythat which every joint supplies, according to the properworking of each individual part, causes the growth of thebody for the building up of itself in love" (4:15-16, NASB).

As a result of the relation to Christ the entire church (God's people) is fitted and held together by that whichevery joint supplies. Each individual Christian (part; joint) harmoniously working in his proper station andfunction, causes the growth of the body (church) for thebuilding up (wisdom, piety, holiness, peace) of itself inlove.

In reference to verse 16, MacKnight stated: Theapostle's meaning is, that as the human body is formedby the union of all the members to each other under the head, and by the fitness of each member for its own office and place in the body, so the church is formed by theunion of its members under Christ the head. Further, as the human body increases, till it arrives at maturity, by the energy of every part in performing its proper function, and by the sympathy of every part with the whole;so the body, or church of Christ, grows to maturity, by the proper exercise of the gifts and graces of individualsfor the benefits of the whole" (Apostolical Epistles, p.336).

Hendriksen commented: "There is a work to be done, as

verse 12 clearly shows. And in order to accomplish the

tasks assigned, believers should cooperate, each contrib

uting his share to the inner growth of the church"

(Ephesians, p. 182). Obviously, there cannot be growth

to the body of Christ without unity and harmony among

those who compose the body, viz., individual Christians.

To make this a reality, there must be the following:

A Unifying Attitude (4:1-3)

1. Walk worthy of the vocation. God says in essence in chapters 1-3, "I have made you a saint," and inchapters 4-6, "Now, live a saintly life." The apostlebegins this section with an exhortation to "walk worthy"or "conduct ourselves in a manner worthy of our calling."We have been called by the gospel (2 Thess. 2:14) to besaints (1 Cor. 1:2). Let's live accordingly. Practice what we preach!

1. With all lowliness. Attending or accompanying the Christian's behavior is lowliness or humility. Expositors says: "the lowliness of mind which springs from atrue estimate of ourselves ... a deep sense of our moralsmallness and demerit" (Vol. 3, p. 320). We must behumble enough to confess, "I have sinned," both to God and our brethren when we have trespassed against them. Also, we must "in lowliness of mind let each esteem other better than themselves" (Phil. 2:3).
2. Meekness. A meek man is one who has equanimityof spirit, an inner-control of the mind that reacts properly under all circumstances. In relationship to God, it isa temper that accepts His dealings with us as good, and,therefore, without disputing (cf Jas. 1:21). In regard toman, it is an inward virtue that shows no resentment when wronged, nor seeks revenge when threatened. It isthe opposite of bitterness, violence and vehemence.
3. Longsuffering. W. E. Vine describes this word well when he wrote: "Longsuffering is that quality ofself-restraint in the face of provocation which does nothastily retaliate or promptly punish; it is the opposite ofanger, and is associated with mercy..." We must preachthe gospel with longsuffering (2 Tim. 4:2). Some preachers do not always keep their "cool," and I have seen a few of the members "blow their fuse" at the slightest provocation.
4. Forbearing one another in love. Although wehave different personalities, come from different backgrounds, have different educational and social levels, weare to "hold up, sustain, bear with, endure" one another.Love provides this. When misunderstandings, cuttingwords are spoken or unkind deeds done, love restrains usand leads us to forgive.
5. Endeavoring to keep the unity of the Spirit inthe bond of peace. The "unity of the Spirit" is the sameas the "unity of the faith" in v. 13. "Unity" is "unanimity,agreement" of what the Spirit reveals through the faith(gospel). "Endeavoring" means "to take care, do one'sbest, being diligent." "Keep" is to "guard by exercisingwatchful care." The binding factor which will preservethe unity that the Spirit produces is peace. Peace is thebond by which we walk together.

The emergent need of the hour is a cultivation of an unifying spirit and disposition among us. Churches aredividing, brethren are alienated and the Cause of Christis thwarted. It seems the favorite past-time of somecantankerous, irascible brethren is to tear up churchesthat required years of sacrifice to build up. How sad!

Unifying Facts (4:4-6)

Following in orderly sequence is the basis or ground for unity. Expositors states: "It is a positive statement—giving the objective ground or basis in fact on which thewalk in lowliness, meekness, long-suffering, and lovingforbearance is urged, and of which it should be theresult" (Vol. 3, p. 321).

1. One body. Here is unity of relationship to theHead, Christ, and to each other as brethren. There is not a church for the Jew and another one for the Gentile. There is not a church for the rich and one for the poor, onefor this race and another church for a different race. We

are all one in Christ. "For us the body is one, and hathmany members, and all the members of that one body,being many are one body: so also is Christ (1 Cor. 12:12).

1. One Spirit. This suggests unity of revelation. Onlythe Bible came from God through the Holy Spirit to guideand lead us. Jesus said to the apostles, "How be it whenhe, the Spirit of truth, is come, he will guide you into alltruth" (Jn. 16:13). The Bible is a product of the HolySpirit (2 Pet. 1:20-21; 2 Tim. 3:16-17; Eph. 3:3-5; 2 Pet.1:3). The Lord does not lead us by dreams, visions,intuition, conscience or disciplines of men, but by Hisunalterable, infallible and inspired word, the Bible.
2. One hope. This is unity of aspiration. Our hope isa hope that goes beyond anything and everything that ismortal. It is the blessed hope of the appearing and gloryof the great God and our Saviour Jesus Christ (Tit. 2:13).It is a living hope (1 Pet. 1:3), sure and stedfast (Heb.6:18-19), of the resurrection (Acts 23:6), and of eternallife (Tit. 1:2). The hope of a seven-year rapture, and ahope of a millennial reign of Christ on earth are falsehopes. May we "hold fast the confidence and rejoicing ofthe hope (one hope) firm unto the end" (Heb. 3:6).
3. One Lord. This is unity of authority. There aregods many and Lords many (1 Cor. 8:5), but to us thereis "one Lord Jesus Christ, by whom are all things ..." (1Cor. 8:6). Jesus as Lord is our Owner and our Ruler (1Cor. 6:19-20; Acts 2:36). All authority has been given Him (Matt. 28:18). We are to "do all in the name of theLord Jesus" (Col. 3:17).

We recognize a standard of authority in the varioustransactions of life. We have scales to weigh, yardsticksto measure and clocks to keep time. We accept these withuniformity. Only in religion do we use different measuring sticks for doctrine and practice. Consequently, weare divided. Let's turn back to Jesus and confess Him as Lord (Jn. 20:28).

5. One faith. We are to have unity of message. Theone faith is "the faith," that is, the gospel. There is an objective faith (that which is believed) as well as asubjective faith (the act of believing). The "one faith" isobjective faith. It is the faith that the priests wereobedient to (Acts 6:7) and the faith for which we are tocontend (Jude 3).

There are different gospels (Gal. 1:6-9, 2 Cor. 11:4),but only one genuine, certified gospel. If we preach thegospel of Christ, we will be united in our message andproclamation. The "social gospel" that is so widelyembraced and enthusiastically espoused is nothingmore than a perverted gospel, a corruption of the puregospel that is the power of God unto salvation (Rom.1:16).

6. One baptism. Here is unity of access into Christand the one body. There is not a variety of ways to getinto a spiritual relationship with Christ. All gain accessto the blessings in Christ by baptism, preceded, ofcourse, by faith and repentance (cf. Gal. 3:27; Rom. 6:3;1 Cor. 12:13).

The one baptism of Eph. 4:5 is the same as the "washing of water" in Eph. 5:26. It is the baptism in water of the Great Commission (Matt. 28:19; Mk. 16:16)and the baptism Peter preached on Pentecost (Acts 2:38). It is immersion (Acts 8:38; Jn. 3:23; Matt. 3:16)and not sprinkling or pouring.

7. One God and Father. This is unity of homage and worship. "For though there be that are called gods... asthere are gods many... But to us there is but one God, theFather ... (1 Cor. 8:5-6). Our heavenly Father, the onlytrue and living God, is the object of our worship (Matt.4:10), and we must worship Him "in spirit and in truth"(Jn. 4:24). Worship based on the doctrines of men is vainand worthless (Matt. 15:9), and such is responsible for a great deal of the division that has come about in thechurch of the Lord through the years.All of these seven facts work together to provide heaven's "one-derful" plan for unity among the people ofGod. May all of us have the resolve to stand upon them.

Unifying Gifts (4:8-14)

As a result of Jesus' obedience and suffering, heconquered sin and death, redeemed His people, andobtained the right to bestow gifts upon them (vv. 8-10).These gifts are not miraculous in nature, but they are functions or works that Jesus gave to different men.Verse 11 informs us what the gifts are — apostles,prophets, evangelists, pastors and teachers.

The purpose of these offices or gifts was towardperfecting or equipping the saints (v. 12), unto the workof ministry, unto the edifying (building up by conversion of lost souls) of the body of Christ. Hendriksen discerned,"The important lesson taught here is not only apostles,prophets, evangelists, and those who are called 'pastors and teachers,' but the entire church should be engaged in spiritual labor" (Ephesians, p. 198). Apostles and prophets revealed the truth, evangelists proclaim the truth, and pastors (elders) oversee the flock and as teachers, teach the truth. All work together for the unity,growth and maturity of the church.

Expositors says: "The statement of the great object ofChrist's gifts and provision made by Him for its fulfillment is now followed by a statement of the time the provision and the consequent service are to last, or thepoint at which the great end in view is to be realized. Itis when the members of the Church have all come to their proper unity and maturity in their Head" (Vol. 3, p. 332).The provision and service through the gifts are to last"Till we all come in the unity of the faith, and of theknowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ" (v.13). Here is an ongoing process as new converts areconstantly being added to the body and must be brought to an agreement of what the faith teaches, to a knowledge of the Son of God, to a perfect (mature) person, untoa measure of the stature of Christ (His qualities are to beimaged through us).

With growth and stability, we no longer will be aschildren, vacillating in conviction, easily persuaded bythe deceit and craftiness of false teachers (v. 14). CharlesErdman wrote: "Unity, moreover, is a condition of maturity. A divided Church is an immature Church ...Individual Christians who are factious and contentious show themselves to be in a state of spiritual infancy"(Ephesians, pp. 82-83).

Threatened by the danger of being misled by false

achers, the apostle urges, "But speaking the truth in love..." (v. 15). We must have a loyal adherence to truth forour spiritual security and protection from those who lie in wait to deceive. The motivation for speaking the truth is love.

May we grow up in Christ, doing our very best to keepthe unity of the Spirit in the bond of peace.

The underlying theme in Ephesians 1-3 is the meaning of the church. That in Ephesians 4-6 is the meaning of church membership. The latter shows that doctrine isnot an end within itself, but is the basis of the worthywalk that adorns the church's spiritual blessings (Eph.4:1-6). Knowledge of the church is worthless to one whodoes not translate it into practice. Ephesians 4:17—5:21portrays the church as the living expression of Christ.Paul anchors each facet of the believer's life in divine truth and centers the whole in a new attitude of mind (Eph. 4:23). Some important features of the renewedmind are given.

1. It is Not Filled with Futility (Eph. 4:17-19).Christians must not behave like those in the world who walk "in the futility of their mind." The phrase capturesthe essence of man without God. The pagans from whomthe Ephesians were converted were exceedingly corruptbecause they lived without true purpose governed by amorally bankrupt mind. Their understanding was darkened and they were separated from the spiritual life thatcomes from God because of their ignorance and hardnessof heart (see Rom. 1:21).

In its futility of mind, the world lost its shame andstifled its conscience. This led to unblushing immoralityin which people abandoned themselves to licentiousness. The word here may represent the range of immoralpractices common to the pagan world. In lawless folly, they gave themselves over to every form of impurity thatinsatiable lusts could conceive. The person who abandons himself to licentiousness "does not care how much he shocks public opinion, how much he defies and insultsall decency, so long as he can gratify his desires" (William Barclay).

Paul described the pagan world of ancient times, buthe also describes the world that is alienated from God in any age. With all its collective intellect, wisdom, andachievement, the world's mind functions morally andspiritually in refined illusion and haughty deception.The present quality of enlightenment and entertainment in the mass media testifies to the agelessness ofPaul's words. Every form of evil is condoned or excused, if not advocated and practiced, by people of influence inall realms of society. But God's message is plain: "youshould no longer walk as the rest of the Gentiles walk, inthe futility of their mind." Church membership demandsa radical separation from the world that begins withputting away the world's vain reasoning.

2. It is Renewed in the Image of God (Eph. 4:2024). The Ephesians had experienced the wicked life Pauldescribes. But he states emphatically that none of thisfoolishness was learned from Christ. The efforts of false teachers to justify ungodly habits by the Bible is blasphemous, yet some attempt to defend fornication, homosexuality, and every other kind of immorality with piousperversions of the truth. The teaching we received from Christ forbids us to mess around philosophically withsin, either as promoter or practitioners. We are taught toput sin away altogether. Christ lays equal stress onknowing and doing what he says.

"Be renewed in the spirit of your mind" is the key tothe life "which is created according to God, in righteousness and true holiness." But the renewed mind does not come by merely changing what is known. The renewal isof "the spirit" of the mind, the faculty that directs the mind's powers and energies toward doing God's will."The mind is to be renovated; not only in its generalcomplexion, but the very spirit of it; all its faculties andpowers must be thoroughly, completely, and universallyrenewed" (Adam Clarke). The truth operates freely onlyin the mind that is fully surrendered to Christ. The renewed mind leads to the new life that blends perfectlywith the will of God and that manifests itself in the rightrelationship with Christ and the church.

The mind is not renewed all at once, but renewal is a maturing process. It begins at baptism (Rom. 6:4-6) andcontinues "until Christ is formed in you" (Gal. 4:19). Therenewal progresses daily (2 Cor. 4:16) "in knowledgeaccording to the image" of God (Col. 3:9,10). It puts off "the old man" that leads to destruction and puts on "thenew man" that leads to everlasting life. In contrast withthe spiritual wickedness and moral impurity of theworld, we must strive each day to renew our mind bygiving the truth unrestrained reign over its faculties and powers.

3. It Banishes Sinful Practices (Eph. 4:25-32). Paul's general command to put off the old life and to puton the new gives way here to specific features of the two ways. These exhortations concern Christians as "mem- bers of one another." The duties named are in view of this relationship. The writer shows in some detail what itmeans to put away the old man and to put on the new.Positive and negative qualities are placed in strikingcontrast: put away falsehood, speak truth; control anger, do not let it simmer till evil erupts; do not steal, workto make an honest living and to help the needy; avoidcorrupt speech, use words that benefit others.

The right use of the tongue is especially important tothe renewed mind for it is the most immediate index of the mind's true condition (Prov. 23:7). Corrupt speech isnot just the use of filthy words, but embraces all foolishtalking. Christians should shun any unprofitable speechand make their words always a channel of blessing. "And

do not grieve the Holy Spirit" seems to be tied hereespecially to the use of the tongue. Immoral speech notonly injures our brethren, but it offends the Holy spiritby whom we are sealed "for the day of redemption." It isthe Spirit's teaching that directs the renewal of themind. To grieve him is to act contrary to his teaching,and whatever grieves him will cause God to remove fromus the seal of redemption (see Eph. 5:6).

The sins named in verse 31 arise in the heart but are closely associated with the tongue: bitterness, wrath,anger, clamor (loud quarreling), and evil speaking.These things must be put away, together with malice,which is their root. In place of these evil attitudes and acts, the Christian's heart, words, and life must be filled with the fruits of the Spirit. We are to be kind to oneanother, tenderhearted, and forgiving, as forgiving ofothers as Christ is of us.

That early Christians, emerging from centuries ofpagan darkness, needed warnings against immoralpractices is not surprising. But that we still need someof the same is perhaps the saddest commentary onecould write on the church today. Too many members arejealous of, and antagonistic toward one another, and alltoo often there is an aura of unconcern for the feelingsand the needs of our brethren. The mind that is renewed in truth will make each of us "one heart and one soul" with other faithful members of the church. Many congregational problems would fade like a summer mist, if themembers truly loved one another as they should.

4. It Gives True Light to Life (Eph. 5:1-14). The renewed mind is moved by love instead of malice. Inevery place where the church is pictured as the body ofChrist emphasis is given to love among the members. IfGod is love (1 John 4:7, 8), how could we be his childrenwithout imitating his love? Christ is also our example.Love made him give himself for us and his gift waspleasing to God. If we are to please him, our service mustbe kindled by love.

There must be no twilight to those who are in Christfor his body is as distinct from the world as light fromdarkness. We cannot rest until any lingering shades ofsin are expelled by truth. The sins of the world are too shameful to be discussed among things that befit thesaints. Yet some of these sins are tolerated and even defended in the church. Is there a congregation where allmembers are free of adultery, covetousness, shamelessconduct, buffoonery, or filthy talk? Paul is not condemning humor, but words that disgrace speech and exceed moral limits.

In contrast with things "not fitting," Paul says, "but rather giving of thanks." He implies that worship is aremedy for immorality. This should encourage us topraise God regularly, both privately and in the assemblies of the church. We are to walk in the light of the Lordand in so doing we become light in him. As children oflight, we can have no fellowship with the works ofdarkness, but neither can we ignore them. We cannotadopt the philosophy of "live and let live." The works ofdarkness must be shunned, but they also must be condemned (2 Tim. 4:1, 2).

The children of God are set apart from the world.

However, their service to God is not performed in monastic isolation, but in the midst of society that is alien tohim. Living as we do in this kind of environment, thereis a constant need for us to guard our spiritual healthfrom the sinful viruses that fill the air. Paul warns, "Letno one deceive you with empty words." The very sins thedeceivers excuse are those that bring the wrath of Godupon the children of disobedience.

5. It Walks in Wisdom (Eph. 5:15-21). Like one raised to life from the sleep of death, the child of God israised from darkness to light. As a child of light, he walkswisely, weighing his days by the scale of his life in thelight of God's will. Enlightened in the value and purposeof time, he uses it, not wastefully in pursuing things thatperish, but wisely in sowing for eternity. He applieshimself to learning the truth that he might be filled withthe Spirit (see Col. 3:16,17). It is as much his duty to fillhis heart with truth as it is to maintain self-control.

Wine, or anything else, that lifts the gate of moralrestraint must be renounced. Being filled with winedemonstrates the pagan folly of those in darkness for itshows the futility of the mind that guided them. Beingfilled with the Spirit explains how the Christian's mind is continually renewed and why he finds joy in servingGod and his children. An absence of these virtues indicates a lack of the Spirit's teaching as the controllingforce of the heart. One who loses his love for God and the church is spiritually destitute.

The various exhortations in Ephesians 4:17—5:21find their unity in Christian character. They bear directly on "righteousness and true holiness" in the community of believers. Our life must conform to divinetruth, strengthened by a constantly renewed mind. Butthis makes us neither ascetics nor fanatics. Rather the tenor of the text is the humble walk of God's children in an evil society. They are surrounded by a world ofdarkness, but they live as light in the Lord. It is in thisthat they become and are the living expression of Christ.

(Eph. 6:10-20)

When one becomes a member of the church he is then a part of the Lord's army. He is a soldier; a Christian soldier. No, not a soldier in a carnal battle, but one whocan "stand against the wiles of the devil" (Eph. 6:11). Itis a spiritual warfare. The apostle continues, "For we wrestle not against flesh and blood, but against principalities, against powers, against rulers of the darknessof this world, against spiritual wickedness in high places" (v. 12). The same writer wrote in another book,

"For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds"(2 Cor. 10:4). Though not a carnal battle that would receive attention on the evening news, our battle is justas real as any other.

This fight is not just for preachers to wage from thepulpit and on the printed page. This battle is for elderstoo. But, again, it is not just for the leaders in the churchof our Lord. This is a war to be fought by every child ofGod. Our text will bear this out. Thus, we as soldiers must put our armour on and prepare to do battle for wecan be sure that Satan will do all that he can to destroythe Christian and the church.

Eph. 6:10-20 reveals that those "in Christ" are armed to stand against the forces of Satan. To be effective wemust focus our attention upon our adversary, our armour and our aim.

Our Adversary

Our adversary is the devil. Peter said, "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he maydevour" (1 Pet. 5:8). The church and Satan are on acollision course. One writer has said that the church has an enemy that is hell-bent on its destruction. However,we sometimes forget that there is a fight, that Satan isreal and that he is seeking our destruction.

Our enemy is not the Lord. If we are not careful we can find ourselves contending with the Lord himself.There may be times that we want to argue with him overhis requirements and commands. We may resist hisguidance and correction thinking every restriction is toomuch or is some kind of punishment. We can easilyforget that his commands (however pleasant, difficult orrestrictive) are for our good (Deut. 6:24).

Our foe is not ourselves. Here again, we forget our real enemy and thus turn and fight with our own brethren. Sometimes it is nothing more than a personalityclash or contention for the sake of just getting our way. Iwonder if some brethren start a quarrel over someinsignificant matter just to have a fight since no one elsewill fight with them. When such is the case we haveobviously lost sight of our adversary. When unnecessarystrife broke out between the herdsmen of Abram and Lot, Abram said, "Let there be no strife ... for we be brethren" (Gen. 13:8). Brethren shouldn't be enemies.Yet, when they are they will destroy one another (Gal.5:15).

We have a common adversary. The Lord's enemyand the church's enemy and mine and yours are all thesame. So, let's not fight in different directions. The Devilis wise enough to know that if we have some weakness,cowards or gaps in the front line, he is winning thebattle. Let us fight together. Let us present a fortifiedand united front and make our attack.

We must fight against any and all of his wiles.Satan uses many schemes and cunning devices. He willuse anybody and anything he can to accomplish his purpose. He may use some of our own brethren orfriends. If so, we must fight against them as they are being used of Satan. If what they practice or teach didn't originate with God, then it is of the Devil and we mustoppose it. We can't sacrifice truth because they are brethren or friends. Paul rebuked Peter as he had been influenced of Satan (Gal. 2:11-14). The prophets of old were found contending with the people of God. In theNew Testament men of God fought every threat to the children of God. For Paul "it had been ... a fight betweenSatan-inspired Jewish and pagan vice and violence;against Judaism among the Galatians and others; against fanaticism among the Thessalonians; against contention, fornication, and litigation among the Corinthians; against incipient Gnosticism among theEphesians and far more among the Colossians; againstfightings without and fears within; and last but notleast, against the law of sin and death operating withinhis own heart" (William Hendrinksen, New Testament Commentary, Exposition of Ephesians, p. 274).

Our Armour

In our text Paul alludes to the armour of the ancient soldier which was necessary to defend himself and makehis attack. More than once Paul says we must put on the"whole armour" (panoply) of God. We are not prepareduntil we are completely armed. Should we be lacking justone piece of the armour the Devil is sure to win at leastover that soldier.

Paul's picture in Eph. 6:10-20 of the Christian's life is not that of mere enjoyment or ease. It is one of work andhard conflict. Let's consider the pieces of the armour.

1. "Stand therefore, having your lions girt aboutwith truth" (v. 14). The soldier wore a girdle (sash orbelt) that served to tie up his garment or long flowingrobe so he could travel and run. It was also used to carryhis sword, money, pipe and writing instrument. Thus inparallel, the truth holds all things in place and preservesthe soldier.
2. "... and having on the breastplate of righteousness" (v. 14). The breastplate was a coat made ofmetal rings, plates or scales that covered the soldier,front and back from neck to the thighs. Obviously, it wasa protective piece of armour. Our breastplate is "righteousness" or right living. When we are moral, holy, devout and pure we have on our breastplate. "Words areno defence against accusations, but a good life is" (Wil- liam Barclay, The Letters To The Galatians And Ephesians, p. 217).
3. "And your feet shod with the preparation ofthe gospel of peace" (v. 15). To be ready for battle the soldier must have his sandals on and greaves strappedbelow the knee to protect his legs from danger. A soldierwhose feet were not shod was not ready at any time forbattle. This I take to refer to our readiness to carry thegospel to others. Paul himself was ready to preach thegospel (Rom. 1:15). In Rom. 10:14-15 attention wasfocused upon the feet of those that preach the gospelindicating that they are messengers who are eager andready to take the gospel message to others. With his feetshod with the preparation of the gospel of peace the soldier is borne safely through the obstacles in his way.
4. "Above all, taking the shield of faith..." (v. 16).The shield was a must for the ancient soldier. He would strap a shield (about 2 1/2 feet wide by 4 feet long) to hisleft arm to protect himself from the spears and darts thatwere hurled at him. Some of the darts were dipped in tarand set on fire and then thrown at the enemy. Without

the shield the soldier was sure to suffer. Our faith serves as our shield to protect us from the "fiery darts of thewicked" (v. 16). When we lose our faith or it becomesweak, we are like the soldier who becomes a coward and throws down his shield and runs back (Heb. 10:35).

1. "And take the helmet of salvation ..." (v. 17). The helmet was a defensive part of the armour worn toprotect the head of the soldier. The hope of eternal salvation protects and preserves us through all the battles of life. Were it not for that assurance we would have no reason to endure the hardships of the soldier (2Tim. 2:3).
2. "... and the sword of the Spirit, which is theword of God" (v. 17). The soldier carried a short swordmuch like a dagger. It was an offensive part of hisarmour. He used it to make his attack on his enemy. Theword of God is our sword. The Bible is not compared toa soft feather that is to be used to tickle the ears of men. It is a sword! Its purpose is to prick the hearts of men.It must be used to destroy error and slice sin to pieces.We must bring the sword out of its sheath and put it touse cutting away at the efforts of Satan. To be strong isour duty, to be weak is our sin" (Pulpit Commentary, Vol. 20, p. 258).
3. "Praying always with all prayers and suppli- cation ..." (v. 18). Many commentators and other writers only list six parts of the armour from our text. However, prayer is very much a part of the armour ofthose in Christ. While Paul does not continue his use of the metaphors in v. 18, it is still a very important part ofthe armour. Without prayer we have not put on thepanoply of God. Prayer strengthens our faith and callsfor the help of God. We have access to the greatest powerof all through prayer.

The bottom line of the armour of God is faithful adherence to the plan of God. Those who are diligent intheir efforts to serve the Lord are armed in Christ to stand.

Our Aim

1. To abide ("to stand"). Our text says that we are toput on the whole armour of God in order "to stand against the wiles of the devil" (v. 11). Two verses laterthe writer says "Wherefore take unto you the wholearmour of God, that ye may be able to withstand in theevil day, and having done all, to stand" (v. 13). To stand means to hold your ground. In battle the army tries tohold its ground and not lose any territory. In our warwith Satan we must not allow him to make any advances. So, we stand our ground. But, we can't stand andcompromise at all. We cannot compromise on morals,sin, innovations or the doctrines and sounds of men. We can't be indifferent toward the Lord's work and still hold our ground. The apathetic army always loses ground.
2. To attack ("to speak"). In the last verse of our textPaul asked that brethren pray for him that he may "speak... as I ought to speak" (v. 20). We cannot sit idle.We must attack. It is impossible that "not only in this or that particular battle but the entire war will be lostunless we exert ourselves" (William Hendriksen, New Testament Commentary Exposition of Ephesians,

p. 271). As we use our sword to make our attack we mustremember to speak as we ought to speak. We must speak (a) as the oracles of God (1 Pet. 4:11). First and foremost our message must be true. We must speak "according as it is written" (2 Cor. 4:13). (b) The whole counsel of God (Acts 20:27). No part of God's revelation should be held back, (c) Using great plainness of speech (2 Cor. 3:12). Hints and vague generalities willnot do. If something needs to be said, we need to say itplainly. John the Baptist was such a spokesman (Mark6:14-18). Neither should the gospel be clouded by our feeble efforts to make it sound deeper or more impressive. May our listeners be impressed, not with the messenger, but with the simplicity of the message, (d)Boldly (Eph. 6:20). We must present God's messagewithout apology or great concern about how it will bereceived. Amos was just that kind of messenger in theOld Testament (Amos. 7:10-17). He refused to bow to thepressures of the people. His intent was to preach God's message whether Amaziah, the king or anyone else likedit or not. Paul and the other apostles had the sameattitude (1 Thess. 2:2). When we shy away from somearea of the gospel because we think it will not be wellreceived we are unfit for the Lord's army (Gal. 1:10). (e)Fearfully (Jas. 3:1). We should realize the tremendousresponsibility we have to handle the word properly and those we teach (2 Tim. 2:15; Eph. 4:15).

Only those "in Christ" are so armed to stand and speak. "Soldiers of Christ arise and put your armour on..."

The Holy Spirit presents an analogous relationship ofChrist and the church with the husband—wife relationship in Ephesians 5. The comparison is strong and beautiful. The church stands in the analogy as a brideand Christ as the husband. Christ died to purchase thechurch and purify it for his own possession. I want toembellish the figure of a beautiful bride, presented to theloving bridegroom. "Husbands, love your wives, even asChrist also loved the church, and gave himself for it; thathe might sanctify and cleanse it with the washing ofwater by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any suchthing; but that it should be holy and without blemish"(Eph. 5:25-27).

What Is The Church?

The word "church" refers to PEOPLE, "a called out" people, "an holy nation" (Titus 2:14; 1 Pet. 2:9-10). It alsorefers to a functional unit of the "called out" people in alocal sense (1 Cor. 1:2; 1 Thess. 1:1). These individualsare called out of darkness into light (1 Pet. 2:9; Acts26:18; Col. 1:13-14). They are called by the gospel (2

Thess. 2:13-14); an holy calling (1 Thess. 4:7; 2 Tim. 1:9,1 Pet. 1:15-16); the heavenly calling (Heb. 3:1); called tobe saints (1 Cor. 1:2; Rom. 1:7). The church is the "house"of God (1 Tim. 3:15; Heb. 3:6). It is the "body" of Christ(Eph. 1:22-23; Col. 1:18, 24); and only ONE body (Rom.12:4-5; 1 Cor. 12:20). It is called the "temple" of God (1Cor. 3:9-11,16-17; Eph. 2:19-22; 1 Pet. 2:5,6,9-10). It isalso the "kingdom" of God (Col. 1:13-14; Acts 8:12; Matt.16:18-19). The church is pictured as the "bride" of Christ(Eph. 5:23-33; Rev. 21:2, 9). These figures signify God's PEOPLE as they are related to Him through Christ.

In order for Christ to present a glorious church to himself as an unblemished bride, he sanctified and cleansed it. The merit cause in sanctification is the cross of Christ: he "gave himself for it" (Eph. 5:25). Christ diedto reconcile both Jew and Gentile unto God in one body(Eph. 2:16). We have redemption through his blood, theforgiveness of sins, according to the riches of his grace(Eph. 1:7; Col. 1:14). The death of Christ is the power toobtain forgiveness of sins.

But the conditional cause is "with the washing ofwater by the word." Simply stated, this is baptism forremission of sins by faith in Christ and his word. Almostall commentaries concede that this expression refers tobaptism in water. Jesus said: "He that believeth and isbaptized shall be saved; but he that believeth not shall be damned" (Mark 16:16). Ananias told Paul to "... arise,and be baptized, and wash away thy sins, calling on thename of the Lord" (Acts 22:16). All these passages refer to the same conditions for the remission of sins. In harmony with all these is Ephesians 5:26: "... that hemight sanctify and cleanse it with the washing of waterby the word."

The ultimate purpose for which Christ sanctified andcleansed the church is to make her a suitable bride for himself. In the figure this illustrious "wife hath madeherself ready" for her husband. She is arrayed in "finelinen, clean and white:" which is the righteousness ofsaints (Rev. 19:7-8). This indicates an effort on the partof each saved person to maintain the purity and righteousness which he obtained when he obeyed the gospelof Christ. The baptized believer is described in the figure ofmarriage to Christ (Rom. 7:4). Paul said, "I have espoused you to one husband, that I might present you asa pure virgin to Christ (2 Cor. 11:2). "Espoused" means,"To join, to fit together ... or betrothed, to give one inmarriage to any one." (Thayer). That describes the union of a baptized believer to Christ. When one is baptizedinto Christ, he becomes married to Christ.

The Glorious Church

"That he might present it to himself a glorious church,not having spot, or wrinkle, or any such thing; but thatit should be holy and without blemish" (Eph. 5:27).

The church is glorious because Christ built it (Matt.16:18-20), purchased it (Acts 20:28), died for it (Eph.5:25), is the head of it (Eph. 1:22-23), and God is glorified in it (Eph. 3:21). Christ paid the ultimate price for it: he"gave himself for it" (Eph. 5:25). "Who gave himself for our sins ..." (Gal. 1:4). "... who loved me, and gavehimself for me" (Gal. 2:20). "Who gave himself for us,that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works"(Titus 2:14).

The Unblemished Bride Prepared

By the cross Christ sanctified and cleansed the churchthat it might be a glorious church. Keep in mind that we are talking about PEOPLE who have been redeemedfrom their sins and added to this body of saved (Acts2:47).

A glorious church must be sanctified. "Sanctify"means to set apart for sacred use, to anoint. The church is composed of saved people (Acts 2:47), who are sanctified. They are called saints (Eph. 1:1; Col. 1:2). Thesaints at Philippi constituted a local church with thebishops and deacons (Phil. 1:1). Jesus said people aresanctified through the truth (John 17:17; John 17:19).Jesus sanctified the people with his own blood (Heb.13:12). He accomplished this "with the washing of waterby the word" (Eph. 5:26; Titus 3:5). Concerning sinners,Paul said to the Corinthians: "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spiritof our God" (1 Cor. 6:11).

Sanctification produces holiness, which describes adevout, saintly, righteous person. The opposite of holiness is profane, sinful. Holiness is essential to see theLord: "Follow peace with all men, and holiness, withoutwhich no man shall see the Lord" (Heb. 12:14).

The glorious church must be holy (Eph. 5:27). "According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love" (Eph. 1:4). "In the body of hisflesh through death, to present you holy and unblameable and unreproveable in his sight" (Col. 1:22). "Whohath saved us, and called us with an holy calling..." (2Tim. 1:9). "But as he which hath called you is holy, so beye holy in all manner of conversation"; "Because it iswritten, Be ye holy; for I am holy" (1 Peter 1:15-16). Thechurch is "an holy priesthood" (1 Peter 2:5), and "an holynation" (1 Pet. 2:9).

A glorious church must be cleansed. "Cleanse" is tobathe, wash, absolve, purify. "Who gave himself for us,that he might redeem us from all iniquity, and purifyunto himself a peculiar people, zealous of good works"(Titus 2:14). "Having therefore these promises, dearlybeloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2Cor. 7:11). "If we confess our sins, he is faithful and justto forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9).

Christ cleansed the church so that it must be without SPOT. Each Christian must "keep himself unspotted from the world" (James 1:27). "That he might present itto himself a glorious church, not having spot, or wrinkle,or any such thing; but that it should be holy and withoutblemish" (Eph. 5:27). "That thou keep this commandment without spot, unrebukeable, until the appearing ofour Lord Jesus Christ:" (1 Tim. 6:14). "Wherefore, beloved, seeing that ye look for such things, be diligent thatye may be found of him in peace, without spot, and blameless" (2 Peter 3:14).

"Wrinkle" means to fold, corrugate, pleat, crease,crumple, crinkle. It is the opposite of what is ironed:

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smooth and straight. It signifies a flaw, that which ismarred. The attire of the bride of the Lamb is to be brilliant: smooth, beautiful and clean. Every spot and flaw is to be removed. Cloth that has been washed and cleaned is often wrinkled before it is ironed or pressed.The church has been cleansed by Christ to be presented to himself, and it must be without spot or wrinkle.

"... or any such thing, i.e. any thing akin to beingspotted or wrinkled. To be without spot or wrinkle or anysuch thing, is to be free from any and all defects of beautyand morality.

Christ died to sanctify the church, thus to make itholy; and he cleansed it to make it free of every blemish."Blemish" means a defect, flaw, imperfection, to disfigure. The church must be like Christ: "But with the precious blood of Christ, as of a lamb without blemishand without spot" (1 Pet. 1:19).

The glorious church that Christ sanctified and cleansed must maintain its holiness and purity. It must bezealous of good works (Titus 2:14); be of one accord, havethe same love, unity (Acts 2:46; 4:32; Phil. 2:2-3; 1 Cor.1:10); follow peace with holiness (Heb.l2:14).It must bethe pillar and ground of the truth (1 Tim. 3:14-15);submissive to Christ (Eph. 5:24); and glorify God byChrist (Eph. 3:21). Each member must be "a new creature" with all that it implies (2 Cor. 5:17; Col. 3:1-25). Iadmonish each of you to "give diligence to make yourcalling and election sure" to inherit "the everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Peter1:10-11).