THE “FOR BEGINNERS” SERIES

The "For Beginners" series of video classes and books provide a

non-technical and easy to understand presentation of Bible books
and topics that are rich in information and application for the
beginner as well as the mature Bible student.

bibletalk.tv/for-beginners

BibleTalk.tv
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Copyright © 2015 by Mike Mazzalongo

ISBN: 978-0692454015

Research Commentary:
Commentary on the New Testament
R.C.H. Lenski

Scripture quotations taken from the New American Standard Bible®,

Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977,
1995 by The Lockman Foundation Used by permission.
(www.Lockman.org)

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TABLE OF CONTENTS
1. INTRODUCTION TO EPHESIANS ____________________________ 4

2. THE CITY AND CHURCH OF EPHESUS _______________________ 14

3. ALL SPIRITUAL BLESSINGS IN CHRIST

EPHESIANS 1:1-23 ____________________________________ 26

4. PAST – PRESENT – FUTURE OF THE CHURCH

EPHESIANS 2:1-10 ____________________________________ 34

5. THE BASICS FOR UNITY IN THE CHURCH

EPHESIANS 2:11-22 ___________________________________ 41

6. GOD’S BLESSING TO THE GENTILES

EPHESIANS 3:1-21 ____________________________________ 49

7. UNITY OF THE CHURCH

EPHESIANS 4:1-16 ____________________________________ 57

8. THE RESPONSE OF RIGHTEOUSNESS

EPHESIANS 4:17-5:14 __________________________________ 66

9. TRUE PIETY
EPHESIANS 5:15-21 ___________________________________ 73

10. AN ORDERED LIFE

EPHESIANS 5:22-6:9 __________________________________ 79

11. FAITHFULNESS
EPHESIANS 6:10-24 ___________________________________ 87

APPENDIX A: REVIEW OF RE-BAPTISM _______________________ 95

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1.
Introduction
to Ephesians
The Ephesian letter has been called the queen of the epistles
because of the very lofty ideas contained in chapter one, and
because it deals with the church as a spiritual rather than a
physical entity.

The objectives of this book examining Paul’s letter to this church

are that:

• The reader becomes familiar with the teachings

contained in the Ephesian letter.

• The reader gains a greater appreciation for the church

and its centrality in God’s purpose for man.

• The reader becomes sensitized to the great difference

between the physical realm and the spiritual realm in
which we live simultaneously as Christians.

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By the end of our study, I hope that everyone who reads this book
will have a clearer view of God, His church, and the very real
blessings/powers we possess as Christians.

PAUL’S MINISTRY – 32 AD TO 67 AD
We know that Paul is the author of the epistle and wrote it as a
result of his visits there. Before we actually begin the text, I
thought it would be helpful if we briefly reviewed Paul’s ministry
since much of it is interwoven with the work he did in Ephesus.

BIRTH TO 31 AD

Paul’s early life in Tarsus and Jerusalem

Paul was born in the city of Tarsus and as a citizen of this city was
granted automatic Roman citizenship (Philippians 3:5). He traced
his lineage to the Jewish tribe of Benjamin (Acts 16:37).

Tarsus was a city of learning, and this is where Paul became

acquainted with Greek learning and language as well as various
religious cults. He received his formal education at the feet of
Gamaliel (the great Jewish teacher) in Jerusalem (Acts 7:58;
Galatians 1:13).

As a young man he was given authority to direct the persecution

of Christians, and as a member of the local synagogue or
Sanhedrin (council) he cast his vote against Christians in order to
imprison or execute them (Acts 26:10). We think that his family
was of some prominence in Jerusalem since we see that when he
himself was imprisoned he sent his nephew directly to the Roman
leaders to inform them of a plot by the Jews to kill him. This could

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not have happened without a position of influence (Acts 23:16-
20).

We have little information about Paul’s early years other than he

was probably a widower since he encouraged the unmarried
(widows/widowers/divorced) at Corinth to remain as he was,
unmarried (I Corinthians 7:8), for the sake of peace in times of
persecution. We believe he was a widower because he refers to
himself as such, and one had to be married to be on the council in
the synagogue or Sanhedrin.

We know very little of his looks. I Corinthians 2:3 and II

Corinthians 10:10 suggest that his physical appearance was not
impressive. Some non-biblical but historical writings (The Acts of
Paul and Thella) say that he was short and balding, had crooked
legs but a healthy body and bushy eyebrows that joined along with
a hooked nose. They also write that despite his humble physical
appearance, he was full of grace and sometimes had the face of an
angel.

32 AD to 34 AD
Conversion and early ministry
Of course, most of our knowledge of him begins with his
conversion on the road to Damascus. He had received official
orders to go there and arrest Christians (Acts 9:1-2). He was
acquainted with Christianity and Christians but as a persecutor of
the church. The Bible records his participation in two such
persecutions:

• Stephen - Acts 7:54-60

• The church - Acts 8:1-ff

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On his way to Damascus, in order to carry out attacks against
Christians in that city, Paul had an encounter with Jesus Christ that
left him without sight (Acts 9:3-9). He fasted and prayed for three
days until a Christian named Ananias was sent to him by the Lord
to heal him of his blindness. Ananias also preached the Gospel to
Paul and revealed to him the nature of his future ministry, which
we know would be to preach the Gospel to the Gentiles (Acts 9:10-
18).

After his healing and conversion, he began his ministry by

preaching to the Jews in Damascus. He was quite successful at this
(Acts 9:20-22). During this period, he also spent time in the desert
devoting himself to prayer and study (Galatians 1:17). Eventually
he had to escape from Damascus because of the pressure from the
Jews (Acts 9:23-25).

35 AD
Tries to associate with Apostles
After his escape from Damascus, he returns to Jerusalem and tries
to associate with the Apostles and be recognized by them (Acts
9:26). They were skeptical at first but with Barnabas’ reference
and commendation of his conversion and work, he was accepted
by the Apostles and began to teach and preach there. Again, he was
threatened and had to escape (Acts 9:27-30).

36 AD to 42 AD
Return to Tarsus
After Paul left Jerusalem, he returned to his hometown of Tarsus
and spent several years preaching and teaching there (Acts 9:30).
Some scholars call this his “silent period.”

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42 AD to 44 AD
Teaches at Antioch
The church at Antioch was the first to have a mixture of Jewish and
non-Jewish Christians, having been formed as Christians escaped
persecution in Jerusalem. This created a severe “strain” on the
fellowship there and so Barnabas recruited Paul to come with him
to teach and preach at this place (Acts 11:19-26).

44 AD
Helps with “collection” for Jerusalem
About this time Jerusalem, with the surrounding area, suffered
famine conditions. A collection was taken to help out, and
Barnabas and Saul were put in charge of bringing it to Jerusalem
for distribution (Acts 11:27-30).

45 AD to 57 AD
Missionary journeys
Most of the last half of the book of Acts describes Paul’s three
missionary journeys (Acts 13). It is during the second of these
journeys that he first visits the city of Ephesus where he will
eventually establish a congregation (Acts 18:18-21). I will provide
more details about this in the next chapter.

His three journeys took him on ever widening loops around the
Mediterranean area where he would establish churches on the
way out, and revisit and strengthen them on his return to Antioch
or Jerusalem.

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58 AD to 60 AD
Prison at Caesarea
One of Paul’s ongoing problems was the attack of Jewish leaders
jealous of his success, and fear that their religion would be defiled
or displaced. On one of his returns to Jerusalem, the Jewish leaders
created a riot and caused him to be imprisoned by Roman
authorities. He remained in a Roman jail for two years while local
rulers like Felix, Festus and Agrippa held him captive to appease
local Jewish leaders (Acts 21:15-26:30). Ultimately, Paul appealed
his case to Caesar, which he was allowed to do as a Roman citizen
and was sent to Rome for trial.

60 AD to 61 AD
Trip to Rome
The trip by ship to Rome was interrupted by a shipwreck and stay
on the island of Malta. Eventually in the spring of 61 AD Paul
arrived in Rome (Acts 28:11).

His arrival in Rome was ironic because one of Paul’s goals was to
preach in the Empire’s capital city, and now he found himself there
not as a preacher but as a prisoner.

61 AD to 63 AD
Roman house arrest
Luke tells us (Acts 28:30) that Paul was under a type of house
arrest for two years awaiting trial. However, during this time he
taught many who visited him (eventually the Jewish leaders in
Rome rejected him, Acts 28:29). He did, however, have great
success with many Gentiles in Rome, including the other prisoners
and guards in his circle (Onesimus, Colossians 4:9; Praetorian
Guard, Philippians 1:13). While in prison he wrote several letters

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to different churches (prison epistles). We have four of these
remaining: Ephesians, Philippians, Colossians, and Philemon.

63 AD
Release from prison
It seems that Paul won his case when he appeared before Caesar
the first time because we see him visiting other churches after his
arrest and imprisonment in Rome.

64 AD to 66 AD
Revisits churches
This period is less clear than his previous activity. There is no
biblical evidence, but there are some historical writings (Letter of
Clement, 95 AD) that say that he did visit Spain after his first
Roman imprisonment.

From his writings, however, we do find out that during this time
he revisited established congregations.

• He spent time in Crete (a large island in the

Mediterranean) – Titus 1:3
• He went to Ephesus – I Timothy 1:3
• He travelled to Corinth – II Timothy 4:20
• He stopped at Troas – II Timothy 4:13
• He went to Miletus – II Timothy 4:20

During this brief period of freedom, it is believed that he wrote the

first letter to Timothy and the letter to Titus.

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67 AD
Paul martyred in Rome
In 64 AD Nero burned down the city of Rome and to divert blame
from himself, he blamed Christians for starting the blaze. They
were already unpopular and so it was easy to begin this
persecution. Multitudes of Roman Christians were arrested and
put to death during this time. Paul, as a recognized leader, was
rearrested during this period. It is from his cell, awaiting
execution, that he writes his final letter to Timothy (II Timothy).
He was beheaded soon after. This ended the life of one of the great
servants of the Lord.

PAUL AND EPHESUS

Paul’s Missionary Journeys – 45 to 57 AD

Acts 18:18-21 – Paul was on his second missionary journey on his
way home from Athens, Greece. He visits briefly to an enthusiastic
response and leaves Aquila and Priscilla there in order to return
home to report on his work. There were no conversions at this
time.

Acts 18:24-28 – Apollos comes to Ephesus and preaches to the

same people that Paul did. We find the results of his preaching in
the next chapter, but Luke writes that Paul’s friends, Aquila and
Priscilla, take Apollos aside and teach him more accurately “…the
way of God.” Again, only in the next chapter do we get some idea
of what Apollos was taught by them.

Acts 19:1-7 – Paul returns for a second visit to Ephesus and

establishes the church. He finds twelve believers who have been
taught exclusively by Apollos. Paul learns that they have been
incorrectly taught by asking about their conversions.

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Part of the basic Christian Gospel is that through Christ and His
baptism the Holy Spirit is received (Acts 2:38). Their answer
shows that what Apollos taught them was the message of John the
Baptist. John’s message was to repent and be baptized in
preparation for the Kingdom that was coming. This is what
Apollos taught them.

The message of the Gospel is that the Kingdom of God has come
with power and those who repent and are baptized in Jesus’ name
are forgiven and receive the Holy Spirit. It is the Holy Spirit that is
the power of the Kingdom because He empowers us to minister
and to resurrect from the dead (Romans 8:9-11).

To the Jews, the fact that the Holy Spirit was given through Christ
was the big issue about the Gospel, what they had been promised
by prophets (i.e. Joel). This is what Paul teaches their men and
what Aquila and Priscilla taught Apollos after they heard him
speak.

Note that the disciples are re-baptized. Have you ever wondered
why? They were first baptized the right way (immersion) but for
the wrong reasons (John the Baptist’s promise of the Kingdom).

Question - Why wasn’t Apollos re-baptized?

Answer - All the ones baptized by John the Baptist when he was
preaching were not re-baptized when Christ’s baptism was begun
on Pentecost. This is because John’s baptism fulfilled all
righteousness at the time it was preached. There was, therefore,
no need to re-baptize people who received John’s baptism from
John himself or his disciples at the time of John the Baptist’s
ministry. Apollos was one of these, as were the Apostles.

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Once Peter preached at Pentecost, however, only Christ’s baptism
was valid and everyone still receiving John’s baptism needed to be
re-baptized. And so, with the re-baptism of these twelve men by
Paul, the church at Ephesus was established.

For a more complete discussion concerning the issue of re-

baptism, see “Appendix A” at the back of this book.

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2.
The City and
Church of Ephesus
Here is what we’ve learned so far about the Ephesian letter:

• Paul, on his second missionary journey returning from

Athens in Greece, stops for a short time to teach in the city
of Ephesus.

• He leaves, promising to return in the future.

• When he returns, he re-baptizes some men (12) who had

been taught by Apollos and with these twelve the church
in Ephesus is established.

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In this chapter we will look at the city of Ephesus itself as well as
Paul’s early work there, and then begin a study of his letter to
these brethren. The story of the beginning of this church is found
in Acts 19.

BACKGROUND: EPHESUS, THE CITY

Ephesus itself was a great city for that time.

• It was situated in modern day Turkey.

• It served as a major port for Asia Minor.
• There was a street 70’ wide that ran from the port
through the entire city.
• The population at that time was approximately 300,000
people.
• Many streets were lined with marble and had public
baths and a theatre that held between 25,000 and 50,000
people.
• The temple to the goddess Diana, regarded as one of the
7 wonders of the ancient world (100 pillars held the roof)
was situated there.
• Diana was a fertility goddess and drew pilgrims from all
over the world.
• Around the temple was a community that housed artisans
who made a good living making coins, statues, etc. They
had a guild/union.
• In Ephesus the culture, religion and politics were mixed
together as one entity.

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8 And he entered the synagogue and continued
speaking out boldly for three months, reasoning and
persuading them about the kingdom of God. 9 But when
some were becoming hardened and disobedient,
speaking evil of the Way before the people, he
withdrew from them and took away the disciples,
reasoning daily in the school of Tyrannus. 10 This took
place for two years, so that all who lived in Asia heard
the word of the Lord, both Jews and Greeks.
11 God was performing extraordinary miracles by the

hands of Paul, 12 so that handkerchiefs or aprons were

even carried from his body to the sick, and the diseases
left them and the evil spirits went out. 13 But also some
of the Jewish exorcists, who went from place to place,
attempted to name over those who had the evil spirits
the name of the Lord Jesus, saying, “I adjure you by
Jesus whom Paul preaches.” 14 Seven sons of one Sceva,
a Jewish chief priest, were doing this. 15 And the evil
spirit answered and said to them, “I recognize Jesus,
and I know about Paul, but who are you?” 16 And the
man, in whom was the evil spirit, leaped on them and
subdued all of them and overpowered them, so that
they fled out of that house naked and wounded. 17 This
became known to all, both Jews and Greeks, who lived
in Ephesus; and fear fell upon them all and the name of
the Lord Jesus was being magnified. 18 Many also of
those who had believed kept coming, confessing and
disclosing their practices. 19 And many of those who
practiced magic brought their books together and
began burning them in the sight of everyone; and they
counted up the price of them and found it fifty
thousand pieces of silver. 20 So the word of the Lord
was growing mightily and prevailing.
- Acts 19:8-20

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Note that the growth of the church was not only confined to the
city of Ephesus, but Christians from Ephesus evangelized the
entire region.

The riot

21 Now after these things were finished, Paul purposed

in the Spirit to go to Jerusalem after he had passed
through Macedonia and Achaia, saying, “After I have
been there, I must also see Rome.” 22 And having sent
into Macedonia two of those who ministered to him,
Timothy and Erastus, he himself stayed in Asia for a
while.
- Acts 19:21-22

Paul feels that the church is well established so he sends two

workers ahead of him to prepare for his next trip to northern
Greece and Rome, and then returning home to Jerusalem. After
sending his men ahead he remained a little while longer to
strengthen the church in Ephesus. This is when trouble happens.

23 About that time there occurred no small disturbance

concerning the Way. 24 For a man named Demetrius, a
silversmith, who made silver shrines of Artemis, was
bringing no little business to the craftsmen; 25 these he
gathered together with the workmen of similar trades,
and said, “Men, you know that our prosperity depends
upon this business. 26 You see and hear that not only in
Ephesus, but in almost all of Asia, this Paul has
persuaded and turned away a considerable number of
people, saying that gods made with hands are no gods
at all. 27 Not only is there danger that this trade of ours
fall into disrepute, but also that the temple of the great

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goddess Artemis be regarded as worthless and that she
whom all of Asia and the world worship will even be
dethroned from her magnificence.”
28 When they heard this and were filled with rage, they

began crying out, saying, “Great is Artemis of the

Ephesians!” 29 The city was filled with the confusion,
and they rushed with one accord into the theater,
dragging along Gaius and Aristarchus, Paul’s traveling
companions from Macedonia. 30 And when Paul
wanted to go into the assembly, the disciples would
not let him. 31 Also some of the Asiarchs who were
friends of his sent to him and repeatedly urged him not
to venture into the theater. 32 So then, some were
shouting one thing and some another, for the assembly
was in confusion and the majority did not know for
what reason they had come together. 33 Some of the
crowd concluded it was Alexander, since the Jews had
put him forward; and having motioned with his hand,
Alexander was intending to make a defense to the
assembly. 34 But when they recognized that he was a
Jew, a single outcry arose from them all as they
shouted for about two hours, “Great is Artemis of the
Ephesians!” 35 After quieting the crowd, the town clerk
said, “Men of Ephesus, what man is there after all who
does not know that the city of the Ephesians is
guardian of the temple of the great Artemis and of the
image which fell down from heaven? 36 So, since these
are undeniable facts, you ought to keep calm and to do
nothing rash. 37 For you have brought these men here
who are neither robbers of temples nor blasphemers
of our goddess. 38 So then, if Demetrius and the
craftsmen who are with him have a complaint against
any man, the courts are in session and proconsuls are
available; let them bring charges against one another.

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 39 But if you want anything beyond this, it shall be
settled in the lawful assembly. 40 For indeed we are in
danger of being accused of a riot in connection with
today’s events, since there is no real cause for it, and in
this connection we will be unable to account for this
disorderly gathering.” 41 After saying this he dismissed
the assembly.
- Acts 19:23-41

The preaching of the gospel had begun to threaten the business

surrounding Diana worship, so the local businessmen stirred up a
riot accusing Paul and his companions of civil disruption and
disrespect for the local deity.

• Artemis is the Greek word for Diana (Latin).

• Diana was said to have fallen from the sky. In reality, it
was a meteorite that fell and was eventually encased in
the entrance to the temple.
• Artemis was the sister of Apollo, daughter of Jupiter and
Latona in Greek mythology.

Eventually one of the city leaders quelled the riot by pointing out
that they were breaking Roman law by doing this. The riot and the
threatened execution of a Roman citizen (Paul) was unlawful since
Rome controlled this territory. The problem that Paul was having
in Ephesus was that Christianity refused any form of syncretism
(the mixture together of religions). Pagan religions were often a
mixture of several belief systems; Hinduism, for example, is like
this. This is why many Hindus accept Christ and simply add Him
to their Hindu belief system.

A feature of true biblical Christianity is that it refuses to be mixed

into any other religion and does not include the non-biblical

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principles of other religions into its theology, but it does adapt
itself to every culture and generation (like the Church of Christ in
China, Africa, etc.).

It was this refusal to allow pagan Diana worship to influence the

Christian faith, and the demand that idol worshippers abandon
this practice that caused all the trouble for those who were
preaching Christ and His exclusive demands on His followers.

THE LETTER: TIME / AUTHOR

After Paul left Ephesus, he went north to Greece and ultimately
made his way back home to Jerusalem with a final stop on the
island of Miletus (an island near the coast where the city of
Ephesus was located). He did this because he wanted to avoid any
problems or delays in his travel plans that might arise if he
stopped in Ephesus itself (Acts 20:1-38). While there he called for
the elders from Ephesus to meet with him and gave them
important instructions concerning their work. They, in turn, bid
him a tearful farewell.

Once he returns to Jerusalem, we learn from the final chapters of

Acts that Paul is imprisoned for a long period of time and
ultimately goes to Rome to stand trial before Caesar.

While Paul is under house arrest in Rome (61-63 AD) he is visited

by a succession of preachers and messengers from various
congregations giving him various reports on the condition and
progress of different congregations Paul had established or had
worked with. For example, people like Epaphroditus, Timothy and
Tychicus were all sent back with letters Paul had written to
encourage and teach their different churches.

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We have copies of four of these letters written by Paul while in
Rome. He may have written more and there is evidence that he
did, but four remain: Ephesians, Philippians, Colossians and
Philemon.

Three of these four were written at the same time and sent by one
messenger. Onesimus, a runaway slave, was converted by Paul in
prison and returned to his master, Philemon, with a letter.
Philemon was a member at Colossae so the letter for that church
was also brought by Onesimus. Ephesus was 100 miles west of
Colossae so Onesimus dropped it off on his way home. The fourth
letter, to the Philippians, was delivered by Epaphroditus.

There is little doubt that Paul is the author of the letter to the
Ephesians in that he names himself in the first verse, and many
historical writings show that Paul was universally credited by the
early church as being the author of these four epistles. In other
words, this is an authentic letter from the Apostle Paul, and was
recognized as such from the very beginning.

REASONS FOR THE LETTER

There were many problems being faced by the 1st century church
as it sought to be established and grow in a pagan society. There
were the immoral influences of pagan society within the Roman
Empire of that period as well as the open and active persecution
of the church.

There were also the dangers of false teachers creeping into the
church with uninspired teachings. For example, many teachers of
that time mixed Greek philosophical thought with Christianity, or
mixed Jewish law-keeping and ceremonial law with the gospel of
grace, and then there was the danger of syncretism with pagan
religions that were common in that time and place.

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There was also the problem of getting Jewish and Gentile converts
to live together in harmony as brothers and sisters in Christ. These
people came from wildly different cultures and religious practices.

Most of Paul’s letters deal with difficult issues: immorality and

proper conduct (I Corinthians), mixing of the Greek and Jewish
ideas with the gospel of Christ (Colossians), an appeal to Jewish
Christians to accept their Gentile brethren in Christ (Galatians). In
Ephesians Paul makes an appeal to Gentile Christians not to
exclude Jewish Christians (or anyone else for that matter) from
inclusion in the church. It was an appeal to those (Gentiles) who
had no sentimental, cultural or historical ties to the Jewish
religion. Paul encourages them to be tolerant and accepting of
those whose history and relationship to a Jewish messiah was still
very important!

Paul did not want to see two churches: one Jewish, one Gentile. He
wanted both of these to be accommodated in one body and one
body only. His defense of the Gentiles was seen in his teaching and
associating with them while calling out to his Jewish brethren to
accept them as full partners in Christ. His appeal (from Gentiles to
Jesus) was seen in his effort to collect money from Gentile
churches in order to help the Jews in Jerusalem suffering from a
crippling famine (I Corinthians 16). If Christian Jews had
problems accepting Gentile Christians, this gift was meant to
break down resistance and suspicion.

In his letter to Ephesians (who were experiencing divisiveness

between Jews and Gentiles), Paul describes a church that is big
enough and loving enough to include Jewish and Gentile
Christians, as well as people of different genders, viewpoints and
experiences. In addition to this, Paul demonstrates in this epistle
how unity and order in the church, the family, in society and in the
spiritual world can be achieved through Jesus Christ, who is the

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head of the body of believers. It is interesting to note that
Ephesians is the only letter where Paul uses the word “church” in
the “universal” and not in the local congregational sense.

One commentator has called Ephesians the epistle of the church.

The book of Acts describes the physical history of the church. The
book of Ephesians describes its character.

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OUTLINE: EPHESIANS
1. Blessings of the church – 1:1-23
2. Universality of the church – 2:1-3:21
3. Obligations of the church
a. Unity – 4:1-16
b. Righteousness – 4:17-6:9
c. Faithfulness – 6:10-24

Ephesians, more than any other epistle, demonstrates how

important and how central the church is to God’s plan and His
purpose for mankind.

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3.
All Spiritual Blessings
in Christ
EPHESIANS 1:1-23
We reviewed the fact that the Ephesian letter was written by Paul
while he was imprisoned in Rome between 61-63 AD. It was
delivered to Ephesus by Onesimus, a slave returning to his master
in Colossae, located about 100 miles west of Ephesus. This man
had been converted in prison and sent back by Paul with several
letters to deliver, among them this one to the Ephesians. Ephesus
was a key congregation in an important location and much of the
evangelization of the area was begun from this point. Ephesus
flourished as a church, but in time began to lag in its original zeal,
so a warning was given to it by John the Apostle in the book of
Revelation some 30 years later. After Paul left Ephesus, John came
to work and settle there until his last days. The book of Ephesians
can be divided in several ways, and I have already provided one
possible outline:

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 1. Blessings of the church – 1:1-23
2. Universality of the church – 2:1-3:21
3. Obligations of the church
a. Unity – 4:1-16
b. Righteousness – 4:17-6:9
c. Faithfulness – 6:10-24

The thing to remember about Ephesians, however, is that it is a

letter that focuses on the importance of the church in God’s plan.
In his letter, Paul says four main things about the church:

1. That the creation and blessing of the church was the

objective that God had from the beginning of time.

2. That true “living” can only be experienced as a member of

the body of Christ and that everyone could be part of that
body (church).

3. That the church is the “light” in society as far as setting

the standard for what is right, how to treat one another
and the revelation of Christ in His Word.

4. That in the end the church will arise as victorious over

every physical and spiritual entity, including death.

So, keeping all of this in mind, let us go into the first chapter and
examine the blessings that Paul says are reserved only for the
church.

THE BLESSINGS
The first chapter and section are divided into two parts.

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1. The Greetings

1Paul, an apostle of Christ Jesus by the will of God, To

the saints who are at Ephesus and who are faithful in
Christ Jesus: 2 Grace to you and peace from God our
Father and the Lord Jesus Christ.

As was the custom, Paul introduces himself at the beginning of the

letter. Note that he also establishes his own credibility and
authority as an inspired Apostle, not self-appointed but appointed
by God. He also recognizes them as faithful saints; not every
church was so addressed since some congregations had problems
and the letters sent to them were letters of rebuke (Corinthians).
Again, he completes his greetings with a familiar blessing: “Grace
to you and peace from God our Father and the Lord Jesus Christ.”
Grace was that quality of God that led Him to offer salvation
through the death of His Son (instead of universal condemnation).
Peace was the result of that gracious action on God’s part. There
would now be peace between all men who believed in Jesus and
God. There would also be peace in every saved person’s soul.

This was a way that Paul compressed the entire gospel message
and its effect on mankind in just a few words, and offer it as a
blessing to those who knew the details and significance behind
these words.

2. God’s Purpose

3 Blessed be the God and Father of our Lord Jesus

Christ, who has blessed us with every spiritual blessing
in the heavenly places in Christ, 4 just as He chose us in
Him before the foundation of the world, that we would
be holy and blameless before Him. In love 5 He

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 predestined us to adoption as sons through Jesus
Christ to Himself, according to the kind intention of His
will, 6 to the praise of the glory of His grace, which He
freely bestowed on us in the Beloved. 7 In Him we have
redemption through His blood, the forgiveness of our
trespasses, according to the riches of His grace 8 which
He lavished on us. In all wisdom and insight 9 He made
known to us the mystery of His will, according to His
kind intention which He purposed in Him 10 with a
view to an administration suitable to the fullness of the
times, that is, the summing up of all things in Christ,
things in the heavens and things on the earth. In Him
11 also we have obtained an inheritance, having been

predestined according to His purpose who works all

things after the counsel of His will, 12 to the end that
we who were the first to hope in Christ would be to the
praise of His glory. 13 In Him, you also, after listening to
the message of truth, the gospel of your salvation—
having also believed, you were sealed in Him with the
Holy Spirit of promise, 14 who is given as a pledge of
our inheritance, with a view to the redemption of God’s
own possession, to the praise of His glory.

In the second part of this section Paul will discuss God’s essential
purpose when it comes to the church. God’s purpose from the
beginning of time was to create an entity (church / body of Christ
/ Christians / saints / the saved / the redeemed etc.) upon whom
He could lavish spiritual blessings. The Bible is the account of how
He accomplished this; Jesus Christ is the person through whom He
accomplished this; the church is that “thing” (entity) He did it for.
In verses 3-14 Paul describes the nature of the blessings (gifts)
that God gives to the church through Jesus Christ.

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Vs. 3 – God blesses, or gives gifts that are spiritual in nature, to the
church in connection with Jesus. God has given to believers all of
the available gifts. These gifts are given and received because of
and in relation to Jesus Christ only! “In Christ” is the term that Paul
uses to express this idea.

Election – The idea of election is that God chooses (elects) Jesus

Christ and those who are united to Him by faith, to be the ones
who receive the blessings. Election does not refer to some
process where God arbitrarily chooses who is to be saved and
who is to be lost.

Vs. 4a – The decision to choose Christ as the Savior and save those
who believe in Him was made before the beginning of time, and
not an afterthought. All of history fits into this plan. Paul describes
some of the blessings that God has prepared to give to the church:

Vs. 4b – Those in Christ would be holy and blameless, without

impurity. They would have no imperfections, be without
condemnation and able to look at God without fear.

Vs. 5-6 – Those in Christ become sons of God and recipients of His
grace.

Vs. 7-8 – Those in Christ have forgiveness because their sins have
been redeemed (moral debt has been paid for by Christ’s death).

Vs. 9-10 – Those in Christ have insight into God’s overall plan for
man, which is not stated fully here in this passage. However Paul
explains a little further on that God’s plan is to unite all the saved
(Jew and Greek), to separate the saved from the unsaved at
judgment, and then to unite the saved with the Godhead forever.

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Vs. 11-12 – Those in Christ become God’s witnesses here on earth
(salvation and light). The church is the vehicle by which God is
revealed and through which God is praised. The church is here to
provide praise and provoke praise to God from others. By virtue
of its very existence, the church is praise to God.

Vs. 13-14 – Those in Christ have possession of God’s Holy Spirit

as a gift for their own spiritual pleasure (it is delightful to
commune with God intimately). In addition, the possession of the
Spirit is the identifying factor that guarantees the other promises
(resurrection, eternal life, etc.). God gives these to those who have
the Holy Spirit and He knows who these are.

These are the major gifts that those who are united to Jesus by
faith (expressed in repentance and baptism) and referred to as
being “in Christ” possess.

THE VALUE OF THE GIFTS “IN CHRIST”

15 For this reason I too, having heard of the faith in the
Lord Jesus which exists among you and your love for
all the saints, 16 do not cease giving thanks for you,
while making mention of you in my prayers; 17 that the
God of our Lord Jesus Christ, the Father of glory, may
give to you a spirit of wisdom and of revelation in the
knowledge of Him. 18 I pray that the eyes of your heart
may be enlightened, so that you will know what is the
hope of His calling, what are the riches of the glory of
His inheritance in the saints, 19 and what is the
surpassing greatness of His power toward us who
believe. These are in accordance with the working of
the strength of His might 20 which He brought about in
Christ, when He raised Him from the dead and seated
Him at His right hand in the heavenly places, 21 far

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 above all rule and authority and power and dominion,
and every name that is named, not only in this age but
also in the one to come. 22 And He put all things in
subjection under His feet, and gave Him as head over
all things to the church, 23 which is His body, the
fullness of Him who fills all in all.

After receiving the blessings that God bestows on those who are
in Christ, Paul expresses a prayer in which he asks God to help his
readers understand more deeply the nature and value of the gifts
they possess. Like the gift of youth that many older people say is
wasted on the young, these are young Christians and so Paul
wants them to appreciate what they have and not squander it.

PRAYER FOR THE CHURCH

Vs. 15-17 – Because they have been faithful as a young church,
despite persecution, Paul prays that God will give them the ability
to know God more intimately. Heaven will be the experience of
having a relationship with God without the hindrance of sin and
death. He wants them to begin experiencing this phenomena now.

Vs. 18-19 – In this passage he describes in more detail some of the

things he wants them to know about God that will prove to be a
blessing to them. He wants them to know: the hope before them
(vs. 18a), the riches of the inheritance (vs. 18b), and the greatness
of His power (vs. 19). All refer to the same thing: our resurrection,
glorification and exaltation to reign with God forever. He wants
them to be able to see what wonderful things these will be.

Vs. 20-23 – In these verses Paul completes his prayer by

describing how these blessings were acquired and how they are
presently administered. Those in Christ will be resurrected and be
with God in heaven because that’s where Jesus is now. He prays

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that they can appreciate more and more the rewards that they
have been called to receive as disciples of Jesus, who guarantees
them by virtue of His sovereignty over all things.

SUMMARY
Here are several things we can learn from this passage:

1. Spiritual blessings are only available if one is united with

Christ through faith. We need to verify if we have faith
and if it has been expressed as Jesus would have it
(repentance and baptism).

2. Spiritual blessings are far more valuable than material

ones, yet they are given for free. If we were truly spiritual
we would worry less about trying to gain and keep
material things and spend a little more time in search of
the spiritual and eternal blessings. After all, Jesus said,
“What will a man give in exchange for his soul?”

3. Spiritual blessings are appreciated and enhanced through

the activity of prayer. Paul prayed for them to begin
experiencing the joy associated with the blessings they
had. Many times what’s missing in our spiritual lives is
prayer or prayer to know God and appreciate His gifts
more. When we literally have everything but are not
enjoying it, usually this is because we don’t understand
that spiritual things are tasted, contemplated, and
experienced in the dimension of prayer, service, worship,
sacrifice and obedience. The first step to heaven usually
begins by getting on our knees.

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4.
Past-Present-Future
of the Church
EPHESIANS 2:1-10
Let’s review what we have learned so far in our study of Paul’s
letter to the Ephesian church:

1. Paul greets and compliments them on their faithfulness.

2. He explains to them that God’s purpose, from before the
beginning of time, was to create and bless the church with
all the blessings that exist in heaven.
3. He goes on to name and describe these spiritual gifts:
• Purity and innocence bestowed, not earned
• Adoption as children of God
• Forgiveness of sin
• Insight into God’s plan: to save them and unite
them to Himself

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 • The ability of the church to be given as an
offering of praise to God
• Possession of the Holy Spirit
• Assurance of resurrection, glorification, and
exaltation

4. He continues his prayer to include the request that God

“enable” them to know Him more intimately; see more
clearly the assurance or hope that they’ve been given;
recognize the source from which comes all of these
blessings; and perceive the glorious end that Christ and
His church were to experience (resurrection,
glorification, exaltation).

I also mentioned that these blessings are only available if one is

united to Christ through faith (expressed in repentance and
baptism) and are appreciated and enhanced through prayer. In
the first chapter of this epistle Paul describes the blessings that
God has prepared for the church through Christ. In chapters two
and three he will describe the universal nature of the church.

In the last verse of chapter one Paul refers to Christ as the head of
all things (something he explains more in detail in the letter to the
Colossians 1:15-ff). In that letter he describes Christ as the One
who is head over creation, head over the spiritual world as well as
head over the church. In Ephesians he summarizes this idea by
referring to Christ’s rule in heaven, rule over all things, and
leadership over the church (1:22). Very much like Colossians, this
imagery of Christ as “head” over the body (the church) is used as
a bridge to transfer from one set of ideas (prayer for their
blessings) to another set of ideas (nature of the church). So we
leave the discussion about the blessings, and move on to a broader

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teaching about the church “in time,” which will become the overall
theme of this letter.

THE PAST
1 And you were dead in your trespasses and sins, 2 in
which you formerly walked according to the course of
this world, according to the prince of the power of the
air, of the spirit that is now working in the sons of
disobedience. 3 Among them we too all formerly lived
in the lusts of our flesh, indulging the desires of the
flesh and of the mind, and were by nature children of
wrath, even as the rest.

Paul begins by describing the past condition of every member of

the church before they became part of the body of Christ.

Vs. 1 – The word “dead” means “…to be separated” from God. For
example, a branch cut from a tree seems alive but is really dead
because it has been cut away from the source of its life which is
the tree.

Vs. 2 – The Apostle explains that they were dead (separated)

because their lives were governed by three principles:

1. The course of the world: people separated from God live

according to the principles of this world. The problem here
is that worldly principles cannot regenerate man’s spiritual
life with God (i.e., give life to that cut off branch).

2. The Prince and Power of the Air: people will serve one of
two authorities. Those separated from God end up serving
Satan whether they realize it or not, and his goal is to keep
us away from Christ.

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 3. The Spirit of the Sons of Disobedience: people separated
from God follow the spirit that is within them (“just follow
your heart”). This may help you win a singing contest but it
won’t save your soul. Man is doomed without God’s
leadership. “There is a way which seems right to a man, but
its end is the way of death.” (Proverbs 14:12)

Vs. 3 – Paul was speaking of Gentiles, but now includes himself

and the Jewish brethren of Ephesus when he describes the
outcome of this style of life serving the world, Satan and self. The
outcome, Paul says, was that they searched only to satisfy their
earthly desires without regard for God (slaves to the flesh), and
because of this idolatry, sinfulness and godlessness, they were all
subject to the wrath of God’s judgment. So Paul summarizes the
human condition of unbelievers before they entered the body.
This was the shared past of the church.

THE PRESENT AND THE FUTURE

4 But God, being rich in mercy, because of His great
love with which He loved us, 5 even when we were
dead in our transgressions, made us alive together
with Christ (by grace you have been saved), 6 and
raised us up with Him, and seated us with Him in the
heavenly places in Christ Jesus, 7 so that in the ages to
come He might show the surpassing riches of His grace
in kindness toward us in Christ Jesus.

Vs. 4 – Paul says, “But…” He has described man’s hopeless

situation and now goes on to say what God has done about it. Let’s
skip over verse four for the moment and look at verses five and six
where Paul explains what God has done in the face of man’s
actions.

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Vs. 5-6 – What God did:

• He made us alive again with Christ. How? Through

redemption.
• He raised us from the dead. How? Redemption.
• He set us with Christ in heaven. How? Glory and exaltation.

Vs. 7 – The Apostle looks at what God has done from God’s
perspective of timelessness and eternity; in God’s eyes all that
Paul has described is already complete. The faithful in Christ have
already received the blessings and sit in heaven with Christ. We
live with the restriction of time, and perceive the process as it is
being carried out step by step in “time,” but God sees everything
as already complete and Paul is trying to get his readers to see it
from God’s view and thus be encouraged.

Now let’s go back to verse four where Paul explains why God did
this. He explains that God did it (blessed us with every spiritual
blessing) because He is rich in mercy, and because He is capable
of great sympathy, empathy, tenderness, willingness to forgive
and He is the epitome of love. God’s mercy (His motivation) and
love (how He expresses His mercy) is free towards us. God does
this because of who He is, and not because of what we do or will
do. God’s grace is most evident in the fact that He chooses to have
mercy on those who do not deserve it, and arranges for our
salvation at great cost to Himself.

PAUL’S COMMENT
8For by grace you have been saved through faith; and
that not of yourselves, it is the gift of God; 9 not as a
result of works, so that no one may boast. 10 For we are
His workmanship, created in Christ Jesus for good

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 works, which God prepared beforehand so that we
would walk in them.

Once he has completed his summary of the Ephesian church’s past

(they were lost), present (they are now saved), and future (they
will be glorified in heaven), Paul makes a comment concerning
what he has just written.

Vs. 8-9 – He says that they have been saved due to an attitude of
grace on God’s part towards them and through a response of faith
on their part. He goes on to explain that this is a gift of God and
cannot be earned with good deeds. Many have misunderstood
and misused this verse of scripture so let us look carefully at each
word in context.

Saved – In one word Paul compresses all of the blessings that

he has described so far. To be saved or to receive redemption,
resurrection, glorification, and exaltation is to say the same
thing. Salvation is what we have.

Grace – The reason we have salvation is because God is

gracious. Man cannot redeem his own sins, regenerate himself,
resurrect his own body, transform himself gloriously or put
himself at the right hand of God. God does this with His power
because He is merciful. He does it as a favor and freely offers it.
This is essentially what grace is. A person cannot earn it, pay
for it or produce any of the benefits that grace bestows by his
own hand. We cannot produce the blessings of grace but we
can, however, receive them as gifts.

Faith – People can receive the gift of salvation solely on the

condition set by God, and that condition is salvation received
by faith. Let me explain, if a person wins a car in some sort of
contest, the dealer may only require that the winner come to

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 the dealership to sign the ownership documents and pick up
the vehicle. The car is still free, even if there are conditions to
take possession of it. In a similar way, God makes belief the
condition upon which the gift of salvation is received and the
Bible explains how that belief or faith is to be expressed
properly. In Acts 2:38 we see that faith is expressed by
repenting of one’s sins and being baptized in Jesus’ name.
Having certain ways that God requires us to express our faith
does not mean that our salvation is not free. We do not “earn”
our salvation simply by fulfilling God’s conditions in receiving
it.

And so, Paul says that we obtain what would have been impossible
for us to receive (salvation) because God chose to be merciful
towards us and offer it on a basis of faith expressed in a way that
all could do so: repentance and baptism. Why these particular
responses? Because repentance and baptism are the signs that
man has understood why he is condemned (sin/repentance) and
how he is saved (death, burial, resurrection/baptism).

Again, Paul looks at the situation from God’s perspective and says
that in addition to creating the church in order to lavish blessings
upon it in heaven, He also created good works for it to perform
while on earth. Not good works to earn heaven, we already have
that, but good works so that God will be witnessed, glorified and
visible to non-believers (Matthew 5:16, “Let your light shine
before men in such a way that they may see your good works and
glorify your father who is in heaven”).

In the end, the church is a source of praise for God. This is its
present and future function. God loves the church and the church
loves others.

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5.
The Basis for
Unity in the Church
EPHESIANS 2:11-22
In chapter one of Ephesians Paul reviews God’s original plan and
purpose for the church, to bless it with every spiritual blessing in
heaven. He also reviews for his readers what those blessings are.
He then changes the course of his prayer from thanksgiving (for
these things) to a request for God to enable the Ephesians to truly
grasp and appreciate the eternal glory that awaits them in heaven
with Christ. In the last verse he makes a transition or bridge to get
to his next topic that will center on the church at Ephesus.

In chapter two he begins to discuss the sinful past of those who

are now members of the church and how, because of their slavery
to their own desires or the course of this world, they were subject
to God’s condemnation. This gives him the opportunity to remind
them of God’s grace and mercy in sending Jesus to die for their sins
and offer salvation based on faith. Now, we said that God’s grace
is seen in two ways: that He chose to offer us salvation in the first

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place instead of leaving us to perish in our sins, and that He offered
it on a basis of faith (and not perfectionism) so that all mankind
could be saved. We also spent a little time explaining that in the
New Testament, faith was properly expressed by belief in Jesus
Christ as the Son of God, repentance of sins and baptism
(immersion in water). Now that Paul has summarized how and
why the church was formed, he will begin to explain its universal
nature and deal with a problem that existed among these
brethren.

UNIVERSAL NATURE OF THE CHURCH

So far, Paul has described how God relates to the church as a single
unit: all receive blessings, and all are saved in the same way. From
an earthly perspective however, the church struggled with issues
of strife and religious division because of the cultural and religious
differences in each member’s background. The major fault line
was between Jewish Christians who had been converted from
Judaism, and non-Jewish converts (referred to as Gentiles or
Greeks) who had largely come out of various pagan religions. Of
course, there were other difficult differences to deal with such as
male/female or slave/free divides, but in this particular epistle
Paul addresses the problem of unity between Jew and Gentile.

It seems that there were poor relations between Jews (who were
a minority but had priority in receiving the gospel) and the
Gentiles (who were in the majority but were newer converts). If
the church was to be universal, as Jesus and the Apostles taught
(as well as the Old Testament prophets), then the breech between
Jew and Gentile had to be closed. And so, in chapter 2:11-22, Paul
turns his attention to the Gentile Christians at Ephesus and
explains what Christ has done specifically for them in order to
sharpen their gratitude and strengthen their faith.

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POSITION OF THE GENTILES BEFORE GOD
11Therefore remember that formerly you, the Gentiles
in the flesh, who are called “Uncircumcision” by the so-
called “Circumcision,” which is performed in the flesh
by human hands — 12 remember that you were at that
time separate from Christ, excluded from the
commonwealth of Israel, and strangers to the
covenants of promise, having no hope and without God
in the world.

Vs. 11 – Paul says that the Gentiles were uncircumcised.

Circumcision was a sign in the flesh that you were included in the
covenant between God and Abraham. God promised Abraham
protection, blessings and a Messiah. Circumcision was the sign in
your body that you were part of this promise in your generation.
The Idea was that every time you bathed, had bodily functions, or
had sex with your wife you were reminded of the promise and of
who you were. To be “uncircumcised” then meant that you were
separated from God and not part of the promise; it was a curse.
For the Jews it was a sign of pride, for the Gentiles a reminder of
their ultimate rejection. Gentiles should be grateful that, as
members of the church, God had removed this barrier between
them and Himself.

Vs. 12a – They were excluded from the commonwealth of Israel.

The commonwealth of Israel describes not only the Jewish culture
but also the body of true believers who were regarded as God’s
people. Gentiles were not considered true believers; they were
idolaters and pagans. But now, as members of the church and
regardless of culture, they could be considered true believers.

Vs. 12b – They were strangers to the Covenants of Promise. They

had not been promised anything by God (land, blessings,

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Messiah); only the Jews had been promised these things. As
members of the church however, they had escaped condemnation
and suffering.

Vs. 12c – They had no hope and no God. Their religion was false,
and their gods were helpless to provide any comfort or security.
As members of the church, however, God Himself was their
protector and savior. In contrast to their blessings in Christ were
the various relationships that the Gentiles had with the Jews
throughout history. Their relationships are not explained here but
were quite evident to Paul’s Gentile and Jewish readers. To
understand the magnitude of this reconciliation between Jews and
Gentiles one had to understand their past relationship in various
settings.

Relationship between Jews and Gentiles

Before their respective conversions, the Jews and the Gentiles
hated one another. The Jews had nothing to do with Gentiles. They
misunderstood the admonitions in the Old Testament concerning
their separation from the Gentiles and took this too far. God did
not want them to be influenced by pagan behavior, and used the
Jews to punish and eliminate the pagans in the Promised Land.
However, once established, they were to serve as a light to convert
the Gentiles to belief in the true God. The Jews usually reacted in
extremes; they either copied the Gentiles and fell into idolatry or
despised and rejected them without influencing them for God.

Relationship between Jew and Gentile converts to

Judaism
If a Gentile did want to convert to Judaism there were several
things he had to do: he had to be circumcised, purified in a water
ritual and had to offer an animal sacrifice. There were limits

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however: a Gentile convert could not mingle with the Jews in the
inner court of the Temple, they were relegated to an outer court
reserved for them. It was in this outer court that merchants and
money changers had set up shop rendering this space unsuitable
for proper worship and thus depriving the Gentiles access to
legitimate temple worship and incurring the wrath of Jesus
(Matthew 21:12-13).

The major idea in Judaism was that there was a separation

between God and Jews as well as Jews and Gentiles. The barrier
between God and the Jews was demonstrated in that they could
only approach God through the priests and only the High Priest
could go into the Holy of Holies (presence of God) once per year
on behalf of the people. The barrier between God and non-
converted Gentiles was made evident by the fact that they were
not allowed to enter any part of the temple under pain of death.

God was pure, holy, and unapproachable so that Jews had access
only through priests, converts had access only through Jews, and
Gentiles had no access at all. So their ideas and ways to relate to
each other were well ingrained and still very much in the minds of
both Jewish and Gentile converts to Christianity at Ephesus.

If we read between the lines, it seems that the Gentile Christians,

who had been treated as inferior by the Jews in the past, began to
despise their Jewish brothers in Christ now that they were equally
accepted in the church. It could also be that the Jewish Christians
at Ephesus were having a little problem accepting Gentile
Christians as equal partners in God’s plan of salvation. And so, in
the next verses Paul shows how Christ unifies both Jews and
Gentiles in the church before God.

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Relationship between Jewish and Gentile converts
to Christianity

13 But now in Christ Jesus you who formerly were far

off have been brought near by the blood of Christ.
14 For He Himself is our peace, who made both groups

into one and broke down the barrier of the dividing

wall, 15 by abolishing in His flesh the enmity, which is
the Law of commandments contained in ordinances, so
that in Himself He might make the two into one new
man, thus establishing peace, 16 and might reconcile
them both in one body to God through the cross, by it
having put to death the enmity.

Vs. 13 – Paul begins by explaining how God reconciles both Jew

and Gentile to Himself: by His cross, Jesus eliminates the barrier
of sin that separated the Gentile from God. No need for a Jewish
priest or any other mediator; Jesus offers His blood to atone for all
sin so the Gentile can come before God through Christ at all times.

Vs. 14-16 – The same is also true for the Jew. The difference is that
the revelation of this sacrifice and salvation was given to him
earlier through the Law, the sacrificial system, and the prophets.
Both Jew and Gentile were condemned because of sin. The Jew
didn’t line up to the Law (sin); the Gentile was ignorant of the Law
(sin). So, both Jew and Gentile are saved and reconciled to God in
the same way. The Jew no longer needs the temple, etc.; The
Gentile no longer needs the Jewish religion. Now Jew and Gentile
are united to God only through Christ (a common savior).

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Jew and Gentile united to each other

17And He came and preached peace to you who were

far away, and peace to those who were near; 18 for
through Him we both have our access in one Spirit to
the Father.

The Law kept Jew and Gentile separate from God (neither could
obey it) and separate from each other (Law demanded it). Jesus
fulfills all the demands of the Law and thus removes its
requirements for both Jew and Gentile. Now both groups are
united to God and can be united to each other. Why? Because He
who fulfills the Law can make a new law, and Jesus makes a new
law that demands unity between Jew and Gentile. Jews and
Gentiles couldn’t break down the wall that separated them
through marriage, dialogue, policies or economics. Jesus is the
peace upon which they now can be united. He is the bridge that
unites them. Through faith in Christ they enter into a unity with
God and share one body with Christ. The meeting point is baptism
where the old man is buried and the new is raised, and this is the
same for Jews and Gentiles.

THREE IMAGES OF UNITY BETWEEN JEW AND GENTILE

19 So then you are no longer strangers and aliens, but
you are fellow citizens with the saints, and are of God’s
household, 20 having been built on the foundation of
the apostles and prophets, Christ Jesus Himself being
the corner stone, 21 in whom the whole building, being
fitted together, is growing into a holy temple in the
Lord, 22 in whom you also are being built together into
a dwelling of God in the Spirit.

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The three images of unity include: the kingdom of saints, where
Gentiles have the same rights and privileges as Jews; the
household, where all members have the same Father; and the
spiritual temple, where Christ is the foundation and each member
is a stone and God is the builder. The church is at once all of these
because everyone is united in and through Christ.

Paul explains the universal nature of the church by outlining the

way that God has brought together the most disparate of groups
at that time: Jews and Gentiles. In the next chapter, Paul will
continue with this theme by discussing his own role in God’s plan
of creating a body in which all mankind could be united.

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6.
God's Blessing
to the Gentiles
EPHESIANS 3:1-21
We are in the second main section of the epistle where Paul is
demonstrating the universal nature of the church by explaining
how God brings both Jews and Gentiles into one body (the church)
through Jesus Christ. He has highlighted this idea by showing the
extraordinary lengths God has gone to in order to bring Gentiles
into the church. The assumption for the reader is that the story of
how the Jews were brought into Christ is well known, having been
documented by the Old Testament writers and Apostles. The story
of God’s effort for the Gentiles is now recounted by Paul to his
Ephesian brethren. The reason for this is that there were
problems between Gentile and Jewish Christians who were having
difficulties accepting each other’s place in the church. The Jews
were in the minority numerically but first to receive the gospel;
the Gentiles were in the numerical majority but were the newer
converts and less educated religiously.

Previously, we looked at what Paul said to remind the Gentile

Christians what God had done for them through Jesus Christ in

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order to get them where they were. He was doing this to counter
feelings of resentment towards the Jews that may have been
poisoning their overall Christian attitude, which should have been
one of gratitude. The Gentiles should be grateful to God, not
resentful towards Jews. Paul says that before they were in Christ
they were apart from God, they didn’t belong with the people of
God, they had no hope of salvation, and even if they were
converted to Judaism, they were still considered second class
citizens. But, Paul continues, now that they are in Christ they have
direct access to God through Christ, they are equal partners with
the Jews in the kingdom of God, the family of God, and in the
temple of God (all of these refer to the church in one way or
another).

In addition to this, Paul says they now have hope of salvation,

unity with all, and value as the people of God. With this said Paul
ends his comments regarding what God has done for the Gentiles
and offers a prayer of thanksgiving on their behalf. He will begin
this prayer of thanks in chapter 3:14, but first he has one other
thing he wishes to discuss with them. So we begin chapter three
of the Ephesian epistle with Paul giving the details of his own very
special ministry among the Gentiles. He has listed the things God
has done for them, now he will give them some information about
the person God has specifically appointed to reach out to them
with the gospel.

PAUL’S APOSTOLIC MINISTRY TO THE GENTILES

1 For this reason I, Paul, the prisoner of Christ Jesus for
the sake of you Gentiles— 2 if indeed you have heard of
the stewardship of God’s grace which was given to me
for you; 3 that by revelation there was made known to
me the mystery, as I wrote before in brief.

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Vs. 1 – Paul refers back to the original reason why he is in jail:
Jewish leaders had him arrested because of their opposition to his
work, especially among the Gentiles. Because of this ministry in
Christ’s name to the Gentiles he has now spent almost three years
in jail.

Vs. 2 – Reviews the idea of his own special ministry. His

Apostleship is referred to as “grace” because it was understood
that he had originally been a persecutor of the church.

Vs. 3 – His Apostleship to the Gentiles (a mystery) was made

known to him at his conversion (Acts 22:21, “Go for I will send you
far away to the Gentiles.”).

He explains in verses 4-7 what God revealed to him when He

called him to this special ministry. A ministry that had as its
objective the glad news that Gentiles were also eligible to receive
God’s grace and blessings. This was not made known before, but
now has been revealed through Paul’s preaching.

This proved to be a difficult issue in the early church. Paul, the

persecutor, was given the gift of revealing to the Gentiles the
riches available for them in Christ, riches created and preserved
in time by God. Riches that men could not obtain (why it was
grace) or even understand (why it was enlightenment) but now
revealed and given freely to them by God through Christ.

Why the revelation now? In verse 10, Paul says that the unveiling
of God’s redemptive work would be done in heaven and on earth.
Men did not know, angels did not know (I Peter 1:12). Now men
know, angels know, and the church is the instrument of this
revelation. We see how God considers the church as a precious
thing (pillars and support of the truth - I Timothy 3:15). This

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mystery, hidden for ages, has come to be known through Jesus
Christ who is now our mediator to the Father.

In summary, God had a plan to group together all men into one
body of saints reconciled to Himself. He prepared and worked His
plan to be fulfilled in Jesus Christ (death, burial and resurrection).
He used different men, women and angels to accomplish His plan
without them knowing the full extent of it. Now that Christ has
completed the work, He is using the body of saints (church) itself
to reveal His plan to all men and angels too!

Paul asks his readers not to be discouraged on account of his

imprisonment. He’s been in prison for years and all his work
among the Gentiles seems doomed, their position threatened.
They may see things in this way, but Paul reassures them in two
important ways. First, He describes how their position has always
been in God’s plan, and second, he reminds them that God
considers them as precious in His sight (Ephesians 3:6-11). His
imprisonment is a testimony to how important the work among
the Gentiles really is and serves as an ongoing symbol. If they
realize these things, they will not lose heart. We shouldn’t either
when we fail, God wants to save us!

PAUL’S INTERCESSORY PRAYER FOR THE

GENTILE CHRISTIANS
14For this reason I bow my knees before the Father,
15from whom every family in heaven and on earth
derives its name, 16 that He would grant you, according
to the riches of His glory, to be strengthened with
power through His Spirit in the inner man, 17 so that
Christ may dwell in your hearts through faith; and that
you, being rooted and grounded in love, 18 may be able

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 to comprehend with all the saints what is the breadth
and length and height and depth, 19 and to know the
love of Christ which surpasses knowledge, that you
may be filled up to all the fullness of God.

Vs. 14 – Paul picks up where he left off in verse one. Because of

God’s provision for all men in this most extraordinary way, Paul is
moved to pray. He prays to God the Father, who is the source of all
mankind (why all men need to be united in Christ in order to come
to the Father). Christ makes it possible for all men, separated from
God and one another, to be united one to another, and to their
spiritual Father. (This is why Jesus is the answer to the problems
of the world!)

What does he ask for? Before, Paul asked that God would enlighten
them so they could better grasp the blessings they have in Christ.
Now he asks that God “strengthen” them in various ways:
strengthen the “inner man” which refers to the heart/mind/spirit;
strengthen with spiritual power, not human power/ability;
strengthen them according to God’s ability and resources; provide
strength through the Holy Spirit, not through self-will, practice, or
physical effort. Of course, this brings us to another question which
is, “How does the Holy Spirit strengthen the inner man with
power?” The Bible describes two ways that this happens.

GOD’S WORD (ACTS 20:32)

Paul also tells us in II Timothy 3:5-16 that God’s word can lead us
to salvation, teach, examine, and correct our thinking and
understanding. Also, it can train us to live righteously in service to
God and others. The Holy Spirit is the one who brings us God’s
word (II Peter 1:20-21).

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INDWELLING (ACTS 2:38)
Peter the Apostle tells us that at baptism we not only receive
forgiveness of sins but also the indwelling of the Holy Spirit. Some
have taught that this means that the Holy Spirit dwells in us only
through His word. The concepts and ideas in the word are in our
minds and hearts. However, in Romans 8:11 Paul describes a
much more dynamic experience and reality of the Spirit of God
within us. I believe the Bible teaches that the Holy Spirit (not just
the words) resides in the Christian. I can’t explain how God’s Spirit
co-exists with my spirit in my body, and only know that the Bible
says that He does and I believe that. But in Ephesians, Paul says
the Spirit strengthens the inner man. The question is, “How does
he do this?” I can think of three ways the Bible says that the Spirit
does this: He intercedes for us (Romans 8:26); the Spirit enables
us to connect with God with confidence in prayer and this
confidence strengthens our faith and hope; the Spirit comforts us
(Acts 9:31). Not the comfort that comes from counseling and
encouragement given to us from others that we understand and
appreciate, the Holy Spirit’s direct comfort that grants us the
peace of mind and heart beyond human understanding
(everything in my life is falling apart, and yet, I have no fear
because the Lord is with me, this kind of comfort).

ENLIGHTENMENT (EPHESIANS 1:18)

It’s the Holy Spirit that gives this word of enlightening us to God’s
will and purpose. So, Paul prays for God to strengthen the Gentiles
in all of these different ways so they can achieve certain spiritual
goals. He’s prayed for the means to reach the following two ends.

1. To permit them to surrender more of themselves to

Christ. Christians need to be strengthened in the inner
man, in faith so that Christ can take greater possession of

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 them (i.e. only the spiritually strong can be meek as Christ
is meek. Only the spiritually strong can crucify the flesh
as Christ was crucified). The idea is that the Holy Spirit
strengthens us so that there can be more of Christ in us,
and less of us in us.

2. To enable them to truly understand the capacity of God’s

love. As Christ dwells in us and we are growing in Him we
begin to see that God’s love is endless. It surpasses
knowledge - we can’t know the end of it. If we are growing
in this understanding, then there is no end to our
development either; and consequently we begin to
experience the nature of the eternal life we are called to.
In making this prayer, Paul wants them to be filled to the
brim with the things of God (love, joy, peace,
understanding, etc.).

DOXOLOGY
20Now to Him who is able to do far more abundantly
beyond all that we ask or think, according to the power
that works within us, 21 to Him be the glory in the
church and in Christ Jesus to all generations forever
and ever. Amen.

A doxology refers to spontaneous praise. Paul is praying for them,

explaining what blessings they have and, in the middle of it is so
overcome by the grace and wonder of it all - he breaks out in
praise. He praises God who, he says: is able to do more than we
ask, think or even imagine (salvation through Christ; who could
have even imagined such a thing?). God is also able to answer
prayer beyond our wildest imaginations using what we already
possess. In this passage of spontaneous praise we see that: God is
glorified and praised by His church, God is glorified and praised

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only in connection with Christ, and God is glorified and praised in
this way forever.

SUMMARY
We are this church today! He’s talking about and to us as well. We
are the instrument that delivers the message of salvation in the
21st century. We have the Word and Spirit today. Paul’s prayer
should be our prayer: more of Christ in us, and that the roots of
God’s love grow deep within us. Instead of asking for more things,
more time, more comfort, we should ask God to expand our
capacity to be filled with spiritual blessings. In other words, ask
Him to give us a better taste of the world to come, not the world
we’re in.

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7.
Unity of the Church
EPHESIANS 4:1-16
Paul begins by praying that God opens the Ephesian church’s eyes
so that they will be better able to appreciate the blessings of
salvation. He describes the hopeless situation of the Gentiles in the
past and the glory that they now have as equal partners with the
Jews as brothers in Christ and members of His body, the church.
He teaches them that salvation and their inclusion into the
kingdom was a plan God kept secret from the beginning (even the
angels did not know the full details). He also explains that God
now uses the church as the medium for the revelation of this good
news to all creation in heaven and on earth. Finally, he prays that
God expand their capacity to receive Christ into their hearts so
that they will be totally possessed and filled with His love. With
this idea we end the second main part of the letter dealing with
the universal nature of the church and move into a discussion of
the church’s obligations.

So far Paul has described in great detail the things that God has
done for them through Christ. In the final section the Apostle will
review the response that God expects from the church. This
includes three obligations that the church has in response to God’s

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wonderful plan of salvation and provision for His people. The first
of these is the need to preserve unity, and Paul will use up this
entire chapter speaking on this point.

The Call to Unity

1 Therefore I, the prisoner of the Lord, implore you to
walk in a manner worthy of the calling with which you
have been called, 2 with all humility and gentleness,
with patience, showing tolerance for one another in
love, 3 being diligent to preserve the unity of the Spirit
in the bond of peace.

He begins by exhorting them to preserve the unity that already

exists, and to which they (the church) were added. The church
does not create unity; unity already exists between the Father, Son
and the Holy Spirit. When Jesus gave His life to create the church,
His word to instruct it, and the Holy Spirit to sustain it, He made
the church part of this unified Godhead (“That they may be in us.”
- John 17:21). Jesus is part of the divine and unified Godhead, and
the church through the cross, the word and the Holy Spirit is part
of Jesus. Therefore, the church is also (through its connection to
Jesus) part of the unified Godhead. Every person (Jew or Gentile)
who becomes part of the church also becomes part of the unified
Godhead.

Jesus, as Paul has explained, has maintained his unity with the
Father and Holy Spirit by accomplishing the plan of salvation. Paul
explains what the church must do in order to maintain its unity
with Christ because disunity in the church equals disunity with
Christ and the Godhead; this is why unity is such an important
issue. The threat of division among the Ephesians also threatened
the loss of unity with Christ. And so, Paul begins this section by

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encouraging them to preserve unity and he explains how they are
to do this.

Preserving the unity in the church requires that we have a certain

attitude towards one another, and Paul explains what this attitude
should be. It begins with humility, a virtue that is the opposite of
pride and vanity. A humble person has an accurate assessment of
self. Another similar attitude is that of meekness. One who is meek
does not constantly seek his own will, and is not violent. Paul
mentions the quality of patience, so necessary to maintain unity
and peace in any organization, not only in the church. A patient
person is one who is willing to put up with trials, suffering, failure
and the offenses of others without losing control or cheerfulness.
He finishes this list by mentioning forbearance, which is the ability
to not be easily provoked to anger or discouragement by the
actions of others.

Paul tells them that in Christ both Jews and Gentiles are equally
blessed, saved and precious to God. He tells them that by
practicing humility, patience, meekness and forbearance with one
another they will be able to preserve the unity into which they
entered when Jesus brought them into the church.

THE BASIS OF UNITY

4 There is one body and one Spirit, just as also you
were called in one hope of your calling; 5 one Lord, one
faith, one baptism, 6 one God and Father of all who is
over all and through all and in all.

Many times, we confuse unity with conformity. Conformity is

sameness. We become the same as something or someone else
(i.e. McDonald’s restaurants serve the same tasting foods no
matter where you go). Unity, on the other hand, is the experience

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of sharing. We share a similar hope, leader, and ideals. The sharing
of these becomes the basis of our unity, not the effort to all be the
same. In verses 4-6, Paul will mention seven objectives that the
Ephesians share and in so doing brings them into union with one
another and God.

1. One body – There is only one group of saved; one church in

God’s eyes.
2. One Spirit – The Holy Spirit; His work and influence.
3. One hope – Salvation and its effects.
4. One Lord – Jesus (there is no other by which we are saved
– Acts 4:12).
5. One faith – The teachings of Jesus and the Apostles.
6. One baptism – There is only one baptism (immersion in
water in the name of Jesus – Acts 2:38) that puts us into the
one body, gives us one spirit, permits one hope, unites us to
one Lord and taught by one faith.
7. One God – Creator of heaven and earth. The God of
Abraham, Isaac and Jacob. The One who sent Jesus.

Paul’s point is that these things (beliefs, responses on our part)

unite us to Christ, to God and to one another. They are at the center
and hold us together as one. For example, in the “one” baptism I
am united to Christ, and through Him to God and the Holy Spirit,
but also to everyone else who has experienced the same baptism.
Of course, the opposite is true as well, to be divided from these
things is also to be divided from Christ and each other. So,
maintaining the unity that exists in the church requires a right
type of attitude towards one another and a sharing of the elements
of our faith (body, spirit, hope, Lord, faith, baptism, God).

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GOD HELPS US KEEP UNITY
7 But to each one of us grace was given according to the
measure of Christ’s gift. 8 Therefore it says,
“When He ascended on high,
He led captive a host of captives,
And He gave gifts to men.”
9 (Now this expression, “He ascended,” what does it

mean except that He also had descended into the lower

parts of the earth? 10 He who descended is Himself also
He who ascended far above all the heavens, so that He
might fill all things.) 11 And He gave some as apostles,
and some as prophets, and some as evangelists, and
some as pastors and teachers, 12 for the equipping of
the saints for the work of service, to the building up of
the body of Christ; 13 until we all attain to the unity of
the faith, and of the knowledge of the Son of God, to a
mature man, to the measure of the stature which
belongs to the fullness of Christ.

Of course, we are not alone in our effort to maintain unity, God

helps us with certain gifts that He provides. At this point Paul
describes a set that we rarely perceive as “gifts.” In regard to this
unity and the maintaining of it, each person has received a gift
(grace) in order to contribute to the unity that already exists
(verses 7-10). This grace has been given by Christ to each and
given according to His ability (or fullness) to give out these gifts.
And just how “able” is Jesus to give gifts? Paul quotes an Old
Testament Psalm (Psalms 68:18) that summarizes Christ’s
achievements on behalf of men: He has died and gone to the
underworld, He has resurrected and ascended to the right hand of
God. His presence fills both the spiritual and physical realms. The
point is that Jesus is supremely able to supply abundantly the

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“gifts” needed to maintain this unity of the Spirit in the bond of
peace.

Paul then explains that the gifts he is talking about here are not
different kinds of powers, but in fact are people! And each is a gift
in two ways: first there is the enabling and empowering from God
to carry out some kind of ministry as one of these servants, and
then the blessing one receives as you receive the gift of ministry
from these people. Either way, they are the gifts that help the
church maintain unity.

The gifts he mentions are:

1. The Apostles – These were messengers chosen by Christ to

witness the resurrection, establish the church and record
the New Testament so that we can continue teaching the
church to know and obey all the commands of Christ today
(Matthew 28:18-20).

2. Prophets – There were different types of prophets. Old

Testament prophets like Isaiah counseled kings and
foretold of future events concerning the nation of Israel and
the coming of the Messiah (Isaiah 53:1-12). New Testament
prophets also foretold the future (i.e. Agabus, Acts 21:10-
11) but in addition to this they served the church by
teaching God’s word before the New Testament record was
compiled and organized. Today we have the complete
revelation of God’s word in the Bible and no longer have
need for inspired prophets. This ministry is now carried
out by preachers and teachers who use the inspired word
of God to preach the gospel, warn of the judgment to come
and teach the church the will and purpose of God.

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 3. Evangelists – These men proclaimed the gospel (i.e. Phillip,
Acts 8). They also established and organized congregations
as well as promoted unity (i.e. epistles to Timothy and
Titus).

4. Pastors and teachers – Elders who shepherd by teaching

(Acts 20). Those who teach the word but don’t shepherd
(Acts 13).

These servants of the church are gifts (even today) because their
role and abilities come from God. Their work consists of building
up the church and maintaining that unity that Paul speaks of at the
beginning of the chapter. They do this by supplying each saint
what he or she needs to serve others in the body. Their goal is to
achieve perfect unity in Christ by cultivating the following: unity
of faith by helping others grow in their knowledge of and trust in
Christ; unity of relationships by establishing correct priorities (i.e.
Christ first, others, then self); unity of service by growing in the
ability to share the gospel and express love to God and others.
Christ gives these people to the church so they will serve the
church in helping it mature in every phase of unity.

RESULTS OF UNITY
14 As a result, we are no longer to be children, tossed
here and there by waves and carried about by every
wind of doctrine, by the trickery of men, by craftiness
in deceitful scheming; 15 but speaking the truth in love,
we are to grow up in all aspects into Him who is the
head, even Christ, 16 from whom the whole body, being
fitted and held together by what every joint supplies,
according to the proper working of each individual
part, causes the growth of the body for the building up
of itself in love.

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One result of unity is being firmly planted in the word and not
being easily seduced by lies, tricks, and the plans of evil men and
Satan. Another is speaking the truth in love. This type of speech
has no patience with gossip, divisiveness, or hypocrisy, but excels
in the ability to speak the word to the lost and those who are
struggling. Another product of unity is maturity in Christ. We
become like Jesus in our attitude and character, and this
strengthens our unity with God and each other. Finally, unity
promotes cooperation in mutual service. The body functions in
the way the head directs for the strengthening of every member.
The idea is that the body is to grow to the point of maturity that
the head has already accomplished (we become like Jesus,
perfectly united to God and each other). God provides key agents
(gifts) in the body to help every part grow towards this ideal.

SUMMARY
Of course, like conformity, there is also a downside to the pursuit
of unity. The cost of unity is discomfort! It is not easy maintaining
love, patience, gentleness, and forbearance with someone you
disagree with about the one Lord, faith, baptism, etc. That is why
conformity is so appealing (everybody agrees, or they are out, and
it’s easy to get along with people who agree with you). But God
says that we need to make an effort to maintain unity through
peace since He knew it would not be easy because we are not all
at the same maturity level, we have been taught different things,
we are sinful, and our sins limit our understanding. In many
instances we have misunderstood what we have been taught, and
we have prejudices as well. Because of these things we find it
difficult to get along, to be patient and loving towards those who
don’t agree with us. But making the effort to maintain unity
despite these obstacles is the true test of our discipleship because

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Jesus said, “Your love for one another will prove to the world that
you are my disciples” (John 13:35).

Notice that He didn’t say:

• How big a group you are will prove...

• That you are all the same will prove…
• That you know all the doctrines will prove…
• That you think you’re right will prove…
• That you’re very motivated will prove…

All those who have confessed Christ and have been buried in
baptism have been added to a divinely united circle that includes
the Father, Son, Holy Spirit and the church. The greatest task we
have as Christians is to maintain that unity and that oneness by
loving one another despite our differences.

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8.
The Response
of Righteousness
EPHESIANS 4:17-5:14
Chapter 4:1 summarizes the first three chapters of the letter and
serves as a turning point to establish the context of the balance of
Paul’s message. In this verse he reaches back to summarize
everything he has already said: he’s prayed that God enables them
to experience and grow in appreciation of the blessings they have
in Christ, he reminds them of God’s great love in saving them (the
Gentiles) when they were completely separated from God, and
God Himself called them and now uses them to reveal His plan to
angels and men. Paul continues the chapter by saying that since
these things are true and have been done on their behalf, they
should live in such a way that these truths are evident to others.
The obligations of this new life, this life as the church of Christ, are
then explained in the balance of the letter.

In the previous chapter we looked at the first of these obligations

that was to maintain the unity that Christ had established. Christ
established this unity by creating and drawing to Himself the
church that would become united to God through Him. Christ

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enabled the church to maintain this unity by providing apostles,
prophets, evangelists, pastors and teachers to help the church
mature in the knowledge of and service to Christ and one another.
The basis of this unity was expressed in the seven elements that
every individual member of the church shared with every other
member regardless of culture or time. Each member equally
shared the same: body (they were part of one church), Spirit (they
received the same Holy Spirit), hope (they looked forward to
heaven), Lord (they all submitted to Jesus only), faith (they taught
the same doctrine), baptism (they each experienced the same
immersion in water for the same reasons), Father (all called on the
God of creation, the God of Abraham, Isaac, and Jacob; the One who
sent Jesus). The pursuit of these elements of unity was the first
obligation of the church because this is what kept it part of Christ.

RIGHTEOUSNESS
17 So this I say, and affirm together with the Lord, that
you walk no longer just as the Gentiles also walk, in the
futility of their mind, 18 being darkened in their
understanding, excluded from the life of God because
of the ignorance that is in them, because of the
hardness of their heart; 19 and they, having become
callous, have given themselves over to sensuality for
the practice of every kind of impurity with greediness.
20 But you did not learn Christ in this way, 21 if indeed

you have heard Him and have been taught in Him, just
as truth is in Jesus, 22 that, in reference to your former
manner of life, you lay aside the old self, which is being
corrupted in accordance with the lusts of deceit, 23 and
that you be renewed in the spirit of your mind, 24 and
put on the new self, which in the likeness of God has
been created in righteousness and holiness of the
truth.

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The second obligation Paul speaks of is the need to be righteous
or holy. The church is holy because God is holy; the church is
righteous because God is righteous. To be righteous/holy means
that you conduct yourself in a particular way, you react to things
in a special way.

Paul begins explaining this idea with a comparison. He says that

the Christian does not act like the non-Christian. Non-Christians
(pagans) walk according to what is in their minds or what they
have learned. The problem is that what is in their minds is false
and will not lead them to salvation - no matter how long they live.
Because they lack the knowledge of the truth, their walk is
characterized by several things: misunderstanding, godlessness,
ignorance, hard hearts (they don’t care about what is good),
sensuality, impurity, and the never-ending appetite for more
(greed), more evil, more things. Paul explains that these things are
prevalent in their lives.

The comparison he makes is to the mind of the Christian. The one

who is a member of Christ’s church has his mind full of the word
of God. Because he thinks this way (having been taught by the one
faith) he has escaped the consequences facing the Gentile, which
is corruption (death). A believer’s walk, because of this
knowledge, is holy, just and true. Because he has been
transformed (by the one Lord, one Spirit, the one hope, etc.) his
manner of walking has also been transformed. The image is one of
removing an old beggar’s coat that identifies you as such and
putting on a prince’s cloak that completely transforms how you
feel about yourself and how others see and feel about you. That
new covering is Christ, and what others see is not the human form
of Jesus but His righteousness in the way you think, speak and act.
So, Paul says that the church is obliged not to live as the pagans
live, but rather live like Christ would live. This new “righteous or
holy” lifestyle has several recognizable features.

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THE FEATURES OF A RIGHTEOUS LIFE

A proper attitude toward others

25 Therefore, laying aside falsehood, speak truth each

one of you with his neighbor, for we are members of
one another. 26 Be angry, and yet do not sin; do not let
the sun go down on your anger, 27 and do not give the
devil an opportunity. 28 He who steals must steal no
longer; but rather he must labor, performing with his
own hands what is good, so that he will have
something to share with one who has need. 29 Let no
unwholesome word proceed from your mouth, but
only such a word as is good for edification according to
the need of the moment, so that it will give grace to
those who hear. 30 Do not grieve the Holy Spirit of God,
by whom you were sealed for the day of redemption.
31 Let all bitterness and wrath and anger and clamor

and slander be put away from you, along with all

malice. 32 Be kind to one another, tender-hearted,
forgiving each other, just as God in Christ also has
forgiven you.

In this section Paul gives a list (not a complete one) of attitudes

that immediately identify one who is of the household of faith.
This person lives righteously; this type of life is full of sincerity
(being honest with everyone about everything because
dishonesty breaks ties, destroys unity in a marriage, in a
friendship and especially in the church). Paul continues his list by
mentioning peacefulness; it is impossible to avoid anger, but a
child of God always works towards peace as a first priority. Not
letting the sun go down on your anger doesn’t mean you have to
get “closure” before the end of the day; this is an expression that

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means to not let anger go on beyond its “time.” Another feature of
the righteous life is a sense of responsibility; in other words, a
faithful Christian is known for being a giver not a taker. Saints
work to give and share with others, not simply to hoard what they
have been given by God.

Finally, Paul mentions gracious speech and mercy as two other

hallmarks of a righteous life. The Holy Spirit is given to us to help
us grow and serve others in their efforts to grow in unity and love.
When the church is involved in bitterness, anger, exasperation,
strife, and harsh speech against others, it frustrates the work of
the Spirit (grieves). Disappointments and offenses are bound to
rise up but the proper response for the church is mercy,
forgiveness, kindness, always remembering that this is the way
God treated the church. And so, the first recognizable feature of
righteousness is the way the members treat each other in the
church. Jesus said,

This is how all men will know you are my disciples, in

the way you love one another
- John 13:35

A higher quality of life - 5:1-14

In the previous paragraph Paul focused on relationships and how
righteous people were to treat each other. In chapter five he will
target the Christian’s personal conduct and how this conduct must
rise above an unbeliever’s conduct if it is to be seen as righteous.

Paul summarizes the previous section by compressing everything

down to one word: love. He says that if you love (by treating others
with mercy, gracious speech, etc.) then you are walking like Christ.
And if Christ’s life was like a pleasing sacrifice to God, then your
imitation of Him in your own life will also be a similar sweet

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offering to God. In the following verses he will show how very
different a Christian’s conduct is from unbelievers. Paul likens the
difference between the two as the difference between light and
dark.

There should not even be a suggestion that improper things are

happening among you (i.e. fornication, impurity and greed). Avoid
things that appear or may be interpreted as being unworthy of
someone who is a saint. When saints are together, they must not
act like the Gentiles but rather act like saints; this is not hypocrisy.
We are hypocrites if we act like the world when in reality, we are
saints.

He talks about three things: filthiness (indecency), silly talk

(empty talk, devoid of the truth/superstition), and coarse jesting
(dirty or nasty talk). Paul says that these things have no place
among those who call themselves holy. These things are not of
saints but of Gentiles, and you know that the Gentiles are damned.
Paul warns them not to be talked into participation because it is
for these very kinds of sins that God will punish the Gentiles. His
point is that if they participate with them, they will also
participate with them in the punishment. The Apostle calls on
them to remember who they were (when pressured to participate
in deeds of the flesh). They were children of God, not meant to
produce darkness but light (righteousness, goodness, truth). On
the contrary, he tells them to find ways to please the Lord, not how
to grieve the Spirit. He encourages them to be aggressive and
expose their evil and rebuke their sins that are too shameful to
mention. If they are the light then they must not hide the light of
truth, but rather use it to bring everything into the light! There are
many different ideas here, but one idea is that when you bring the
deeds of darkness into the light, it is the motivation for sinners to
become children of light themselves.

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Verse 14 explores an early Christian poem or song expressing the
power of the light of Christ on the sinner and will summarize what
Paul has said in this section. He explains that righteousness is also
evident from personal conduct that is in direct contrast to the
world and, thus, serves as a witness to its sinfulness. The saved
are special and walk differently. They walk in unity. They walk in
holiness and righteousness. That righteousness is noticeable in
that it is a complete transformation from the old way of life. It has
certain features: it is filled with kindness, compassion,
forgiveness, and love towards others. It is a life lived in the light of
Christ without even a suggestion of impurity in words or actions.
This type of living inevitably lights up all the darkness around it
thereby creating light where there was darkness. In the next
chapter we will examine more features of this righteousness.

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9.
True Piety
EPHESIANS 5:15-21
Paul explains that the church has, as a response to God’s gracious
offer of blessings, certain responsibilities and obligations. God
invites all mankind (no distinctions) to receive precious spiritual
blessings that He has reserved in heaven. In response to this, those
who receive these blessings are obliged to live a certain way. So
far, we’ve seen that one of these obligations is that the church
preserve the unity that God has established by making the church
part of the Godhead through Christ. Another obligation is to live
righteously, and Paul explains that two features of this righteous
lifestyle include a loving attitude toward others and a life that is
holy and beyond reproach by the world. We will now examine
other elements of this righteous lifestyle that Paul began
describing in chapter 4:17 and will continue doing so until chapter
6:9 of his letter to the Ephesian church.

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FEATURES OF A RIGHTEOUS LIFESTYLE

Piety
The dictionary defines piety as “actions that show devotion or
reverence for God.” A pious person is a person for whom the
things of God, or the activities connected with God, are very
important. Of course, there is great danger in this area because
some use false piety as a cover for sin (i.e. television evangelists
who pray, sweat and cry but are only interested in fleecing their
followers of their money), or people who fight over every little
tradition defending piety when what they really want is to get
their own way. In the Bible, the Pharisees were the worst
offenders in this area. Their many rules and traditions created the
image of piety when in reality their hearts were not truly turned
towards God.

It is easy to look pious but not so easy to be truly pious. Paul

encourages the Ephesians towards true piety in bringing together
the features of Christian piety. In other words, he coaches them on
how to sincerely express their devotion to God and His affairs. The
way to true Christian piety lay in the following:

Be prudent

15 Thereforebe careful how you walk, not as unwise

men but as wise, 16 making the most of your time,
because the days are evil. 17 So then do not be foolish,
but understand what the will of the Lord is.

Be careful how you live your life; don’t take chances with your soul
and the precious blessings that have been freely given to you in
Christ. He doesn’t mention anything specific that they must do.

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Prudence is an attitude that weighs the various options in life and
their effect upon the blessings that they possess in Christ.
Christians know the truth about life and death and the hereafter,
so their lives are lived in this context. Unlike foolish men who are
not aware of this and have nothing to guard except the few
material possessions they may have accumulated here on earth.
The prudent person, who knows the truth, seeks the will of the
Lord for his life, and makes the most of his short time here on
earth because he knows the judgment is coming, and this world is
evil; so he’s careful and prudent. If piety is a concern for Godly
things, then the pious person is first and foremost prudent about
how he lives making sure that his life is in accord with God’s will.
This is not religious hypocrisy or a holier than thou attitude, this
is a sober realization that God exercises both His mercy and His
judgment, and one must live in accordance with this reality.

Be spirit filled

18And do not get drunk with wine, for that is

dissipation, but be filled with the Spirit, 19 speaking to
one another in psalms and hymns and spiritual songs,
singing and making melody with your heart to the
Lord; 20 always giving thanks for all things in the name
of our Lord Jesus Christ to God, even the Father;

False piety is usually full of religious looking activities that look

very spiritual, but as Paul says in Colossians 2:23, “…have no value
against fleshly indulgence.” In other words, superficial religion
has no effect on changing or renewing a person’s spirit. True piety,
true devotion to the things of God, is seen when one’s true
devotion is to Christ and the things that Christ has given. The
pagans and religious phonies stir up their spirits with alcohol; this
is not true spirituality; this does not build up the individual or the

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body. Actually, this destroys both. Instead of being filled with the
stupefying spirit of alcohol and such things, be filled with the
regenerating power of the Holy Spirit. This is what the will of the
Lord is, that those concerned with the things of God be filled with
the Holy Spirit and witness that they are.

You can make an even more general application of this idea. You
can be filled with (addicted to) a lot of things in life: leisure,
money, career, pleasure, power, comfort, drugs, etc. What you are
filled with will be evident because that is what you will talk about,
worry about, and be involved in the most. But if you are prudent,
in the short time you have here, you will be filled with the spirit,
and that fullness of spirit will be evident because much of your
time and effort aside from earning a living and family life will be
invested in Bible study. How else can we know the will of the
Lord? Those who attend as many studies as they can are not only
zealous, they are prudent and wise and know how to invest in the
treasures that last forever. The life filled with the spirit will
overflow in joyful praise expressed in songs, hymns, and psalms.
Singing isn’t a duty, it is an expression and an overflow of what’s
inside!

Giving thanks for all things is also evidence, it was because of lack
of thanksgiving that the wise became fools and fell into darkness
(Romans 1:21).

Many times, we are conned into confusing emotionalism or

modernism with spirituality. If we feel excited or entertained, if
we’re impressed with size or lights and performance, we’re led to
believe that this experience is spiritual. But Paul explains that true
spirituality in someone’s life will be seen in knowledge and
obedience of God’s word, joyful praise and sincere gratitude for
His kindness. With this criteria every Christian and every

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congregation can be filled with the Spirit, regardless of size or
resources.

Be subject to one another

21 and be subject to one another in the fear of Christ.

True piety involves a particular attitude towards other people,

and Paul describes the pious person as one who is able to subject
himself to others. This word (subject) comes from the same root
word used later on in Ephesians 5:22 (wives be subject/submit to
your husbands). To be “subject” was a military term which meant
to “place oneself under.” It literally meant that a soldier would
recognize another soldier of a higher rank and accept that
person’s superior rank and put themselves under that person’s
command. Paul says this should be everyone’s attitude in the
church. The question arises, “Well, how does the church function
with this attitude since there are clearly roles of higher and lower
responsibility and authority (i.e. elders, Hebrews 13:17 “…obey
your leaders, submit to them…”).

A person can still function in a leadership role and have a

submissive attitude. Jesus was Lord of all, and yet He submitted to
the Father’s will, submitted to the weakness, and needs of those
He served and submitted to the limitations placed upon Him by
His human nature. A mutually submissive attitude for everyone in
the church does not eliminate leadership responsibilities or lines
of authority, however, this kind of attitude does eliminate pride,
rivalry and the desire of the approval of men, all of which are
causes of dissention and disputes in the church.

A pious elder will see himself as a shepherd and a protector of the

church, not its lord and master. A pious deacon will bear patiently

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with the weaknesses of his brothers and sisters instead of
complaining about their deficiencies. And all will support the
leadership of those appointed to that task without grumbling or
jealousy knowing that their task is difficult, and they need help,
not criticism. A truly pious person is one who emulates the
character of Jesus and His approach to dealing with people and
problems. This approach begins with the willingness to submit to
others’ needs, weaknesses and positions for the glory of the
church. This was the way the church began, Jesus subjecting
Himself to a death on the cross. This is how the church continues,
each member dies to self and lives for Christ.

SUMMARY
We are reviewing the various features of a righteous lifestyle,
which is one of the obligations of the church in response to the
blessings God has given it. We’ve looked at three features of that
righteous lifestyle that Paul describes: a loving attitude, a lifestyle
that is beyond reproach and piety of character (prudence, Spirit
filled and submissive). Note that in our day and age, to be tender-
hearted and loving; to be beyond reproach in our lifestyle; to be
careful, spiritually minded, and submissive, this is not exactly the
ideal man/woman for the 21st century. Christians have always
gone against the grain, and it is no different today in our
generation.

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10.
An Ordered Life
EPHESIANS 5:22-6:9
We’re looking at the obligations of the church in response to God’s
offer of spiritual blessings to all who come to Jesus. These
included the pursuit of unity and personal righteousness. We are
in the process of studying the various features of the righteous
lifestyle described in chapters 4:17- 6:19. So far, Paul has
described three of these: a loving attitude, a life beyond reproach
and piety which is best seen in the virtue of prudence, and the
practice of spirit filled living and submissiveness among the
brothers and sisters in the church. At this point let us look at the
fourth element of righteousness described by Paul, an ordered life.

The three previous features had to do with a person’s individual

character and attitude. This last feature describes the Christian’s

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relationship with family and society. When it comes to these, God
has established a desired order according to His will.

Orderly Family
22Wives, be subject to your own husbands, as to the
Lord. 23 For the husband is the head of the wife, as
Christ also is the head of the church, He Himself being
the Savior of the body.

Paul begins with the description of the orderly family because it is

the basic unit in society. If there is disorder here, there is disorder
in society. Paul does not cover every detail of a woman’s role in
marriage; instead, he establishes the one attitude that will guide
all others. Wives should submit to their husbands (military term
meaning to rank under, to yield). Wives are to do this voluntarily
because it is not a question of superiority, it is a question of faith
(obeying God).

Paul says that in the same way you submit to Christ, submit also
to your husband. One can’t be done without the other. Paul also
answers the question, ”why is this necessary?” The answer is that
God has given the leadership role in the family to the husband, just
as He has made Christ the head of the church. There can only be
one head, just as there can be one body. God has created marriage
in such a way that it is an instructional copy of the relationship
between Christ and the church.

That a wife willingly submits to her husband is a spiritual idea not

grasped by the carnal mind, nor the world in general. The point
Paul makes is that when this takes place, it creates harmony
between what is seen and what is not seen in the spiritual world.

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Of course, this is not always possible where the husband is dead,
the husband is an unbeliever, and/or abusive, the husband refuses
leadership, or the wife is evil/refuses role/etc. Just as other things
mentioned (loving attitude, piety, etc.), submissiveness is a goal
one strives for through practice and prayer, but it should be a goal
for all Christian wives.

Some say that this was a social thing in the first century, not valid
for today, but Paul confirms: the church has this relationship with
Christ forever. In the same way, so long as there is the marriage
relationship (until we are in heaven) this is the way God intends
for it to remain. Marriage will always reflect the church. There is
no confusion, the wife should be prepared to yield completely to
her husband.

This is what young women should consider before marrying, “is

this the kind of man I would be willing to submit to? (Not just
where we would live, work, wedding dress, etc.) Am I willing to
put my life into his hands?” If you are not willing to do this then
don’t marry this person!

This is a major cause of marital conflict and divorce: the confusion

of the roles within the marriage. Some have the attitude that says,
“I will submit only when and where I feel like it. I want my
independence.” The mistake in thinking like this is the fact that
there is no independence in marriage! Marriage is the opposite of
independence; it is a mutually dependent state where each
partner strives to serve the other in love. Of course, some reject
this notion of submissiveness because they are afraid of abuse and
with good cause. Abuse comes from sinful men who do not
understand their role in Christian marriage. This is why you
should only consider marrying a faithful Christian.

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This brings us to husbands. Again, Paul mentions only one thing
about them, but it describes the attitude towards their wives that
will set the “tone” for the entire relationship. Love your wives!

Love has many expressions and words that describe it. In the
Greek language, which is the original language of the New
Testament, there are various Greek words that are translated into
the English word “love.” For example, the Greek word “eros” refers
to love in a sensual way; sexual love, the love of art and music are
described by this word. The Greek word “phileos,” on the other
hand, describes the non-sexual love that two friends might share,
or the emotion that drives philanthropic giving. Another Greek
word, “storgos” describes the love that exists between family
members. Now these three types of love exist in most marriages
and describe how relationships evolve.

However, the word that Paul uses to describe the love that a man
must have for his wife is the Greek word “agapao,” a word that
describes the type of love that is sacrificial in nature, and in the
next verses he gives Jesus as the example of this kind of sacrificial
love. Jesus’ love for his bride, the church, included: His death to
save her, His teachings to guarantee her life, and His care to
completely purify her and give her an irrevocable position next to
Him in heaven.

Every husband has a degree of sensuality, friendliness, and sense

of belonging in a family, but for his attitude to be raised to a
spiritual level, there needs to exist a readiness to love his wife in a
sacrificial way. This is what Christ demands of husbands in a
marriage. Why? Because in the marriage the two become one, and
when a man loves his wife, he is loving himself.

Again, Christ is the example. As the head of the church, He loves

and cares for the body in all patience, tenderness, and necessary

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sacrifice. That is why the church happily submits to Jesus. This is
what young men should look for and consider before they marry:
is the girl ready to submit to him in marriage? Is he prepared to
provide leadership? Is he able to sacrifice himself for her? Provide
for her and family, place her needs before his own, and able to
treat her as a special gift from God, give her honor and respect? Or
does he only want her because she will satisfy his needs
(especially sexually), take care of his home (spoil him), and
replace his mother? If men knew how to be the head of their wives
as Christ is head of the church, women would happily submit
themselves to their leadership.

Paul summarizes God’s plan for orderliness in marriage. The

original plan requires that the couple stop relying on their parents
and begin relying on each other. It also demands that the marriage
be contracted as one man and one woman faithfully married to
one another for life. This model for marriage is heavenly in nature
because it reflects the union that Christ has with His church.
Within that relationship the basic attitudes are the wife submits
to her husband in all things, and the husband loves his wife with a
sacrificial love as he loves himself.

Paul has spoken to wives and husbands, and now addresses the
third part in the family unit: the children. Order in a family
requires that the mothers and fathers maintain certain attitudes
and rules, and that children obey these rules. Again, Paul doesn’t
give all the details about the children’s role and obligations, just
the basic one found in the Old Testament. This is a variation of the
commandment in Exodus 20:12. Children are to obey their
parents (because of the Lord and according to the Lord). The
obedience to parents is limited to those things that the Lord would
require. In Exodus the promise is that those who do obey would
have a long life in the Promised Land. Paul revises this promise so
that it will include Gentiles.

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Paul then adds an exhortation to fathers in the way they bring up
their children. The command for children to obey is tempered
with an appeal to fathers not to use their authority in such a way
as to provoke their children to become angry or discouraged.
Children have feelings and to provoke them to helpless anger is
wrong. Instead, Paul says that fathers should raise their children
according to the discipline and teachings of Christ.

In those days the father had the power of life and death over their
young ones, and the children had no rights. Paul urges fathers to
actually direct the upbringing of their children according to the
practice and teaching of Jesus, and not according to the social
customs of the time or their personal whims. The same holds true
for today where the cardinal sin of fathers is not harshness or
cruelty, but neglect and a poor example. So Paul concludes his
instructions for an orderly family by stating that the duty of
children is to obey parents, and that of fathers is to lead in the
raising of children.

This is contrary to the pattern we too often see in today’s society

where the wife and mother becomes a type of matriarch, and
dominates both her husband and children contrary to God’s will.

ORDERLY SOCIETY - EPHESIANS 6

As I mentioned before, the fourth requirement of righteousness is
ordered living and Paul breaks this into two main components:
ordered families and ordered society. A righteous man or woman
will strive to pattern his/her family according to the order that
Christ provides in His word. That same person will also strive to
pattern his position in society according to the will of Christ as
well. In these few verses, Paul will explain the responsibility of the
two main positions within the society of that era: masters and
slaves. He will show that regardless of one’s position in society

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(master/slave), a righteous person conducts himself in the order
that Christ has given.

Slaves

5 Slaves, be obedient to those who are your masters

according to the flesh, with fear and trembling, in the
sincerity of your heart, as to Christ; 6 not by way of
eyeservice, as men-pleasers, but as slaves of Christ,
doing the will of God from the heart. 7 With good will
render service, as to the Lord, and not to men,
8 knowing that whatever good thing each one does, this

he will receive back from the Lord, whether slave or

free.

Again, Paul does not give all the details concerning the life and
work of a slave. There were various classes of slaves in that
society, and each had their own degree of responsibility. The key
ingredient Paul urged them to cultivate was “sincere obedience.”
This required them to obey with the knowledge that their masters
were masters of only their bodies, not their souls.

He instructs them to obey with respect and with the same

enthusiasm that they would obey Christ. They were not to act as
hypocrites towards their masters by feigning outward
submissiveness while despising them in their hearts. Paul says
that they should obey with sincere good will knowing that serving
in this way fulfills the will of God in this matter, and that God will
reward both slave and master in the end.

Paul doesn’t promote or defend slavery (I Corinthians 7:21), he

simply gives those in that position the way to live so as to please
the Lord, and in doing so demonstrate their righteousness, even

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as slaves. In the end, history demonstrates that the rise and
practice of Christianity, and not open rebellion, did away with
slavery in most countries.

Masters

9 And masters, do the same things to them, and give up

threatening, knowing that both their Master and yours
is in heaven, and there is no partiality with Him.

Paul finishes with a word to masters. There were Christians who

owned slaves in those days (i.e. Philemon). This was the structure
of that society. A “household” included family and slaves as part of
one unit. To the masters Paul gives one reminder and that is that
everyone (slave or master) has the same “Master” in heaven who
will judge all. A judge who will not be favorable to one or the other.
All will be judged according to the same standard and
righteousness according to God’s word. If this is so, then they
should stop using coercion and violence to motivate their slaves.
Again, an attitude of fairness and respect carried over to today’s
employees. The unsaid idea is that they should use what the
Master uses to motivate us: kindness, teaching, encouragement,
generosity and not just authority.

SUMMARY
With this, Paul completes the information concerning the final
elements required in order to live a righteous life before God, an
ordered life in one’s family and society. He will complete this
section by explaining one more obligation that the church has in
response to God’s blessings: faithfulness.

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11.
Faithfulness
EPHESIANS 6:10-24
Paul describes the blessings God has prepared for the church and
offers thanks to God for these. He goes on to explain that these are
available for both Jews and Gentiles who come to Christ. He
finishes his letter by outlining the response or obligations God
seeks from the church because of these blessings. These
obligations require the church to live righteously, and this is seen
in a loving attitude, a holy and pious lifestyle, and last of all:
faithfulness, which is the subject of this concluding chapter.

THE ENEMY AND THE BATTLE PLAN

10Finally, be strong in the Lord and in the strength of
His might. 11 Put on the full armor of God, so that you
will be able to stand firm against the schemes of the
devil. 12 For our struggle is not against flesh and blood,

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 but against the rulers, against the powers, against the
world forces of this darkness, against the spiritual
forces of wickedness in the heavenly places.
13 Therefore, take up the full armor of God, so that you

will be able to resist in the evil day, and having done

everything, to stand firm.

In the final section of this letter, Paul will use the image of a Roman
soldier to explain how Christians are to remain faithful. This is a
departure from his style in the rest of the letter, which explains in
theological and practical terms the life and responsibility of
Christians. Paul finishes his letter, however, with high imagery
and an enthusiastic call to arms in rallying the church to remain
faithful.

His call is to “be strong” with the strength of God, not the strength
of man. He repeats the same idea twice for emphasis. The strength
or power is not about bulging muscles or human fighting skills; it
is about using the strength of God for the battle. In these verses,
Paul explains that it is the strength of God that is necessary since
the enemy is not human but spiritual in nature (6:11-13).

The readers would have understood the imagery of “full armor” to

refer to the Roman line soldier, the fully armored legionnaire with
whom Rome conquered other nations. In the same way that these
soldiers were fully covered, Paul says that Christians should be
fully covered with God’s armor. This is the strength that God
provides for us. Paul also says that once covered, the Christian
needs to stand firm (immovable, invincible) against the expert
attack of the enemy because he is not a mere man, he is the devil
himself.

Paul describes the battle as a struggle that suggests hand-to-hand

combat. No long-range artillery here, everyone is on the line face

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to face with the enemy. No ordinary wrestling match where you
lose points, but a hand-to-hand struggle for life and death. He goes
on to give two views of the opposing spiritual army. One is of the
evil rulers/powers/forces led by Satan, and the other is of a great
number of wicked spirits.

The exhortation is to put on all of God’s armor because human

strength cannot prevail against such an enemy. In the end, the last
one standing will be the victor. There will be a battle, it will be a
battle to the death, you will be in that battle, and if you remain
standing (faithful), you will have the victory.

THE SPIRITUAL ARMOR

He goes on to describe the seven-piece armor of the Christian
warrior using the imagery of the Roman soldier getting dressed
for battle. Movies have used this “preparation for battle” scene
many times to show how the hero readies for the climactic final
showdown with the enemy.

Truth

14aStand firm therefore, having girded your loins with

truth,

The basic tunic was worn by soldiers as a basic garment or

covering. To cover oneself with the truth of God is basic because
Satan’s main weapon is the lie. Truth is the basis for courage,
boldness and freedom. The enemy is rendered powerless against
the truth (favorite lies: there is no God, you’re not good enough).

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Righteousness

14b and having put on the breastplate of righteousness,

This is the metal breastplate worn and strapped over the tunic.
The righteousness referred to is that which God gives us because
of our faith in Christ. We are acceptable to God because of our faith
in Jesus. God’s righteousness cannot be pierced, however one of
Satan’s lethal arrows could easily pierce the thin shield of self-
righteousness.

The Gospel

15and having shod your feet with the preparation of

the gospel of peace;

Soldiers wore foot coverings over their sandals that went up their
shins. The key word here is “preparation.” The thought is that the
Christian soldier is prepared to walk into battle on account of the
gospel. The gospel is the “power” of God (Romans 1:16) and it is
the power that enables the Christian to do battle, to stand firm.
The gospel assures the Christian of his salvation and gives him
strength to face the enemy who wants to take that away.

The Faith

16in addition to all, taking up the shield of faith with

which you will be able to extinguish all the flaming
arrows of the evil one.

The Roman soldier had a scutum that was a 4-foot high shield that
covered him from his knees to his eyes and provided protection

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from arrows and other enemy projectiles. The shield of the
Christian is not simply the subjective faith that says “I believe as
true what the Bible says.” The shield is the actual doctrine itself,
the actual Word of God that responds to Satan’s fiery attacks with
“It is written…” This is the shield that Jesus used to defend Himself
against Satan’s attacks in the desert.

Salvation

17a And take the helmet of salvation,

The soldier wore a helmet as lethal blow protection. He could

survive a wound to the leg or arm but a blow to the head was
rarely survivable, and so he wore protective head covering. Paul
has explained from the start that God has blessed them with all the
spiritual blessings that include: forgiveness for all sins,
resurrection, glorification and exaltation. In this passage he
compresses all of their blessings into one word: salvation. He tells
them that the battle will sometimes be fierce and there may be
injuries, but so long as they keep the helmet on (confidence that
they possess salvation), no mortal blows will be struck.

The Word

and the sword of the Spirit, which is the word of

17b

God.

He has described defensive equipment that the soldier must

possess, now he goes on to describe two offensive weapons. The
Roman soldier usually carried an assortment of weapons. His
most basic was the 3-foot sword (gladius) strapped to his side.
Paul described the Word of God (the faith) as a defensive weapon

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in a previous verse referring to it as a shield. Now he changes the
imagery to describe God’s Word as “the sword of the Spirit”
because the Holy Spirit gives us the Word (II Peter 1:21). Man’s
word, intelligence, will and wisdom will not do in this fight, only
God’s Word will do. They say you have to fight fire with fire. The
same is true here. One has to fight spirit with Spirit: the evil spirits
with the Spirit of God.

Prayer

18With all prayer and petition pray at all times in the

Spirit, and with this in view, be on the alert with all
perseverance and petition for all the saints, 19 and pray
on my behalf, that utterance may be given to me in the
opening of my mouth, to make known with boldness
the mystery of the gospel, 20 for which I am an
ambassador in chains; that in proclaiming it I may
speak boldly, as I ought to speak.

For the soldier, the final preparation for war is mental

preparation. A soldier spends many hours in briefings before
going on to war games or simulated attacks. The commanders
want a soldier to be mentally alert, focused, tough, and motivated.
If a soldier becomes careless and mentally lazy, he could be easily
hurt or killed, even in war games and trial runs.

Paul exhorts the Christians at Ephesus to remain alert by keeping

their minds keyed in through prayer: praying consistently,
praying in the Spirit, praying for each other, and praying for him
(that he will also stay in the battle and do his job). The Christian
stays focused and in communication with his commander through
prayer.

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And so, Paul encourages Christians to see themselves in a battle
against spiritual forces and tells them to put on all the spiritual
armor God provides. A Christian in battle does not try to engage
the enemy on his own. He must use the offensive weapons of the
Word and prayer to defend against the enemy and stand firm until
the enemy is defeated.

The Training Methods

21 But that you also may know about my

circumstances, how I am doing, Tychicus, the beloved
brother and faithful minister in the Lord, will make
everything known to you. 22 I have sent him to you for
this very purpose, so that you may know about us, and
that he may comfort your hearts.

People learn best when taught by example and so in verses 21-22

Paul provides an example of a soldier in action. The Apostle sends
Tychicus to give them a “picture” of Paul’s own battle. With his
description of Paul’s status, Tychicus will give the brethren a
vision of Paul, the great spiritual warrior, wearing the armor,
using the sword and prayer while engaged at the worst front of
battle, a Roman prison. In seeing that the armor works and that he
is still standing firm, the Ephesians will be encouraged and
comforted in their own struggle.

Salvation

23Peace be to the brethren, and love with faith, from

God the Father and the Lord Jesus Christ. 24 Grace be
with all those who love our Lord Jesus Christ with
incorruptible love.

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Paul ends with a blessing. In the beginning, he offered God a
prayer of thanks and praise on behalf of the brethren. In the end,
the faith, peace and love come from the Father to the brethren
thus completing the connection between God and His children. As
Paul concludes, his prayer is that this relationship, planned before
time began, will now continue after time has come to an end now
that the receivers of the blessings (the church) are eternal beings
like the giver of blessings, almighty God. To God be the glory in
Christ through the Holy Spirit forever, Amen.

LESSONS
Here are some final thoughts for our application.

These are our blessings. Everything Paul talked about at the

beginning is for us. We have all the blessings of heaven secured for
us by God. And these are our responsibilities/obligations. The
Holy Spirit, through Paul, speaks to us today about unity,
righteousness and faithfulness. These things God continues to
expect from us today. This is our battle. We have to be strong,
remain standing and put on our armor if we are to stand firm until
the end. Each one of us is on the battle line each day in the war
against the evil in high places.

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APPENDIX A:
Review of Re-Baptism
When reviewing the establishment of the church at Ephesus we
encounter the often confusing issue of re-baptism as seen in Paul’s
baptizing the twelve believers who had previously been baptized
into John the Baptist's baptism before being taught by Paul. In this
chapter I would like to clarify and expand on this topic since there
are usually many questions that arise when discussing the issue of
re-baptizing a previously baptized believer. In order to anticipate
as many questions as I can, I will explain what I believe the Bible
teaches concerning John’s baptism, Jesus’ baptism, and how these
affected those individual believers who lived through the period
of time when both of these were in effect.

1. John’s baptism – Matthew 3:1-6

John preached that the Messiah and His kingdom were coming,
and in order to prepare for it, a person was to repent and be
immersed (baptized).

2. Jesus received this baptism – Matthew 3:13-15

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Jesus had no sins to repent of but as a human being and a Jew He
obeyed all things commanded by God, and John’s baptism was one
of those things.

3. John’s disciples became Jesus’ disciples – John 1:35-37

As Jesus’ public ministry increased John’s decreased, and his

disciples began to follow Jesus. This was as it should have been;
John was there to prepare the way for Christ.

4. Jesus preached John’s message – Matthew 4:17

Jesus continued to preach the message of John, and baptize those

who responded to this message (John 4:1-2).

5. After the resurrection and ascension the Apostles were to

preach the baptism of Jesus – Matthew 28:18-20

The mode of baptism would be the same (immersion) but the

reason and results would be different (Acts 2:38). For example:

• John’s baptism – prepare for the kingdom.

• Jesus’ baptism – actual forgiveness of sins, indwelling

of the Holy Spirit.

John’s message and baptism prepared people for the forgiveness

and indwelling of the Holy Spirit to come (Matthew 3:11).

The Apostles’ message and baptism told people that the promise
of the kingdom (forgiveness and Holy Spirit) were now available.

6. Some people lived through John, Jesus, Apostles’ ministry – Acts

12:12

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Some commonly asked questions about the people who lived
through John, Jesus and the Apostles’ ministry time:

• When were the Apostles baptized? Since most were

disciples of John or became disciples of Jesus during John
and Jesus’ ministries, they received John’s baptism (John
1:35-37).

• Were the Apostles re-baptized after Pentecost when

Jesus’ baptism was preached at Pentecost? Why?

o No. Because, like Jesus, they had also fulfilled all

righteousness (done all that God had
commanded concerning this matter) by
receiving John’s baptism.

o In other words, if you had been baptized during

John’s ministry or Jesus’ ministry (before his
D/B/R) then you didn’t need to be re-baptized
when Peter and the Apostles began preaching
Jesus’ baptism of Pentecost.

• When did the Apostles receive the indwelling of the Holy

Spirit? They received the indwelling of the Holy Spirit
after Jesus had arisen from the dead and gave it to them
as He had promised (John 20:19-22). They were the first
to receive the indwelling.

o What was it that they received at Pentecost? At

Pentecost (after Jesus had risen and appeared to
them for 40 days and then ascended to heaven)
the Lord empowered them with the “power” of
the Holy Spirit. Acts 2:4 – Power, not indwelling;
the demonstration of the power, tongues.

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• What is the difference between “indwelling” of the Holy
Spirit and “empowering” of the Holy Spirit?

o Indwelling - is the fulfillment of the promise that

when the Messiah came, God would be with
everyone (Isaiah 44:3 and Acts 2:39). He is the
means by which we are regenerated and
resurrected (Romans 8:9-11).

o Empowerment - is the special gift given to the

Apostles and some early disciples enabling them
to speak in tongues and do miracles in order to
assist them in preaching the gospel and
establishing the early church (Acts 2:4 and 8:4-
6). Later on, this empowerment was transferred
by the “laying on of the hands” of the Apostles
(Acts 19:6).

• When did those who had been baptized by John (before

Pentecost) receive the indwelling of the Holy Spirit?

o They received the Indwelling of the Holy Spirit at

Pentecost as Peter and the others began to preach
and offer it to all. They had already prepared
themselves for this day by repenting and being
baptized according to John’s command. Now
forgiveness was available (through Jesus’ sacrifice on
the cross) and the Holy Spirit was given (because
Jesus had returned to the Father) (John 15:26).

o All those who had received John’s baptism were

granted forgiveness and the indwelling of the Holy
Spirit at Pentecost. That was the promise. It was a
delayed payment for those who had believed,

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 repented and prepared ahead of time by receiving
John’s baptism.

o All those who had not received John’s baptism and

heard the gospel on Pentecost were required to:
believe in Jesus as the Son of God, repent of their sins,
and be baptized in Jesus’ name…and they too would
receive the forgiveness and the indwelling of the Holy
Spirit (Acts 2:38).

• What about the disciples in Acts 19:1-7, why were they

re-baptized?

o They were re-baptized because they received John’s

baptism after Pentecost. They were baptized to show
that they were preparing for the kingdom to come.

o Paul re-baptized them in the name of Jesus for

forgiveness and the indwelling of the Holy Spirit. In
this way they were baptized for the right reason and
in the right way.

• Why does it seem that Apollos, their teacher, wasn’t re-

baptized but his students were?

o Apollos received John’s baptism during the time

before Pentecost. He didn’t need to be re-baptized,
he needed to be taught more perfectly concerning the
preaching of the gospel after Pentecost.

o His students were baptized in John’s baptism after

Pentecost so they needed to be re-baptized.

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 • What does this mean for us today? People need to be re-
baptized if:

1. They have been baptized the wrong way. In other words if

they have been baptized by sprinkling or pouring and not by
immersion.

2. They have been baptized for the wrong reasons. For example,
some have been baptized in order to join a group or because
it was their birthday. Many have done it to please their
parents or have been coerced by group pressure at camp.

However, the Bible explains that baptism is a response of faith in

Jesus Christ as the Son of God and done for many reasons (to
become a disciple – Matthew 28:18-19; to obey the gospel – Mark
16:15-16; to be born again – John 3:3-5; to be forgiven and receive
the gift of the Holy Spirit – Acts 2:38; to be buried and resurrected
with Christ – Romans 6:3-6; to clothe ourselves with Christ –
Galatians 3:27; to appeal to God for a clear conscious – I Peter 3:21
etc.). These and many other passages in the Bible describe the
many reasons one is baptized, and if one is immersed for any of
these biblical reasons, they have done so according to God’s will
in His word.

However, if a person is baptized for a non–biblical reason such as

doing so to please another or for an incorrect theological reason
(like the 12 believers at Ephesus) then re-baptism is required.

In the same way that Paul made sure that these men had both the
reason and method of baptism correct, we today should follow his
inspired example when we carefully follow the Bible’s teaching
regarding the reason and manner that we are baptized. This is not
“legalism” as some would charge, but a respectful and prudent
attitude towards the teaching in the Scriptures concerning the

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reasons for and practice of baptism by modern day disciples of
Jesus Christ.

• Is re-baptism common today? Yes, because so many

people have been taught (sincerely but incorrectly) about
the reasons and methods for baptism.

It’s a question of love. Jesus said, “If you love Me, you will obey My
word.” John 14:15. Peter said, “We must obey God rather than
men.” Acts 5:29

Baptism is the believer’s wedding ceremony with Christ. It is

beautiful, acceptable and righteous if it is done exactly as the Lord
has commanded it to be done. We, as mere humans, have no right
to make changes to what God has ordained in His Word.

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