Today we take a closer look at Ephesians 3:17-19 where Paul prescribes how believers could know the love of Christ that passes knowledge.
Friday, April 29, 2022
Tuesday, April 26, 2022
Directional Devo - 4.26.22
Today we take a closer look at Ephesians 3:14-16 where Paul begins a prayer for the church that they would be strengthened in the inner man to share the manifold wisdom of God.
Thursday, April 21, 2022
Sunday, April 17, 2022
Ephesians | Session 6 | 3:1-9
In our study today, we take a closer look at Ephesians 3:1-9 where we find Paul explaining how he was a prisoner of Christ for the Gentiles, that the dispensation of the grace of God which was not known but had now been revealed through him, and that the Gentiles were now fellow heirs of the same body.
Verse 1: For this cause I Paul, the prisoner of
Jesus Christ for you Gentiles, Interestingly, while Paul was
physically a prisoner of Rome, he viewed himself as a prisoner of Jesus
Christ instead (cf. Ephesians 4:1; Philippians 1:1; 2 Timothy 1:8). He
goes on to say that his imprisonment was for you Gentiles. And
his mission as a prisoner was to preach the gospel (1 Corinthians 9:16).
Bullinger points out that this chapter is
parenthetical, and contains another parenthesis in verses 2-13, and that it
must be carefully noted. Guzik says that Paul knew that Jesus was the Lord of
his life and not the Romans: he was Jesus' prisoner.
Verse 2: If ye have heard of the dispensation of
the grace of God which is given me to you-ward: This is a very
important verse in that it mentions the very thing that our Reformed brethren
deny. The word simply means administration, economy, or stewardship; and it was
given by Revelation to Paul (verse 3). It is also used in 1 Corinthians 9:17;
Ephesians 1:10; and Colossians 1:25.
It must be recognized that while God does not change,
his ways of dealing with man has and these are called dispensations.
There are basically two lenses today through which to
interpret the Bible: Covenantalism and Dispensationalism. At the risk of
oversimplifying both, the difference between the two is that Covenantalism
interprets the Scriptures through the lens of covenants, i.e., Adamic (Genesis
1-3), Noahic (Genesis 6-9), Abrahamic (Genesis 12), Mosaic (Exodus 19), Davidic
(2 Samuel 7), and the New Covenant (Jeremiah 31-34).
On the other hand, Dispensationalism sees the
Scripture through dispensations which are defined as a particular means by
which God deals with man and creation during a given period in redemptive
history.
Ligonier Ministries says that "Dispensationalism
differs from Reformed covenant theology in a number of ways, but the most
significant is this idea of two peoples of God. Covenant theology affirms that
there is one people of God and thus continuity between the people of God in the
Old Testament and the people of God in the New Testament. Covenant theology is
not, as some dispensationalists assert, “replacement theology” because in
covenant theology, the church is not technically replacing Israel. The church
is the organic continuation of the Old Testament people of God. The oneness of
the people of God is evident by an examination of several New Testament texts,
e.g., Romans 11."
Some detractors will say that Dispensationalism did
not originate until the nineteenth century with John Nelson Darby and
subsequently popularized by the Scofield Bible. However, I believe that the
early church was dispensational to begin with, e.g., Dispensationalism
Revisited.
In the more popular view, there are seven
dispensations which include: 1. Innocence (Genesis 1 -3) - Adam and Eve before
they sinned, 2. Conscience (Genesis 3-8) - First sin to the flood, 3. Civil
Government (Genesis 9-11) - After the flood, government, 4. Promise (Genesis
12-Ex. 19) - Abraham to Moses, the Law is given, 5. Law (Exodus 20 - Acts 9, most
say Acts 2:4) - Moses to the cross, 6. Grace (Acts 9, most say Acts 2:4
- Philemon, most say Revelation 20:3) - Cross to the millennial kingdom,
and 7. Millennial Kingdom (Revelation 20:4-6) – The rule of Christ on earth in the
millennial kingdom.
Randy White makes some very good points about the
dispensation in which we live: 1. It offers individual verses national
salvation. 2. It is unrelated to the Kingdom. 3. Is has a Savior rather than a
Messiah or King. 4. Its salvation does not require works and does not allow
works because it is fully a gift of God. 5. It is available to anyone, anytime,
anywhere.
Notice also that this dispensation of grace had been
given to you-ward. F.F. Bruce points out that this marks out
his Gentile readers as the recipients of this grace. Again, Paul
was the only apostle that could make this claim.
He repeats it several times throughout his writings
(v.8; Romans 11:13, 12:3, 15:15-16; 1Corinthians 9:17; Galatians 1:15-16;
2:8-9; Colossians 1:25; 1Timothy 1:11; 2:7).
Verses 3-4: How that by revelation he made known
unto me the mystery; (as I wrote afore in few words, Whereby, when ye
read, ye may understand my knowledge in the mystery of Christ). I have
come to know that if you do not correctly understand the mystery as revealed to
Paul, and its significance, you will never know how to rightly interpret or
understand your Bible and will walk in a constant state of confusion. Normally,
it doesn't take me more than a few minutes to determine if someone understands
it.
The Twelve only received the mysteries of the kingdom according to Matthew 13:11. That is totally different from the mystery that Paul received that had been kept secret since the world began (Romans 16:25; Colossians 1:26).
Notice the parenthetical (as I wrote afore in few words). He is most likely referring to Ephesians 1:9 and Ephesians 2:19, but, he could have also been looking back to Galatians 1:15-16.
Verse 5: Which in other ages was not made known
unto the sons of men, as it is now revealed unto his holy apostles and prophets
by the Spirit; Again, Paul is clearly saying that what he received was
not what was given to the Twelve, or anyone else for that matter. And now it
has been revealed through Paul to his holy apostles and prophets
by the Spirit (Ephesians 2:20).
Some commentators will refer to Peter at this point as having received the same revelation back in Acts 10:9-20 before going to Cornelius' house. Sure, Peter's vision was that the Gentiles were in, but that was not the same revelation that Paul had received that they would do so outside of the law and completely by grace. We know this because Peter preached the kingdom gospel to Cornelius and continued to do so for the rest of his life.
Unlike the grace gospel, the kingdom gospel required baptism, repentance, and adherence to the law. They were not the same. "Things that are similar are not the same."
Verse 6: That the Gentiles should be
fellowheirs, and of the same body, and partakers of his promise in Christ by
the gospel: This is the mystery! Jew and Gentile in one body. Nowhere
in the Bible was this event foretold, i.e., Hebrew Scriptures. This "But
Now" (cf. Ephesians 2:13) period in which we live was never spoken of
until Paul.
Verses 7-8: Whereof I was made a minister,
according to the gift of the grace of God given unto me by the effectual
working of his power. Unto me, who am less than the least of all saints, is
this grace given, that I should preach among the Gentiles the unsearchable
riches of Christ;
Paul's point is that his ministry to the Gentiles with
the mystery was the result of the gift of the grace of God that was given
to him by the effectual working of his power.
I believe that gift of the grace of God was his salvation while some would say that it was the actual grace gospel that he is referring to. I do know that Paul was a blasphemy and that according to Matthew 12:31 his only way of salvation would have had to have been grace. I also believe that he was indeed the first (1Timothy 1:11-16).
What does he mean that he is the least of all saints? I believe that he makes this statement because of the persecution that he inflicted on the kingdom church (1Timothy 1:11-16) and the fact that God would still choose to use him to preach amoung the Gentiles the unsearchable riches of Christ. Again, I believe that he is referring to the mystery, that until revealed only to him, and thus, unsearchable (Colossians 1:26-27).
Verse 9: And to make all men see what is the
fellowship of the mystery, which from the beginning of the world hath been hid
in God, who created all things by Jesus Christ: Interestingly,
translations differ regarding the translation of the fellowship of the
mystery. The ESV says plan of the mystery. The NAS says administration of the mystery. The RV
says dispensation of the mystery.
From this verse, we learn that Paul's ministry
statement was twofold. First, to share the gospel of grace with was committed
to his trust, second, to make all men see the fellowship of the mystery concerning
Jew and Gentile in one new man (the Body of Christ), which had been hid in God
from the beginning.
One commentator said that the mystery was hidden from
Satan so that he would go through with the crucifixion. In other words, if he
had known the mystery that lay on the other side, the salvation of the
Gentiles, he would not have pushed for it (cf. 1 Corinthians 2:6-8).
Sunday, April 10, 2022
Ephesians | Session 5 | 2:8-22
In our study today, we pick up in Ephesians 2:8-22
where we see Paul explaining that both Jew and Gentile are now saved by faith
and not works, that the nation is his workmanship for good works, that in time
past the Gentiles were without Christ, aliens, and strangers without hope, but
now have been brought nigh by the blood of Christ, and the wall of separation
has been removed and we are, both Jew and Gentile, the Body of Christ.
Verses 8-9: For by grace are ye saved through
faith; and that not of yourselves: it is the gift of God: Not of works,
lest any man should boast. We, the Body of Christ, are saved
through faith; and that not of yourselves: it is the gift of God. His
point seems to be that the grace that is offered today is based solely upon
faith; of course, saving faith is in view. I do believe that the faith being
referred to here goes back to Galatians 2:16 which is a reference to the
faith of Jesus Christ. It is his faith that it is the gift of God
to all who believe in his death, burial, and resurrection.
It is also worthwhile to mention that grace is not
exclusively to this dispensation. God has always shown grace since the
beginning.
Verse 10: For we are his workmanship, created in
Christ Jesus unto good works, which God hath before ordained that we should
walk in them. I have quoted this verse so many times in my
ministry. He just said in verse 9 that our salvation of not of works, lest
any man should boast. Now, if he is indeed referring to the same group as
verses 8-9, the Body of Christ was created in Christ Jesus unto good
works? But that would seem to be a contradiction to me now (when
comparing it to Romans 3:28. So, we are saved without works to do works? The
answer is that he is back in 1st person plural and is speaking regarding the
nation whom he has called to good works (cf. Deuteronomy 5:33). Do we get
blessed because of it, sure; His desire was to use Israel to save the Gentiles
during the kingdom (cf. Isaiah 49:5-6, 59:20-21, 60:1-3). Also, I believe this
verse is directed at the nation in that they are his workmanship (cf. Deuteronomy
32:6; Isaiah 43:1, 43:21, 60:21).
Of course, the other approach would have to be that
the Body of Christ, the one new man, is what God is building today and that is
his workmanship. They will go on to say that we to too, as Paul said in 1
Corinthians 3:9-10 when Paul speaks of himself as a wise master builder, i.e.,
we are also doing the good work of building the church today by reaching the
world for Christ with the gospel. Of course, this has been before
ordained that we should walk in them.
Verses 11-12: Wherefore remember, that ye being
in time past Gentiles in the flesh, who are called Uncircumcision by that which
is called the Circumcision in the flesh made by hands; That at that time
ye were without Christ, being aliens from the commonwealth of Israel, and
strangers from the covenants of promise, having no hope, and without God in the
world: Now he turns his attention back to the Gentiles who in time
past were without Christ, being aliens from the commonwealth of Israel,
and strangers from the covenants of promise, having no hope, and without God in
the world: To me, these verses fly in the face of covenant
theology that teaches there is only one people of God.
Verse 13: But now in Christ Jesus ye who
sometimes were far off are made nigh by the blood of Christ. Again,
this verse is still speaking of the Gentiles who were far off but
have now been made nigh by the blood of Christ. In other
words, our status has changed from being far to nigh
because of Christ's work on the cross and the blood that he shed to that end.
This is the gospel or reconciliation as shared by Paul in 1 Corinthians 15:1-4.
In time past, for a Gentile to be saved, they had to
recognize that they were outside of the nation and could only be brought in by
proselytization via circumcision and keeping the law of Moses just like the
nation. But not now. Now, both Jew and Gentile come to God the same way through
faith alone, apart from the works of the law.
Verse 14: For he is our peace, who hath made
both one, and hath broken down the middle wall of partition between us; Christ
brought about peace between the Gentiles and God removing the middle wall
of partition that was between us. Remember in the Old
Testament that God separated his people from the rest (cf. Exodus 11:7; Numbers
23:9).
The only physical mention of this wall is the one that
separated the court of women from the court of the Gentiles. Josephus mentions
this wall as having been three cubits high. A cubit was the distance between
the elbow and the tip of the middle finger. That would make the wall about 4.5'
tall and the penalty was death if crossed. Whether a spiritual wall or a
physical wall, the point is that it is gone now and Jew and Gentile are
reconciled to God in the same way.
Verse 15: Having abolished in his flesh the enmity,
even the law of commandments contained in ordinances; for to make in himself of
twain one new man, so making peace; This is a continual thought
from verse 14. Having done so, God has abolished in his flesh the enmity,
which was the law. In so doing, we created one new man of Jew and
Gentile, therefore, making peace.
Verse 16: And that he might reconcile both unto
God in one body by the cross, having slain the enmity thereby: Now
both Jew and Gentile make up one body called the Body of Christ. This is the
result of us both being reconciled to God by the cross. The enmity having been
slain (verse 15).
Verses 17-18: And came and preached peace to you
which were afar off, and to them that were nigh. For through him we both
have access by one Spirit unto the Father. Jesus came to
preach the message of peace to those which were afar off
(Gentile), and to them that were nigh (Jew). Now they both have
access to the Father, unlike before when on the Jews did through the law.
Verse 19: Now therefore ye are no more strangers
and foreigners, but fellowcitizens with the saints, and of the household of
God; In other words, now that the enmity has been removed
and the Gentiles are no longer strangers and foreigners, they are fellowcitizens
with the saints, and of the household of God.
Contextually, this is clearly saying that Jew and
Gentile have been made one in the Body of Christ. It is not saying that the
church has now been made a part of Israel.
Verses 20-22: And are built upon the foundation
of the apostles and prophets, Jesus Christ himself being the chief corner
stone; In whom all the building fitly framed together groweth unto an holy
temple in the Lord: In whom ye also are builded together for an habitation
of God through the Spirit. The church is built on a Jewish
foundation. However, with that in mind, it is important to realize that the
building and the foundation are two different things (cf. 1 Corinthians 3:19; 2
Corinthians 5:1; Ephesians 2:21).
Wednesday, April 6, 2022
Tuesday, April 5, 2022
Ephesians | Session 4 | 2:1-7
In our study today, we introduce chapter 2 where we
see Paul comparing how both unbelieving Jews and Gentiles once walked according
to the course of this world and the prince of the power of the air, but God has
shown mercy by raising them up together in Christ.
Chapter 2
Verse 1: And you hath he quickened, who were
dead in trespasses and sins; The word quickened means to be made
alive. However, notice that hath he quickened is in italics in
the KJV. It literally says, And you, who were dead in trespasses and sins.
Verse 2: Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: The emphasis is that dead people walk according to the course of this world and according to the prince of the power of the air. His point is that people who have been made alive no longer do either (cf. Colossians 2:13; 1 Corinthians 15:1-4).
The children of disobedience are the lost. The Greek indicates that these have no faith.
Verse 3: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. He is literally saying that the nation in times past did exactly what the Gentiles did by living in the lusts of the flesh (cf. 1 John 2:16) and fulfilling its desires, and were just as much children of wrath as the Gentiles were (cf. Isaiah 53:6; Romans 1:21-25, 3:9-12, and 5:12-19).
Verses 4-5: But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) Paul seems to be pointing out that just as God has quickened the Gentile believers according to verse 1, he has done the same with the Jews.
Notice that by grace ye are saved is in parenthesis and is a reference to the Gentiles that he will begin to further develop in verses 8-9.
Notice that he mentions both mercy and grace meaning they are not the same thing. Mercy is not getting what you deserve while grace is getting what you don't deserve.
Verse 6: And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: He goes on to say that he raised up the nation So both Jew and Gentile have been quickened together, raised up together, and made to sit together! Again, Paul is showing how God in the age of grace has made one body of both Jew and Gentile.
What does made us sit together in heavenly places in Christ Jesus mean? To me this is further proof that he is writing to both Jew and Gentile grace believers who make up the Body of Christ and whose promises are heavenly.
Remember, the promises made to the nation are all earthly and the promises that are made to the church are all heavenly. The church does not get Israel's earthly promises. However, we do become joint heirs with those Jews who are now part of the Body of Christ in heavenly places.
Also, another point found in this verse that Les Feldick pointed out is that phrase in Christ. The Body of Christ, Jew and Gentile, are now in Christ.
Verse 7: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. Again, I believe that he is speaking to the nation regarding the exceeding grace that was offered to the nation through Christ Jesus. Of course, this grace was not accepted by all and it is why they remain in blindness to this day, but there is the promise that one day their eyes will be opened.
Monday, April 4, 2022
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