COMMENTARY ON EPHESIAN S



LESSON NUMBER 1



Eph 1:2 "Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. . . ." (Eph 1:2)



NEEDED RESOURCES AND THE MEANS THROUGH WHICH THEY ARE OBTAINED



The life of faith cannot be lived in the energy of the flesh. While that is easy to say, it should be evident to every believer that it is not as simple as it may sound. This is not so much owing to the complexity of the truth as it is to the complexness of living by faith. First, we have the treasure of salvation in an earthen vessel (1 Cor 4:7). Second, we have a dual nature, with two distinct natures residing in the body - the "new man" and "the old man" (Eph 4:22-24). Third, These nature are hostile to one another - so much so that "ye cannot do the things that ye would" (Gal 5:17). Fourth, we cannot stop the eruption of the old nature in temptations (Rom 7:15-25). Fifth, in our time, "Babylon the great" holds sway over the Christian world (Rev 17:5; 18:11-13). Sixth, we are being qualified for an eternal inheritance by suffering (2 Thess 1:5). Seventh, we face an aggressive enemy who is crafty (2 Cor 11:3). Eighth, there is a contrary Law resident in our members that wars against the law of our mind (Rom 7:23). Ninth, the way that leads to life is narrow, and few there be that find it (Matt 7:13-14). Tenth, this life requires that we "see Him who is invisible" (Heb 11:27). Eleventh, Jesus has left behind a measure of sufferings that is to be filled up by those following Him (Col 1:24). Twelfth, salvation requires that, after we have "suffered a while," we be made perfect, established, strengthened, and settled (1 Pet 5:10). Thirteenth, we are daily faced with worldly lusts that "war against the soul" (1 Pet 2:11). Fourteenth, although we are "in the world," we are "not of the world," have been chosen "out of the world," and our primary citizenship is in heaven (John 15:19; 17:11; Phil 3:20). Fifteenth, being in the world, we are reminded that we "shall have tribulation" (John 16:33). These conditions, and many more, make it impossible to complete the course set before us with natural resources alone. It is imperative that we have help from heaven, and that heaven wants to give it - i.e. is forward to give it, and in abundance. Throughout this epistle, Paul will make clear that God has not saved us, then left us on our own. He has provided s staggering number of benefits, none of which are meager, inadequate, or cannot received in abundance daily.



THE HARMONY OF GRACE AND PEACE

Eph 1:2a "Grace be to you, and peace . . ." Other versions read, "Grace and peace to you," NIV "Grace be to you, and peace," DOUAY "Good will1 and peace," GWN "give you grace and peace," NLT "May his blessings and peace be yours," LIVING "spiritual blessing and peace," WILLIAMS "Favor to you and peace," ABP "be kind to you and will bless you with peace," CEV and "grace and peace poured into our lives." MESSAGE



It is obvious from the various translations that "grace" and "peace" are not simplistic terms. There is a lot in them, which we ought to expect, seeing they come to us from heaven. It also should be evident that these benefits are needed, for God has not represented Himself as giving what can be obtained elsewhere, or what is not necessary. That is one reason why we are to seek the things that are "above" (Col 3:1-2) - because they are essential to the maintenance of spiritual life. There are no redundancies in "all spiritual blessings," nor can we hobble on to glory with only a representative sampling of them. There really is nothing "pertaining to life and godliness" that is vestigial, rudimentary, or unneeded. As elementary as that may seem, Satan has persuaded many professing believers that they do not need what God has given. Consequently, they are attempting to maintain, and even improve, spiritual life without the resources God has provided.



GRACE BE TO YOU. Grace is primarily defined doctrinally, not lexically. However, there is a small amount of value in knowing what the word means from an etymological point of view.



Grace Under the Old Covenant. The word "grace" is used thirty-nine times from Genesis through Zechariah. Ezra spoke of grace being given the people for a "brief moment" (Ezra 9:8). As used there, the word means favor - especially in not dealing with the people according to their recalcitrant nature. When referring to God's attitude toward the people, that is how the word is most often used during the First Covenant (Ex 33:16; Psa 84:11; Prov 3:34; Jer 31:2). There is also the example of Noah, who found grace in the eyes of the Lord, and was noted for excelling his generation. His moral state can be traced to the fact that he "found grace in the eyes of the Lord," or God bestowed grace upon him during a time of cursing because he was living by faith. The emphasis seems to be on the latter, although it certainly does not rule out the former,



Grace Under the New Covenant. The word "grace" is more weighty under the New Covenant. That is because of the atoning death of Christ. It is as though the fountain of grace has been opened, so that it pours forth more copiously upon the children of God. Ordinarily, grace is thought to be primarily for sinners, but that is not the case in Christ Jesus. Grace is consistently depicted as for those who are in right relation with God through the Lord Jesus Christ. By way of comparison, "grace" occurs one hundred and thirty times from Matthew through revelation. It is mentioned only four times in the Gospels (Lk 2:40; John 1:14,16,17) - and all of them are speaking of Jesus Christ Himself.



"Grace" is mentioned ten times in the book of Acts (4:33; 11:23; 13:43; 14:3,26; 15:11,40; 18:27; 20:24,32). "The grace of God" was perceived in the people (Acts 11:23), something that was not true of Israel. The Gospel is referred to as "the word of His grace" (Acts 14:3; 20:,32), and "the Gosped,l of the grace of God" (Acts 20:24). Believers were to "continue in the grace of God" - a concept not taught under the Old Covenant (Acts 13:43). They are "recommended to the grace of God" (Acts 14:26; 15:40), another new kind of teaching. Several years after Pentecost, and after the conversion of the household of Cornelius, Peter boldly announced to the brethren in Jerusalem, "through the grace of the Lord Jesus Christ we shall be saved" (Acts 15:11). Men were also said to have "believed through grace" (Acts 18:27).



As used in the apostolic writings, "grace" means "benefit, favor, liberality," STRONG'S "Good-will, lovingkindness, favor . . . the act of favoring," THAYER "helpfulness . . . enabling power" FRIBERG



In Christ Jesus, "grace" is always associated with doing something. This ranges from believing (Acts 18:27), to laboring "more abundantly" (1 Cor 15:10). "Everlasting consolation and good hope" are traced back to the grace of God (2 Thess 2:16).



Thus, when "grace" is given to the people they have Divine enablements to do what is required of them, and receive what has been provided for them.



AND PEACE. This is a peace that is harmonious with "grace." It is a peace that maintains the unity of believers (Eph 4:3), keeps both the heart and the mind (Phil 4:7), and can "rule" in the heart (Col 3:15). The word itself means, "quietness, rest, and set at one again." STRONG'S As regards our association with God, peace reflects a very real harmony and accord with God (Rom 5:1). The Gospel is referred to as "the Gospel of peace" (Rom 10:15). It is a trait of spiritual mindedness (Rom 8:6). Peace is an aspect of the Kingdom of God - i.e. it is evidence of His rule (Rom 14:17). It also flows from the well of believing (Rom 15:13), settling the believer, and bringing a calmness to the soul that frees one from the agitations of life in the world. This is a quality that, no matter how much of it you possess, you know you could do with more. Grace and peace are complementary, so that the more you have of one, the more you have of the other.



FROM GOD THE FATHER

1:2b " . . . , from God our Father . . . " All versions read the same: "God our Father." This precise phrase is used eleven times in Scripture - all in the epistles (Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Eph 1:2; Phil 1:2; Col 1:2; 1 Thess 1:1; 2 Thess 1:1,2; 1 Tim 1:2; Phile 1:3). Nine of those references refer to "grace" and "peace" coming to us "from God our Father." One of them refers to the church as being "IN God our Father" (2 Thess 1:1). Another refers to "grace, mercy, and peace" being "from "God our Father" (1 Tim 1:12).



THE CONCEPT OF "FATHER." The concept of God being "Father" is common in Scripture, although in our time a lot is not made of it. Moses spoke to Israel about God being their "Father" (Deut 32:6). David was promised that God would be a "Father" to Solomon (2 Sam 7:14; 1 Chron 28:6). David prayed to God as the "Lord God of Israel our Father" (1 Chron 29:10). In the 68th Psalm, David affirmed God is "a Father of the fatherless" (Psa 68:5). The godly are depicted as saying, "Thou art my Father, my God" (Psa 89:26). Isaiah prophesied that Jesus would be called "The everlasting Father" (Isa 9:6). Isaiah declared to God, "Doubtless Thou art our Father" (Isa 63:16; 64:8). Jeremiah referred to God as "My Father" (Jer 3:19).



There are total of ten times God is referred to as "Father" in Genesis through Malachi! With the exception of Psalm 68:5, where Divine provision is accented, the references all have to do with the Origin of a person or people. God is the One who brought them into being, whether that is viewed according to the flesh, or according to being in Christ Jesus. The latter is the emphasis of apostolic doctrine.



By way of contrast with its Old Covenant usage, God is referred to as "Father" two hundred and fifty-nine times from Matthew through Revelation. One hundred and eighty-one of them are in the Gospels. In teaching His disciples, Jesus referred to God as "Your Father" (Matt 5:16,45,48; 6:1,8,15; 7:11; 10:20,29; 18:14; 23:9; Ml 11:25,26; Lk 6:36; 12:30; John 8:42; 20:17). He taught His disciples to pray after this manner, "Our Father which art in heaven" (Matt 6:9; k 11:2). In the book of Acts, Jesus referred to "the Father" two times (Acts 1:4,7).



All of this accents that Jesus did, in fact, come to reveal the Father to men - to acquaint them with God Himself, His manners, and His will. Jesus did not come primarily to direct men concerning what they should do - although He did teach men concerning such things. However, that was not the stress of His preaching. By means of parables and by direct statement, He expounded "the Father" to the people - particularly the disciples.



When Jesus summarized what people were to see in Him, He said it this way, "He that hath seen Me hath seen the Father" (John 14:9). He explained His presence by saying, "the living Father sent Me" (John 6:57). He declared that He always did the things that pleased "the Father" (John 8:29). He affirmed that He did "the works of My Father" (John 10:37). When it came to His desires, or will, He said, "I seek not mine own will, but the will of the Father which hath sent Me" (John 5:30).



Jesus left the strong impression - and we must perceive it - that when God is referred to as anyone's Father, they are especially obliged to do what He says, and reflect His will in their words and deeds. Jesus lived out that truth before men.



In the book of Acts, only Peter referred to God as "Father" in the preaching that is recorded there (Acts 2:33). The majority of teaching concerning "the Father" was to believers.



The doctrinal treatise of the "Father" is found in the epistles, where "the Father" is mentioned seventy-six times. He raised us in our baptism (Rom 6:4). The Holy Spirit cries "Abba Father" from within us (Rom 8:15). The church is to glorify God the Father "with one mind and one mouth" (Rom 15:6). It is affirmed of the Father, "But to us there is but one God, the Father, of whom are all things, and we in Him" (1 Cor 8:6). In the end, Jesus will deliver up the Kingdom "to God, even the Father" (1 Cor 15:24). When it comes to mercy, God is "the Father of mercies" (2 Cor 1:2). For those who come out from among the ungodly, and forge no unequal yokes, God says He "will be a Father unto you" (2 Cor 6:18). He is presented as "the God and Father of our Lord Jesus Christ" (2 Cor 11:31). Jesus delivered us from "this present evil world, according to the will of God and our Father" (Gal 1:4). It is "the Father of glory" that gives "the spirit of wisdom and revelation in the knowledge of Him" to us (Eph 1:17). Through the Spirit we have access "unto the Father" (Eph 2:18). The "Father" is "above all, and through all, and in you all" (Eph 4:6). When every tongue confesses Jesus is Lord, it will be "to the glory of God the Father" (Phil 21:11). In salvation hearts are being established "in holiness before God, even our Father" (1 Thess 3:13). Concerning our origin, God is the "Father of spirits" (Heb 12:9).



Grace and peace are not the results of some form of human discipline. They are not the natural result of being in Christ. They both come from the One who created us, and beget us in Christ Jesus by the Holy Spirit (1 Pet 1:3) - "The Father." Every believer should be advancing in the degree of their awareness of the Father. After all, Jesus is bringing us to God (1 Pet 3:18). Jesus has also promised, "I will confess His name before My Father" (Rev 3:5).



THE APPOINTED DISTRIBUTOR - THE LORD JESUS CHRIST

1:2b " . . . and from the Lord Jesus Christ." Grace and peace are said to come from "God our Father AND the Lord Jesus Christ." This expression is found eleven times in the epistles (Rom 1:7; Eph 6:23; Col 1:2; 1 Thess 1:1; 2 Thess 1:1,2,12; 1 Tim 5:21; 2 Tim 4:1; Tit 1:4; Phil:3). In addition to "grace" and "peace" coming from God the Father and the Lord Jesus Christ, "love with faith" come from them (Eph 6:23). God is glorified in the saints "according to the grace of God and the Lord Jesus Christ" (2 Thess 1:12). Paul delivered a charge to Timothy "before God and the Lord Jesus Christ" (1 Tim 5:21; 2 Tim 4:1).



Salvation is so ordered that proper thinking always is done in view of God the Father and the Lord Jesus Christ. They are joined together and cannot not be separated. The only separation that occurred between them is when Jesus had "the iniquities of us all" laid upon Him by God Himself, and then was "forsaken" by God as He was "made a curse for us" (Gal 5:21) - God condemning sin in the flesh of Christ (Rom 8:23). Now, however, Jesus has been glorified with the glory He had with the Father "before the world was" (John 17:5).



JESUS IS THE DISTRIBUTOR. It is not that the Father gives us some grace, and Jesus gives us more. The Father has made the determination to send "grace and peace" to His children - but He does so through the Lord Jesus Christ. The gifts, no matter what they are, come from God, through His Son. It is "by"Jesus that we "believe in God," whether initially or thereafter (1 Pet 1:21). We have "peace with God through our Lord Jesus Christ" (Rom 5:1). We "joy in God through our Lord Jesus Christ" (Rom 5:11). God gives us the "victory through our Lord Jesus Christ" (1 Cor 15:57). Each believer is an "heir of God through Christ" (Gal 4:7). The kindness of God is "toward us through Christ Jesus" (Eph 2:7). The peace of God keeps our "hearts and minds through Christ Jesus" (Phil 4:7).



Whatever is needed to by Jesus' disciple, is also required to be received from God, for God sends the benefit by the hand of Jesus, so to speak. That being the case, whoever does not forsake all that he has to follow Jesus, cannot possibly receive what is distributed through Him (Lk 14:33). The person who does not prefer Jesus to his own family, cannot receive what God ministers through Him (Matt 10:37). The individual who does not take ,up his cross every day and follow Jesus, is barred from receiving what is given exclusively through Him (Lk 9:23).



If a person is not believing on Christ (John 7:38), fleeing to Him for refuge (Heb 6:18), and hearing Him speak from heaven (Heb 12;25), he is cut off from all of the supplies that are brought to men from God through Jesus. Those who are not being shepherded by Jesus cannot be fed by Him (John 10:14,27).



I do not believe the modern church makes enough of Jesus. Too little is known Him, and too few are actually following Him. There are other matters that have been allowed to upstage Jesus. As a consequence, both grace and peace are glaringly absent in the so-called Christian world. Divine enablement is virtually unknown, and spirits that are confident and settled are exceedingly rare. And why is this so? It is because Jesus is not dwelling with the people. He has been relegated to the back room of religion, and He will not occupy such a reproachful position. If Jesus is not considered to be the preeminent Person, He simply leaves, hiding Himself from the people. What is more, they will not be able to find Him until they seek Him with all of their hearts (Jer 29:14). If God has so structured things that Jesus "in all things might have the preeminence" (Col 1:18), what can really be said of the individual who lives as though that was not really true?



SOMETHING TO SEE. Although salvation joins us to the Lord (1 Cor 6:17), brings the indwelling Spirit (Gal 4:6), with God dwelling in us (1 John 4:15), and Christ as well (Eph 3:17), there is an aspect of divine affiliation that miust not be missed. A sufficient gulf remains between man and God that a Mediator is required to access God, or to receive from Him. It is written that "there is One Mediator between God and men"(1 Tim 2:5). Jesus said "no man cometh to the Father but by Me" (John 14:6) - and that is initially, and after we have been "received" as well (Rom 15:7). To put it another way, if Jesus does not receive us, neither will God. No person, regardless of the supposed level of their advancement in the faith, can do without Jesus. There are not special occasions when you can ignore Jesus, yet gain direct access to God.



One of the great jeopardies of our time is the lack of emphasis being placed on the Lord Jesus Christ. It is written, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ" (Eph 1:3). That being true, there is no real spiritual blessing being realized independently of Christ Jesus. Even the love of God "is in Christ Jesus our Lord" (Rom 8:39), and those who imagine that God loves those out of Christ as much as those in Him, have simply betrayed their ignorance.



Paul writes to the Ephesians within the framework of Divine priorities. He does not begin with their earthly lives, but with life in Christ Jesus. He calls their attention to the indispensable gifts of grace and peace, clearly stating to them from whence they come. He knows that if you are going to lead men in their thinking, you must begin at the right place.