Paul's calling and purpose

In this section of chapter 3, Paul articulates additional details of his calling, its purpose, and the shared bond it brings.

7 Of this Good News I became a minister, in virtue of the charge with which God entrusted me in the exercise of his power-- 8 Yes, to me, who am less than the least of all Christ's People, was this charge entrusted!--to tell the Gentiles the Good News of the boundless wealth to be found in the Christ, 9 And to make clear what is God's way of working out that hidden purpose which from the first has been concealed in the mind of the Creator of all things; 10 So that now to the Archangels and to all the Powers on high should be made known, through the Church, the all-embracing wisdom of God, 11 In accordance with that purpose which runs through all the ages and which he has now accomplished in Jesus, the Christ, our Master. 12 And in union with him, and through our trust in him, we find courage to approach God with confidence. 13 Therefore I beg you not to be disheartened at the sufferings that I am undergoing for your sakes; for they redound to your honor. Twentieth Century New Testament

7 ου εγενηθην διακονος κατα την δωρεαν της χαριτος του θεου της δοθεισης μοι κατα την ενεργειαν της δυναμεως αυτου 8 εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη τοις εθνεσιν ευαγγελισασθαι το ανεξιχνιαστον πλουτος του χριστου 9 και φωτισαι τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι 10 ινα γνωρισθη νυν ταις αρχαις και ταις εξουσιαις εν τοις επουρανιοις δια της εκκλησιας η πολυποικιλος σοφια του θεου 11 κατα προθεσιν των αιωνων ην εποιησεν εν τω χριστω ιησου τω κυριω ημων 12 εν ω εχομεν την παρρησιαν και προσαγωγην εν πεποιθησει δια της πιστεως αυτου 13 διο αιτουμαι μη εγκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων Westcott-Hort Nestle-Aland United Bible Societies Greek New Testament

Humility of his calling (verse 7)

"Of this Good News I became a minister..." so begins the TCNT in verse 7. Looking at the original language, it is more humble stated: ου εγενηθην διακονος "of which (the Gospel referenced at the end of verse 6) I (implied by verb conjugation) became a servant (διακονος, the word from which we derive 'deacon'). The word for "became" is a deponent verb, a verb having no active form yet carries some sense of the active (i.e., the subject is acting, not being acted upon and not reflexive). The Greek word for "become" is γινομαι, which means "I become, begin to be, receive 'being', come into existence". Paul's use of such a word would indicate is confession of transformation; no longer a man of the flesh, a man of the Law, a man of his own making; rather, he is something different now, a new creation, a servant, nothing of which is by his own hand...

"in virtue of the charge with which God entrusted me in the exercise of his power" completes verse 7 in the TCNT, which I find a bit complicated, as if we examine the rendering of the Greek κατα την δωρεαν της χαριτος του θεου της δοθεισης μοι κατα την ενεργειαν της δυναμεως αυτου "according to the gift of the grace of God given to me, according to the inward working of His power". In my rendering from the Greek, the emphasis upon God's grace, both in Paul's calling and the execution of the calling, are paramount. The word from which I translated "inward working" is ενεργεια, from which we derive the word "energy", the presence of which is attributed to God's power. I think it is important, as a side note to believers, to not confuse natural talents with God's giftedness. A person who is a great orator by training before his redemption will continue to have those skills, but it is not a spiritual gift. A person who sings beautifully before redemption will sing beautifully after redemption, perhaps with a different purpose, but it is not a spiritual gift. Both of these examples are of training and genetics, but are not spiritual gifts. A spiritual gift is only given after redemption, and while the Lord can certainly use our natural abilities, the spiritual gift He gives is the one intended for His glory and the greatest blessing of the Body.

When it comes to his calling, Paul readily confesses the working of God and Christ in all that he is and that he does. There is a great humility which Paul readily pours forth, as one who understands, as much as humanly possible, the grace of God upon his life.

The activities of his calling (verses 8-11)

In spite of the many things we see Paul as being for the early church, or even for us today, his own understanding of his purpose was very clear and simple.

8 Yes, to me, who am less than the least of all Christ's People, was this charge entrusted!--to tell the Gentiles the Good News of the boundless wealth to be found in the Christ, 9 And to make clear what is God's way of working out that hidden purpose which from the first has been concealed in the mind of the Creator of all things; 10 So that now to the Archangels and to all the Powers on high should be made known, through the Church, the all-embracing wisdom of God, 11 In accordance with that purpose which runs through all the ages and which he has now accomplished in Jesus, the Christ, our Master.

8 εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη τοις εθνεσιν ευαγγελισασθαι το ανεξιχνιαστον πλουτος του χριστου 9 και φωτισαι τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι 10 ινα γνωρισθη νυν ταις αρχαις και ταις εξουσιαις εν τοις επουρανιοις δια της εκκλησιας η πολυποικιλος σοφια του θεου 11 κατα προθεσιν των αιωνων ην εποιησεν εν τω χριστω ιησου τω κυριω ημων

"Yes, to me, who am less than the least of all Christ's People, was this charge entrusted!--to tell the Gentiles the Good News of the boundless wealth to be found in the Christ", verse 8 from the TCNT, Paul pours forth his own sense of humility in his calling. εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη τοις εθνεσιν ευαγγελισασθαι το ανεξιχνιαστον πλουτος του χριστου "to me, the least of the least of all saints, the grace itself had been given to proclaim good news to the nations (other than the Hebrews), the untraceable riches of Christ".

There is an interesting word construction as Paul describes himself, and the word construction is the 'comparative superlative'. The word ελαχιστος means 'least' and is the superlative of μικρος, which means 'little'. Paul adds the comparative ending to ελαχιστος to get the word ελαχιστοτερω (dative), and hence, "lessor of the least".

Paul states his primary purpose, the proclamation of the "boundless riches", or more literally, the "untraceable riches" of Christ to the nations of the world. The word ανεξιχνιαστον from which we get 'untraceable', is derived from the preposition αν, which in composition, negates what is to follow, and the word εξιχνιαστος, which means "to trace, to track, to follow".

Verse 9 begins, "And to make clear...", from the Greek φωτισαι "to enlighten", which also turns out to be a "hanging infinitive", that is, it has no direct object in the usual sense. This has prompted some scribes to put in a word to complete the infinitive phrase, usually "all", so that the phrase becomes "to enlighten all". This scribal correction has some support, though it is weak. Rather than the traditional accusative noun one would expect to follow an infinitive in Greek, I suggest that the oldest manuscripts omitting "all" are correct: the phrase that follows is the object of the infinitive:

"what is God's way of working out that hidden purpose which from the first has been concealed in the mind of the Creator of all things"

τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι (what is the administration of the mystery which had been in secret from all of the ages in God Who created all things)

Some render in English "what is the fellowship of the mystery", which is an incorrect aberration of the Greek. The TCNT does a very good job in explaining the use of οικονομια (administration, management, oversight; literally "house law") which is nowhere close to the Greek word for fellowship, κοινωνια, the root meaning of which is "common". This second element of Paul's calling, to bring light to the workings of God, or, "explain the mysteries of God" as they relate to the Gospel, is perfectly congruent to the Great Commission: preach the Gospel and then teach them all things.

10 So that now to the Archangels and to all the Powers on high should be made known, through the Church, the all-embracing wisdom of God, 11 In accordance with that purpose which runs through all the ages and which he has now accomplished in Jesus, the Christ, our Master.

10 ινα γνωρισθη νυν ταις αρχαις και ταις εξουσιαις εν τοις επουρανιοις δια της εκκλησιας η πολυποικιλος σοφια του θεου 11 κατα προθεσιν των αιωνων ην εποιησεν εν τω χριστω ιησου τω κυριω ημων

I have thought long and hard about verse 10, trying to understand Paul's direction. But now, I think I understand. We, as the redeemed of Christ, simultaneously live in two worlds. Okay, I know this sounds a little strange, but bear with me. There are, in fact, two realities in which we live: one is of the earthly realm where we live, see, touch, smell, act; the other is the heavenly realm, which is unseen to us at this time, the realm into which John looked and would compose the book The Revelation. Whether we know it or not, whether we realize it or not, we are functioning in both realms at the same time. Paul, in declaring his purposes of ministry -- which were given to him by God and empowered by God -- demonstrates to us the connection between the seen reality and the unseen reality. As we declare the Gospel of Jesus Christ, and declare the wonders of his mysteries, we are not doing it only to be humans in our midst, the souls we are trying to reconcile to God, but we are also doing it to the rulers and authorities in the heavenly realms: the angels and all of those in the unseen reality. Even as Paul wrote in Ephesians chapter 2, that God would "show us off to all creation", so also are we declaring to that same creation the glories of God Himself through the proclamation of the Gospel and the teaching of its mysteries. In effect, we stand alongside our Father God and Jesus Christ our Lord in the unseen reality proclaiming Their glories. Mystical? Yes, but exciting as well, as our reign with Him has already begun for us even now. Verse 11 emphasizes this fact, "according to the eternal purpose which He made in Christ Jesus our Lord". Paul gives us the bigger picture of both his ministry and our ministry as we labor together to proclaim the Gospel of Jesus Christ and the wonders and riches of its mysteries.

The shared bond in his ministry (verses 12-13)

12 And in union with him, and through our trust in him, we find courage to approach God with confidence. 13 Therefore I beg you not to be disheartened at the sufferings that I am undergoing for your sakes; for they redound to your honor.

12 εν ω εχομεν την παρρησιαν και προσαγωγην εν πεποιθησει δια της πιστεως αυτου 13 διο αιτουμαι μη εγκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων

Paul once again draws himself close to the Ephesians, that he is not above them, not great zero more significant than they, but as one who is redeemed by grace, the same grace by which they were also redeemed.

"in whom we have the boldness and freedom and confidence through His faith", a more literal translation of verse 12 from the Greek. As you can see, my interpretation of the Greek differs from that of the TCNT. My translation "through His faith" is absolutely literal, whereas the TCNT changes the meaning of the phrase to "through our trust in Him". For the TCNT to be correct, the voice and wording of the Greek would have to be altered. It was Jesus Christ Who was faithful to His eternal purpose, and through His faithfulness, the Possession, the Elect, the Called Out Ones, the Body are redeemed. It is because of His faith in the Father, and the Spirit's work in the Elect, that we, by faith (which is a gift to us), are redeemed. We all pass into a state of redemption through the faith of Jesus Christ. Therefore, there can be no hierarchy among us, for all that we are and all that we have for him are the works of the grace of God through Jesus Christ.

As a result, Paul articulates verse 13: "therefore I ask to not lose courage in my tribulations on behalf of you, for it is your glory". Paul considered all that happened to him to be a part of God's great plan and purpose for him in the Gospel, and therefore the Ephesians should not be discouraged, should not grow weary, should not lose courage, for the eternal battle is already won. Maybe for you and for me.

Grace and peace,

Mark

Ephesians 3, Paul's Calling and Prayer

Ephesians chapter 3

Ephesians chapter 3 can be broken into two major segments: Paul's brief dissertation on his ministry to the Gentiles, and his prayer on behalf of the Ephesians themselves. Today in Ephesians chapter 3, we will be looking at the first six verses of the chapter. In these verses, Paul gives the framework of his calling. As we will see next week, he articulates the specifics of his calling in verses seven through 13.

Ephesians 3
1 For this reason I, Paul, the prisoner of Jesus, the Christ, for the sake of you Gentiles-- 2 For you have heard, I suppose, of the responsible charge with which God entrusted me for your benefit, 3 And also that it was by direct revelation that the hidden purpose of God was made known to me, as I have already briefly told you. 4 And, by reading what I have written, you will be able to judge how far I understand this hidden purpose of God in Christ. 5 In former generations it was not made known to mankind, as fully as it has now been revealed by the Spirit to the Apostles and Prophets among Christ's People-- 6 That, by union with Christ Jesus and through the Good News, the Gentiles are co-heirs with us and members of one Body, and that they share with us in God's Promise. Twentieth Century New Testament (TCNT)

1 τουτου χαριν εγω παυλος ο δεσμιος του χριστου ιησου υπερ υμων των εθνων 2 ει γε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας 3 [οτι] κατα αποκαλυψιν εγνωρισθη μοι το μυστηριον καθως προεγραψα εν ολιγω 4 προς ο δυνασθε αναγινωσκοντες νοησαι την συνεσιν μου εν τω μυστηριω του χριστου 5 ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι 6 ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας εν χριστω ιησου δια του ευαγγελιου Westcott-Hort Nestle-Aland United Bible Societies Greek New Testament

Verse 1:
For this reason I, Paul, the prisoner of Jesus, the Christ, for the sake of you Gentiles
τουτου χαριν εγω παυλος ο δεσμιος του χριστου ιησου υπερ υμων των εθνων

"Of this grace, I, Paul the prisoner of Christ Jesus on behalf of you the Gentiles", and so Paul begins his writing of Ephesians Chapter 3. The statement "of this grace", refers the reader back to the latter part of chapter 2, where Paul describes the fullness of the grace of God in the redemption of the Gentiles. Further, he refers to himself as "the prisoner of Christ Jesus". We must remember that Paul was imprisoned in Rome at the time of the writing of Galatians, Ephesians, Philippians, and Colossians. But he did not regard himself as a prisoner of the Roman Empire, though legally that was his status. Rather, he thought of himself bound to Jesus Christ and Him alone, no matter where that took him. Completing verse one, he writes that he was a prisoner "for the sake of you Gentiles". This is a common translation, but a more literal translation would be "on behalf of you of the tribes/nations". In this way, Paul is referring to the Ephesians as being representative of all the peoples of the earth who need to hear the gospel of Jesus Christ, removing the derogatory Jewish name for non-Jews.

Verse 2
For you have heard, I suppose, of the responsible charge with which God entrusted me for your benefit
ει γε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας

Paul begins to articulate the framework of his calling with "For you have heard, I suppose, of the responsible charge with which God entrusted me for your benefit..."; more literally, " if it is a fact you heard of the administration of the grace of God given to me into you." Paul is explaining to them that as a prisoner of Jesus Christ, this is an act of grace brought forth by God. He regarded his condition as being a part of God's plan, as an act of grace, and that it had been given to him, as though it were a gift, for the Ephesians. The phrase της χαριτος του θεου της δοθεισης μοι εις υμας "of the grace of God given to me in you" is rather dynamic. Paul recognizes that what God has blessed him and charged him to do was a gift from God himself. But it was not a gift for Paul to keep and to relish and to enjoy unto himself. That which was given was intended to be shared, and the proposition that is used for "in", is the Greek word εις, which creates a dynamic sense of movement toward the recipients, in this case, the Ephesians.

Verses 3-4
3 And also that it was by direct revelation that the hidden purpose of God was made known to me, as I have already briefly told you. 4 And, by reading what I have written, you will be able to judge how far I understand this hidden purpose of God in Christ.

3 κατα αποκαλυψιν εγνωρισθη μοι το μυστηριον καθως προεγραψα εν ολιγω 4 προς ο δυνασθε αναγινωσκοντες νοησαι την συνεσιν μου εν τω μυστηριω του χριστου


"According to the revelation which has been made known to me the mystery just as I wrote before in a small amount with which you are able to read to understand/perceive the insight and knowledge I have in the mystery of Christ" there are several things of importance here as Paul lays out the framework of his calling. "According to the revelation that have been given to me", Paul did not receive his understanding of Jesus Christ from the teachings of other men. Rather, as we look at the first chapter of Galatians, we find that Paul received the gospel directly from Jesus Christ Himself, sometime after his conversion. Paul does not speak on the authority of any of the other apostles or disciples, but rather only authority of Jesus Christ. There is apparently another letter, which we do not have today, which Paul wrote to the Ephesians prior to this one. He continues in verse four, "with which you are able to perceive, to understand the insight and knowledge I have in the ministry of Christ". It would be interesting to have that previous letter to the Ephesians. It would almost seem as though Paul were boasting at this point, but he is being emphatic, not exerting his authority for his own sake, but reminding them of his authority for their own sake.

Verse 5
5 In former generations it was not made known to mankind, as fully as it has now been revealed by the Spirit to the Apostles and Prophets among Christ's People
5 ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι

In verse five Paul writes, "which other generations that had not been made known to the sons of men has now it has been revealed to his holy apostles and prophets in Spirit". Paul quickly moves from the authority of his calling to the uniqueness of what the Ephesians have experienced. But there is a history to that which has been made known to them, and previous generations did not get to enjoy it, but in this generation it has been revealed, and revealed through the apostles of Christ, and the prophets, in Spirit. Not something conceived in the mind of man, but beyond humanity into the realm of the Spirit. Paul draws this distinction to help them understand the link between his calling and the message that is preached by the other apostles and prophets, and that they are all bound in one Spirit.

Verse 6
That, by union with Christ Jesus and through the Good News, the Gentiles are co-heirs with us and members of one Body, and that they share with us in God's Promise.
ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας εν χριστω ιησου δια του ευαγγελιου

And here we arrive at the clincher for this whole framework that follows: "to be (that) the tribes/nations are fellow heirs, part of the same body, and fellow participants of the promises of Christ Jesus through the Gospel".

The Jews wanted an earthly king to establish them as the premier people upon the earth, that they might demonstrate that they were right all along about the one true God. But that which was to come, that which was promised in Genesis 3:16, was for everyone. Paul spent the latter half of chapter 2 explaining how Jesus Christ bought those who were far-off together with those who are near, and Paul reiterates this underlying aspect of his ministry and the gospel that the nations the tribes would be fellow heirs, of one body, participants together in the promises of Christ Jesus. The preposition συν (with, signifying togetherness) is used in composition with these nouns to intensify the unity and bond of all believers one to another: συγκληρονομα (heirs together with), συσσωμα (together as one body), συμμετοχα (participants together with). But all of this is not outside of one important element: the Gospel. Some may say that there are many roads to God, but they all lead to destruction. Paul says the only way to partake of the promises of Christ Jesus is through the Gospel itself.

Let us remember the authority for which the Gospel is brought to us, the Word of God. Let us remember that it's authorship was not of men, but of the Spirit. Let us remember that regardless of the station of a man's life, whether high or low, whether far or near, whether clean or dirty, whether one race or another race, all the nations of the earth will participate in the promises of Jesus Christ through the proclamation of His Gospel, and it is unto this purpose we are all called.

Blood, and The Man of Peace, part III

In the third part of this study, we see the consummation of Jesus as the Man of Peace.

God's Construct through the Man of Peace
Paul writes of Christ's work as the Man of Peace, and encourages the Ephesians believers with a more thorough description of the impact of this work.

 17 and having come, he did proclaim good news--peace to you--the far-off and the nigh, 18 because through him we have the access--we both--in one Spirit unto the Father. 19 Then, therefore, ye are no more strangers and foreigners, but fellow-citizens of the saints, and of the household of God, 20 being built upon the foundation of the apostles and prophets, Jesus Christ himself being chief corner- stone , 21 in whom all the building fitly framed together doth increase to an holy sanctuary in the Lord, 22 in whom also ye are builded together, for a habitation of God in the Spirit. (Young's Literal Translation)

17 και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και ειρηνην τοις εγγυς 18 οτι δι αυτου εχομεν την προσαγωγην οι αμφοτεροι εν ενι πνευματι προς τον πατερα 19 αρα ουν ουκετι εστε ξενοι και παροικοι αλλα εστε συμπολιται των αγιων και οικειοι του θεου 20 εποικοδομηθεντες επι τω θεμελιω των αποστολων και προφητων οντος ακρογωνιαιου αυτου χριστου ιησου 21 εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω 22 εν ω και υμεις συνοικοδομεισθε εις κατοικητηριον του θεου εν πνευματι

Paul returns the Ephesians to the notion found in verse 12, that they are "far off from God". Paul writes, και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και ειρηνην τοις εγγυς, "and having come, he (Jesus) preached the good news of peace to you who are far off and peace to those who are near". And by "far-off" we mean, those who were previously ignorant of the counsel of God, and "those who are near" referring to the Jewish nation who were familiar with the covenants of God. When Jesus came, He came to the house of Israel first, but also blessed the Gentiles. And this can be found in numerous passages in the Gospels. In verse 18, Paul writes that οτι δι αυτου εχομεν την προσαγωγην οι αμφοτεροι εν ενι πνευματι προς τον πατερα, "it is through Him we have the delivery, both in one spirit unto the Father. "The both" referring to the ones who are far off and the ones who were near, the Gentiles and Jews, "in one spirit", emphasizing the unity, the absolute unity, that exists among all those who are called into redemption by Christ. Jesus Christ has made the two absolutely one, and in this fashion; that is to say, they are indistinguishable, He has placed us all before the Father.  The preposition used to describe our "placement" is προς, meaning "with, perfectly aligned with, face-to-face with", emphasizing His and our unity with the Father.  Further, this preposition is strengthened by the presence of την προσαγωγην, which is the noun form of the verb προσαγω, meaning "I lead toward/bring/approach".  What Jesus did for us in delivering us to the Father was aligned with the Father's purpose in Him.   αρα ουν ουκετι εστε ξενοι και παροικοι αλλα εστε συμπολιται των αγιων και οικειοι του θεου, "therefore no longer are you aliens and outsiders, but you are citizens together of the saints and members of the household of God".  The work of Christ is complete in this unity, from reconciling Jew to Greek, to reconciling both to the Father.

Paul further reinforces the notion of this unity through the metaphor of Jesus Christ as the cornerstone of the holy sanctuary of God, which is the Saints themselves:

20 εποικοδομηθεντες επι τω θεμελιω των αποστολων και προφητων οντος ακρογωνιαιου αυτου χριστου ιησου 21 εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω 22 εν ω και υμεις συνοικοδομεισθε εις κατοικητηριον του θεου εν πνευματι

20 being built upon the foundation of the apostles and prophets, Jesus Christ himself being chief corner- stone , 21 in whom all the building fitly framed together doth increase to an holy sanctuary in the Lord, 22 in whom also ye are builded together, for a habitation of God in the Spirit.


Verses 20-21 clearly establish the metaphor, but also serves as a reminder:  the holy sanctuary of God has nothing, NOTHING to do with brick and mortar -- such objects have NEVER honored Him!  When I think of all the resources of Christendom which have been WASTED to create such idols I cringe, and you should, too.  OK, off the soapbox, back to the WORD, our only true guide.  Paul preserves the continuity of the oracles of God in the statement επι τω θεμελιω των αποστολων και προφητων "...upon the foundation of the apostles and prophets..."  The apostles ordained by Christ have this status, none since.  I repeat, none since.  Continuing to verse 22, εν ω και υμεις συνοικοδομεισθε εις κατοικητηριον του θεου εν πνευματι "...in whom you also have been built together into a dwelling place of God in spirit."  The dwelling place of God is not a building, not even the Holy of Holies, rather, God's dwelling place is the Body, the Possession, the Chosen, the Bride of Christ, and it is a spiritual realm of dwelling, not ever something made by mortal flesh or mind.

The far off and the near -- together.  The Jew and Gentle -- together.  What separated them -- destroyed.  Who destroyed their separation, their enmity? -- Jesus, Who also delivered the same unto the Father, Whom also dwells with them, in Spirit.  There are only two who acted throughout this passage -- God and Jesus Christ, and we are redeemed by grace through their works in our lives.

Blood, and The Man of Peace, part II

In the second part of this three part study, we look at the Man of Peace, and the peace He wrought.

The Man of Peace
It is interesting that while the blood of Jesus is mentioned in the preceding verse, Jesus is not presented as "the Lamb of God", but rather, as we shall see, "a new man, making peace".  The Ephesians were Greek by culture, and would not have been so moved by the sacrifice of a lamb, but a man, a man whose very blood brought peace, that had a basis for connection in their mindsets.

Ephesians 2:14-16
14 for he is our peace, who did make both one, and the middle wall of the enclosure did break down, 15 the enmity in his flesh, the law of the commands in ordinances having done away, that the two he might create in himself into one new man, making peace, 16 and might reconcile both in one body to God through the cross, having slain the enmity in it  (Young's Literal Translation)

14 αυτος γαρ εστιν η ειρηνη ημων ο ποιησας τα αμφοτερα εν και το μεσοτοιχον του φραγμου λυσας 15 την εχθραν εν τη σαρκι αυτου τον νομον των εντολων εν δογμασιν καταργησας ινα τους δυο κτιση εν αυτω εις ενα καινον ανθρωπον ποιων ειρηνην 16 και αποκαταλλαξη τους αμφοτερους εν ενι σωματι τω θεω δια του σταυρου αποκτεινας την εχθραν εν αυτω

Remember I said very early in this study that we must be careful with verse numbers and punctuation?  This is one of those cases.  I think the break between verses 14 and 15 should have come after "in his flesh" and before "the law of the commands".  Why do I think that?  I will get to that in a minute or two.

14 αυτος γαρ εστιν η ειρηνη ημων ο ποιησας τα αμφοτερα εν
Third person pronoun αυτος used in the substantive reference back to Jesus from verse 13.  "He is our peace".  Plain and simple, much like the bumper sticker "No Jesus, No Peace; Know Jesus, Know Peace".  But is that a peace that makes us feel all quiet and content inside?  A peace that keeps our blood pressure low?  Or is it more than that?  It is all of the above and more!  ο ποιησας τα αμφοτερα εν "the One who made the both one", with the "both" referencing the Gentiles and the Jews, Jesus made them into one people: The Possession (Ephesians 1:14).

...και το μεσοτοιχον του φραγμου λυσας 15 την εχθραν εν τη σαρκι αυτου, which I suggest should simple be: ...και το μεσοτοιχον του φραγμου λυσας την εχθραν εν τη σαρκι αυτου, without the break for verse 15.  I was confounded by the structure of this phrasing, and it was not until I removed the verse break (remember, such was not a part of the original text) that is made sense.  It did not completely resolve the complexities, for this is a case of the flexibility of the Greek language not reading well into English.  Literally translated, word for word, in order: "and the middle wall of the fence (enclosure implied) having destroyed the hatred in his flesh".  Now here is where translation comes into play.  How do we phrase this in English so that reads sensibly to us and does not violate its original meaning?  We need punctuation, something not in the original text.  Simply "and the middle wall of the enclosing fence having destroyed -- the hatred -- in His flesh".  I see in this phrase "the middle wall of the enclosing fence" and "the hatred/enmity" as being the same thing, and Paul was clarifying this for the Ephesians.  The hatred the Jews and Gentiles had toward one another was a wall that divided them.  The Jews' access to the oracle so of God and the Gentiles being far away from the same was a wall that divided them.  The sign of circumcision was another wall between them (this even created an argument in the early church, Acts 16).  Unlike some other commentators (though they are more esteemed than me, obviously), I do not think this dividing wall was associated with the temple of Jerusalem, as the Ephesians would have no appreciation of such.  The point Paul is trying to make here is that all the differences that divided them, which were very real spiritually, emotionally, physically and socially, have been destroyed "in His flesh", "by means of His flesh".

I think also of Paul's reference to our sonship in Christ being "predestined" (Ephesians 1:5),προορισας.  If we look at the root of that word, οριζω, it means "to draw a line around, to set limits, to determine".  The verb in Ephesians 1:5 says God pre-determined, drew a line or boundary around beforehand, us into His sonship.  This included both Gentile and Jew, that God has chosen His possession of both Gentile and Jew, and even until Christ, God had a middle wall between the two groups enclosed in the boundary that is His Possession, which is also what Christ destroyed by means of His flesh.

τον νομον των εντολων εν δογμασιν καταργησας "...the law of the commandments in regulation made null/of no effect.".  As the dividing wall was destroyed, so also was the Law nullified.  The Law, possessed by the Jews, their banner of self-righteous (though in fact, our sin-teacher), was nullified, made of no effect.  The Jews had nothing left to claim as a special right not possessed by the Gentiles.  They are both now sheep of the same Shepherd, indistinguishable from one another.

ινα τους δυο κτιση εν αυτω εις ενα καινον ανθρωπον ποιων ειρηνην "...in order that the two (He) might create by means of Himself into one new man, making peace..."  Jesus Christ brought the nature of man and the demands of the Law unto Himself, making peace between the two; making peace, because the two are polar opposites, and in doing so, He is the new man, the Eternal Son now also first-born of the redeemed.

"...και αποκαταλλαξη τους αμφοτερους εν ενι σωματι τω θεω δια του σταυρου αποκτεινας την εχθραν εν αυτω..."  "and fully reconcile the two in one body to God, through the cross having put to death the enmity in Himself"  The verb αποκαταλλαξη means to reconcile to the point that all is restored to its original harmony, as though no enmity ever existed -- no scars, no wounds, no memories -- fully and complete restoration.  This added emphasis comes from placing the preposition απο (back, from) as a prefix to the verb καταλλασσω "I reconcile".  The compound word means "to reconcile or restore all the way back, from the current state to the original state".  The phrase δια του σταυρου reminds us that the final means, the landmark event, the milestone, the passage for this reconciliation is the cross.  The complete reconciliation is not possible apart from the necessity of the cross.  There are no other ways for this reconciliation to take place.  For it is through the cross alone that the great enmity between Jew and Gentile, more importantly, God and man, was put to death -- not just nullified, not voided, not rendered ineffective, but put to death once and for all.  This, Jesus -- the New Man -- did in Himself through His suffering and death on the cross.

The enmity destroyed, the peace restored.

Grace and PEACE,

Mark

PS: Part III will be posted in a couple of weeks; as I am preparing to preach at an evangelistic event in Romania this coming weekend.

Blood, and the Man of Peace

In the remainder of chapter two of Ephesians, we will look at a more detailed analysis that Paul brings concerning the Great Grace about which he spoke in the first 10 verses of this chapter.  The first 10 verses are so cosmic, almost other-worldly, that it would be (it IS) easy to get caught up in them and forget the very price of that grace, and how we, who are so unmeritorious, might be recipients of it.  Paul brings humility, history, and hermeneutics into the remainder of  chapter 2 of Ephesians (yes, I know, he did not know this would become chapter 2, please humor me ).  I break these verses into two sections: The Blood, verses 11-13, and the Man of Peace, verses 14-22.

You may note that I use different English translations in the studies.  This is intentional and random.  In other words, I do not choose a version that best fits my interpretation, nor is the most contrary to it.  I just pick one.  The Greek New Testament has been translated into English many times, both for good reasons and otherwise, but mostly good, to try and remove denominational influences (such as suffered by the KJV), and get at the real meaning of the text inasmuch the English can extract it.  So please, do not view the translations I use as endorsements, but as a part of the history of textual transmission of God's Word into the native tongues of Its readers.

The Blood
The first part of this section, verses 11 through 13, brings humility into the picture, as Paul reminds the Ephesians from whence they have come, and yet sheds some important and dramatic light on our own salvation, and the grace by which it is wrought.

Ephesians 2:11-13

11 Wherefore, remember, that ye were once the nations in the flesh, who are called Uncircumcision by that called Circumcision in the flesh made by hands, 12 that ye were at that time apart from Christ, having been alienated from the commonwealth of Israel, and strangers to the covenants of the promise, having no hope, and without God, in the world; 13 and now, in Christ Jesus, ye being once afar off became nigh in the blood of the Christ  (Young's Literal Translation)

 11 διο μνημονευετε οτι ποτε υμεις τα εθνη εν σαρκι οι λεγομενοι ακροβυστια υπο της λεγομενης περιτομης εν σαρκι χειροποιητου 12 οτι ητε τω καιρω εκεινω χωρις χριστου απηλλοτριωμενοι της πολιτειας του ισραηλ και ξενοι των διαθηκων της επαγγελιας ελπιδα μη εχοντες και αθεοι εν τω κοσμω 13 νυνι δε εν χριστω ιησου υμεις οι ποτε οντες μακραν εγενηθητε εγγυς εν τω αιματι του χριστου

After the soaring verses 4-7, Paul calls the Ephesians (and us) back to earth with the imperative verb "remember" (μνημονευετε).  When the 2nd person plural is used in the beginning of a sentence, and not preceded by a subject pronoun (which is never required in Greek), the imperative voice may be assumed:  "Remember, that when you (were) nations (tribes) in flesh...", Paul is pointing them back to their lives without the indwelling Holy Spirit, "in flesh" (εν σαρκι), without the article, referring to the realm in which they existed.  I put the verb "were" in parenthesis because it is implied, and not present in the Greek.  This is used even in modern languages today, for example, Russian has no conjugated present form of the verb "to be" (neither does Hebrew, BTW).  "The tree green", "the green tree", are equivalent to "the tree IS green".  When the description in the predicate position is so strongly identified with the nature of the subject, the use of the ellipsis is obvious, and some would suggest it is so obvious it is not an ellipsis at all.  However, I think (my opinion) the linking of the pronoun with the predicate descriptor without a "be" form constitutes an ellipsis, especially since it would require, by context, a past tense form.

It is good for us to remember from whence we have come; that we, too, were wholly undesirable and our ways could easily have gone the way of the world we now despise.  We must remember that the only thing that separates us (the Redeemed, the Possession) from someone who is a slave to sin today is grace.  That is all.  Nothing more, nothing less than the grace of God.  "There but by the grace of God, go I", is founded upon a great Christian truth.

"...who are called Uncircumcision by that called Circumcision in the flesh made by hands..."  I share the following because it is interesting:  that which is translated "uncircumcision" in the Greek (ακροβυστια) literally references the tip of the male sex organ (an unkind and vulgar slang even used today), while the word "circumcision" (περιτομης) means "a cut around", accurately rendered by its English equivalent.  I hope you get some idea of the harshness of the Jewish bigotry toward non-Jews.  It was not merely, "I am Jewish, and you are something else, and it is OK."  No, it was more, "I am Jewish, and you are something far less, get out of my face."  This is not being Anti-Semitic, just being historical so you can see the significance of what Paul will describe later.  But Paul also reminds the Ephesians that what the Jews have, the Circumcised, is "in the flesh made by hands" (εν σαρκι χειροποιητου).  It is the same "in flesh" phrase (εν σαρκι) used to described the Ephesians' previous condition -- just as absent of the Spirit of God, χειροποιητου, one of those great Koine Greek compound words "of handmade (origin)".  It is in the genitive, alluding to the type of circumcision, one "hand-" (χειρο-) made (ποιητου).  In other words, who were the Jews to be calling the Ephesians vulgar names?  They were both in exactly the same spiritual state.

Verse 12 continues with "that ye were at that time apart from Christ, having been alienated from the commonwealth of Israel, and strangers to the covenants of the promise, having no hope, and without God, in the world" (οτι ητε τω καιρω εκεινω χωρις χριστου απηλλοτριωμενοι της πολιτειας του ισραηλ και ξενοι των διαθηκων της επαγγελιας ελπιδα μη εχοντες και αθεοι εν τω κοσμω).  The adverb χωρις can be translated as "far off" or "without", and the total strength of that adverb comes into play here.  Paul describes them as being "far off" from Christ figuratively; whatever Christ is and represents they were polar opposites (as are all of the unredeemed, even us), and they were literally "without" Christ.  The only advantage the Jews had over the Gentiles was this: an awareness of "των διαθηκων της επαγγελιας", "the covenants (plural) of the promise (singular)".  "The covenants" refers to the conditions God gave the people of Israel with respect to His one promise: the Redeemer.  Because the Ephesians, as Gentiles, were not a part of the community of Israel, and because of this separation or estrangement, they lived unaware of this promise -- ελπιδα μη εχοντες, "not having hope".  Without the knowledge of the promise of the Redeemer, Paul reckons their lives as without hope, and therefore αθεοι εν τω κοσμω, "godless in this world".  Ironically, the word for "godless" is αθεοι, which is plural and means "without/against the gods", an accusation hurled at Gentile Christians for rejecting the gods of the state.

After Paul helps the Ephesians (and us) to "remember!", he brings us back to grace:

 13 and now, in Christ Jesus, ye being once afar off became nigh in the blood of the Christ 
13 νυνι δε εν χριστω ιησου υμεις οι ποτε οντες μακραν εγενηθητε εγγυς εν τω αιματι του χριστου


νυνι δε,  "...and now...", using the prolonged form of the Greek word for "now", νυν; the -ι is used to bring both emphasis and immediacy to the adverb, and thusly Paul begins to "wrap up" verses 11-12.  εν χριστω ιησου "in Christ Jesus", whatever is to follow, it is "in Christ Jesus", it abides in Him, with Him, a part of His realm, and this holds primacy.  υμεις οι ποτε οντες μακραν εγενηθητε εγγυς, "...when you being far off have become near..."  εγενηθητε comes from the root form γινομαι, "I become", a deponent verb; that is, a verb in the passive form but being active in meaning.  It is a verb indicating a change of state, condition, or status.  Had Paul stopped with εγγυς, or "near", one might think that the Ephesians morphed themselves, but Paul does not risk such a notion, adding the prepositional phrase εν τω αιματι του χριστου "in the blood of Christ", with the phrase εν τω αιματι (in the blood)  indicating and emphasizing the instrument by which this change of state takes place.  It is only because of the blood of Christ that we can be brought near, once and for all.  His blood was the chosen instrument of God the Father whereby the Father's Possession might be brought near to Him for all time, eternity.


Remember your past, remember the grace, remember the blood...


Grace and peace,


Mark

Destiny

This study looks at the destiny of the believer, both in this age and the ages to come, but not in that order.  It is important we understand both, as understanding our destiny should motivate us in the Lord, inspire us, and help us to see things from a heavenly perspective, which the first 6 verses strongly (IMHO) emphasizes.  Seeing things from the heavenly perspective helps us understand the appearances and perspectives of this present age.  Understanding our destiny should give us a stronger sense of purpose and appreciation -- though that is too light a word -- for the grace that has been brought upon us.

Ephesians 2:7-10
 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.  ESV

 7 ινα ενδειξηται εν τοις αιωσιν τοις επερχομενοις το υπερβαλλον πλουτος της χαριτος αυτου εν χρηστοτητι εφ ημας εν χριστω ιησου 8 τη γαρ χαριτι εστε σεσωσμενοι δια πιστεως και τουτο ουκ εξ υμων θεου το δωρον 9 ουκ εξ εργων ινα μη τις καυχησηται 10 αυτου γαρ εσμεν ποιημα κτισθεντες εν χριστω ιησου επι εργοις αγαθοις οις προητοιμασεν ο θεος ινα εν αυτοις περιπατησωμεν

As Paul writes in verse 7 of Ephesians chapter 2, God's purpose for us, our destiny, is that He Himself (ενδειξηται ["he might show"] is in the middle voice, more correctly translated "He might show for Himself [His own benefit and purpose]", emphasizing the personal involvement of God and His desire for us) will show us off to all creation as the testimony of His grace.  Moreover, Paul writes, in the coming ages, which is an interesting notation since it refers you back to chapter 2 verses 1-3, "...following the course of this world..." (the word 'course' is translated from the Greek word αιωνα, which is also 'age', and some translations so represent the word), suggesting there are are perhaps many more ages to come. About such ages we do not know, but in all of them we will be reigning with the Lord and we will serve as a testimony and evidence to the excelling (υπερβαλλον, literally "throw over", over-arching, far reaching above, excelling, excellent)  richness and greatness of His grace in the kindness (χρηστοτητι) that He has for us because of Jesus Christ.

It is amazing, that the Lord of all creation has redeemed us, and we shall reign with Him, and He will use us before all the now seen and yet unseen creation as a demonstration of His great, great love that He demonstrated toward us in Jesus Christ, and this age is just the beginning!

Verses 8-9 are classic among those who have been trained in Evangelism Explosion.  Let's break down, exegetically, anyway:

"...for by grace...", simply the dative is used with noun grace τη γαρ χαριτι, with γαρ, the preposition 'for'.  The use of the dative expresses 'by means of', that grace is the environment of operation of what is to follow.

"...you have been saved...", which uses the perfect passive participle σεσωσμενοι indicating an operation upon them as believers begun in the past but standing complete in the present and evermore.

"...through faith...", indicating that it is the passage through faith that enables one to be saved in the operational environment of grace.

"...and this is not your own doing...", "...this (is) not out of you..." τουτο ουκ εξ υμων, τουτο pointing to the previous prepositional phrase "through faith", and ουκ εξ υμων indicating that this faith does not manifest itself nor is sourced from the carnality of man.

"...it is the gift of God...", "of God the gift", or so it reads in the Greek, θεου το δωρον, which puts emphasis on the source, Who is God, and the realization that even faith itself is a gift and not a manifestation from the mind nor will nor desire of man.

"...not a result of works, so that no one may boast."  "...not out of works in order that no one may boast of himself (middle voice. καυχησηται )

What wonder awaits us in the coming age is all a result of the work of God and His excelling greatness in His grace toward us in Christ Jesus.  We cannot begin to imagine what it all means or what it will be like.  So, rather than leave the believers in Ephesus to sit around and ponder such things, Paul pulls them (and us) back into this present age with verse 10, repeated here:

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
αυτου γαρ εσμεν ποιημα κτισθεντες εν χριστω ιησου επι εργοις αγαθοις οις προητοιμασεν ο θεος ινα εν αυτοις περιπατησωμεν

Once again, all that we are and hope to be is because of Him, "having been created in Christ Jesus" a more literal translation of κτισθεντες εν χριστω ιησου, which is a reminder that Jesus is the first born of those who are being raised, and we shall be like Him -- but we are created, new creatures, not a makeover we can do for ourselves.  And the purpose of our creation, here and now?  "Good works", but not any good works, only the ones which God Himself has prepared for us BEFOREHAND.  God already had a purpose for each of us, and general purposes for all of us, before we were redeemed, while we were dead in our sins and trespasses!  It is not as though we were redeemed and then God said, "Hmmm, let's figure out what to do with you or what you can do...".  He already has it in place.  Do you see the implication here?  We are not to wait on God to decide what He wants of us, He already knows.  We are the weak link here.  If we do not know what He wants, we need to be on our face communing with Him until we do know.  He already knows, He will not play a shell game with you!  He wants you to WALK IN THE GOOD WORKS HE HAS ALREADY PREPARED FOR YOU!

Our destiny is to reign with Him, we begin learning how to do that now.  Commune with Him in prayer, learn of the ways He has prepared for you, walk in them, be ready to reign with Him.

Grace and peace,

Mark

Salvation

There is only one word to describe the manner in which a person is redeemed from a deserved death: grace, unmerited favor.  Above all, this word underscores Ephesians 2:4-6.  There is also something wonderful I find about this passage, and it represents, I think, the whole idea of the Scripture being God-breathed.  These next three verses only make sense when taken in the context of heaven's perspective, and Paul could not have written them, which are harmonious with all of Scripture, without the help of the Holy Spirit to guide his thoughts and pen...

4  But 1 God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, 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  ESV

4 ο δε θεος πλουσιος ων εν ελεει δια την πολλην αγαπην αυτου ην ηγαπησεν ημας 5 και οντας ημας νεκρους τοις παραπτωμασιν συνεζωοποιησεν τω χριστω χαριτι εστε σεσωσμενοι 6 και συνηγειρεν και συνεκαθισεν εν τοις επουρανιοις εν χριστω ιησου

There are two durative verbs in this passage, and the rest are punctiliar -- the action happened and is not continuing.  The two durative verbs are ων, the present tense participle of the verb "to be", translated "being", and the second one is the accusative voice of the same, οντας, which is translated/interpreted as "when we were".  The first part of verse 5 should more correctly read "and us being dead in trespasses..."  Paul, using the durative form of participle in its present tense, emphasized our everlasting condition prior to what he was about to describe -- just as God being rich in mercy is an everlasting quality of God, so is us being dead in our trespasses and sins our everlasting condition, until something wonderful happens...

I think somewhere along the way of this blog, I spoke of the richness of the Koine Greek, its use of prepositions and creating compound words to add strength to the ideas being conveyed.  What we are about to see are examples of this characteristic of Koine Greek, beginning in the middle of verse 5:

συνεζωοποιησεν τω χριστω

WHAM!  BAM!  There it is -- our salvation, or at least the first of its three elements.  "He made (us) alive together with Christ".  The three words are combined into one: with, life, make.  It is a new verb, in the aorist (punctiliar) form, past tense.  Punctiliar, or aorist, does not automatically mean past tense, rather, the prefix augmenting the verb tells us its time relationship:

συνεζωοποιησεν:  συν ('with', as in side by side), ε (prefix augment indicating past tense), ζωο (from the word ζωη, meaning 'life'), ποιησεν (third person singular active of the verb "to make", punctiliar/aorist by its ending σεν)

τω χριστω literally "the Christ", but in the locative form was would be required of the the preposition συν

One time occurrence of this action, in the past, not repeating.  For me, this is being written from the perspective of heaven: when Christ was made alive, the Body, the Possession, the Called Out Ones, the Elect were made alive with Him in the same action.  Interesting that Paul immediately adds "by grace you are now saved (perfect passive participle of the verb "to save"), as if to underscore this simultaneous "being made alive" was God's work entirely, not ours in any way.

I said there were three elements to our salvation, the first being that we (the Body, the Elect, the Possession, the Called-out Ones, and henceforth hereafter) were made alive together with Christ.  The second element is that we were raised with Him, and thirdly, seated with Him in the heavenly places.  These other two elements are represented by compounded words/verbs in much the same way as the first element:

και συνηγειρεν και συνεκαθισεν εν τοις επουρανιοις εν χριστω ιησου

I think you can recognize similar linguistic characteristics in the words in bold as I previously described.

συνηγειρεν συν ('with'), η (since the word 'to raise' begins with a noun, the past tense augment merely lengthens the vowel), (ε)γειρεν (third person singular active of the verb "to raise", punctiliar/aorist by its ending εν)

συνεκαθισεν συν ('with'), ε (past tense augment), καθισεν (third person singular active of the verb "to sit", punctiliar/aorist by its ending σεν)

Note the use of the aorist past tense in these verbs, meaning these actions are already completed, and they occurred for the Redeemed, the Elect as the events occurred for Christ.  Being raised up and being seated with Christ are not things to which a believer must "hope" will happen, from Heaven's perspective, it has already happened!

Our salvation, by grace -- unmerited -- is solely the work of God in every way: He is the One Who made us alive when we were lifeless; He is the One Who raised us up with Christ into a new life; He is the One Who seated us in the heavenly places with Him: all of these things are already done, finished, completed for the Body, His Possession.  What a great love with which He has loved us!

Grace and peace, my brothers and sisters,

Mark